English
In those rooted in other clingings too, meaning in those rooted in clinging to views, clinging to rites and rituals, and clinging to a doctrine of self, the same method of application applies. Here is that application: Here, some person adopts a nihilistic view, saying “there is no other world.” Conditioned by clinging to views, he performs misconduct by body. It should be connected in the manner stated above. Another takes the view of annihilation, thinking, "In such a state of attainment, the self is annihilated." He practices good conduct with his body for rebirth there, and so on. All this should be connected in the manner stated above. Another, thinking, "The self, having become form-made and mind-made, is annihilated," cultivates the path to rebirth in the form realm until the perfection of cultivation. All this should be understood in the manner stated above. Another, thinking, "Having arisen in the formless realm, the self is annihilated," cultivates the path to rebirth in the formless realm until the perfection of cultivation. All this should be understood in the manner stated above. It should be seen that the explanation rooted in the clinging to a self-view is also described by these very same points. Thus, the explanation should be understood even in terms of the doctrine of Nibbāna in this very life. Another, clinging to the clinging to precepts and vows, mistaking an impure path for a "path to purity," thinking, "Purity through virtue, purity through vows," practices misconduct with his body, and so on. All this should be connected in the manner stated above. Now, in showing the cycle of existence, the causal relation of ignorance and so on to formations and so on, and the causally arisen nature of formations and so on, was shown by statements like, "In the sense-sphere existence, ignorance is a condition for formations in the sense-sphere existence." Bringing that very Paṭisambhidāmagga Pāḷi, and concluding, he says, "Thus this..." and so on. There, just as formations are arisen from causes, so too is ignorance, being rooted in the cankers of sense-desire and so on, also causally arisen. Thus he says, "Both of these are arisen from causes." "In the comprehension of conditions" means in the discerning comprehension of the conditions of name-and-form, namely, ignorance and so on. "To be produced" is in the locative case. "Wisdom" is knowing in a specific way, which is called the purity of overcoming doubt. "Knowledge of the stability of phenomena" means "stability" (ṭhiti) is that where the fruits of phenomena stand, because their existence depends on it; it is the cause. The stability of phenomena is dhammaṭṭhiti. Knowledge of the stability of phenomena is dhammaṭṭhitiñāṇa. The meaning is "knowledge of conditions." It is said to be the comprehension of dependent origination. Although here, in the comprehension of conditions, wisdom itself is the knowledge of the stability of phenomena, yet, when formations are not seen, the causal relation of ignorance to formations cannot be It should be understood that by "originated," there is also a grasping of phenomena that have arisen from conditions, such as "formations are arisen from conditions." This statement, "both are arisen from conditions," is said to show the conditioned nature of both. And since this knowledge of the stability of the Dhamma operates by dispelling the defilement of doubt in the three times, therefore it is said, "the past time," and so on. In this way, all terms should be elaborated. In this way, all terms should be elaborated, following the method stated for ignorance, such as "ignorance is the cause," and "formations are the cause, consciousness is arisen from conditions," and so on. "Summary" here refers to the summary of ignorance and so on, and consciousness and so on, which are cause and effect. Or, "summary" means that cause and effect are summarized, namely ignorance and so on, and consciousness and so on. It should be understood that the singular number is used due to the common nature of being a summary. These summaries, divided by time, become four: cause in the past, effect in the present, cause in the present, effect in the future. Therefore it is said, "the former summary here is the past time," and so on. "The present time" is the connection. Regarding "craving, clinging, and becoming are indeed included," by the inclusion of ignorance, craving and clinging are included due to their common nature as defilements. By the inclusion of formations, becoming is included due to its common nature as kamma. And because ignorance and formations cannot perform their functions without them, craving, clinging, and becoming are indeed included. Alternatively, the ignorant one yearns, the yearning one clings, from that clinging comes becoming; therefore, craving, clinging, and becoming are also included. As it is said: "In the former kamma-becoming, delusion is ignorance, accumulation is formations. Delight is craving, taking up is clinging, volition is becoming. Thus these five phenomena in the former kamma-becoming are conditions for rebirth here." There, "in the former kamma-becoming" means in the former kamma-becoming, that is, in the kamma-becoming being performed in the past birth. "Delusion is ignorance" refers to that delusion then. Ignorance is the delusion by which a fool performs deeds. Volitional formations are the deeds and the prior volitions of one performing them, just as when one generates the thought, "I will give a gift," and then, for a month or a year, prepares the requisites for the gift, the prior volitions that arose are called volitional formations. But the volition of one placing the offering into the hands of the recipients is called becoming. Or, in the six impetuses of a single advertence, the volition is called volitional formations, the seventh is becoming. Or, any volition whatsoever is becoming, and its associated states are called volitional formations. Craving is the desire, the longing for the fruit of the deed, for a rebirth, of one performing the deed. Clinging is the approach, the grasping, the holding, that occurs in the manner of, "Having done this, I will enjoy sensual pleasures in such and such a place, I will be cut off," and so on, which is a condition for the deed-becoming. This is called clinging. "Volition is becoming" means that among the three interpretations of meaning mentioned earlier, such as "the prior volitions of one performing that deed," the volition that was called becoming is to be understood as "volition is becoming." Now, wishing to show that all these states, beginning with ignorance, are encompassed by two rounds, it is said, "These five states are the round of deeds in the past." Here, volitional formations and becoming are directly deeds, while ignorance and the others are called deeds because they are companions to deeds, similar to deeds, and supportive of them. For ignorance and the others, being of the nature of resultant states, are similar to deeds, and are supportive of deeds in the sense of co-arising and in the sense of decisive support. And deeds themselves, being interconnected with each other, revolving again and again, are the round of deeds. "The five, beginning with consciousness" means the five states beginning with consciousness and ending with feeling, are now, in this present existence. "Ignorance and volitional formations are included" means that here too, as before, due to the commonality of defilement and deed-becoming, ignorance is included by the inclusion of craving and clinging, and volitional formations are included by the inclusion of becoming. Or else, b when craving is grasped, the formations associated with it, or the formations associated with that part, are also grasped. And by the grasping of craving and clinging, the ignorance by which one, deluded, performs kamma, that is ignorance itself. Thus, by the grasping of craving, clinging, and becoming, ignorance and formations are also grasped. Therefore it is said: "Here, ignorance is delusion due to the ripening of the sense bases; formations are accumulation; craving is delight; clinging is approaching; becoming is volition. Thus, these five dhammas in this kamma-becoming are conditions for rebirth in the future." Here, "due to the ripening of the sense bases" shows the delusion at the time of performing kamma by the ripened sense bases. The rest is as explained below. The states of birth, aging, and breaking up of consciousness, name-and-form, six sense bases, contact, and feeling are called birth, aging, and death. Thus, by the grasping of these states, those possessing the states are also grasped, because they are inseparable from them. Therefore it says: "by the designation of birth, aging, and death, consciousness and the others are indicated." "By designation" means by the mention of birth, aging, and death. "These" are consciousness and the others. "Future result-cycle" means that future things, which are to be, are grasped from the present cause. "These" are ignorance and the others. "By aspects" means that even though not stated in their own nature, they are included in each collection, or revealed by the grasping of ignorance, formations, etc. Or, the "aspects" are the kinds of past causes and so on. "From that aspect." "Are twenty kinds" means they are twenty kinds due to the divisions of the five causes in the past, and so on. And here, between formations and consciousness, there is one link. This is one link, a connection between cause and effect, due to the uninterrupted flow of effect from cause. Similarly, between becoming and birth. But between feeling and craving, there is one link, a connection between effect and cause, due to the uninterrupted flow of cause from effect. For even an effect-state can be a condition for another cause-nature state. "Thus" refers to the manner stated. Therefore it says: "the four summaries," and so on.