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showing its nature as kamma leading to accumulation, he speaks indirectly of its inclusion in kamma-existence. Directly, however, volition itself is kamma-existence. For it has been said: "Kamma-existence is associated with three aggregates, one sense-base, one element; with one aggregate, one sense-base, one element, with some." (Dhatu. 244) Rebirth-existence is just the rebirth-aggregates spoken of in all three triads. As it is said: "Rebirth-existence, sense-sphere existence, perception-existence, five-constituent existence, is comprised of five aggregates, eleven sense-bases, seventeen elements," and so on. (Dhatu. 67) If indeed non-clung-to things were also included, it would have to be said: "with twelve sense-bases, eighteen elements." If it is said that "this repetition is not meaningful" because the formations (saṅkhāra) are not repeated again due to the difference in the nature of the formations and existences, then no, bhante. because it is said again that becoming arises from the partial nature of formations. Or, not considering a special dhamma, the repeated statement is challenged, so, according to the challenger's intention, it is said, "This repetition is meaningful." The state of sensual becoming, etc., of kamma that produces sensual becoming, etc., is stated in the commentary by the term "fruit." Not counting them separately within what is included, but treating them as internal, and doubling the sensual becomings, etc., as kamma-producing becomings, it says, "six becomings." "Without distinction" means without making a distinction of the kinds of clinging. And because of not making a distinction of clinging, by way of inclusion, the twelve kinds are included, thus it is said, "six becomings." Some say that the companionship of cows and dogs is stated by the complete observance of the cow-vow and dog-vow, and believing that for one who has the clinging to vows and observances, the development of jhāna does not succeed, they say that for such a one, form and formless becomings do not arise. But it says, "That should not be taken," because of the conditionality in the manner to be explained. And in the impure path, the clinging to vows and observances is the misapprehension of the pure path, so the production of form and formless jhānas by the misapprehension of the pure path is not appropriate. Listening to the stories of ancient Bharata, the abduction of Sītā, the rituals of animal sacrifice, etc., is listening to false dhamma. The word "etc." includes association with bad people, not having done good deeds in the past, and wrong aspiration. "They are included within that" means they are included within that sensual becoming produced by bad conduct and produced by good conduct. "Included within" is said because the becoming of perception and the five-constituent becoming are partially included. For they are not entirely included within sensual becoming. "Of various kinds" means having various kinds such as good destinations, bad destinations, humans, etc. And not stating them in order, the statement of the becoming condition at the end of clinging to vows and observances is because it is not frequently practiced like clinging to a self-theory, and because it is a sign of clinging to a self-theory. Here, in "by way of cause and condition kinds," the path condition should also be stated. For clinging to views, etc., are path conditions. End of the explanation of the term "becoming" Completed. Explanation of the Terms Beginning with Birth, Old Age, and Death 235. He says that birth is the arising of rebirth-existence, "not rebirth-existence." But the birth of one being born is birth, and it can be said that rebirth-existence is a condition for birth, because without it, birth would not exist. Indeed, the basis of arising form is also stated for the birth of form: "accumulation is the basis of accumulated form (DhsA. 641), continuity is the basis of uninterrupted form." The inferiority and superiority of the arisen aggregates, whether despised or approved. By the word "etc.," it includes distinctions like good complexion and bad complexion. He says "in one's own continuum" because there is no other distinguishing cause apart from what is within one's own continuum. "By this and that" is meant other suffering phenomena than old age and death, such as the calamity of relatives. "By way of strong condition" means by way of a part of a strong condition, by way of a trace of a strong condition. Indeed, that which is not included in the Paṭṭhāna, but which is a strong condition according to the Suttanta method (because it exists when it exists, and does not exist when it does not exist), is called "by way of strong condition." The explanation of terms beginning with birth, old age, and death is completed. Explanation of the Discourse on the Wheel of Existence 242. "Samita" means connected, meaning uninterrupted. "For one who desires" means for one who is desiring, or "kāmayāna" is one whose vehicle is desire, for that kāmayāna. "Is afflicted" means is afflicted by sorrow. One whose nature is to remain by way of obsession is "pariyuṭṭhānaṭṭhāyī" (one who stands by obsession). Or the reading is "pariyuṭṭhaṭṭhāyino"; there, "pariyuṭṭhāti" means "pariyuṭṭha" (obsessed), "obsessed by views"; therefore, "pariyuṭṭhaṭṭhāyī" means one who stands by it. This meaning should be understood. "Five prior signs" means the five prior signs of death mentioned (Iti. 83): "garlands wither, clothes become soiled, sweat issues from the armpits, disfigurement appears on the body, the deity does not delight in his divine seat." For seeing these, a strong sorrow arises in the deities, due to the power of craving for existence in the rebirth-existence, which consists of aggregates produced by kamma. "Fool" means ignorant. Thereby, he shows ignorance to be the cause. "Threefold" means the non-seeing of the cause of action, hearing, and discourse on the formless. Sorrow and other suffering are caused by the manifestation of kamma at the time of death. "They accomplish the defilements" means they lead to the defilements, they cause them to arise. "Thus being" means when there is no beginning, due to its unknown origin. "Speaking of a mere beginning" means that which has a beginning, like the cycle of existence. Its nature is a mere beginning; speaking of it is speaking of a mere beginning. Or the word 'mere' means the exclusion of distinction. When there is no beginning, ignorance may be everywhere— at the beginning, middle, and end. Therefore, speaking of ignorance as having a mere beginning is contradictory, this is the meaning. "By the taking of ignorance" means by producing or speaking of ignorance, or by not abandoning it, or by making it present in one's own continuum, this is the meaning. "Kamma and so on" means the cycles of kamma and its results. Ignorance is called "primary phenomenon" because it is primary in being the cause of the cycle. "Speaks" means a speaker. "Experiences" or "is experienced" means an experiencer, one who experiences happiness and so on, or knows all objects, or is known by oneself and others as "happy" and so on, this is the meaning. "Or by Brahmā and so on, or by oneself" means the word 'or' has the meaning of 'and'. Therefore it is said "devoid of agent and experiencer" as a compound with the meaning of 'and'. "Empty of the twelve kinds of emptiness" means empty of the twelve kinds of emptiness, such as ignorance and so on. Or, making the four kinds of emptiness into one, it becomes twelve-membered, thus twelve kinds. Therefore, it means empty of that twelve-fold emptiness. "From bringing forth the past end" means from bringing forth the present result from the past end, this cycle of existence ends with limited feeling, this is the meaning. Even a part of the cycle of existence is called the cycle of existence. Or, feeling is a condition for ignorance accompanied by craving. Thus, ignorance from feeling, then formations, and so on, from this connection, the cycle of existence ending with feeling is appropriate. Similarly, it should also be applied to the root of craving. For both indeed, there is mutual entry. Ignorance, having concealed the nature of phenomena and making a perverted inclination, leads into the cycle of existence characterized by views. Or, it leads them into the cycle of existence, causing the arising of formations and so on. Therefore, it is called "the leader of the cycle of existence." It is an indication of the arising of results. For the arising of present results like consciousness, is seen here. And the non-cessation of its causes in past existences, namely ignorance and volitional formations, without producing results, is revealed. Or, it is said that the past existence cycle is connected with the second. Thus, by the arising of results, called feeling, it reveals the non-cessation of causes like craving. Therefore, the meaning is: because of the arising of results, which is the cause, it reveals the non-cessation of the causes of the first existence cycle. Or, it reveals the non-cessation of the causes like ignorance, without producing results, by the arising of results such as volitional formations. Or, it reveals the continuation of volitional formations and the like, which are the causes of consciousness and so on, in the first existence cycle, and not the end, as in the second. Therefore, it is said: "because of revealing the non-cessation of causes by the arising of results." In "consciousness conditions name-and-form," after speaking of the imperfect sense bases and the embryo, it is said that the arising of the six sense bases is stated from that point onwards in "name-and-form conditions the six sense bases." Therefore, it says: "because of indicating successive arising." In "existence conditions birth," it is said that the successive arising of sense bases is not stated. Therefore, it says: