English
"because of indicating simultaneous arising." The three connections, having causes and so on as their predecessors, are the three connections with cause, result, and cause as predecessors, which is the cycle of existence. The collection of factors is fourfold, in terms of cause, result, cause, and result. The modes, though not explicitly stated in their own form, are scattered in each collection, and revealed by the mention of ignorance, volitional formations, and so on. Or, the modes are the types of past causes and so on. Defilements, kamma, and results, being connected with results, defilements, and kamma, revolve again and again. Therefore, by imposing the name "round" on them, it is called "three rounds." Or, because they are parts of the round, they are called "rounds." "Established at the beginning and end of the connections" means established before and after the connections. "Whatever volitional formation is existence, the volitional formations associated with volition are the accumulating volitional formations." This is stated in the section on the knowledge of the stability of the Dhamma. is stated in the Paṭisambhidāpāḷi (Paṭi. Ma. 1.47). Here, it is said, "volition is existence." In the explanation of existence, however, at "with its purpose," it is shown according to the Vibhaṅgapāḷi that "volition itself is formations, but existence is also conjoined with volition." For, in the Vibhaṅgapāḷi (Vibh. 226), the nature of formations as volition is stated, as in "What then is meritorious formation? Wholesome volition in the sense-sphere," and so on. There, in the Paṭisambhidāpāḷi, it is stated that "formations are conjoined with volition, being resultant phenomena, and are conditioned by the act of accumulating, which is accompanied by results." In the Vibhaṅgapāḷi (Vibh. 234), it is stated that "all karma leading to existence is karmic existence," and that existence is so called because it brings about rebirth-existence by being a condition for existence, and by being associated and conjoined with karma. However, since volition brings about the act of producing rebirth-existence, in the Paṭisambhidāpāḷi, volition is called "existence." Since volition brings about the act of accumulating existence, in the Vibhaṅgapāḷi, volition is called "formations," as in "wholesome volition," and so on. Therefore, it is proper to speak of both in both places by those respective methods, and there is no contradiction here. "Grasping" refers to sense-sphere clinging by its function. "Clinging" refers to the others. "At the end of accumulation" refers to the end of the accumulation mentioned in all three interpretations of meaning. Regarding the accumulating formation mentioned in the two interpretations of meaning, it says "its preceding parts." Regarding what is mentioned in the third, it says "conjoined with it." The mental activity of a young child is mostly bhavanga, and is generally not capable of accumulating karma that generates another existence. Therefore, it is said, "here, due to the maturity of the sense-bases." "Delusion at the time of performing karma" shows the delusion that is a condition for karma, not merely that which is conjoined with karma. "Karma-accumulations" means karma itself accumulates and increases results. Or, karma is the existence of formations, and ignorance, craving, and clinging, which are supportive of it, are karma-accumulations. Or, that which gives rebirth-linking. Existence is kamma, and the assisting factors, the volitional formations as described, ignorance and so forth, are the constituents of kamma. Having made an ekasesa of kamma and the constituents of kamma as "constituents of kamma," it is said, "constituents of kamma." The ten dhammas are kamma; ignorance and so forth are also called "kamma" because they are companions to kamma, similar to kamma, and assisting factors. Here, ignorance and so forth, and consciousness and so forth, are condensed; this is the condensation. Kamma and its result. Or, this is the condensation because kamma and its result are condensed in this way: ignorance and so forth, and consciousness and so forth. However, it should be understood that the singular number is used due to the commonality of being condensed. Or, the word "saṅkhepa" (condensation) is an appellation for a part, so the part of kamma is the condensation of kamma. "Thus arisen" means the result from kamma. Therein, "thus arisen" means from ignorance, volitional formations, or it means this cycle of existence arises by way of three connections and so forth. "Ittara" means of a going nature, of a perishing nature. By this, it indicates the rejection of lasting for another time, which is not illuminated by the word "anicca" (impermanent), which points to arising and passing away, and by the word "cala" (moving), which points to undergoing change. "Adhuva" (unstable) by this indicates the rejection of stability, meaning insubstantiality. Causes themselves are constituents, hence "hetusambhārā" (constituents of causes). In "by way of cause, by way of condition," the "cause" is thus spoken of, or any other common cause for each is a constituent, while an uncommon one is a cause. "Thus" means that when there is merely the existence of dhammas due to causes in this way, and when the cessation of the cycle through the cessation of causes, and the dhamma for its cessation are taught. "Brahmacariyaṃ idha" means the holy life here. In "satte ca," the word "ca" (and) has the meaning of aggregation: thus, the holy life exists, and eternalism and annihilationism do not occur. For when there is merely the existence of dhammas dependent on causes, no being is found. And if it were found, there would be eternalism or annihilationism. When it is not found, there is neither annihilationism nor eternalism. "Saccappabhavato" means from truth, or from the arising of truths. "Wholesome and unwholesome kamma" is understood as having taints because it occurs in the discourse on the cycle of existence. Without distinction, Making no distinction between volition and what is conjoined with volition, all that wholesome and unwholesome action is called the truth of origination. For, it is said, “Craving and… …the remaining defiled wholesome states,” making no distinction between volition and what is conjoined with volition, or making no distinction between the noble truths, it is called the truth of origination. In bases, meaning in objects, or in bases that are to be covered, like the eye and so on. Because they are the foundation of sorrow and so on, meaning because they are their cause, and with ignorance that is established by them, they are also a condition for appearance in another existence. Or, the death-consciousness is the immediate condition for the rebirth-consciousness, thus it is said, “is also a condition for appearance in another existence.” But that death-consciousness, devoid of ignorance and formations, is not a condition for another existence, so to show its support, it says, “because they are the foundation of sorrow and so on.” In two ways, meaning in two ways: by its own inherent nature, and by being a condition for another state. “From ignorance, formations,” by showing the conditioned nature of formations with this, it shows that “who indeed forms?” is not a proper question. Thus, this is a refutation of showing an agent. “Thus, this is a refutation of showing an agent,” with this, it refutes the showing of “grieves, laments, suffers,” and so on. For sorrows and so on are also dependent on conditions, not under control, thus it is said with this: “From birth, old age and death, sorrow… …arise.” Like boils and festering sores, like small pustules arising on a boil that is festering to break open, or like pustules in a boil that breaks open in many ways. The changes in a boil are swelling, redness, and the formation of pus. An eye covered by a film does not see forms, and even if it sees something, it sees it wrongly. Similarly, one overcome by ignorance does not understand or see suffering and so on, or understands it wrongly. Thus, ignorance is like a film, like a silkworm, because it is made by oneself, and because it is the cause of one's own wandering in the cycle of existence. Formations are like regions, consciousness, not finding a footing without grasping formations, is like a prince not finding a footing without a guide's grasp. Here, not finding a footing without grasping is common. "Cause for rebirth" means the object of kamma and so on. "Conceives" means from making it an object, or from conceiving with associated thought. Name-and-form is like an illusion, due to its various kinds such as gods, humans, animals, and birds. The six sense bases are like a forest thicket, from attaining a special growth due to a special footing. From the friction of the sense bases, due to the mutual facing of the sense bases, which are object and subject. And here, it should be understood that two similes are given for formations and so on, due to their similarity in pairs to a sheath, a region, a guide, and so on. "Profound appearance" means it appears, shines, is seen, being profound. "The state of having arisen and come together due to birth as condition" means the state of having arisen and come together, being born from birth as condition, the state of having come up higher and higher in accordance with its own conditions, meaning continuity. Or, the state of having arisen and the state of having come together is "the state of having arisen and come together." For it is said, "From birth, old age and death do not not occur, nor do they occur from anything else without birth," thus is stated "the state of having arisen due to birth as condition." And in this way, it comes together from birth, thus "the state of having come together due to condition," meaning, whatever birth, in whatever way it is a condition, there is a manifestation in accordance with that.