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Object Of object-support, immediately-preceding support, and natural support. Of immediately-preceding conditions, etc., of immediately-preceding, co-existent, object-conditions, etc. The explanation of the term "clinging" is concluded. The explanation of the term "existence" 234. "Bhavati" (exists) this is the explanation of rebirth-existence. Of the two, of the two existences: kamma and rebirth. The fruit of production is the ability to produce fruit. Production is bringing forth. Like "Bhagavaṃmūlakā", when it should be said "saññāvaṃbhavo", the word "vaṃ" is omitted, or it is in the sense of "atthi" (is/exists), therefore it is said "saññābhavo". Or "tassa vā attheti" means "in the sense of the word vantus", or "in the sense of atthi"—that is the meaning. Having made the 'a' sound: Just as in the sense of "pītisukhaṃ assa atthī" (joy and happiness exist for him), having made the 'a' sound and produced it, jhāna is called "pītisukha" (joy-happiness). Similarly, "saññā assa atthī" (perception exists for him) becomes "sañño" (perceiver), "bhavo" (existence), that is "saññābhava" (perceptual existence). In one rūpakkhandha (form aggregate) only. Pavattattā: Though there is no distinction between the agent of occurrence and the place of occurrence, it is shown as if distinct by way of metaphor. Being reckoned as kamma means being called kamma, or being a part of kamma. Even in the Sutta beginning "Monks, I declare volition to be kamma", the nature of kamma as volition is stated. However, to prove the meaning that volition itself is kamma-existence in the ultimate sense, he says "for it has been said", etc., by means of the Abhidhamma Pāḷi itself. For by this Dhātukathā Pāḷi, which states the association of kamma-existence with the aggregates of feeling, perception, and consciousness, with the mind-base and mind-consciousness element, and with a part of the aggregate of formations, the dhamma-base, and the dhamma-element, its nature as volition is indicated. By the distinction of phenomena means by the distinction of phenomena as associated with volition or not associated with volition, and as wholesome, unwholesome, or indeterminate. Showing the opponent's doubt that "repetition" implies the fault of tautology, he says, "If you say that this repetition is not meaningful, then..." By being a part of existence means kamma... because it is a part of existence, of formations. Therefore, the formations are a part of what is called existence, the origination of phenomena. It shows that it has already been stated that a part of origination is essentially different. Again, having considered the aforementioned distinction, and showing that there is no repetition in meaning, it says, "or by another," and so on. "Includes" refers to what is included in sense-sphere existence, etc., such as perception-existence, etc. "Sense-sphere existence, etc." refers to sense-sphere, form-sphere, and formless-sphere existences. "Distinction of clinging" refers to the specific types of clinging, such as sense-desire clinging, etc. "Therefore" refers to clinging to precepts and vows. "As will be stated" refers to the manner that will be stated in the commentary (VibhA. 234) with phrases like "this is called a precept and a vow." "Ancient" refers to the Brahmaṇḍa, Liṅga, Khaṇḍa, and other Purāṇas. "He who desires prosperity undertakes the Setavadhayajja," and so on (Vism. Mahāṭī. 2.650), refers to the sacrificial ritual involving the killing of animals, the ritual of binding animals. The clinging to precepts and vows is said to be a cause for clinging to a self-view, because it is merely a misapprehension of the path to purity. They are conditions for the path because they are of the nature of wrong egress. However, the conditionality of clinging for the immediately subsequent sense-sphere kamma-existence is evident through the conditions of immediate, co-nascent, immediately preceding, support, absence, disappearance, and repetition, and therefore it is not stated. The explanation of the term "existence" is concluded. Explanation of the terms "birth, aging, death," etc. 235. "Origination of rebirth-existence" means the origination of the clung-to aggregates in rebirth-existence, or by way of rebirth-existence. "Of the aggregate being born." "Birth" is the manifestation of change. Rebirth-existence is also a condition for birth. Why? The connection is that if there is no rebirth-existence, there is no birth. It also clarifies its conditionality for birth with phrases like "the proximate cause of the form being born," and so on. Even though there are external conditions such as semen and blood, and specific causes from the parents, etc., because that is indeterminate, and because the distinction of inferior and superior, etc., is intended, it is stated, "internal...etc....absence." The explanation of the terms "birth, aging, death," etc., is concluded. Explanation of the Wheel of Existence 242. "Connected, gone to this" means "connected." Therefore, He said, "united." Craving for existence is attachment to existence. Listening to talk unsuitable for it means listening to talk unsuited to that state of foolishness, due to its improper conduct. By this, he shows the suffering caused by blaming others and so on. By "not showing the doer of the deed," he shows the suffering caused by punishment. By the other, he shows the cause of rebirth in a bad destination. They cause to go means they make known. For by an unfailing result, the cause is known, just as a downpour in the upper region is known by the sign of rain, a great flood. Therefore, it is said, "they enlighten." The word "matta" has the meaning of excluding a specific quality, as in "only without thought and examination" and so on. Unabandoned ignorance, when the cause is obtained, is very close to the arising of arahantship, so he says, "by the presence of the condition." He experiences means he feels. Its meaning is "he undergoes." Or he makes knowledge, he produces knowledge, so he experiences. Its meaning is "he knows." But "vediyati" is a designation in terms of agent, object, and action, so showing its meaning, he says, "he knows and is known." The meaning of the word "ca" is the meaning of conjunction, meaning without a doer like Brahmā and without an experiencer by oneself. The compound meaning of "ca" refers to a dvanda compound. Or the fourfold emptiness refers to the emptiness of permanence and so on, and the emptiness of self and so on. From the past means from the past portion. To show that the cycle of existence is complete even up to feeling, "or feeling" and so on was said. Or by the grasping of ignorance, craving and clinging are taken; by the grasping of formations, existence; by the grasping of consciousness and so on, birth, old age, death, sorrow and so on are taken. Thus, it is proper that the cycle of existence extends to feeling. And in those rooted in craving means it should be connected by "by the grasping of craving and clinging, ignorance is taken" and so on. Therefore, he said, "of the two... and so on... it is." There, "of the two" means of the two, former and latter, which are devoid of cause and effect. They cause an inverted conviction means he speaks of the sign by way of an agent-metaphor. The connection is "it reveals uninterruptedness." The connection of cause and effect, the connection of effect and cause, and again cause and effect. "Lasandhīti" means thus, those that are preceded by causes, those that are preceded by cause and effect. By way of cause, effect, cause, and effect, it means the cause of ignorance, etc., the effect of consciousness, etc., the cause of craving, etc., the effect of birth. By a specific prefix, a specific meaning arises, so for the word "ākirīyantī" (are scattered), the meaning "are revealed" is stated. "Kilesakammavipākāti" (defilements, kamma, and results) refers to ignorance, etc., up to feeling. "Vipākakilesakammehīti" (by results, defilements, and kamma) refers to consciousness, etc., up to existence. The connection of kamma with its result is not taken again, as it has been stated. And "vaṭṭānī" (rounds) is stated by taking it as "tīṇi vaṭṭānī" (three rounds) in the sense of a grammatical analysis. "Ignorance in the former kamma-existence," etc. (Vibh. Aṭṭha. 242) Since it is found in the commentary, "imissā" (of this) is stated with reference to immediate perception. It is shown according to the Vibhaṅga Pāḷi, therefore there is no contradiction between the commentary's earlier and later parts, as the meaning is revealed according to the text. There, that which is conjoined with volition and volition itself should be spoken of as formations and as kamma-existence, and to show this by way of explaining the intention of both Pāḷi texts, "tatthā" (there) etc. is stated. "Bhavassa" (of existence) means of rebirth-existence. The connection is "the volitions conjoined with what is called 'bhava' (existence)." "Gahaṇaṃ" (grasping) means the grasping of the object by way of desire. Therefore it says, "kāmupādānaṃ kiccenāhā" (craving for sensual pleasures by its function). The other (upādānas) are by their function, is the connection. In the three variations of meaning, "those former volitions of one performing that kamma," etc., in the three variations of meaning of the volitions that accumulate. But is it not the case that in the third variation of meaning, volition is not stated at the end of accumulation? Although it is not stated in its own form, by the word "taṃsampayuttā" (conjoined with that), it is stated as if it were stated later, at the end, in a subordinate way, of the accumulation which is stated in a principal way. Referring to this indirect way, "in all three...pe...at the end" is stated. To show those in which volition is stated at the end of accumulation in a direct way, "dvīsu...pe...āhā" (in two...pe...it says) is stated.