English
is twofold by way of elements and derivatives, form arisen from kamma. Both of these are to be understood as accompanying the rebirth-linking consciousness. In "conditioned by name-and-form," name and form and name-and-form and name-and-form is to be understood as a single remaining form. The six internal sense bases, such as the eye, or, according to some, the six external sense bases, such as visible form, are called sense bases. The six sense bases and the sixth sense base are the six sense bases. Contact through the six doors, such as eye-contact, is called contact. Feeling is threefold by way of pleasure, pain, and equanimity. Craving is threefold: sense-craving, craving for existence, craving for non-existence. However, by way of the six objects and so on, they become one hundred and eight kinds. Grasping is fourfold by way of sense-grasping and so on. Here, weak craving is called craving, strong craving is grasping. Or, craving is the desire for an unattained object, like a thief's hand reaching out in the dark; grasping is the seizing of an attained object, like a thief's seizing what is in hand. Craving is the opposite of contentment, grasping is the opposite of satisfaction. Craving is the root of the suffering of seeking, grasping is the root of the suffering of guarding. This is the distinction between them. Existence is twofold: kamma-existence and rebirth-existence. Here, the first, "from which results arise, thus existence," is twenty-ninefold by way of wholesome and unwholesome actions of the sense-sphere and so on. The second, however, "it comes into being, thus existence," is of the sense is ninefold by way of non-existence, etc. Here, in 'existence conditioned by clinging', rebirth-existence is also intended. 'Birth conditioned by existence' refers only to kamma-existence. For it is the condition for birth, not the other. For the other (rebirth-existence) is itself birth, being the nature of the aggregates first arisen, and it is not proper for that same thing to be its own cause. For various beings in their respective destinies, etc., the acquisition of self-existence is birth. And the aging of such an arisen self-existence is decay. The cessation of this very self-existence, confined to one becoming, is death. Mental anguish for one afflicted by the loss of relatives, etc., is sorrow. The lamentation in speech of that very one is lamentation. Bodily painful feeling is pain. Mental painful feeling is grief. Excessive distress and despair, arising from extreme mental pain for one afflicted by the loss of relatives, etc., is tribulation and despair. And here, even though there are other conditions like basis and object, the taking of each single condition like ignorance, etc., should be understood as due to their prominence and their being manifest. And here, in a continuum where ignorance lies latent, volitional formations arise as result-producing phenomena, thus volitional formations are conditioned by ignorance. And consciousness, having been generated by volitional formations, becomes established in another existence. For its arising would not be possible in the absence of a generator, therefore consciousness is conditioned by volitional formations. And mentality-materiality, supported by consciousness which is the preceding foundation, becomes established in the processes of rebirth-linking, thus mentality-materiality is conditioned by consciousness. And the six sense bases, dependent solely on mentality-materiality, function appropriately as the doors for the six kinds of contact, not otherwise, thus the six sense bases are conditioned by mentality-materiality. And contact touches an object only when the six sense bases are present. For its arising would not be possible in the absence of a door, thus contact is conditioned by the six sense bases. And only by touching a desirable, undesirable, or neutral object does one experience feeling, not otherwise, thus feeling is conditioned by contact. And for one who perceives gratification in phenomena that are to be felt, craving arises due to feeling, thus craving is conditioned by feeling. And being thirsty with the affection of craving, one clings to clingable phenomena for their firmness They arise. For by craving, having savored and savored forms and so on, they fall into being consumed by sensual pleasures; thus craving is the condition for the clinging to sensual pleasures. Similarly, being rooted in the distinctions of forms and so on, one grasps wrong views such as "there is no giving," or the mistaken notion of the path to purity on an impure path for one desirous of liberation from transmigration, and the two views of self-doctrine which are the grasping of self and what belongs to self in the aggregates; therefore, it is also a condition for the clinging to views and so on. Thus, from craving comes clinging. Beings, established in clinging by way of appropriate association and latent tendencies, are engaged in the accumulation of kamma; thus clinging is the condition for becoming. And birth, which is called rebirth-becoming, is indeed caused by kamma-becoming. Just as a sprout from a seed, it is found here and there; thus becoming is called the condition for birth. And when there is birth, then there is the arising of aging and death. For there is no arising of aging and death for those not born; thus birth is the condition for aging and death. In this way, the arising of these things due to the existence of those things should be understood. Thus, the origin of this entire mass of suffering occurs by the method of the sequence of conditions as stated, and not by the creation of a lord or other means, for this entire mass of existence, unmixed with happiness and so on, or the entire mass of suffering, the heap of suffering, is not the origin or arising of happiness, auspiciousness, and so on. This is in this chapter on the collection of conditions. 5. It goes continuously, it proceeds, it occurs; thus, "addhā" means time. 6. Ignorance and volitional formations are the past time, because here only the causes included in past existences are intended, and by the grasping of "addhā" only the phenomena of ignorance and so on are grasped, since no time separate from them is found. For only ceased and unarisen phenomena are spoken of as past and future time, and as present time when included in the three moments of arising and so on. Birth, aging, and death are the future time, because they arise in the future from a present cause. The present time in the middle is the nature of the fruit arising here from a past cause, and the nature of the cause here for a future fruit, and in the middle, consciousness. the eight factors are the present time. 8. It is said, "Are not sorrow, lamentation, etc., also to be spoken of as factors?" He says, "The mention of sorrow, etc." The mention of sorrow, etc., is an indication of the secondary fruit, a mere consequence of birth, but not a separate display of a factor. 9. "Craving, clinging, and becoming are also included." Thus, craving and clinging are included by the inclusion of ignorance due to their common nature as defilements. Becoming is included by the inclusion of volitional formations due to their common nature as kamma-becoming. Similarly, ignorance and volitional formations are included by the inclusion of craving, clinging, and becoming—this is the connection. Here, too, their inclusion by the method stated should be understood as their collection. And it is said that consciousness, name-and-form, six sense bases, contact, and feeling, as well as birth, aging, and breaking, are birth, aging, and death. He says, "By the inclusion of birth, aging, and death," and so on. 10. "There are five causes in the past." In terms of their nature, the two, ignorance and volitional formations; and in terms of their inclusion, the three, craving, clinging, and becoming—these five causes, arisen in the past existence, are the conditions for the present fruit. "Now, the five fruits." The five fruits, consciousness and so on, which have arisen in the present due to those past causal conditions. "Now, there are five causes." In terms of their nature, the three, craving and so on; and by inclusion, the two, ignorance and volitional formations—these five causes are now the conditions for the future fruit. "The five future fruits." The five fruits, consciousness and so on, which will arise in the future due to the present causal conditions, as stated by the inclusion of birth, aging, and death. Thus, these twenty are scattered in the past and so on, in various places—these are the aspects. Between the past causes and the five present fruits, there is one connection. Between the five present fruits and the five present causes, there is one. Between the five present causes and the future fruit, there is one. Thus, there are three connections. This has been said: "Between volitional formations and consciousness, there is one. Between feeling and craving, there is one. Between becoming and birth, there is one connection." Here, indeed, the first connection is the cause-and-effect relationship, due to the uninterrupted continuation from cause to fruit. , likewise the third. The second, however, is the fruit-cause connection, because of the uninterrupted occurrence of the fruit from the cause. For even a phenomenon that is a fruit is a condition for another phenomenon that is a cause. Here, ignorance and so forth, and consciousness and so forth, are summarized as a summary. Past cause, present result; present cause, future result—these are the four summaries, thus "four summaries." 11. "A part of existence, called kamma-existence" means that the volitional action which is a condition for rebirth in the future is called existence. The volitional actions which were conditions for rebirth here in the former kamma-existence are to be understood as formations.