English
"Purity through moral practices and vows," is the clinging to moral practices and vows. As it is said: "What is the clinging to moral practices and vows? The view that 'purity is through morality,' 'purity is through vows,' 'purity is through moral practices and vows'— such a view... ...a perverted grasp. This is called the clinging to moral practices and vows" (Dhs. 1222; Vibh. 938). The twenty-fold view of a permanent self is the clinging to the doctrine of self. As it is said: "What is the clinging to the doctrine of self? Here, an uninstructed ordinary person... ...unskilled in the Dhamma of the good, regards form as self... ...a perverted grasp. This is called the clinging to the doctrine of self" (Dhs. 1223; Vibh. 938). This is the brief and detailed explanation of the Dhamma here. Regarding "sequence" here, there are three kinds of sequence: the sequence of arising, the sequence of abandonment, and the sequence of teaching. Among these, in the beginningless cycle of existence, since there is no first arising of defilements, the sequence of arising is not spoken of in a direct sense. But in an indirect sense, for the most part, in one existence, the clinging to eternalism and annihilationism precedes the grasping of self. Then, for one who grasps "this self is eternal," the clinging to moral practices and vows is for the purification of the self. For one who grasps "it is annihilated," the clinging to sensual pleasures is for one who is indifferent to the next world. Thus, first the clinging to the doctrine of self, then the clinging to views, moral practices and vows, and sensual pleasures— this is their sequence of arising in one existence. Here, the clinging to views and so on are abandoned first, because they are abandoned by the stream-entry path. The clinging to sensual pleasures is later, because it is abandoned by the Arahantship path. This is their sequence of abandonment. However, due to its vast scope and prominence, among these, the clinging to sensual pleasures is taught first. For it has a vast scope, being associated with eight consciousnesses, while the others have a limited scope, being associated with four consciousnesses. And for the most part, due to the delight and attachment of beings, the clinging to sensual pleasures is prominent, not the others. Or, for the attainment of sensual pleasures, one is full of curiosity, auspicious rites, and so on; that is their view. Therefore, the clinging to views is next. When that is differentiated, it is twofold, in terms of the clinging to moral practices and vows and the clinging to the doctrine of self. Of these two, seeing either the action of a cow or the action of a dog, it is to be understood as gross, therefore the clinging to precepts and vows was taught first. Due to its subtlety, the clinging to the doctrine of self comes last; this is the order of their teaching. Here, craving is the cause for the first in one way; For the other three, it is in seven or eight ways. Here, in the four clingings thus taught, craving for sense pleasures is the cause for the first clinging to sense pleasures in one way, by way of decisive support, because it arises in objects delighted in by craving. For the other three, however, it is a cause in seven ways, by way of co-nascence, mutuality, support, association, presence, non-disappearance, and root, or in eight ways, including decisive support. And when it is a cause by way of decisive support, then it is non-co-nascent. This is the detailed explanation of the phrase "clinging conditioned by craving." Detailed explanation of the phrase "existence conditioned by clinging" 646. In the phrase "existence conditioned by clinging"— From meaning and from nature, with its purpose and its divisions, what is a cause for what, that determination should be known. Here, "bhava" means "existence" because it "comes to be." It is of two kinds: kamma-existence and rebirth-existence. As it is said: "Existence is of two kinds: there is kamma-existence, there is rebirth-existence" (Vibh. 234). Here, kamma itself is existence, kamma-existence; similarly, rebirth itself is existence, rebirth-existence. Here, "bhava" means "existence" because rebirth "comes to be." Kamma, however, just as it is called "the arising of Buddhas is happiness" (Dhp. 194) because it is a cause of happiness, so too, because it is a cause of existence, it should be understood as existence by way of its result. Thus, the determination to be known here is first by way of meaning. 647. By way of nature, kamma-existence, in brief, is volition and the unwholesome states such as covetousness associated with volition, which are called kamma. As it is said: "What is kamma-existence there? Meritorious formations, demeritorious formations, imperturbable formations (Vibh. 234), whether belonging to a limited realm or a great realm, this is called kamma-existence. All kamma leading to existence is kamma-existence." (Vibh. 234). Here, wholesome volitional formations are thirteen volitions. Unwholesome volitional formations are twelve. Imperturbable volitional formations are four volitions. Thus, by this, the weak or strong results of those very volitions are stated, whether they belong to the limited sphere or the great sphere. And by "all actions leading to becoming," covetousness and the like, associated with volition, are stated. Becoming by rebirth, in brief, is the aggregates produced by kamma; in detail, it is ninefold. As it is said: "What is becoming by rebirth? Sense-sphere becoming, form-sphere becoming, formless-sphere becoming, percipient becoming, non-percipient becoming, neither-percipient-nor-non-percipient becoming, one-aggregate becoming, four-aggregate becoming, five-aggregate becoming, this is called becoming by rebirth" (Vibh. 234). Therein, the becoming called sense-sphere is sense-sphere becoming. This method applies to form-sphere and formless-sphere becomings. The becoming of those with perception, or the becoming where perception exists, is percipient becoming. Conversely, non-percipient becoming. Due to the absence of gross perception and the presence of subtle perception, there is neither perception nor non-perception in this becoming, hence neither-percipient-nor-non-percipient becoming. The becoming associated with one aggregate of form is one-aggregate becoming. Or the becoming that has one aggregate is one-aggregate becoming. This method applies to four-aggregate and five-aggregate becomings. Therein, sense-sphere becoming has five aggregates of clinging. Likewise, form-sphere becoming. Formless-sphere becoming has four, percipient becoming has five. Non-percipient becoming has one aggregate of clinging. Neither-percipient-nor-non-percipient becoming has four. One-aggregate becoming and so on, have one, four, or five aggregates of clinging; thus, the determination here should be understood also according to the Dhamma. 648. "Meaningful": Just as in the explanation of becoming, so too in the explanation of formations, wholesome volitional formations and the like are stated. Even though this is so, the former (formations) are causes for rebirth here due to past kamma, and these (formations) are causes for future rebirth due to present kamma; therefore, the repetition is indeed meaningful. Or previously, by the method beginning with "What is wholesome volitional formation? Wholesome volition in the sense-sphere" (Vibh. 226), volition... Or, "formations" are said. But here, by the saying "all karma leading to becoming" (Vibh. 234), even those conjoined with volition (are included). And previously, only karma conditioned by consciousness was called "formations." Now, even that which produces the non-percipient realm (is included). Or what's the use of much talk? In "formations conditioned by ignorance," only wholesome and unwholesome states like meritorious formations are mentioned. But here, in "becoming conditioned by clinging," since rebirth-becoming is also included, wholesome, unwholesome, and indeterminate states are mentioned. Therefore, this repetition is meaningful in every way. Thus, the distinction here should be understood as meaningful. 649. "By way of distinction and inclusion" means by way of distinction and inclusion of becoming conditioned by clinging. For indeed, the karma that produces sense-sphere becoming, conditioned by sense-sphere clinging, is karma-becoming. The aggregates produced by that are rebirth-becoming. This is the method for form and formless becomings. Thus, conditioned by sense-sphere clinging, there are two sense-sphere becomings, and within them are included percipient becoming and five-constituent becoming. Two form becomings, and within them are included percipient becoming, non-percipient becoming, one-constituent becoming, and five-constituent becoming. Two formless becomings, and within them are included percipient becoming, neither-percipient-nor-non-percipient becoming, and four-constituent becoming. These are six becomings with their inclusions. And just as conditioned by sense-sphere clinging, there are six becomings with their inclusions. So too for the remaining clingings. Thus, conditioned by clinging, by way of distinction, there are twenty-four becomings with their inclusions. But by way of inclusion, combining karma-becoming and rebirth-becoming, conditioned by sense-sphere clinging, there is one sense-sphere becoming with its inclusions. Similarly, form and formless becomings, making three becomings. Similarly for the remaining clingings. Thus, conditioned by clinging, by way of inclusion, there are twelve becomings with their inclusions. Furthermore, without distinction, karma leading to sense-sphere becoming, conditioned by clinging, is karma-becoming. The aggregates produced by that are rebirth-becoming. This is the method for form and formless becomings. Thus, conditioned by clinging, there are two sense-sphere becomings, two form becomings,