English
two formless becomings, with their inclusions, by another method... Six modes of being are comprised. Or, without entering into the distinction of kamma-existence and rebirth-existence, together with those included within them, there are three existences by way of sense-sphere existence and so on. And without entering into the distinction of sense-sphere existence and so on, there are two existences by way of kamma-existence and rebirth-existence. And also without entering into the distinction of kamma and rebirth, there is only one existence by way of "existence conditioned by clinging." Thus, here, the determination regarding the classification of existence conditioned by clinging should also be understood. 650. "What is a condition for what?" And here, what clinging is a condition for what, that determination should also be understood; this is the meaning. Now, here, what is a condition for what? Whatever is a condition for whatever. For the ordinary person is like a madman. He, without considering "this is proper, this is improper," by way of any clinging whatsoever, desiring any existence whatsoever, performs any action whatsoever. Therefore, what some say, that by clinging to rites and rituals, form-existences and formless-existences do not arise, that should not be accepted. Rather, it should be accepted that by everything, everything arises. For example – Here, some person, either by hearsay or by following views, thinking: "These sense pleasures are abundant both in the human world, in families of great Khattiyas and so on, and in the six sense-sphere heavens," and being deceived by listening to false Dhamma and so on, for the attainment of these, thinking: "By this action, sense pleasures are fulfilled," by way of clinging to sense pleasures, performs even bodily misconduct and so on. He, by the full completion of misconduct, is reborn in a woeful state. Or, desiring visible sense pleasures, and guarding those he has obtained, by way of clinging to sense pleasures, he performs bodily misconduct and so on. He, by the full completion of misconduct, is reborn in a woeful state. There, the kamma that is the cause of his rebirth is kamma-existence. The aggregates produced by kamma are rebirth-existence. However, perception-existence and five-constituent-existence are indeed included within that. Another person, however, whose knowledge is enhanced by listening to the true Dhamma and so on, thinking: "By this action, sense pleasures are fulfilled," by way of clinging to sense pleasures, performs even bodily good conduct and so on. He, by the fulfillment of good conduct, is reborn among devas or among humans. There, the kamma that is the cause of his rebirth is kamma-existence. The aggregates produced by kamma are rebirth-existence. But the existence of perception and the five-constituent existence are included within that. Thus, clinging to sensual pleasures is a condition for sense-sphere existence, with its distinctions and inclusions. Another, having heard or conceived, "Sensual pleasures are more prosperous than those in the form and formless existences," by way of clinging to sensual pleasures, produces form and formless attainments, and by the power of these attainments, is reborn in the form and formless Brahma worlds. There, the kamma that is the cause of his rebirth is kamma-existence. The aggregates produced by kamma are rebirth-existence. But the existence of perception, non-perception, neither-perception-nor-non-perception, one-constituent, four-constituent, and five-constituent existences are included within that. Thus, clinging to sensual pleasures is also a condition for form and formless existences, with their distinctions and inclusions. Another, holding the view of annihilation, "This self, when cut off in the prosperity-existence of the sense-sphere or in one of the form or formless existences, is utterly cut off," performs kamma leading to that; for him, that kamma is kamma-existence. The aggregates produced by kamma are rebirth-existence. But the existence of perception and so forth are included within that. Thus, clinging to views is a condition for all three—sense-sphere, form, and formless existences—with their distinctions and inclusions. Another, by way of clinging to a doctrine of self, "This self, in the prosperity-existence of the sense-sphere or in one of the form or formless existences, is happy and free from fever," performs kamma leading to that; for him, that kamma is kamma-existence. The aggregates produced by that are rebirth-existence. But the existence of perception and so forth are included within that. Thus, clinging to a doctrine of self is a condition for the three existences, with their distinctions and inclusions. Another, by way of clinging to rites and rituals, "This rite and ritual, when fulfilled by one in the prosperity-existence of the sense-sphere or in one of the form or formless existences, leads to the fulfillment of happiness," performs kamma leading to that; for him, that kamma is kamma-existence. That produced-by-that The seventy-seven aggregates are rebirth-existence. But the existence of perception and so on are included within that. Thus, the clinging to precepts and vows, with its divisions and inclusions, is a condition for the three existences. In this way, here, what is a condition for what, that determination should also be understood. If it is asked, what here is a condition for which existence, and how? For form and formless existences, clinging is a decisive support condition; And for sense-sphere existence, it is understood to be by co-nascence and so on. Indeed, for form and formless existences, and for the wholesome kamma-existence included in the sense-sphere existence, and for rebirth-existence, this fourfold clinging is a condition in one way, by way of decisive support condition. In the sense-sphere existence, for the unwholesome kamma-existence associated with itself, it is a condition by co-nascence and so on, through the divisions of co-nascent, mutuality, support, association, presence, non-disappearance, and root conditions. But for the dissociated, it is only by way of decisive support condition. This is the detailed explanation of the phrase "clinging is a condition for existence." Detailed explanation of "existence is a condition for birth" and so on. 651. In "existence is a condition for birth" and so on, the determination of birth and so on should be understood in the manner stated in the exposition of the truths. Here, "existence" means kamma-existence. For that is a condition for birth, not rebirth-existence. And that is a condition in two ways: by way of kamma condition and decisive support condition. There might be a question: how then is it to be known that existence is a condition for birth? Because even when external conditions are equal, differences such as inferiority and superiority are seen. Indeed, even when external conditions like father, mother, semen, blood, food, etc., are equal, differences such as inferiority and superiority are seen even among twins. And that is not without cause, because it is not always and for everyone; nor is it due to any other cause than kamma-existence, because there is no other cause in the internal continuum of beings who are reborn. Thus, it is caused by kamma-existence. For kamma is the cause of the differences in inferiority and superiority among beings. Therefore, the Blessed One said: "Kamma divides beings, that is, into inferior and superior." (M.N. 3.289). It should not be understood thus: "Existence is a condition for birth." And because, when there is no birth, there is no old age and death, nor do sorrow and other states exist. But when there is birth, there is old age and death, and for the foolish person afflicted by the states of suffering called old age and death, due to their connection with old age and death, or due to their non-connection with that particular state of suffering, sorrow and other states arise. Therefore, this birth should also be understood as a condition for old age and death, and for sorrow and the like. But it is a condition in one way, in the manner of a decisive support. This is the detailed explanation in phrases like "From existence, birth." Explanation of the Wheel of Becoming 652. Since sorrow and the like are mentioned at the end here, therefore, that ignorance which is mentioned at the beginning of this wheel of becoming, as "From ignorance, volitional formations," that, Ignorance is established by sorrow and the like, this wheel of becoming, whose beginning is unknown; Without a doer or an experiencer, empty of the twelve kinds of emptiness. It should be understood that it revolves continuously and constantly. If it is asked: How is ignorance established by sorrow and the like here? How is this wheel of becoming of unknown beginning? How is it without a doer or an experiencer? How is it empty of the twelve kinds of emptiness? Here, sorrow, lamentation, pain, displeasure, and despair are inseparable from ignorance, and lamentation belongs to the deluded. So, when these are established, ignorance is established. Moreover, it is said: "From the arising of defilements, there is the arising of ignorance" (MN 1.103). And these sorrows and the like arise from the arising of defilements. How? In the separation from objects of sensual desire, sorrow arises from the arising of the defilement of sensual desire. As it is said: "If for that person desiring, For that being with desire arisen; Those desires perish, He is tormented as if pierced by a dart." (Sn 773); And as it is said: "From desire, sorrow is born." (Dhp 215). All these also arise from the defilement of views. As it is said: "For him who is obsessed with 'I am form, my form,' from the alteration and otherwise-ness of form, sorrow, lamentation, pain, displeasure, and despair arise" (SN 3.1).