Chapter 17

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THE SOIL OF UNDERSTANDING—CONCLUSION:

DEPENDENT ORIGINATION

(Paññā-bhūmi-niddesa)

[SECTION A. DEFINITION OF DEPENDENT ORIGINATION]

1. [517] The turn has now come for the exposition of the dependent origination
itself, and the dependently-originated states comprised by the word “etc.,” since
these still remain out of the states called the “soil” (bhūmi), of which it was said
above, “The states classed as aggregates, bases, elements, faculties, truths, and
dependent origination, etc., are the ‘soil’” (XIV.32).

Herein, firstly, it is the states beginning with ignorance that should be

understood as dependent origination. For this is said by the Blessed One: “And
what is the dependent origination, bhikkhus? With ignorance as condition
there are [volitional] formations; with formations as condition, consciousness;
with consciousness as condition, mentality-materiality; with mentality-
materiality as condition, the sixfold base; with the sixfold base as condition,
contact; with contact as condition, feeling; with feeling as condition, craving;
with craving as condition, clinging; with clinging as condition, becoming;
with becoming as condition, birth; with birth as condition there is ageing-and-
death, and sorrow, lamentation, pain, grief, and despair; thus there is the arising
of this whole mass of suffering. This is called the dependent origination,
bhikkhus” (S II 1).

Secondly, it is the states beginning with ageing-and-death that should be

understood as dependently-originated states. For this is said by the Blessed One:
“And what are the dependently-originated states, bhikkhus? Ageing-and-death
is impermanent, bhikkhus, formed, dependently originated, subject to
destruction, subject to fall, subject to fading away, subject to cessation.1 Birth is
impermanent, bhikkhus, … Becoming … Clinging … Craving … Feeling …
Contact … The sixfold base … Mentality-materiality … Consciousness …
Formations … Ignorance is impermanent, bhikkhus, formed, dependently
originated, subject to destruction, subject to fall, subject to fading away, subject

1. “‘Subject to destruction’ (khaya-dhamma) means that its individual essence is the
state of being destroyed (khayana-sabhāva)” (Vism-mhṭ 549). The other expressions
are explained in the same way.

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to cessation. These are called the dependently-originated states, bhikkhus” (S II
26). [518]

Here is a brief explanation. The states that are conditions should be

understood as the dependent origination. The states generated by such and such
conditions are dependently-originated states.

5. How is that to be known? By the Blessed One’s word. For it is precisely those
states which are conditions, that with the synonyms beginning with “reality”
have been called “dependent origination” by the Blessed One when teaching
the dependent origination in the sutta on the Teaching of the Dependent
Origination and Dependently-originated States thus:

“And what is dependent origination, bhikkhus?

“With birth as condition, bhikkhus, there is ageing and death. Whether Perfect

Ones arise or do not arise, there yet remains that element, relatedness of states,
regularity of states, specific conditionally. The Perfect One discovers it, penetrates
to it. Having discovered it, penetrated to it, he announces it, teaches it, makes it
known, establishes, exposes, expounds, and explains it: ‘See,’ he says, ‘With
birth as condition there is ageing and death.’

“With becoming as condition, bhikkhus, there is birth … With ignorance as

condition, bhikkhus, there are formations. Whether Perfect Ones arise or do not
arise, there yet remains that element, relatedness of states, regularity of states,
specific conditionally. The Perfect One discovers it, penetrates to it. Having
discovered it, penetrated to it, he announces it, teaches it, makes it known,
establishes, exposes, expounds and explains it: ‘See,’ he says, ‘With ignorance
as condition there are formations.’

“So, bhikkhus, that herein which is reality, not unreality, not otherness, specific

conditionality: that is called dependent origination” (S II 25f.).

Consequently, it should be understood that dependent origination has the

characteristic of being the conditions for the states beginning with ageing-and-
death. Its function is to continue [the process of] suffering. It is manifested as the
wrong path.

Because particular states are produced by particular conditions, neither

less nor more, it is called reality (suchness). Because once the conditions have
met in combination there is no non-producing, even for an instant, of the states
they generate, it is called not unreality (not unsuchness). Because there is no
arising of one state with another state’s conditions, it is called not otherness.
Because there is a condition, or because there is a total of conditions, for these
states beginning with ageing-and-death as already stated, it is called specific
conditionality.

7. Here is the word meaning: idappaccayā (lit. that-conditions) = imesaṃ paccayā
(conditions for those); idappaccayā (that-conditions) = idappaccayatā (that-
conditionality, conditionality for those, specific conditionality). Or alternatively,
idappaccayatā (that-conditionality) = idappaccayānaṃ samūho (the total of that-
conditions, total specific conditionality).

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The characteristic must be sought from grammar. Some, in fact, [say that

the expression paṭicca samuppāda (dependent origination) is characterized
thus:] “having depended (paṭicca), a right (sammā) arising (uppāda),
[depending on causes rightly by] disregarding such causes conjectured by
sectarians as the Primordial Essence (Prakºti), World Soul (Puruåa), and so
on.” So what they call dependent origination (paṭicca samuppāda) is a simple
arising (uppāda) [for they equate the prefix saṃ only with sammā (rightly) and
ignore saṃ (with, con-)]. That is untenable. [519] Why? (1) There is no such
sutta; (2) it contradicts suttas; (3) it admits of no profound treatment; and (4)
it is ungrammatical.

9. (1) No sutta describes the dependent origination as simple arising.

(2) Anyone who asserts that dependent origination is of that kind involves

himself in conflict with the Padesavihāra Sutta. How? The Newly Enlightened
One’s abiding (vihāra) is the bringing of the dependent origination to mind,
because, of these words of the Blessed One’s: “Then in the first watch of the night
the Blessed One brought to mind the dependent origination in direct and reverse
order” [as origination and cessation] (Vin I 1; Ud 2). Now, “padesavihāra” is the
abiding (vihāra) in one part (desa) of that, according as it is said, “Bhikkhus, I
abode in a part of the abiding in which I abode when I was newly enlightened”
(S V 12; Paṭis I 107). And there he abode in the vision of structure of conditions,
not in the vision of simple arising, according as it is said, “So I understood
feeling with wrong view as its condition, and feeling with right view as its
condition, and feeling with wrong thinking as its condition …” (S V 12), all of
which should be quoted in full. So anyone who asserts that dependent origination
is simple arising involves himself in conflict with the Padesavihāra Sutta.

10.

There is likewise contradiction of the Kaccāna Sutta. For in the Kaccāna

Sutta it is said, “When a man sees correctly with right understanding the
origination of the world, Kaccāna, he does not say of the world that it is not” (S
II 17). And there it is the dependent origination in forward order, not simple
arising, that, as the origination of the world from its conditions, is set forth in
order to eliminate the annihilation view. For the annihilation view is not
eliminated by seeing simple arising; but it is eliminated by seeing the chain of
conditions as a chain of fruits following on a chain of conditions. So anyone
who asserts that the dependent origination is simple arising involves himself in
contradiction of the Kaccāna Sutta.

11. (3) It admits of no profound treatment: this has been said by the Blessed One,
“This dependent origination is profound, Ánanda, and profound it appears”
(D II 55; S II 92). And the profundity is fourfold as we shall explain below
(XVII.304f.); but there is none of that in simple arising. And this dependent
origination is explained [by the teachers] as adorned with the fourfold method
(XVII.309); but there is no [need of] any such tetrad of methods in simple arising.
So dependent origination is not simple arising, since that admits of no profound
treatment.

12. (4) It is ungrammatical: [520] this word paṭicca (lit. “having depended”; freely
“due to,” “dependent”), [being a gerund of the verb paṭi + eti, to go back to],

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establishes a meaning [in a formula of establishment by verb] when it is construed
as past with the same subject [as that of the principal verb], as in the sentence
“Having depended on (paṭicca = ‘due to’) the eye and visible objects, eye-
consciousness arises (uppajjati)” (S II 72). But if it is construed here with the
word uppāda (arising), [which is a noun], in a formula of establishment by noun,
there is a breach of grammar, because there is no shared subject [as there is in
above-quoted sentence], and so it does not establish any meaning al all. So the
dependent origination is not simple arising because that is ungrammatical.

13.

Here it might be [argued]: “We shall add the words ‘comes to be’ (hoti)

thus: ‘Having depended, arising comes to be’ (paṭicca, samuppādo hoti).” That will
not do. Why not? Because there is no instance in which it has been added, and
because the fallacy of the arising of an arising follows. For in such passages as
“Paṭiccasamuppādaṃ vo bhikkhave desessāmi. Katamo ca bhikkhave paṭiccasamuppādo
… Ayaṃ vuccati bhikkhave paṭiccasamuppādo (I shall teach you the dependent
origination, bhikkhus. And what is the dependent origination? … This is called
the dependent origination, bhikkhus)” (S II 1), the words “comes to be” (hoti) are
not added in any single instance. And there is no [such expression as] “arising
comes to be”: if there were, it would be tantamount to saying that arising itself
had an arising too.

14.

And those are wrong who imagine that specific conditionality (idappaccayatā)

is the specific conditions’ [abstract] essence—what is called “abstract essence”
being a [particular] mode in ignorance, etc., that acts as cause in the manifestation
of formations, etc.—and that the term “dependent origination” is used for an
alteration in formations when there is that [particular mode in the way of
occurrence of ignorance]. Why are they wrong? Because it is ignorance, etc.,
themselves that are called causes. For in the following passage it is ignorance,
etc., themselves, not their alteration, that are called the causes [of these states]:
“Therefore, Ánanda, just this is the cause, this is the source, this is the origin,
this is the condition, for ageing-and-death, that is to say, birth … for formations,
that is to say, (ignorance)” (D II 57–63—the last clause is not in the Dīgha text).
Therefore it is the actual states themselves as conditions that should be
understood as “dependent origination.” So what was said above (§4) can be
understood as rightly said.

15.

If any notion arises in the guise of a literal interpretation of the term

“dependent origination” (paṭicca-samuppāda) to the effect that it is only arising
that is stated, it should be got rid of by apprehending the meaning of this
expression in the following way. For:

In double form this term relates to a totality of state
Produced from a conditionality;
Hence the conditions for that sum
Through metaphor’s device have come
To bear their fruits’ name figuratively
In the Blessed One’s exposition.

16.

This term “dependent origination,” when applied to the total of states

produced from the [total] conditionality, must be taken in two ways. [521] For

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that [total] ought to be arrived at (paṭicco—adj.),2 since when it is arrived at
(paṭiyamāno), it leads to [supramundane] welfare and bliss and so the wise
[regard] it as worthy to be arrived at (paccetuṃ); and then, when it arises
(uppajjamāno), it does so “together with” (saha) and “rightly” (sammā), not singly
or causelessly, thus it is a co-arising (samuppādo). Consequently: it is to be arrived
at (paṭicco) and it is a co-arising (samuppādo), thus it is dependent origination
(paṭicca-samuppāda). Again: it arises as a togetherness (saha), thus it is a co-
arising (samuppāda); but it does so having depended (paṭicca—ger.) in
combination with conditions, not regardless of them. Consequently: it, having
depended (paṭicca), is a co-arising (samuppāda), thus in this way also it is
dependent origination (paṭicca-samuppāda). And the total of causes is a condition
for that [total of states produced from the conditionality], so, because it is a
condition for that, this [total of causes] is called, “dependent origination,” using
for it the term ordinarily used for its fruit just as in the world molasses, which is
a condition for phlegm, is spoken of thus, “Molasses is phlegm,” or just as in
the Dispensation the arising of Buddhas, which is a condition for bliss, is spoken
of thus, “The arising of Buddhas is bliss” (Dhp 194).

17.

Or alternatively:

The sum of causes too they call
“Facing its counterpart,” so all
Is in that sense “dependent,” as they tell;
This sum of causes too, as stated,
Gives fruits that rise associated,
So “co-arising” it is called as well.

18. This total of causes—indicated severally under the heading of each cause,
beginning with ignorance—for the manifestation of formations, etc., is called
“dependent” (paṭicco—adj.), taking it as “facing, gone to, its counterpart”
(paṭimukham ito) owing to the mutual interdependence of the factors in the
combination, in the sense both that they produce common fruit and that none
can be dispensed with. And it is called a “co-arising” (samuppādo) since it
causes the states that occur in unresolved mutual interdependence to arise
associatedly. Consequently: it is dependent (paṭicco) and a co-arising (samuppādo),
thus in this way also it is dependent origination (paṭicca-samuppāda).

19.

Another method:

This total conditionally, acting interdependently,
Arouses states together equally;
So this too is a reason here wherefore the Greatest Sage,

the Seer,

Gave to this term its form thus succinctly.

2. Paṭicco as a declinable adjective is not in PED. Patīyamāna (“when it is arrived at”):
“When it is gone to by direct confrontation (paṭimukhaṃ upeyamāno) by means of
knowledge’s going; when it is penetrated to (abhisamiyamāna), is the meaning” (Vism-
mhṭ 555). The word paṭicca (due to, depending on) and the word paccaya (condition) are
both gerunds of paṭi + eti or ayati (to go back to).

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20. Among the conditions described under the headings of ignorance, etc., the
respective conditions that make the [conditionally-arisen] states beginning with
formations arise are incapable of making them arise when not mutually
dependent and when deficient. Therefore this conditionality by depending
(paṭicca—ger.) makes states arise (uppādeti) equally and together (samaṃ saha ca),
not piecemeal and successively—so it has been termed here thus by the Sage
who is skilled in phraseology that conforms to its meaning: it has been accurately
termed “dependent origination” (paṭicca samuppāda), is the meaning.

21. And while so termed:

The first component will deny the false view of eternity
And so on, and the second will prevent
The nihilistic type of view and others like it, while the two
Together show the true way that is meant.

The first: the word “dependent” (paṭicca) indicates the combination of the

conditions, [522] since states in the process of occurring exist in dependence on
the combining of their conditions; and it shows that they are not eternal, etc.,
thus denying the various doctrines of eternalism, no-cause, fictitious-cause, and
power-wielder.3 What purpose indeed would the combining of conditions serve,
if things were eternal, or if they occurred without cause, and so on?

23. The second: the word “origination” (samuppāda) indicates the arising of the
states, since these occur when their conditions combine, and it shows how to
prevent annihilationism, etc., thus preventing the various doctrines of annihilation
[of a soul], nihilism, [“there is no use in giving,” etc.,] and moral-inefficacy-of-
action, [“there is no other world,” etc.]; for when states [are seen to] arise again
and again, each conditioned by its predecessor, how can the doctrines of
annihilationism, nihilism, and moral-inefficacy-of-action be maintained?

24. The two together: since any given states are produced without interrupting
the [cause-fruit] continuity of any given combination of conditions, the whole
expression “dependent origination” (paṭicca-samuppāda) represents the middle
way, which rejects the doctrines, “He who acts is he who reaps” and “One acts
while another reaps” (S II 20), and which is the proper way described thus, “Not
insisting on local language and not overriding normal usage” (M III 234).4

3. “The doctrine of eternalism is that beginning ‘The world and self are eternal’” (D
I 14). That of no-cause is that beginning, ‘There is no cause, there is no condition, for
the defilement of beings’ (D I 53). That of fictitious-cause holds that the world’s
occurrence is due to Primordial Essence (prakºti), atoms (aṇu), time (kāla), and so on.
That of a power-wielder asserts the existence of an Overlord (issara), or of a World-
soul (Puruåa), or of Pajāpati (the Lord of the Race). Also the doctrines of Nature
(sabhāva, Skr. svabhāva = individual essence), Fate (niyati), and Chance (yadicchā), should
be regarded as included here under the doctrine of no-cause. Some, however, say that
the doctrine of fictitious-cause is that beginning with ‘The eye is the cause of the eye,’
and that the doctrine of the power-wielder is that beginning, ‘Things occur owing to
their own individual essence’ (see Ch. XVI, n. 23)” (Vism-mhṭ 557).
4.

“Such terms as ‘woman,’ ‘man,’ etc., are local forms of speech (janapada-nirutti)

because even wise men, instead of saying, ‘Fetch the five aggregates,’ or ‘Let the

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This, in the first place, is the meaning of the mere words “dependent

origination” (paṭicca-samuppāda).

[SECTION B. EXPOSITION]

[I. PREAMBLE]

25. Now, in teaching this dependent origination the Blessed One has set forth
the text in the way beginning, “With ignorance as condition there are
formations” (S II 20). Its meaning should be commented on by one who keeps
within the circle of the Vibhajjavādins,5 who does not misrepresent the teachers,
who does not advertise his own standpoint, who does not quarrel with the
standpoint of others, who does not distort suttas, who is in agreement with the
Vinaya, who looks to the principal authorities (mahāpadesa—D II 123ff.), who
illustrates the law (dhamma), who takes up the meaning (attha), repeatedly
reverting to that same meaning, describing it in various different ways.6 And it
is inherently difficult to comment on the dependent origination, as the Ancients
said:

mentality-materiality come,’ use the current forms ‘woman’ and ‘man.’ This is how, in
those who have not fully understood what a physical basis is, there comes to be the
insistence (misinterpretation), ‘This is really a woman, this is really a man.’ But since
this is a mere concept, which depends on states made to occur in such and such wise,
one who sees and knows the dependent origination does not insist on (misinterpret)
it as the ultimate meaning. ‘Current speech’ is speech current in the world. ‘Not overriding’
is not going beyond. For when ‘a being’ is said, instead of making an analysis like this,
‘What is the [lasting] being here? Is it materiality? Or feeling?’ and so on, one who
does not override current usage should express a worldly meaning in ordinary language
as those in the world do, employing the usage current in the world” (Vism-mhṭ 557–
58). The explanation differs somewhat from MN 139.
5.

The term “analyzer” (vibhajjavādin) appears at A V 190, and at M II 197, in this

sense, used to describe the Buddha and his followers, who do not rashly give unqualified
answers to questions that need analyzing before being answered.
6. “The ‘law’ (dhamma) is the text of the dependent origination. The “meaning” (attha) is
the meaning of that. Or they are the cause, and the fruit of the cause here, is what is meant.
Or “law” (dhamma) is regularity (dhammatā). Now some, misinterpreting the meaning of
the sutta passage, ‘Whether Perfect Ones arise or do not arise, there yet remains that
element …’ (S II 25), wrongly describe the regularity of the dependent origination as a
‘permanent dependent origination,’ instead of which it should be described as having the
individual essence of a cause (kāraṇa), defined according to its own fruit, in the way stated.
And some misinterpret the meaning of the dependent origination thus, ‘Without cessation,
without arising’ (anuppādaṃ anirodhaṃ) instead of taking the unequivocal meaning in the
way stated” (Vism-mhṭ 561). The last-mentioned quotation “Without cessation, without
arising” (anuppādaṃ anirodhaṃ), seems almost certainly to refer to a well-known stanza in
Nāgārjuna’s Mūlamādhyamika Kārikā:

Anirodhaṃ anutpādaṃ anucchedaṃ aøāsrataṃ
Anekarthaṃ anānarthaṃ anāgamaṃ anirgamaṃ
Yaý pratītyasamutpādaṃ prapañcopaøamaṃ øivaṃ
Deøayamāsa sambuddhas taṃ vande vadatāṃ varaṃ.

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The truth, a being, rebirth-linking,
And the structure of conditions,
Are four things very hard to see
And likewise difficult to teach.

Therefore, considering that to comment on the dependent origination is

impossible except for those who are expert in the texts:

Whilst I would now begin the comment
On the structure of conditions
I find no footing for support
And seem to founder in a sea. [523]

However, many modes of teaching
Grace the Dispensation here,
And still the former teachers’ way
Is handed down unbrokenly.

Therefore on both of these relying
For my support, I now begin
Its meaning to elucidate:
Listen therefore attentively.

26. For this has been said by the former teachers:

Whoever learns alertly this [discourse]
Will go from excellence to excellence,
And when perfected, he will then escape
Beyond the vision of the King of Death.

[II. BRIEF EXPOSITION]

27. So as regards the passages that begin: “With ignorance as condition there
are formations” (S II 20), to start with:

(1) As different ways of teaching, (2) meaning,
(3) Character, (4) singlefold and so on,
(5) As to defining of the factors,
The exposition should be known.

28.

1. Herein, as different ways of teaching: the Blessed One’s teaching of the

dependent origination is fourfold, namely, (i) from the beginning; or (ii) from the
middle up to the end; and (iii) from the end; or (iv) from the middle down to the
beginning. It is like four creeper-gatherers’ ways of seizing a creeper.

29. (i) For just as one of four men gathering creepers sees only the root of the
creeper first, and after cutting it at the root, he pulls it all out and takes it away
and uses it, so the Blessed One teaches the dependent origination from the
beginning up to the end thus: “So, bhikkhus, with ignorance as condition there
are formations; … with birth as condition ageing-and-death” (M I 261).

30. (ii) Just as another of the four men sees the middle of the creeper first, and
after cutting it in the middle, he pulls out only the upper part and takes it away
and uses it, so the Blessed One teaches it from the middle up to the end thus:

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“When he is delighted with, welcomes, remains committed to that feeling, then
delight arises in him. Delight in feelings is clinging. With his clinging as
condition there is becoming; with becoming as condition, birth” (M I 266).

31.

(iii) Just as another of the four men sees the tip of the creeper first, and

seizing the tip, he follows it down to the root and takes all of it away and uses it,
so the Blessed One teaches it from the end down to the beginning thus: “‘With
birth as condition, ageing-and-death,’ so it was said. But is there ageing-and-
death with birth as condition, or not, or how is it here?—There is ageing-and-
death with birth as condition, so we think, venerable sir. [524] ‘With becoming
as condition, birth,’ so it was said … ‘With ignorance as condition there are
formations,’ so it was said. But are there formations with ignorance as condition,
or not, or how is it here?—There are formations with ignorance as condition, so
we think, venerable sir” (M I 261).

32. (iv) Just as one of the four men sees only the middle of the creeper first, and
after cutting it in the middle and tracing it down as far as the root, he takes it
away and uses it, so the Blessed One teaches it from the middle down to the
beginning thus: “And these four nutriments, bhikkhus: what is their source?
What is their origin? From what are they born? By what are they produced?
These four nutriments have craving as their source, craving as their origin, they
are born from craving, produced by craving. Craving: what is its source? …
Feeling: … Contact: … The sixfold base: … Mentality-materiality: …
Consciousness: … Formations: what is their source? … By what are they
produced? Formations have ignorance as their source … they are … produced
by ignorance” (S II 11f.).

33.

Why does he teach it thus? Because the dependent origination is wholly

beneficial and because he has himself acquired elegance in instructing. For the
dependent origination is entirely beneficial: starting from any one of the four
starting points, it leads only to the penetration of the proper way. And the Blessed
One has acquired elegance in instructing: it is because he has done so through
possession of the four kinds of perfect confidence and the four discriminations
and by achieving the fourfold profundity (§304) that he teaches the Dhamma by
various methods.

34. But it should be recognized, in particular, that (i) when he sees that people
susceptible of teaching are confused about the analysis of the causes of the
process [of becoming], he employs his teaching of it forwards starting from the
beginning in order to show that the process carries on according to its own
peculiar laws and for the purpose of showing the order of arising. (iii) And it
should be recognized that when he surveys the world as fallen upon trouble in
the way stated thus, “This world has fallen upon trouble; it is born, ages, dies,
passes away, and reappears” (S II 10), he employs his teaching of it backwards
starting from the end in order to show the [laws governing the] various kinds of
suffering beginning with ageing and death, which he discovered himself in the
early stage of his penetration. And (iv) it should be recognized that he employs
his teaching of it backwards from the middle down to the beginning in order to
show how the succession of cause and fruit extends back into the past [existence],

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and again forwards from the past, in accordance with his definition of nutriment
as the source [of ignorance] (see M I 47f.). And (ii) it should be recognized that
he employs his teaching of it forwards from the middle up to the end in order to
show how the future [existence] follows on [through rebirth] from arousing in
the present causes for [rebirth] in the future.

35. Of these methods of presentation, that cited here should be understood to
be that stated in forward order starting from the beginning in order to show to
people susceptible of teaching who are confused about the laws of the process
[of becoming] that the process carries on according to its own peculiar laws,
[525] and for the purpose of showing the order of arising.

36. But why is ignorance stated as the beginning here? How then, is ignorance
the causeless root-cause of the world like the Primordial Essence of those who
assert the existence of a Primordial Essence? It is not causeless. For a cause of
ignorance is stated thus, “With the arising of cankers there is the arising of
ignorance” (M I 54). But there is a figurative way in which it can be treated as the
root cause. What way is that? When it is made to serve as a starting point in an
exposition of the round [of becoming].

37.

For the Blessed One gives the exposition of the round with one of two

things as the starting point: either ignorance, according as it is said, “No first
beginning of ignorance is made known, bhikkhus, before which there was no
ignorance, and after which there came to be ignorance. And while it is said thus,
bhikkhus, nevertheless it is made known that ignorance has its specific
condition” (A V 113); or craving for becoming, according as it is said, “No first
beginning of craving for becoming is made known, bhikkhus, before which
there was no craving for becoming, and after which there came to be craving for
becoming. And while it is said thus, bhikkhus, nevertheless it is made known
that craving for becoming has its specific condition” (A V 116).

38. But why does the Blessed One give the exposition of the round with those
two things as starting points? Because they are the outstanding causes of kamma
that leads to happy and unhappy destinies.

39.

Ignorance is an outstanding cause of kamma that leads to unhappy

destinies. Why? Because, just as when a cow to be slaughtered is in the grip of
the torment of burning with fire and belabouring with cudgels, and being crazed
with torment, she drinks the hot water although it gives no satisfaction and does
her harm, so the ordinary man who is in the grip of ignorance performs kamma
of the various kinds beginning with killing living things that leads to unhappy
destinies, although it gives no satisfaction because of the burning of defilements
and does him harm because it casts him into an unhappy destiny.

40. But craving for becoming is an outstanding cause of kamma that leads to
happy destinies. Why? Because, just as that same cow, through her craving for
cold water, starts drinking cold water, which gives satisfaction and allays her
torment, so the ordinary man in the grip of craving for becoming performs
kamma of the various kinds beginning with abstention from killing living things
that leads to happy destinies and gives satisfaction because it is free from the

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burning of defilements and, by bringing him to a happy destiny, allays the
torment of suffering [experienced] in the unhappy destinies.

41. Now, as regards these two states that are starting points in expositions of
the process [of becoming], in some instances the Blessed One teaches the
Dhamma based on a single one of these states, for instance, [526] “Accordingly,
bhikkhus, formations have ignorance as their cause, consciousness has
formations as its cause” (S II 31), etc.; likewise, “Bhikkhus, craving increases in
one who dwells seeing enjoyment in things productive of clinging; with craving
as condition there is clinging” (S II 84), and so on. In some instances he does so
based on both, for instance: “So, bhikkhus, for the fool who is hindered by
ignorance and tethered by craving there arises this body. Now, this body [with
its six internal bases] and externally [the six bases due to] mentality-materiality
make a duality. Due to this duality there is contact, as well as the six [pairs of]
bases, touched through which the fool feels pleasure and pain” (S II 23f.), and so on.

42. Of these ways of presentation, that cited here in the form “With ignorance
as condition there are formations” should be understood as one based on a
single state. This, firstly, is how the exposition should be known “as to different
ways of teaching.”

43. 2. As to meaning: as to the meaning of the words “ignorance” and so on.
Bodily misconduct, etc., for example, “ought not to be found” (avindiya), in the
sense of being unfit to be carried out; the meaning is that it should not be
permitted. It finds (vindati) what ought not to be found (avindiya), thus it is
ignorance (avijjā). Conversely, good bodily conduct, etc. “ought to be found”
(vindiya). It does not find (na vindati) what ought to be found (vindiya), thus it is
ignorance (avijjā). Also it prevents knowing (avidita) the meaning of collection
in the aggregates, the meaning of actuating in the bases, the meaning of voidness
in the elements, the meaning of predominance in the faculties, the meaning of
reality in the truths, thus it is ignorance (avijjā). Also it prevents knowing the
meaning of suffering, etc., described in four ways as “oppression,” etc. (XVI.15),
thus it is ignorance. Through all the kinds of generations, destinies, becoming,
stations of consciousness, and abodes of beings in the endless round of rebirths
it drives beings on (AntaVIrahite saṃsāre … satte JAvāpeti), thus it is ignorance
(avijjā). Amongst women, men, etc., which are in the ultimate sense non-existent,
it hurries on (paramatthato AVIJjamānesu itthi-purisādisu JAvati), and amongst the
aggregates, etc., which are existent, it does not hurry on (vijjamānesu pi
khandhādisu na javati), thus it is ignorance (avijjā). Furthermore, it is ignorance
because it conceals the physical bases and objects of eye-consciousness, etc.,
and the dependent origination and dependently-originated states.

44. That due to (paṭicca) which fruit comes (eti) is a condition (paccaya). “Due
to” (paṭicca) = “not without that”; the meaning is, not dispensing with it.
“Comes” (eti) means both “arises” and “occurs.” Furthermore, the meaning of
“condition” is the meaning of “help.” It is ignorance and that is a condition,
thus it is “ignorance as condition,” whence the phrase “with ignorance as
condition.”

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“They form the formed” (S III 87), thus they are formations. Furthermore,
formations are twofold, namely, (a) formations with ignorance as condition, and
(b) formations given in the texts with the word “formations” (saṅkhāra). Herein,
(a) the three, namely, formations of merit, of demerit, and of the imperturbable,
and the three, namely, the bodily, the verbal, and the mental formations, which
make six, are “formations with ignorance as condition.” And all these are simply
mundane profitable and unprofitable volition.

45.

But (b) these four, namely, (i) the formation consisting of the formed

(saṅkhata-saṅkhāra), [527] (ii) the formation consisting of the kamma-formed
(abhisaṅkhata-saṅkhāra), (iii) the formation consisting in the act of kamma-forming
(forming by kamma—abhisaṅkharaṇa-saṅkhāra), and (iv) the formation consisting
in momentum (payogābhisaṅkhāra), are the kinds of formations that have come in
the texts with the word “formations.”

46. Herein, (i) all states with conditions, given in such passages as “Formations
are impermanent” (S I 158; D II 157), are formations consisting of the formed. (ii)
In the Commentaries material and immaterial states of the three planes generated
by kamma are called formations consisting of the kamma-formed. These are
also included in the passage, “Formations are impermanent.” But there is no
instance in the texts where they are found separately. (iii) Profitable and
unprofitable volition of the three planes is called the formation consisting in the
act of kamma-forming. It is found in the texts in such passages as “Bhikkhus,
this man in his ignorance forms the formation of merit” (S II 82). (iv) But it is
bodily and mental energy that is called the formation consisting in momentum.
This is given in the texts in such passages as “The wheel, having gone as far as
the impetus (abhisaṅkhāra) carried it, stood as though it were fixed” (A I 112).

47.

And not only these, but many other kinds of formations are given in the

texts with the word “formation” (saṅkhāra), in the way beginning, “When a
bhikkhu is attaining the cessation of perception and feeling, friend Visākha,
first his verbal formation ceases, then his bodily formation, then his mental
formation” (M I 302). But there is no formation among them not included by (i)
“formations consisting of the formed.”

48. What is said next after this in the [rest of the exposition] beginning, “With
formations as condition, consciousness” should be understood in the way
already stated. But as to those words not yet dealt with: It cognizes (vijānāti),
thus it is consciousness (viññāṇa—see M I 292). It bends [towards an object]
(namati), thus it is mentality (nāma). It is molested (ruppati), thus it is materiality
(rūpa—see S III 87). It provides a range for the origins (āye tanoti) and it leads on
what is actuated (āyatañ ca nayati), thus it is a base (āyatana—see XV.4). It touches
(phusati), thus it is contact (phassa). It is felt (vedayati), thus it is feeling (vedanā—
see M I 293). It frets (or it thirsts—paritassati), thus it is craving (taṇhā). It clings
(upādiyati), thus it is clinging (upādāna). It becomes (bhavati) and it makes become
(bhāvayati), thus it is becoming (bhava). The act of being born is birth. The act of
growing old is ageing. By means of it they die, thus it is death. The act of
sorrowing is sorrow. The act of lamenting is lamentation. It makes [beings]
suffer (dukkhayati), thus it is pain (dukkha); or it consumes in two ways (DVedhā

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KHAṇati—see IV.100) by means of [the two moments (khaṇa)] arising and presence,
thus it is pain (dukkha). The state of a sad mind (dummana-bhāva) is grief
(domanassa). Great misery (bhuso āyāso) is despair (upāyāsa). There is means “is
generated.”

49. And the words “There is” should be construed with all the terms, not only
with those beginning with sorrow; for otherwise, when “With ignorance as
condition, formations” was said, it would not be evident what they did, but by
construing it with the words “There is” (or “there are”), since “ignorance as
condition” stands for “it is ignorance and that is a condition,” consequently
[528] the defining of the condition and the conditionally-arisen state is effected
by the words “with ignorance as condition there are formations.” And so in
each instance.

50.

Thus signifies the process described. By that he shows that it is with

ignorance, etc., as the causes and not with creation by an Overlord, and so on. Of
that: of that aforesaid. Whole: unmixed, entire. Mass of suffering: totality of
suffering; not a living being, not pleasure, beauty, and so on. Arising: generating.
There is: is brought about.

This is how the exposition should be known here “as to meaning.”

51.

3. As to character, etc.: as to the characteristics of ignorance, etc., that is to

say, ignorance has the characteristic of unknowing. Its function is to confuse. It is
manifested as concealing. Its proximate cause is cankers. Formations have the
characteristic of forming. Their function is to accumulate.7 They are manifested
as volition. Their proximate cause is ignorance. Consciousness has the
characteristic of cognizing. Its function is to go before (see Dhp 1). It manifests
itself as rebirth-linking. Its proximate cause is formations; or its proximate cause
is the physical-basis-cum-object. Mentality  (nāma) has the characteristic of
bending (namana). Its function is to associate. It is manifested as inseparability
of its components, [that is, the three aggregates]. Its proximate cause is
consciousness.  Materiality  (rūpa) has the characteristic of being molested
(ruppana). Its function is to be dispersed. It is manifested as [morally]
indeterminate. Its proximate cause is consciousness. The sixfold base (saḷāyatana)
has the characteristic of actuating (āyatana). Its function is to see, and so on. It is
manifested as the state of physical basis and door. Its proximate cause is
mentality-materiality.  Contact has the characteristic of touching. Its function is
impingement. It manifests itself as coincidence [of internal and external base

7. “Formations ‘accumulate,’ work, for the purpose of rebirth. So that is their function.
To accumulate is to heap up. Consciousness’s function is ‘to go before’ since it precedes
mentality-materiality at rebirth-linking. Mentality’s function is ‘to associate’ since it
joins with consciousness in a state of mutuality. ‘Inseparability of its components’ is
owing to their having no separate existence [mentality here being feeling, perception,
and formations]. Materiality is dispersible since it has in itself nothing [beyond the
water element] to hold it [absolutely] together, so ‘its function is to be dispersed’; that is
why, when rice grains, etc., are pounded, they get scattered and reduced to powder. It
is called ‘indeterminate’ to distinguish it from mentality, which is profitable, etc., at
different times” (Vism-mhṭ 571).

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and consciousness]. Its proximate cause is the sixfold base. Feeling has the
characteristic of experiencing. Its function is to exploit the stimulus of the objective
field. It is manifested as pleasure and pain. Its proximate cause is contact. Craving
has the characteristic of being a cause [that is, of suffering]. Its function is to
delight. It is manifested as insatiability. Its proximate cause is feeling. Clinging
has the characteristic of seizing. Its function is not to release. It is manifested as
a strong form of craving and as [false] view. Its proximate cause is craving.
Becoming has the characteristic of being kamma and kamma-result. Its function
is to make become and to become. It is manifested as profitable, unprofitable, and
indeterminate. Its proximate cause is clinging. The characteristic of birth, etc.,
should be understood as stated in the Description of the Truths (XVI.32f.). This
is how the exposition should be known here “as to character, etc.”

52.

4. As to singlefold, and so on: here ignorance is singlefold as unknowing,

unseeing, delusion, and so on. It is twofold as “no theory” and “wrong theory”
(cf. §303);8 likewise as prompted and unprompted. It is threefold as associated
with the three kinds of feeling. It is fourfold as non-penetration of the four
truths. It is fivefold as concealing the danger in the five kinds of destinies. [529]
It should, however, be understood that all the immaterial factors [of the dependent
origination] have a sixfold nature with respect to the [six] doors and objects.

53. Formations are singlefold as states subject to cankers (Dhs 3), states with the
nature of result (Dhs 1), and so on (cf. Vibh 62).9 They are twofold as profitable
and unprofitable; likewise as limited and exalted, inferior and medium, with
certainty of wrongness and without certainty. They are threefold as the formation
of merit and the rest. They are fourfold as leading to the four kinds of generation.
They are fivefold as leading to the five kinds of destiny.

54.

Consciousness is singlefold as mundane (Dhs 3), resultant (Dhs 1), and so

on. It is twofold as with root-cause and without root-cause and so on. It is
threefold as included in the three kinds of becoming; as associated with the
three kinds of feeling; and as having no root-cause, having two root-causes, and
having three root-causes. It is fourfold and fivefold [respectively] according to
generation and destiny.

55.

Mentality-materiality is singlefold as dependent on consciousness, and as

having kamma as its condition. It is twofold as having an object [in the case of
mentality], and having no object [in the case of materiality]. It is threefold as

8. “‘No theory’ is unknowing about suffering, etc., ‘wrong theory’ is perverted
perception of what is foul, etc., as beautiful, etc., or else ‘no theory’ is unassociated with
[false] view, and ‘wrong theory’ is associated with it” (Vism-mhṭ 751). This use of the
word paṭipatti as “theory,” rare in Pali but found in Sanskrit, is not in PED. An alternative
rendering for these two terms might be “agnosticism” and “superstition” (see also
XIV.163, 177).
9.

“‘With the nature of result, and so on’: the words ‘and so on’ here include ‘neither-

trainer-nor-non-trainer,’ (Dhs 2) ‘conducive to fetters’ (Dhs 3), and so on. [§54]
‘Mundane resultant and so on’: the words ‘and so on’ here include ‘indeterminate’ (Dhs
2), ‘formed’ (Dhs 2), and so on. ‘With root-cause and without root-cause, and so on’: the
words ‘and so on’ here include ‘prompted,’ ‘unprompted,’ and so on” (Vism-mhṭ).

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past, and so on. It is fourfold and fivefold respectively according to generation
and destiny.

56. The sixfold base is singlefold as the place of origin and meeting. It is twofold
as sensitivity of primary elements and as consciousness [of the sixth base], and
so on. It is threefold as having for its domain [objective fields that are] contiguous,
non-contiguous, and neither (see XIV.46). It is fourfold and fivefold respectively
as included in the kinds of generation and destiny.

The singlefoldness, etc., of contact, etc., should be understood in this way too.

This is how the exposition should be known here “as to singlefold and so

on.”

57.

5. As to defining of the factors: sorrow, etc., are stated here for the purpose of

showing that the Wheel of Becoming never halts; for they are produced in the
fool who is afflicted by ageing and death, according as it is said: “The untaught
ordinary man, bhikkhus, on being touched by painful bodily feeling, sorrows,
grieves and laments, beating his breast, he weeps and becomes distraught” (M
III 285; S IV 206). And as long as these go on occurring so long does ignorance,
and so the Wheel of Becoming renews [its revolution]: “With ignorance as
condition there are formations” and so on. That is why the factors of the
dependent origination should be understood as twelve by taking those [that is,
sorrow, etc.,] along with ageing-and-death as one summarization. This is how
the exposition should be known here “as to defining of the factors.”

58.

This, firstly, is the brief treatment. The following method, however, is in

detail.

[III. DETAILED EXPOSITION]

[(I) IGNORANCE]

According to the Suttanta method [530] ignorance is unknowing about the four
instances beginning with suffering. According to the Abhidhamma method it
is unknowing about the eight instances [that is to say, the above-mentioned four]
together with [the four] beginning with the past; for this is said: “Herein, what
is ignorance? It is unknowing about suffering, [unknowing about the origin of
suffering, unknowing about the cessation of suffering, unknowing about the
way leading to the cessation of suffering], unknowing about the past,
unknowing about the future, unknowing about the past and future, unknowing
about specific conditionality and conditionally-arisen states” (cf. Dhs §1162).

59.

Herein, while ignorance about any instance that is not the two supra-

mundane truths can also arise as object (see §102), nevertheless here it is only
intended [subjectively] as concealment. For when [thus] arisen it keeps the truth
of suffering concealed, preventing penetration of the true individual function
and characteristic of that truth. Likewise, origin, cessation, and the path, bygone
five aggregates called the past, coming five aggregates called the future, both of
these together called the past and future, and both specific conditionality and
conditionally-arisen states together called specific conditionality and conditionally-
arisen states—all of which it keeps concealed, preventing their true individual

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functions and characteristics being penetrated thus: “This is ignorance, these
are formations.” That is why it is said, “It is unknowing about suffering …
unknowing about specific conditionality and conditionally-arisen states.”

[(II) FORMATIONS]

60.

Formations are the six mentioned in brief above thus, “the three, namely,

formations of merit, etc., and the three, namely, the bodily formation, etc.” (§44);
but in detail here the [first] three formations are twenty-nine volitions, that is to
say, the formation of merit consisting of thirteen volitions, counting the eight
sense-sphere profitable volitions that occur in giving, in virtue, etc., and the five
fine-material profitable volitions that occur in development [of meditation]; then
the formation of demerit consisting of the twelve unprofitable volitions that occur
in killing living things, etc.; then the formation of the imperturbable consisting
in the four profitable volitions associated with the immaterial sphere, which
occur in development [of those meditations].

61. As regards the other three, the bodily formation is bodily volition, the verbal
formation is verbal volition, and the mental formation is mental volition. This
triad is mentioned in order to show that at the moment of the accumulation of the
kamma the formations of merit, etc., occur in these [three] kamma doors. For the
eight sense-sphere profitable and twelve unprofitable volitions, making twenty,
are the bodily formation when they occur in the body door and produce bodily
intimation. Those same volitions [531] are called the verbal formation when they
occur in the speech door and produce verbal intimation. But volition connected
with direct-knowledge is not included here in these two cases because it is not a
condition for [resultant rebirth-linking] consciousness later. And like direct-
knowledge volition, so also volition connected with agitation is not included;
therefore that too should not be included as a condition for [rebirth-linking]
consciousness. However, all these have ignorance as their condition. And all the
twenty-nine volitions are the mental formation when they arise in the mind door
without originating either kind of intimation. So this triad comes within the first
triad, and accordingly, as far as the meaning is concerned, ignorance can be
understood as condition simply for formations of merit and so on.

62. Herein, it might be [asked]: How can it be known that these formations have
ignorance as their condition?—By the fact that they exist when ignorance exists.
For when unknowing—in other words, ignorance—of suffering, etc., is
unabandoned in a man, owing firstly to his unknowing about suffering and
about the past, etc., then he believes the suffering of the round of rebirths to be
pleasant and he embarks upon the three kinds of formations which are the
cause of that very suffering. Owing to his unknowing about suffering’s origin
he embarks upon formations that, being subordinated to craving, are actually
the cause of suffering, imagining them to be the cause of pleasure. And owing to
his unknowing about cessation and the path, he misperceives the cessation of
suffering to be in some particular destiny [such as the Brahmā-world] that is not
in fact cessation; he misperceives the path to cessation, believing it to consist in
sacrifices, mortification for immortality, etc., which are not in fact the path to
cessation; and so while aspiring to the cessation of suffering, he embarks upon

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the three kinds of formations in the form of sacrifices, mortification for immortality,
and so on.

63. Furthermore, his non-abandonment of that ignorance about the four truths
in particular prevents him from recognizing as suffering the kind of suffering
called the fruit of merit, which is fraught with the many dangers beginning
with birth, ageing, disease and death, and so he embarks upon the formation of
merit classed as bodily, verbal, and mental formations, in order to attain that
[kind of suffering], like one desiring celestial nymphs [who jumps over] a cliff.
Also, not seeing how that fruit of merit reckoned as pleasure eventually breeds
great distress owing to the suffering in its change and that it gives little
satisfaction, he embarks upon the formation of merit of the kinds already stated,
which is the condition for that very [suffering in change], like a moth that falls
into a lamp’s flame, and like the man who wants the drop of honey and licks the
honey-smeared knife-edge. Also, not seeing the danger in the indulgence of
sense desires, etc., with its results, [wrongly] perceiving pleasure and overcome
by defilements, he embarks upon the formation of demerit that occurs in the
three doors [of kamma], like a child who plays with filth, and like a man who
wants to die and eats poison. Also, unaware of the suffering due to formations
and the suffering-in-change [inherent] in kamma-results in the immaterial
sphere, owing to the perversion of [wrongly perceiving them as] eternal, etc., he
embarks upon the formation of the imperturbable which is a mental formation,
like one who has lost his way and takes the road to a goblin city.

64. So formations exist only when ignorance exists, [532] not when it does not;
and that is how it can be known that these formations have ignorance as their
condition.

This is said too: “Not knowing, bhikkhus, in ignorance, he forms the formation

of merit, forms the formation of demerit, forms the formation of the imperturbable.
As soon as a bhikkhu’s ignorance is abandoned and clear vision arisen,
bhikkhus, with the fading away of ignorance and the arising of clear vision he
does not form even formations of merit” (cf. S II 82).

65. Here it might be said: “Let us then firstly agree that ignorance is a condition
for formations. But it must now be stated for which formations, and in which way
it is a condition.”

Here is the reply: “Twenty-four conditions have been stated by the Blessed

One as follows.”

[The 24 Conditions]

66. “(1) Root-cause condition, (2) object condition, (3) predominance condition,
(4) proximity condition, (5) contiguity condition, (6) conascence condition, (7)
mutuality condition, (8) support condition, (9) decisive-support condition, (10)
prenascence condition, (11) postnascence condition, (12) repetition condition,
(13) kamma condition, (14) kamma-result condition, (15) nutriment condition,
(16) faculty condition, (17) jhāna condition, (18) path condition, (19) association
condition, (20) dissociation condition, (21) presence condition, (22) absence

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condition, (23) disappearance condition, (24) non-disappearance condition”
(Paṭṭh I 1).

67. (1) Herein, it is a root-cause and a condition, thus it is root-cause condition.
It is by its being a root-cause that it is a condition; what is meant is that it is a
condition owing to its status as root-cause. The same method applies in the case
of object condition and the rest.

Herein, “cause” (hetu) is a term for a part of a syllogism, for a reason, and for

a root. For with the words “proposition” (paṭiññā), “cause” (hetu = middle term),
etc., in the world it is a member of a syllogism (vacanāvayava) that is called a
cause. But in the Dispensation, in such passages as “Those states that are
produced from a cause” (Vin I 40), it is a reason (kāraṇa); and in such passages
as “Three profitable [root-] causes, three unprofitable [root-]causes” (Dhs §1053),
it is a root (mūla) that is called a cause. The last is intended here.

68.

As to “condition” (paccaya), the word-meaning here is this: It [the fruit]

comes from that, depending thereon (paṭicca etasmā eti), thus that is a condition;
(paccaya, see note 2) the meaning is, [a state] occurs by not dispensing with that.
What is meant is: when a state is indispensable to another state’s presence or
arising, the former is a condition for the latter. But as to characteristic, a condition
has the characteristic of assisting; for any given state [533] that assists the
presence or arising of a given state is called the latter’s condition. The words
condition, cause, reason, source, originator, producer, etc., are one in meaning
though different in the letter. So, since it is a cause in the sense of a root, and a
condition in the sense of assistance, briefly a state that is assistantial in the
sense of a root is a [root-]cause condition.

69.

The intention of [some] teachers is that it establishes the profitable, etc.,

state in what is profitable, etc., as paddy seeds, etc., do for paddy, etc., and as the
colour of gems, etc., do for the lustre of gems, and so on.10 But if that is so, then [it
follows that] the state of root-cause condition does not apply to the kinds of
materiality originated by it, for it does not establish any profitableness, etc., in
them. Nevertheless, it is a condition for them, for this is said: “Root-causes are a
condition, as root-cause condition, for the states associated with a root-cause
and for the kinds of materiality originated thereby” (Paṭṭh I 1). Again, the
indeterminateness of root-causeless consciousness is established without it.
And the profitableness, etc., of those with root-cause is bound up with wise
attention, etc., not with the associated root-causes. And if the profitableness, etc.,
resided in the associated root-causes as an individual essence, then either the
non-greed bound up with the root-cause in the associated states would be only
profitable or it would be only indeterminate; but since it can be both,
profitableness, etc., in the root-causes must still be sought for, just as in the
associated states [such as wise attention, and so on].

70. But when the root-causes’ sense of root is taken as establishing stableness,
rather than as establishing profitableness, etc., there is no contradiction. For
states that have obtained a root-cause condition are firm, like trees, and stable;

10. “This refers to the teacher Revata” (Vism-mhṭ 582).

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but those without root-cause are, like moss [with roots no bigger than] sesame
seeds, etc., unstable. So an assistantial state may be understood as a root-cause
condition, since it establishes stableness through being of assistance in the
sense of a root.

71. (2) As to the others that follow, a state that assists by being an object is an
object condition. Now, there are no states that are not object conditions; for the
passage beginning “The visible-data base [is a condition, as object condition,]
for the eye-consciousness element” concludes thus: “When any states, as states
of consciousness and consciousness-concomitants, arise contingent upon any
states, these [latter] states are conditions, as object condition, for those [former]
states” (Paṭṭh I 1).11 For just as a weak man both gets up and stands by hanging
on to (ālambitvā) a stick or rope, so states of consciousness and consciousness-
concomitants always arise and are present contingent upon visible data, etc., as
their object (ārammaṇa = ālambana). Therefore all states that are objects of
consciousness and consciousness-concomitants should be understood as object
condition. [534]

72.

(3) A state that assists in the sense of being foremost is a predominance

condition. It is of two kinds as conascent and as object. Herein, because of the
passage beginning “Predominance of zeal is a condition, as predominance
condition, for states associated with zeal and for the kinds of materiality
originated thereby” (Paṭṭh I 2), it is the four states called zeal, [purity of]
consciousness, energy, and inquiry, that should be understood as predominance
condition; but not simultaneously, for when consciousness occurs with emphasis
on zeal and putting zeal foremost, then it is zeal and not the others that is
predominant. So with the rest. But the state, by giving importance to which,
immaterial states occur, is their object-predominance. Hence it is said: “When any
states, as states of consciousness and consciousness-concomitants, arise by giving
importance to any states, these [latter] states are a condition, as predominance
condition, for those [former] states” (Paṭṭh I 2).

73.

(4), (5) A state that assists by being proximate is a proximity condition. A

state that assists by being contiguous is a contiguity condition. The explanation of
this pair of conditions is very diffuse, but substantially it is this:12 the regular
order of consciousness begins thus, mind element is proximate (next) after eye-
consciousness, mind-consciousness element is proximate (next) after mind
element, and this is established only by each preceding consciousness, not
otherwise; consequently, a state that is capable of arousing an appropriate kind

11. “‘Which are contingent upon other such states’: because it is said without distinction
of all visible-data bases … and of all mental-data bases, there is consequently no
dhamma (state) among the formed, unformed, and conceptual dhammas, classed as
sixfold under visible data, etc., that does not become an object condition” (Vism-mhṭ
584).
12.

“Proximity and contiguity conditions are not stated in accordance with the

distinction between making occur and giving opportunity, as the absence and
disappearance conditions are: rather they are stated as the causes of the regular order
of consciousness [in the cognitive series]” (Vism-mhṭ 585).

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of consciousness proximate (next) to itself is a proximity condition. Hence it is
said: “Proximity condition: eye-consciousness and the states associated
therewith are a condition, as proximity condition, for mind element and for the
states associated therewith” (Paṭṭh I 2).

74. (5) Proximity condition is the same as contiguity condition. The difference
here is only in the letter, there is none in the meaning; just as in the case of the
words “growth” and “continuity” (XIV.66), etc., and as in the case of the
“terminology dyad,” “language dyad,” (Dhs §1306) and so on.

75.

The opinion of [certain] teachers13 is that proximity condition refers to

proximity of aim (fruit) and contiguity condition refers to proximity of time. But
that is contradicted by such statements as “The profitable [consciousness]
belonging to the base consisting of neither perception nor non-perception in
one who emerges from cessation is a condition, as contiguity condition, for
fruition attainment [consciousness]” (Paṭṭh I 160).

76.

Now, they say in this context that “the ability of states to produce [their

fruit] is not diminished, but the influence of meditative development prevents
states from arising in proximity.” But that only establishes that there is no
proximity of time; and we also say the same, namely, that there is no proximity of
time there owing to the influence of development. [535] But since there is no
proximity of time, the state of contiguity condition is therefore impossible
[according to them] since their belief is that the contiguity condition depends on
proximity of time (cf. M-a II 363). Instead of adopting any such misinterpretation,
the difference should be treated as residing in the letter only, not in the meaning.
How? There is no interval (antara) between them, thus they are proximate
(anantara); they are quite without interval because [even the distinction of] co-
presence is lacking, thus they are contiguous (samanantara).14

77.

(6) A state that, while arising, assists [another state] by making it arise

together with itself is a conascence condition, as a lamp is for illumination. With
the immaterial aggregates, etc., it is sixfold, according as it is said: “(i) The four
immaterial aggregates are a condition, as conascence condition, for each other,
(ii) the four great primaries are … for each other; (iii) at the moment of descent
into the womb mentality and materiality are … for each other; (iv) states of
consciousness and its concomitants are … for the kinds of materiality originated

13. “This refers to the Elder Revata too” (Vism-mhṭ 586).
14. “The state of proximity condition is the ability to cause arising proximately (without
interval) because there is no interval between the cessation of the preceding and the
arising of the subsequent. The state of contiguity condition is the ability to cause arising by
being quite proximate (without interval) through approaching, as it were, identity with
itself owing to absence of any distinction that ‘This is below, above, or around that,’ which
is because of lack of any such co-presence as in the case of the [components of the]
material groups, and because of lack of any co-positionality of the condition and the
conditionally arisen. And [in general], because of the uninterestedness of [all] states
(dhamma), when a given [state] has ceased, or is present, in a given mode, and [other] states
(dhamma) come to be possessed of that particular mode, it is that [state’s] mode that must
be regarded as what is called ‘ability to cause arising’” (Vism-mhṭ 586).

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by consciousness; (v) the great primaries are … for derived materiality; (vi) material
states are sometimes [as at rebirth-linking] a condition, as conascence condition,
and sometimes [as in the course of an existence] not a condition as conascence
condition, for immaterial states” (Paṭṭh I 3). This refers only to the heart-basis.

78. (7) A state that assists by means of mutual arousing and consolidating is a
mutuality condition, as the three sticks of a tripod give each other consolidating
support. With the immaterial aggregates, etc., it is threefold, according as it is
said: “The four immaterial aggregates are a condition, as mutuality condition,
[for each other]; the four great primaries are a condition, as mutuality condition,
[for each other]; at the moment of descent into the womb mentality and materiality
are a condition, as mutuality condition, [for each other]” (Paṭṭh I 3).

79. (8) A state that assists in the mode of foundation and in the mode of support
is a support condition, as the earth is for trees, as canvas is for paintings, and so
on. It should be understood in the way stated for conascence thus: “The four
immaterial aggregates are a condition, as support condition, for each other”
(Paṭṭh I 3), but the sixth instance has been set forth in this way here: “The eye
base [is a condition, as support condition,] for the eye-consciousness element
[and for the states associated therewith]; the ear base … the nose base … the
tongue base … the body base is a condition, as support condition, for the body-
consciousness element and for the states associated therewith; the materiality
with which as their support the mind element and the mind-consciousness element
occur is a condition, as support condition, for the mind element, for the mind-
consciousness element, and for the states associated therewith” (Paṭṭh I 4).

80.

(9) Decisive-support condition: firstly, here is the word-meaning: [536] it is

treated as support, not dispensed with, by its own fruit because [its own fruit’s]
existence is dependent on it, thus it is the support. But just as great misery is
despair, so great support is decisive support. This is a term for a cogent reason.
Consequently, a state that assists by being a cogent reason should be understood
as a decisive-support condition.

It is threefold, namely, (a) object-decisive-support, (b) proximate-decisive-

support, and (c) natural-decisive-support condition.

81.

(a) Herein, firstly, object-decisive-support condition is set forth without

differentiating it from object-predominance in the way beginning: “Having given
a gift, having undertaken the precepts of virtue, having done the duties of the
Uposatha, a man gives that importance and reviews it; he gives importance to
former things well done and reviews them. Having emerged from jhāna, he
gives jhāna importance and reviews it. Trainers give importance to change-of-
lineage and review it. They give importance to cleansing and review it.15 Trainers,
having emerged from a path, give importance to the path and review it”
(Paṭṭh I 165). Herein, the object in giving importance to which consciousness

15. “Reviewing change-of-lineage” (the consciousness that precedes the path
consciousness) applies to stream-enterers. “Reviewing cleansing” (the “cleansing”
that consists in attaining a higher path than the first) applies to once-returners and
non-returners (see Vism-mhṭ 589).

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and consciousness concomitants arise, is necessarily a cogent one among these
objects. So their difference may be understood in this way: object-predominance is
in the sense of what is to be given importance to, and object-decisive-support is in
the sense of a cogent reason.

82.

(b) Also proximate-decisive-support condition is set forth without

differentiating it from the proximity condition in the way beginning, “Any
preceding profitable aggregates are a condition, as decisive-support condition,
for any succeeding aggregates” (Paṭṭh I 165). But in the exposition there is a
distinction, because in the exposition of the schedule (mātikā-nikkhepa) they are
given as proximity in the way beginning, “Eye-consciousness element and the
states associated therewith are a condition, as proximity condition, for mind
element and for the states associated therewith” (Paṭṭh I 2) and as decisive-
support in the way beginning, “Any preceding profitable states are a condition
as decisive-support condition, for any succeeding profitable states” (Paṭṭh I 4),
though it comes to the same thing as regards the meaning. Nevertheless,
proximity may be understood as the ability to cause the occurrence of an
appropriate conscious arising proximate (next) to itself, and decisive support as
the preceding consciousness’s cogency in the arousing of the succeeding
consciousnesses.

83.

For while in the cases of root-cause and other such conditions

consciousness can arise actually without any of those conditions, there is no
arising of consciousness without a proximate consciousness [to precede it], so
this is a cogent condition. Their difference, then, may be understood in this way:
proximity condition arouses an appropriate consciousness proximate (next) to
itself, while proximity-decisive-support condition is a cogent reason.

84. (c) As to natural-decisive-support: the decisive-support is natural, thus it is a
natural-decisive-support. Faith, virtue, etc., produced in, or climate, food, etc.,
habitual to, one’s own continuity are called natural. Or else, it is a decisive-
support by nature, [537] thus it is a natural-decisive-support. The meaning is
that it is unmixed with object and proximity. It should be understood as variously
divided up in the way beginning: “Natural-decisive-support: with faith as
decisive-support a man gives a gift, undertakes the precepts of virtue, does the
duties of the Uposatha, arouses jhāna, arouses insight, arouses the path, arouses
direct-knowledge, arouses an attainment. With virtue … With learning … With
generosity … With understanding as decisive-support a man gives a gift …
arouses an attainment. Faith, virtue, learning, generosity, understanding, are
conditions, as decisive-support condition, for [the repeated arising of] faith,
virtue, learning, generosity, understanding” (Paṭṭh I 165). So these things
beginning with faith are natural-decisive-support since they are both natural
and decisive-supports in the sense of a cogent reason.

85.

(10) A state that assists by being present, having arisen previously, is a

prenascence condition. It is elevenfold as physical basis and object in the five
doors, and as the heart-basis, according as it is said: “The eye base is a condition,
as prenascence condition, for the eye-consciousness element and for the states
associated therewith. The ear base … The nose base … The tongue base … The

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body base … The visible-data base … The sound base … The odour base … The
flavour base … The tangible-data base is a condition, as prenascence condition,
for the body-consciousness element and for the states associated therewith. The
visible-data base … The sound base … The odour base … The flavour base … the
tangible data base [is a condition, as prenascence condition,] for the mind element.
The materiality with which as their support the mind element and mind-
consciousness element occur is a condition, as prenascence condition, for the
mind-element and for the states associated therewith, and it is sometimes [as in
the course of an existence] a condition, as prenascence condition, sometimes [as
at rebirth-linking] not a condition, as prenascence condition, for the mind-
consciousness element and for the states associated therewith” (Paṭṭh I 4–5).

86.

(11) An immaterial state that [while present] assists prenascent material

states [also present] by consolidating them is a postnascence condition, like the
volition of appetite for food, which assists the bodies of vultures’ young. Hence
it is said: “Postnascent [538] states of consciousness and its concomitants are a
condition, as postnascence condition, for the prenascent [co-present] body”
(Paṭṭh I 5).

87. (12) A state that assists the efficiency and power of the proximate (next) in
the sense of repetition is a repetition condition, like repeated application to books
and so on. It is threefold as profitable, unprofitable, and functional impulsion;
for it is said: “Preceding profitable states are a condition, as repetition condition,
for succeeding profitable states … Preceding unprofitable … Preceding functional
indeterminate states are a condition, as repetition condition, for succeeding
functional indeterminate states” (Paṭṭh I 5).

88.

(13) A state that assists by means of the action called intervening of

consciousness is a kamma condition. It is twofold as (a) profitable and unprofitable
volition acting from a different time, and (b) as all conascent volition (see Paṭṭh I
172), according as it is said: “Profitable and unprofitable kamma is a condition,
as kamma condition, for resultant aggregates and for the kinds of materiality
due to kamma performed. Conascent volition is a condition, as kamma condition,
for associated states and for the kinds of materiality originated thereby” (Paṭṭh I 5).

89.

(14) A resultant state that, by effortless quiet, assists effortless quiet [in

other states] is a kamma-result condition. In the course of an existence it is a
condition for states originated by it, and at rebirth-linking for the kinds of
materiality due to kamma performed, and in both cases for the associated states,
according as it is said: “One resultant indeterminate aggregate is a condition,
as kamma-result condition, for three aggregates and for the kinds of materiality
originated by consciousness … At the moment of rebirth-linking one resultant
indeterminate aggregate [is a condition …] for three aggregates … Three
aggregates [are a condition …] for one aggregate … Two aggregates are a
condition, as kamma-result condition, for two aggregates and for the kinds of
materiality due to kamma performed. Aggregates are a condition, as kamma-
result condition, for the physical basis” (Paṭṭh I 173).

90.

(15) The four kinds of nutriment, which assist material and immaterial

states by consolidating them, are nutriment conditions, according as it is said:

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“Physical nutriment is a condition, as nutriment condition, for this body.
Immaterial nutriments are conditions, as nutriment condition, for associated
states and for the kinds of materiality originated by them” (Paṭṭh I 5). But in the
Question Section it is said: “At the moment of rebirth-linking, resultant
indeterminate nutriments are conditions, as nutriment condition, for aggregates
associated therewith and for the kinds of materiality due to kamma performed”
(Paṭṭh I 174).

91.

(16) Leaving out the femininity and masculinity faculties, the twenty

remaining faculties (see XIV.1), which assist in the sense of predominance, [539]
are faculty conditions. Herein, the five, namely, the eye faculty, etc., are conditions
only for immaterial states, the rest are conditions for material and immaterial
states, according as it is said: “The eye faculty [is a condition, as faculty
condition,] for eye-consciousness element [and for the states associated therewith].
The ear faculty … The nose faculty … The tongue faculty … The body faculty is
a condition, as faculty condition, for the body-consciousness element and for
the states associated therewith. The material life faculty is a condition, as faculty
condition, for the kinds of materiality due to kamma performed. The immaterial
faculties are a condition, as faculty condition, for the states associated therewith
and for the kinds of materiality originated thereby” (Paṭṭh 1, 5–6). But in the
Question Section it is said: “At the moment of rebirth-linking resultant
indeterminate faculties are a condition, as faculty condition, for associated
aggregates and for the kinds of materiality due to kamma performed” (Paṭṭh I 175).

92. (17) All the seven jhāna factors classed as profitable, etc.—leaving out the
pair, pleasant and painful feeling, in the case of the two sets of five
consciousnesses—which factors assist in the sense of constituting a state of
jhāna, are jhāna conditions, according as it is said: “The jhāna factors are a
condition, as jhāna condition, for the states associated with jhāna and for the
kinds of materiality originated thereby” (Paṭṭh I 6). But in the Question Section it
is said: “At the moment of rebirth-linking, resultant indeterminate jhāna factors
are a condition, as jhāna condition, for associated aggregates and for the kinds
of materiality due to kamma performed” (Paṭṭh I 175).

93. (18) The twelve path factors classed as profitable, etc., which assist in the
sense of an outlet from whatever it may be, are path conditions, according as it is
said: “The path factors are a condition, as path condition, for states associated
therewith and for the kinds of materiality originated thereby” (Paṭṭh I 6). But in
the Question Section it is said: “At the moment of rebirth-linking, resultant
indeterminate path factors are a condition, as path condition, for aggregates
associated therewith and for the kinds of materiality due to kamma performed”
(Paṭṭh I 176).

But these two, namely, jhāna and path conditions, should be understood as

inapplicable to the two sets of five consciousnesses and to the consciousnesses
without root-cause ((34)–(41), (50)–(56), (70)–(72)).

94.

(19) Immaterial states that assist by the kind of association consisting in

having the same physical basis, same object, same arising, same cessation, are

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association conditions, according as it is said: “The four immaterial aggregates
are a condition, as association condition, for each other” (Paṭṭh I 6).

95. (20) Material states that assist immaterial states, and immaterial states that
assist material states by not having sameness of physical basis, etc., are dissociation
conditions. This is threefold as conascent, postnascent, and prenascent, for this
is said: “Conascent profitable aggregates are a condition, as dissociation
condition, for the kinds of materiality originated by consciousness. Postnascent
[540] profitable [mental] aggregates are a condition, as dissociation condition,
for this prenascent body” (Paṭṭh I 176). But in the analysis of the conascent in the
indeterminate clause it is said: “At the moment of rebirth-linking, resultant
indeterminate aggregates are a condition, as dissociation condition, for the kinds
of materiality due to kamma performed. The aggregates are a condition, as
dissociation condition, for the physical basis, and the physical basis for the
aggregates” (Paṭṭh I 176). But the prenascent should be understood as the eye
faculty, etc., and the physical basis, according as it is said: “The prenascent eye
base [is a condition, as dissociation condition,] for eye-consciousness … The
body base is a condition, as dissociation condition, for body-consciousness. The
physical basis [is a condition, as dissociation condition,] for resultant-
indeterminate and functional-indeterminate aggregates … The physical basis
[is a condition, as dissociation condition,] for profitable aggregates … The
physical basis [is a condition, as dissociation condition,] for unprofitable
aggregates” (Paṭṭh I 176–77).

96. (21) A state that, by means of existingness characterized by presence, assists
a like state by consolidating it, is a presence condition. A sevenfold summary is
laid down for it according to immaterial aggregates, great primaries, mentality-
materiality, consciousness and consciousness-concomitants, great primaries,
bases, and physical [heart] basis, according as it is said: “The four immaterial
aggregates are a condition, as presence condition, for each other. The four great
primaries … are … for each other. At the time of descent into the womb mentality
and materiality [are a condition, as presence condition,] for each other. States of
consciousness and consciousness-concomitants are … for the kinds of materiality
originated by consciousness. The four great primaries are … for derived
materiality. The eye base is … for the eye-consciousness element [and for the
states associated therewith]. The [ear base … nose base … tongue base …] body
base is … for the body-consciousness element … The visible-data base [is … for
the eye-consciousness element … The sound base … odour base … flavour base
…] tangible-data base is a condition, as presence condition, for the body-
consciousness element and for the states associated therewith. The visible-data
base … The [sound base … odour base … flavour base …] tangible-data base is
a condition, as presence condition, for the mind element and for the states
associated therewith. The materiality with which as their support the mind
element and mind-consciousness element occur is a condition, as presence
condition, for the mind element, for the mind-consciousness element, and for
the states associated therewith” (Paṭṭh I 6).

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97.

But in the Question Section, after setting forth conascence, prenascence,

postnascence, nutriment, and faculty, the description is given first under
conascence in the way beginning, “One aggregate is a condition, as presence
condition, for three aggregates and for materiality originated thereby” (Paṭṭh I
178). Under prenascence the description is given according to the prenascent
eye and so on. Under postnascence the description is given according to
postnascent consciousness and consciousness-concomitants as conditions for
this body. Under nutriments and faculties [respectively] the description is given
thus: “Physical nutriment is a condition, as presence condition, for this body,”
[541] and “The material life faculty is a condition, as presence condition, for
materiality due to kamma performed” (Paṭṭh I 178).16

98. (22) Immaterial states that, by their ceasing in contiguity [before], assist by
giving opportunity to immaterial states that arise proximately (next) after them
are absence conditions, according as it is said: “States of consciousness and
consciousness-concomitants that have ceased in contiguity are a condition, as
absence condition, for present states of consciousness and consciousness-
concomitants” (Paṭṭh I 7).

99.

(23) Those same states, because they assist by their disappearance, are a

disappearance condition, according as it is said: “States of consciousness and
consciousness-concomitants that have disappeared in contiguity are a condition,
as disappearance condition, for present states of consciousness and
consciousness-concomitants” (Paṭṭh I 7).

100.

(24) The same states that are presence condition, because they assist by

their non-disappearance, should be understood as a non-disappearance condition.
Or this dyad is stated as an embellishment of teaching to suit the needs of those
who are teachable, just as [in the Mātikā of the Dhammasaṅgaṇī] the “dissociated-
from-cause dyad” is given after the “causeless dyad.”

16. “The presence (atthi) condition is not applicable to Nibbāna. For a presence
condition is that which is unhelpful by its absence of existingness (atthi-bhāvābhāva)
and becomes helpful by obtaining existingness. And Nibbāna does not, after being
unhelpful by its own absence of existingness to those states that have Nibbāna as
their object, become helpful to them by obtaining existingness. Or alternatively, the
presence condition, which by its non-existingness is the opposite of helpfulness to
those states that are associated with arising, etc., is helpful to them by its existingness.
So Nibbāna is not a presence condition” (Vism-mhṭ 597).

It may be noted that atthi has more than one use, among which the following two

may be mentioned: (1) atthi (is) = upalabbhaniya (is (a) “apprehendable,” and (b) not a
self-contradictory impossibility)—“atthi, bhikkhave, ajātaṃ—There is an unborn' (Ud
80), and the discussion on the existence of Nibbāna (XVI.67ff.). (2) Atthi (is) = uppanna
(arisen)—see “Yaṃ, bhikkhave, rūpaṃ jātaṃ pātubhūtaṃ atthī ti tassa saṅkhā—Of the
materiality that is born, manifested, it is said that ‘It is’” (S II 71f.). The atthi-paccaya
(presence condition), being implicitly equated with the latter, cannot be applied to
Nibbāna because Nibbāna is not subject to arising (A I 152).

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[How Ignorance is a Condition for Formations]

101.

Now, as regards these twenty-four conditions:

For those of merit ignorance
Is a condition in two ways
And for the next in many ways
But for the last kind only once.

102.

Herein, for those of merit ignorance is a condition in two ways: it is a condition

in two ways, namely, as object condition and as decisive-support condition. For
ignorance is a condition, as object condition, for formations of merit of the sense
sphere at the time of comprehending [by means of insight] ignorance as liable to
destruction and fall; and it is likewise for those of the fine-material sphere at the
time of knowing a confused mind by means of direct-knowledge consciousness
[through penetrating others’ minds, and so on]. But it is a condition, as decisive-
support condition, in two cases, that is to say, [for the sense-sphere formation] in
one who, for the purpose of surmounting ignorance, fulfils the various instances
of sense-sphere merit-making consisting in giving, etc., and [for the fine-material-
sphere formation] in one who arouses the fine-material jhānas [for the same
purpose]. Likewise in one who effects that merit while aspiring to the delight of
sense-sphere becoming and fine-material becoming because he is confused by
ignorance.

103.

And for the next in many ways: it is a condition for formations of demerit in

many ways. How? As object condition at the time of the arising of greed, etc.,
contingent upon ignorance; as object-predominance and object-decisive-support
respectively at the times of giving importance [to ignorance] and enjoying [it];
as decisive-support in one who, being confused by ignorance and unaware of
danger, kills living things, etc.; as proximity, contiguity, proximity-decisive-
support, repetition, absence, and disappearance, for the second impulsion and
those that follow; as root-cause, conascence, mutuality, support, association,
presence, and non-disappearance, in one doing anything unprofitable. It is
thus a condition in many ways.

104.

But for the last kind only once: [542] it is reckoned as a condition in one way,

namely, as decisive-support condition only, for formations of the imperturbable.
But its relation as decisive-support condition should be understood as stated
under formations of merit.

[No Single Fruit from Single Cause]

105. Here it may be asked: But how is this? Is ignorance the only condition for
formations, or are there other conditions? What is the position here? For firstly, if
it is the only one, there follows the assertion of a single cause;17 but then if there
are others, the description of it as a single cause, namely, “With ignorance as

17. “The assertion of a single cause (kāraṇa) is undesirable because it follows that
there would be production of everything all the time, and because it follows that there
would be a single homogeneous state;” (Vism-mhṭ 599) cf. XIX.3.

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condition there are formations,” is incorrect—It is not incorrect. Why not? Here
is the reason:

Nor from a single cause arise
One fruit or many, nor one fruit from many;
’Tis helpful, though, to utilize
One cause and fruit as representative.

106.

Here there is no single or multiple fruit of any kind from a single cause,

nor a single fruit from multiple causes, but only multiple fruit from multiple
causes. So from multiple causes, in other words, from temperature, earth, seed,
and moisture, is seen to arise a multiple fruit, in other words, the shoot, which
has visible form, odour, taste, and so on. But one representative cause and fruit
given in this way, “With ignorance as condition there are formations; with
formations as condition, consciousness,” have a meaning and a use.

107.

For the Blessed One employs one representative cause and fruit when it is

suitable for the sake of elegance in instruction and to suit the idiosyncrasies of
those susceptible of being taught. And he does so in some instances because it
is a basic factor, and in some instances because it is the most obvious, and in
some instances because it is not common to all.

In the passage “With contact as condition, feeling” (M I 261) he mentions a

single cause and fruit because they are basic factors. For contact is the basic
cause of feeling since the kinds of feeling are defined according to the kinds of
contact [as “eye-contact-born feeling” and so on], and feeling is contact’s basic
fruit since contact is defined according to the kinds of feeling [that it produces].
He mentions a single cause in the passage “Disease due to phlegm” (A V 110)
because that is the most obvious. For here what is obvious is the phlegm, not the
kamma, etc., [mentioned later in the same sutta]. He mentions a single cause in
the passage “Bhikkhus, any states whatever that are unprofitable are all rooted
in unwise attention” (cf. S V 91) because it is not common to all. For unwise
attention to unprofitable things is not common to all [states] in the way that, say,
physical basis and object are common to all.

108.

Consequently, although other causes of formations such as physical basis

and object, conascent states, etc., are actually existent, still ignorance may be
understood as the representative cause of formations [firstly] because it is the
basic factor as the cause of other causes of formations such as craving, etc., as it
is said: “Craving increases in one who dwells seeing enjoyment” (S II 84), and
“With the arising of ignorance there is the arising of cankers” (M I 55); and
again because it is the most obvious, “Not knowing, bhikkhus, in ignorance, he
forms the formation of merit” (cf. S II 82); and lastly because it is not common to
all. [543] So the use of one representative cause and fruit should in each instance
be understood according to this explanation of it.18

109.

Here it may be said: “We admit that. But ignorance is reprehensible and

has entirely undesirable fruit. How then can it rightly be a condition for formations
of merit and of the imperturbable? Sugarcane does not grow from [bitter] nimba

18. Parihāra-vacana—“explanation”: not in PED in this sense.

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seeds.” Why should it not be right? For in the world [that is, even among thinkers
outside the Dispensation it is recognized that]

Both as opposed and unopposed
A state’s conditions may be found,
And both as like and unlike too:
That does not make it their result.

110.

It is established in the world that when states have a condition, it may be

opposed or unopposed to them as to presence, individual essence, function, and
so on. For a preceding consciousness is a condition, opposed as to presence, for
the succeeding consciousness; and the preceding training is a condition likewise
for the plying of crafts, etc., which take place subsequently. Kamma is a condition,
opposed as to individual essence, for materiality; and so are milk, etc., for curds,
and so on. Light is a condition, opposed as to function, for eye-consciousness;
and so are molasses, etc., for intoxicants, and so on. But eye-cum-visible-data,
etc., are respectively a condition, unopposed as to presence, for eye-consciousness,
and so on. And the first impulsion, and those that follow, are a condition,
unopposed as to individual essence and function, for the impulsions that follow
them. And just as conditions operate as opposed and unopposed, so also they
operate as like and unlike. Materiality—for example, temperature and
nutriment—is a condition for materiality: the like for the like. And so are paddy
seeds, etc., for paddy crops, and so on. The material is a condition for the
immaterial, and so is the immaterial for the material: the unlike for the like. And
so are ox hair and ram’s hair, horns, curd, and sesame flour, etc., respectively for
dabba grass, reeds, bhūtanaka grass, and so on.19 And those states for which these
are the opposed and unopposed, like and unlike, conditions are not the results
of these states as well.

111.

So although this ignorance has entirely undesirable fruit for its result

and is reprehensible in its individual essence, yet it should be understood as a
condition, opposed or unopposed and like or unlike as the case may be, as to
presence, function, and individual essence, for all these formations of merit, etc.
And its state as a condition has already been given in the way beginning, “For
when unknowing—in other words, ignorance—of suffering, etc., is unaban-
doned in a man, owing firstly to his unknowing about suffering and about the
past, etc., then be believes the suffering of the round of rebirths to be pleasant

19. Avi—“a goat or sheep”: not in PED. The Vism text reads “golomāvilomavisāṇa-
dadhitilapiṭṭhādīni ca dubbāsarabhūtanakādīnaṃ.” Vism-mhṭ explains thus: “Golomāvilomādī
ti ādisu golomāvilomāni dubbāya avī ti rattā eḷakā veditabbā visāṇaṃ sarassa dadhitilapiṭṭhagūlāni
bhūtiṇakassa sevālaṃ taṇḍuleyyakassa kharavalavā assatarassā ti evam ādi ādisaddena
saṅgahito,” which renders thus: “As to ‘Ox hair and ram’s hair, etc.,’ and the rest: ox hair
and ram’s hair [are conditions for the unlike] dubbā (dabba) grass—a ram (avi) should
be understood as a red sheep (eḷakā); horn is for reeds (sara); curds, sesame flour and
molasses are for bhūtiṇaka grass; moss is for the taṇḍuleyyaka plant; a she donkey is
for a mule; and so on in this way as included by the word ‘etc.’” (Vism-mhṭ 601).
Except for the last-mentioned, it seems problematical why these things, if rightly
interpreted, should be conditions for the things mentioned.

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and he embarks upon the three kinds of formations, which are the cause of that
very suffering” (§62).

112.

Moreover, there is this way of explanation as well:

Now, when a man is ignorant
Of death and rebirth and the round,
The characteristics of the formed,
Dependently-arisen states, [544]

And in his ignorance he forms
Formations of this triple kind,
Then ignorance itself will be
Condition for each of the three.

113.

But how does a man who is confused about these things perform these

three kinds of formations? Firstly, when he is confused about death, instead of
taking death thus, “Death in every case is break-up of aggregates,” he figures
that it is a [lasting] being that dies, that it is a [lasting] being’s transmigration to
another incarnation, and so on.

114.

When he is confused about reappearance, instead of taking rebirth thus,

“Birth in every case is manifestation of aggregates,” he figures that it is a lasting
being’s manifestation in a new body.

115.

When he is confused about the round of rebirths, instead of taking the

round of rebirths as pictured thus:

The endless chain of aggregates,
Of elements, of bases too,
That carries on unbrokenly
Is what is called “the round of births,”

he figures that it is a lasting being that goes from this world to another world,

that comes from another world to this world.

116.

When he is confused about the characteristics of formations, instead of

apprehending their specific and general characteristics, he figures that
formations are self, belong to a self, are lasting, pleasant, beautiful.

117.

When he is confused about dependently-arisen states, instead of taking

the occurrence of formations to be due to ignorance, etc., he figures that it is a self
that knows or does not know, that acts and causes action, that appears in rebirth-
linking, and he figures that atoms, an Overlord, etc., shape its body in the various
states of the embryo and endow it with faculties, and that when it has been
endowed with faculties it touches, feels, craves, clings, and endeavours, and that
it becomes anew in the next becoming; or he figures thus, “All beings … [are]
moulded by fate, coincidence and nature” (D I 53).

118.

Thus he figures, blinded by ignorance. He is like a blind man who wanders

about the earth, encountering now right and now wrong paths, now heights
and now hollows, now even and now uneven ground, and so he forms formations
now of merit, now of demerit, now imperturbable.

119.

Hence this is said:

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As one born blind, who gropes along
Without assistance from a guide,
Chooses a road that may be right
At one time, at another wrong,

So while the foolish man pursues
The round of births without a guide,
Now to do merit he may choose
And now demerit in such plight.

But when the Dhamma he comes to know
And penetrates the truths besides,
Then ignorance is put to flight
At last, and he in peace may go.

This is the detailed explanation of the clause, “With ignorance as condition

there are formations.” [545]

[(III) CONSCIOUSNESS]

[(1) Kinds of Mundane Resultant Consciousness]

120.

In the clause, with formations as condition, consciousness, consciousness is

sixfold as eye-consciousness, and so on. Herein, eye-consciousness is twofold,
namely, profitable [kamma-]resultant and unprofitable [kamma-]resultant (see
Table II for bracketed numbers that follow). Likewise ear-, nose-, tongue-, and
body-consciousness ((34)–(38) and (50)–(54)). But mind-consciousness is twenty-
two-fold, namely, the two profitable and unprofitable resultant mind elements
((39) and (55)), the three root-causeless mind-consciousness elements ((40), (41)
and (56)), the eight sense-sphere resultant consciousnesses with root-cause
((42)–(49)), the five of the fine-material sphere ((57)–(61)), and the four of the
immaterial sphere ((62)–(65)). So all the thirty-two mundane resultant
consciousnesses ((34)–(65)) are included by these six kinds of consciousness.
But the supramundane kinds do not belong to the exposition of the round [of
becoming], and so they are not included.

121.

Here it may be asked: “But how is it to be known that this consciousness

of the kind stated actually has formations as its condition?”—Because there is
no kamma-result when there is no stored-up kamma. For this consciousness is
kamma-result, and kamma-result does not arise in the absence of stored-up
kamma. If it did, then all kinds of kamma-resultant consciousnesses would
arise in all kinds of beings, and they do not do so. This is how it should be
known that such consciousness has formations as its condition.

122.

But which kind of consciousness has which kind of formations as its

condition?

Firstly, the following sixteen kinds arise with the sense-sphere formation of

merit as condition: the five profitable resultants beginning with eye-
consciousness ((34)–(38)), and in the case of mind-consciousness one kind of
mind element (39) and two kinds of mind-consciousness element ((40)–(41)),

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and the eight kinds of sense-sphere resultant ((42)–(49)), according as it is said:
“Owing to profitable kamma of the sense sphere having been performed, stored
up, resultant eye-consciousness” (Dhs §431), “ear-, nose-, tongue-, body-
consciousness” (Dhs §443), “resultant mind element arises” (Dhs §455), “mind-
consciousness element accompanied by joy arises” (Dhs §469), “mind-
consciousness element accompanied by equanimity arises” (Dhs §484),
“accompanied by joy and associated with knowledge … accompanied by joy,
associated with knowledge and prompted … accompanied by joy and
dissociated from knowledge … accompanied by joy, dissociated from knowledge
and prompted … accompanied by equanimity and associated with knowledge
… accompanied by equanimity, associated with knowledge and prompted …
accompanied by equanimity and dissociated from knowledge … accompanied
by equanimity, dissociated from knowledge and prompted” (Dhs §498).

123.

There are five kinds of resultant fine-material-sphere consciousness ((57)–

(61)) with the fine-material-sphere formation of merit as condition, according as
it is said: “Owing to that same profitable kamma of the fine-material sphere
having been performed, stored up, [by the development of that same profitable
jhāna,] [546] secluded from sense desires … he enters upon and dwells in the
resultant first jhāna … fifth jhāna” (Dhs §499).

124.

There are seven kinds of consciousness with the formation of demerit as

condition: the five unprofitable resultants beginning with eye-consciousness
((50)–(54)), one mind element (55), and one mind-consciousness element (56),
according as it is said: “Because of unprofitable kamma having been performed
and stored up, resultant eye-consciousness has arisen … ear- … nose- … tongue-
… body-consciousness has arisen” (Dhs §556), “resultant mind element” (Dhs
§562), “resultant mind-consciousness element has arisen” (Dhs §564).

125. There are four kinds of immaterial resultant consciousness ((62)–(65)) with
the formation of the imperturbable as condition, according as it is said: “Owing to
that same profitable kamma of the immaterial sphere having been performed, stored
up [by the development of that same profitable immaterial jhāna, with the abandoning
of bodily pleasure and pain … he enters upon and dwells in the resultant fourth
jhāna, which,] with the complete surmounting of perceptions of material form … is
accompanied by the base consisting of boundless space” (Dhs §501), “accompanied
by the base consisting of boundless consciousness” (Dhs §502), “accompanied by
the base consisting of nothingness” (Dhs §503), “accompanied by the base
consisting of neither perception nor non-perception” (Dhs §504).

126.

After knowing what kind of consciousness has what formations as its

condition, one should now understand how it occurs as follows.

[(2) The Occurrence of Resultant Consciousness]

Now, this resultant consciousness all occurs in two ways, namely, (a) in the

course of an individual existence (or continuity), and (b) at the rebirth-linking
[moment].

Herein, there are the two fivefold consciousnesses ((34)–(38) and (50)–(54)),

two mind elements ((39) and (55)), and root-causeless mind-consciousness

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element accompanied by joy (40), that is, thirteen which occur only in the course
of an existence in the five-constituent kind of becoming.20 The remaining nineteen
occur in the three kinds of becoming, either in the course of an existence or at
rebirth-linking, as appropriate. How?

[2. (a) In the Course of an Existence]

127.

Firstly, in one who has been reborn by means of either profitable-result or

unprofitable result: according as his faculties mature, so the five profitable-
resultant eye-, etc., consciousnesses occur accomplishing the respective functions
of seeing, hearing, smelling, tasting, and touching ((d)–(h)), contingent respectively
upon a desirable or desirable-neutral visible datum, etc., as object that has come
into the focus of the eye, etc., and having the sensitivity of the eye, etc., as [material]
support. And likewise the five unprofitable-resultant consciousnesses; the only
difference being this, that the visible data, etc., as object for these are undesirable
or undesirable-neutral. And these ten are invariable as to their door, object,
physical basis, and position [in the cognitive series], and invariable as to their
functions.

128.

After that, next to the profitable-resultant eye-, etc., consciousness, the

profitable-resultant mind element (39) occurs accomplishing the function of
receiving (i), contingent upon the same object as that of the former, and having
the heart-basis as support. [547] And next after the unprofitable-resultant eye-,
etc., consciousness, the unprofitable-resultant mind element (55) occurs likewise.
But these two, while variable as to door and object, are invariable as to physical
basis and position, and invariable as to function.

129.

Then next to the profitable-resultant mind element, the root-causeless

mind-consciousness element accompanied by joy (40) occurs accomplishing
the function of investigation (j), contingent upon the same object as that of the
mind element, and having the heart-basis as support. And when the object is a
vivid one in any of the six doors belonging to sense-sphere beings, usually at
the end of impulsions associated with greed it holds up the [renewal of the]
course of the life-continuum (b) by occurring either once or twice as registration
(m), having the same object as that apprehended by the impulsions—so it is said
in the Majjhima Commentary.21 But in the Abhidhamma Commentary two turns
of consciousness have been handed down with respect to registration. This
consciousness has two names, “registration” (tad-ārammaṇa—lit. having that object
that the preceding impulsions had) and “aftermath life-continuum” (piṭṭhi-
bhavaṅga—see XIV.122). It is variable as to door and object, it is invariable as to
physical basis, and it is variable as to position and function.

20. For five-constituent becoming, etc., see §§253–54. “Unprofitable resultant eye-
consciousness, etc. sometimes arise even in Brahmās when undesirable visible data,
etc., come into focus” (Vism-mhṭ 604); cf. §180.
21.

This refers to the old Sinhalese commentary no longer extant.

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This, in the first place, it should be understood, is how thirteen kinds of

consciousness occur only in the course of an individual existence in the five-
constituent kind of becoming.

130.

As to the remaining nineteen ((41)–(49) and (56)–(65)), there is none that

does not occur as a rebirth-linking (a) appropriate to it (see §133). But in the
course of an individual existence, firstly, two, namely, profitable-resultant and
unprofitable-resultant root-causeless mind-consciousness elements ((41) and
(56)) occur accomplishing four functions, that is to say, the function of investigating
in the five doors (j) next after profitable-resultant and unprofitable-resultant
mind element, the function of registration (m) in the six doors in the way already
stated, the function of life-continuum (b) that continues after rebirth-linking given
by themselves, as long as there is no thought-arising to interrupt the life-
continuum, and lastly the function of death (n) at the end [of the course of an
existence]. And so these two are invariable as to [possession of heart-] basis, and
variable as to door, object, position, and function.

131.

The eight sense-sphere consciousnesses with root-cause ((42)–(49)) occur

accomplishing three functions, namely, the function of registration (m) in the six
doors in the way already stated, the function of life-continuum (b) after rebirth-
linking given by themselves, as long as there is no thought-arising to interrupt
the life-continuum, and lastly the function of death (n) at the end. And they are
invariable as to [possession of heart-] basis, and variable as to door, position,
and function.

132.

The five fine-material consciousnesses ((57)–(61)) and the four immaterial

consciousnesses ((62)–(65)) occur accomplishing two functions, namely, the
function of life-continuum (b) that continues after rebirth-linking given by
themselves, as long as there is no thought-arising to interrupt the life-continuum,
and the function of death (n) at the end. As regards these, those of the fine-
material sphere are invariable as to [possession of heart-]basis and as to their
object, and they are variable as to position and function, while the others occur
invariably without [heart-] basis, and they are invariable as to object, and variable
as to position and function.

This, in the first place, is how the thirty-twofold resultant consciousness occurs

in the course of an individual existence with formations as condition. And there
[in the course of an existence] these several formations are conditions, as kamma
condition and decisive-support condition, for this [thirty-twofold resultant
consciousness]. [548]

[2. (b) At Rebirth-Linking]

133.

But what was said above, namely, “as to the remaining nineteen, there is

none that does not occur as a rebirth-linking appropriate to it” (§130), is hard to
understand since it is too brief. Hence, in order to show the details it may be asked:
(i) How many kinds of rebirth-linking are there? (ii) How many kinds of rebirth-
linking consciousness? (iii) Where and by what means does rebirth-linking come
about? (iv) What does rebirth-linking [consciousness] have as its object?

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134.

(i) Including the rebirth-linking of non-percipient beings there are twenty

kinds of rebirth-linking.

(ii) There are nineteen kinds of rebirth-linking consciousnesses, as already

described.

(iii) Herein, rebirth-linking by means of the unprofitable-resultant root-

causeless mind-consciousness element (56) comes about in the states of loss.
Rebirth-linking by means of the profitable-resultant (41) comes about in the
human world among those blind from birth, born deaf, born mad, born drivelling
(see M I 20; M-a I 118), the sexless, and so on. Rebirth-linking by means of the
eight principal resultant consciousnesses with root-cause ((42)–(49)) comes
about among deities of the sense sphere and the meritorious among men. That
by means of the five fine-material resultant kinds comes about in the fine-material
Brahmā-world. That by means of the four immaterial-sphere resultant kinds
comes about in the immaterial world. So rebirth-linking [consciousness]
conforms to the means by which, and the place in which, it comes about.

(iv) Briefly, rebirth-linking [consciousness] has three kinds of objects, namely,

past, present, and not-so-classifiable (see Ch. III, n. 32). Non-percipient rebirth-
linking [consciousness] has no object.

135.

Herein, in the base consisting of boundless consciousness and the base

consisting of neither perception nor non-perception, the object of rebirth-linking
is past. That of the ten kinds of sense-sphere rebirth-linking is past or present.
That of the rest is not-so-classifiable. But while the rebirth-linking consciousness
occurs thus with three kinds of objects, the death consciousness, next to which it
occurs, has only a past or a not-so-classifiable object, there being no death
consciousness with a present object. Consequently, it should be understood
how it occurs in the happy destinies and the unhappy destinies as follows, that
is to say, how rebirth-linking consciousness with one of three kinds of objects
occurs next to death consciousness with one of two kinds of objects.

136. [From happy to unhappy destiny.] For example, firstly in the case of a person
in the happy destinies of the sense-sphere who is an evildoer, when he is lying
on his deathbed, his evil kamma according as it has been stored up, or its sign,
comes into focus in the mind door. For it is said, “Then [the evil deeds that he did
in the past] … cover him [and overspread him and envelop him]” (M III 164), and
so on. Then next to the cognitive series of impulsions ending in registration22
that arose contingent upon that [kamma or its sign], death consciousness arises
making the life-continuum’s objective field its object. When it has ceased, rebirth-
linking consciousness arises contingent upon that same kamma or kamma sign
that had come into focus, and it does so located in the unhappy destiny, being
driven there by the force of defilements that have not been cut off. [549] This is the
kind of rebirth-linking that has a past object and comes next to death
consciousness with a past object.

22. Vibh-a (Be) adds “suddhāya va javanavīthiyā” here, as in §140 below in all texts.

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137. In another’s case, owing to kamma of the kind already described, there
comes into focus at the mind door at the time of death the sign of the unhappy
destinies with the appearance of fire and flames, etc., in the hells, and so on.23 So
when the life-continuum has twice arisen and ceased, three sorts of cognitive-
series consciousness arise contingent upon that object, namely, the one adverting,
impulsions numbering five because of the slowing down due to the nearness of
death, and two registrations. After that, one death consciousness arises making
the life-continuum’s objective field its object. At this point eleven consciousnesses
have elapsed. Then, having that same object, which has a life span of the
remaining five conscious moments, his rebirth-linking consciousness arises.
This is the kind of rebirth-linking that has a present object and comes next to
death with a past object.

138.

In another’s case, at the time of death there comes into focus in one of the

five doors an inferior object that is a cause of greed, and so on. When a series of
consciousnesses up to determining have arisen in due succession, there arise
impulsions numbering five because of slowing down due to the nearness of
death, and two registrations. After that, one death consciousness arises making
the life-continuum’s objective field its object. At this point fifteen consciousnesses
have elapsed, namely, two life-continuums, one each adverting, seeing, receiving,
investigating and determining, five impulsions, two registrations, and one death
consciousness. Then, having that same object, which has a life span of the
remaining one conscious moment, his rebirth-linking consciousness arises. This
also is the kind of rebirth-linking that has a present object and comes next to a
death consciousness with a past object.

This, firstly, is how rebirth-linking in an unhappy destiny with past and present

objects occurs next to death consciousness in a happy destiny with a past object.

139. [From unhappy to happy destiny.] In the case of one in an unhappy destiny
who has stored up blameless kamma all should be understood in the same way,
substituting the bright for the dark side thus: His good kamma, [according as it
has been stored up], or its sign, comes into focus in the mind door [and
continuing] in the way already stated.

This is how rebirth-linking occurs in a happy destiny with past and present

objects next to death consciousness in an unhappy destiny with a past object.

140. [From happy to happy destiny.] In the case of one in a happy destiny who
has stored up blameless kamma, when he is lying on his death-bed, his blameless
kamma according as it has been stored up, or its sign, comes into focus in the
mind door. For it is said, “Then [the good deeds he did in the past] … cover him
[and overspread him and envelop him]” (M III 171), and so on. And that applies
only in the case of one who has stored up blameless sense-sphere kamma. [550]
But in the case of one who has stored up kamma of the exalted spheres only the
sign of the kamma comes into focus. Then next to the cognitive series of

23. “‘With the appearance of fire and flames, etc., in the hells’ is said owing to likeness to
that; appearance of hell and fire does not itself come into focus for him then”
(Vism-mhṭ 607).

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impulsions ending in registration, or of simple impulsions, that arose contingent
upon that [kamma or its sign], death consciousness arises making the life-
continuum’s objective field its object. When it has ceased, rebirth-linking
consciousness arises contingent upon that same kamma or sign of kamma that
had come into focus, and it does so located in the happy destiny, being driven
there by the force of defilements that have not been cut off. This is the kind of
rebirth-linking that has a past or a not-so-classifiable object and comes next to
death consciousness with a past object.

141. In another’s case, owing to blameless sense-sphere kamma, there comes
into focus in the mind door at the time of death the sign of a happy destiny, in
other words, the appearance of the mother’s womb24 in the case of the human
world or the appearance of pleasure groves, divine palaces, wishing trees, etc.,
in the case of the divine world. His rebirth-linking consciousness arises next to
the death consciousness in the order shown for the sign of an unhappy destiny.
This is the kind of rebirth-linking that has a present object and comes next to
death consciousness with a past object.

142.

In another’s case, relatives present [objects to him] at the five sense doors,

such as a visible datum as object, perhaps flowers, garlands, flags, banners, etc.,
saying, “This is being offered to the Blessed One for your sake, dear, set your
mind at rest”; or a sound as object, perhaps, preaching of the Dhamma, offerings
of music, etc.; or an odour as object, perhaps incense, scents, perfumes, etc.; or a
taste as object, perhaps honey, molasses, etc., saying, “Taste this, dear, it is a gift
to be given for your sake”; or a tangible datum as object, perhaps Chinese silk,
silk of Somāra, saying, “Touch this, dear, it is a gift to be given for your sake.”
Now, when that visible datum, or whatever it may be, as object has come into
focus for him and the consciousnesses ending in determining have arisen in
due succession, there arise in him impulsions numbering five because of slowing
down due to the nearness of death, and two registrations; after that, one death
consciousness, making the life-continuum’s objective field its object. At the end
of that, having that same object, which lasts only a single conscious moment,
rebirth-linking consciousness arises. This also is the kind of rebirth-linking
with a present object and comes next to a death consciousness with a past object.

143.

But in the case of another who is in a happy destiny and has obtained

exalted [consciousness] through earth-kasiṇa jhāna, etc., at the time of his death

24. The Sammohavinodanī adds more details here: “When hell appears it does so like
a metal cauldron; when the human world appears, the mother’s womb appears like a
woollen slipper (kambala-yāna—for yāna as footwear or sandals see M-a III 222); when
the heavenly world appears, wishing trees, divine palaces and couches, etc., appear.”

Vism-mhṭ remarks here: “By the words ‘the appearance of the mother's womb,’

etc., only visual appearance is given as the sign of destiny. Herein, in the first place it
would be logical that sound has not been given in the Commentaries as a sign of
destiny because it is included in the happy destinies as not-clung-to, but the reason
for odour, etc., not having been given, will be inquired into” (Vism-mhṭ 609). This
question is in fact dealt with at length at Vism-mhṭ 611, but the arguments are not
reproduced here. See note 26 below.

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there comes into focus at the mind door the sense-sphere profitable kamma or
the sign of the kamma or the sign of the destiny, or else the sign of the earth
kasiṇa, etc., or else the exalted consciousness, [551] or else there comes into
focus a superior object of the eye or ear that is a cause for profitable rebirth. When
the consciousnesses ending in determining have arisen in due succession, there
arise in him impulsions numbering five because of slowing down due to the
nearness of death. But in those who belong to an exalted destiny there is no
registration. So the one death consciousness arises next to the impulsion and
making the life-continuum’s objective field its object. At the end of that, rebirth-
linking consciousness arises located in one of the happy destinies of the sense
sphere or exalted sphere, and having as its object whichever one among the
aforesaid objects has appeared. This is the kind of rebirth-linking with a past,
present, or not-so-classifiable object next to death consciousness in a happy destiny
with a not-so-classifiable object.

144.

Rebirth-linking next to immaterial-sphere death should be understood in

this way too. This is how rebirth-linking occurs with a past, present, or not-so-
classifiable object next to death consciousness in a happy destiny with a past or
not-so-classifiable object.

145. [From unhappy to unhappy destiny.] In the case of one in an unhappy destiny
who is an evil-doer, that kamma, or its sign, or the sign of the destiny, comes into
focus in the mind door, or in the five doors, as the object that is the cause for the
unprofitable rebirth. Then his rebirth-linking consciousness arises in due
succession at the end of the death consciousness and located in the unhappy
destiny and with one of those objects as its object. This is how rebirth-linking
occurs with a past or present object next to death in an unhappy destiny with a
past object.

[How Kamma is a Condition]

146. Up to this point there has been shown the occurrence of the nineteenfold
consciousness as rebirth-linking. Also all this [is further classified; for]

While it occurs in linking thus,
It has a double class beside
Through kamma, and as mixed and not,
And is still further classified.

147.

When this nineteenfold kamma-resultant consciousness occurs thus in

rebirth-linking, it does so by means of kamma in two ways; for according to the
way in which the kamma that generates it occurs, the kamma can be its condition
both as kamma condition acting from a different time and as decisive-support
condition, since this is said: “Profitable … [and] unprofitable kamma is a
condition, as decisive-support condition, for [its] result” (Paṭṭh I 167, 169).

148.

It should be understood that when it occurs thus, its double class, etc., is

mixed and not, and it is still further classified.

For example: though this [type of consciousness] occurs in one way only as

rebirth-linking, still it is twofold as divided into mixed and unmixed with

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materiality; [552] it is threefold as divided according to sense-desire, fine-material,
and immaterial becoming (M I 50); it is fourfold as egg-born, womb-born,
putrescence- (moisture-) born, and of apparitional generation (M I 73); it is
fivefold according to destiny (M I 73); it is sevenfold according to the stations of
consciousness (D III 253), and it is eightfold according to the abodes of beings
[excluding non-percipient beings] (see D III 263).

149.

Herein:

The mixed is double, sexed and not,
And that with sex is double too;
The least decads the first has got
Respectively are three and two.

150.

The mixed is double, sexed and not: that rebirth-linking consciousness, which,

leaving aside the immaterial becoming, arises here mixed with materiality, is
twofold as “with sex” and “without sex,”25 because it arises in the fine-material
sphere without the sex called femininity faculty and masculinity faculty, and
because—leaving aside the rebirth-linking of one born as a eunuch—it arises in
the sense-sphere becoming together with that [twofold] sex.

And that with sex is double too: there also that with sex is twofold because it

arises in association with either the female or the male sex.

151.

The least decads the first has got respectively are three or two: together with the

rebirth-linking consciousness that is mixed with materiality and comes first in
the pair “mixed and unmixed,” there arise, at the least, the two decads (see
18.5f.) of physical basis and body, or else the three decads of physical basis, body,
and sex. There is no reducing the materiality below that.

152.

But when that minimal amount arises in the two kinds of generation

termed egg-born and womb-born, it amounts to no more than a drop of cream of
ghee on a single fibre of new-born [kid’s] wool, and it is known as the “embryo
in the first stage” (S I 206).

153.

Herein, how the different kinds of generation come about may be

understood according to the kind of destiny. For as regards these:

No first three generations are
In hell, or with the deities,
Save those of earth; all four are found
In the three other destinies.

154.

Herein, by the words with deities it should be understood that, as in hell

and among deities—excepting earth deities—so also among the ghosts
consumed with thirst, the first three kinds of generation are not found; for they
are apparitional only. But in the remaining three kinds of destiny, in other words,
among animals, ghosts and human beings, and among the earth deities excepted
above, there are all four kinds of generation.

25. Sa-bhāva (with sex) and a-bhāva (without sex) are not to be confused with sabhāva
(individual essence) and abhāva (absence, non-existence).

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155.

Now:

The fine material gods have thirty-nine;
The apparitional and moisture-born
Have seventy material instances
At most, and they have thirty at the least.

156. Firstly, among the fine-material Brahmās of apparitional generation there
arise together with rebirth-linking consciousness thirty and also nine material
instances [553] with the four groups, namely, the decads of the eye, ear, and physical
basis, and the ennead of life. But leaving the fine-material Brahmās aside, among
the others of apparitional generation and those of the moisture-born generation
there are seventy instances of materiality at the most with the decads of the eye, ear,
nose, tongue, body, physical basis and sex. And these are invariably to be found
among deities [of the sense sphere]. Now, the group of material states comprising
the ten material instances, namely, colour, odour, flavour, nutritive essence, and the
four primary elements, with eye sensitivity and life, are called the “eye decad.” The
remaining [groups of material states] should be understood in the same way.

157.

At the least, thirty material instances arise with the decads of the tongue,

body, and physical basis, in those who are blind from birth, deaf, noseless,26 and
sexless. Between the most and the least, the allotment should be understood
according as appropriate.

158.

After knowing this, again:

One ought to consider the [pair] death and birth
Under aggregates, object, cause, destiny, feeling,
Happiness, and then thinking applied and sustained,
Distinguishing them by unlikeness and likeness.

159.

The meaning is this: there is rebirth-linking that is twofold as mixed and

unmixed [with materiality], and there is the death consciousness next before it,
and their unlikeness and likeness according to these aggregates, etc., must be
known. How?

160.

Sometimes, next to a four-aggregate immaterial death there is a four-

aggregate rebirth-linking having a like object; sometimes there is an exalted
rebirth-linking with an internal object next to an unexalted death with an external
object. This, firstly, is the method in the case of the immaterial planes.

Sometimes there is a five-aggregate sense-sphere rebirth-linking next to a four-

aggregate immaterial death. Sometimes there is a four-aggregate immaterial rebirth-
linking next to a five-aggregate sense-sphere death or fine-material-sphere death.

Thus there is rebirth-linking with a present object27 next to a death with a past

object, there is rebirth-linking in a certain unhappy destiny next to death in a

26. Vism-mhṭ (p. 611) has a long discussion here of the difficulty of speaking of the
Brahmā-world (where there are only the senses of seeing and hearing) in terms of the
decads, which contain the components of odour and flavour. (§156) It ends by defending
the Visuddhimagga standpoint.
27. Sammohavinodanī (Be) has “rebirth-linking with a past, not so-classifiable, and
present object next to” and so on.

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certain happy destiny, there is rebirth-linking with root-cause next to root-
causeless death, there is triple-root-cause rebirth-linking next to double-root-
cause death, there is rebirth-linking accompanied by joy next to death
accompanied by equanimity, there is rebirth-linking with happiness next to
death without happiness, there is rebirth-linking with applied thought next to
death without applied thought, there is rebirth-linking with sustained thought
next to death without sustained thought, there is rebirth-linking with applied
and sustained thought next to death without applied and sustained thought.

In this way they can be coupled together by opposites as appropriate.

161.

A mere state that has got its conditions
Ushers in the ensuing existence;
While it does not migrate from the past,
With no cause in the past it is not.

162.

So it is a mere material and immaterial state, arising when it has obtained

its conditions, that is spoken of, saying that it comes into the next becoming; it is
not a lasting being, [554] not a soul. And it has neither transmigrated from the
past becoming nor yet is it manifested here without cause from that.

163.

We shall explain this by the normal process of human death and rebirth-

linking. When in the past becoming a man near to a natural or violent death is
unable to bear the onset of the unbearable daggers of the [painful] feelings that
end in death as they sever the ligatures of the joints in all the limbs, his body
gradually withers like a green palm leaf lying in the glare of the sun, and when
the faculties of the eye, etc., have ceased and the body faculty, mind faculty, and
life faculty remain on in the heart-basis alone, then consciousness, which has as
its support the heart-basis still remaining at that moment, either occurs
contingent upon some kamma classed as “weighty,” “repeated,” performed
“near” [to death] or previously,28 in other words, the formation that has obtained
the remaining conditions, or contingent upon the objective field made to appear
by that kamma, in other words, the sign of the kamma or sign of the destiny.29
And while it is occurring thus, because craving and ignorance have not been
abandoned, craving pushes it and the conascent formations fling it forward30

28. See the classification of kamma at XIX.74ff. “Repeated” (samāsevita) kamma is not
mentioned there as such. Of “near” kamma Vism-mhṭ says, “It is that performed next
to death, or which is conspicuous in the memory then, whenever it was performed”
(Vism-mhṭ 617).
29. “‘Sign of the kamma’ is the event (vatthu) by means of which a man accumulates
kamma through making it the object at the time of accumulation. Even if the kamma
was performed as much as a hundred thousand eons ago, nevertheless at the time of
its ripening it appears as kamma or sign of kamma. The ‘sign of the destiny’ is one of
the visual scenes in the place where rebirth is due to take place. It consists in the
visual appearance of flames of fire, etc., to one ready to be reborn in hell, and so on as
already stated” (Vism-mhṭ 617).
30.

“Owing to craving being unabandoned, and because the previously-arisen

continuity is similarly deflected, consciousness occurs inclining, leaning and tending

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on to that objective field, the dangers in which are concealed by ignorance. And
while, as a continuous process,31 it is being pushed by craving and flung forward
by formations, it abandons its former support, like a man who crosses a river by
hanging on to a rope tied to a tree on the near bank, and, whether or not it gets
a further support originated by kamma, it occurs by means of the conditions
consisting only in object condition, and so on.

164.

The former of these [two states of consciousness] is called “death” (cuti)

because of falling (cavana), and the latter is called “rebirth-linking” (paṭisandhi)
because of linking (paṭisandhāna) across the gap separating the beginning of
the next becoming. But it should be understood that it has neither come here
from the previous becoming nor has it become manifest without the kamma, the
formations, the pushing, the objective field, etc., as cause.

165.

An echo, or its like, supplies
The figures here; connectedness
By continuity denies
Identity and otherness.

166.

And here let the illustration of this consciousness be such things as an

echo, a light, a seal impression, a looking-glass image, for the fact of its not
coming here from the previous becoming and for the fact that it arises owing to
causes that are included in past becomings. For just as an echo, a light, a seal
impression, and a shadow have respectively sound, etc., as their cause and come
into being without going elsewhere, so also this consciousness.

167. And with a stream of continuity there is neither identity nor otherness.
For if there were absolute identity in a stream of continuity, there would be no
forming of curd from milk. And yet if there were absolute otherness, the curd
would not be derived from the milk. And so too with all causally arisen things.
And if that were so there would be an end to all worldly usage, which is hardly
desirable. So neither absolute identity nor absolute otherness should be assumed
here. [555]

168.

Here it might be asked: “If no transmigration is manifested, then after the

cessation of the aggregates in this human person, that fruit could be another
person’s or due to other [kamma], since the kamma that is the condition for the
fruit does not pass on there [to where the fruit is]? And whose is the fruit since
there is no experiencer? Therefore this formulation seems to be unsatisfactory.”

169.

Here is the reply:

towards the place of rebirth-linking. The ‘conascent formations’ are the volitions conascent
with the impulsion consciousness next to death. Or they are all those that begin with
contact. They fling consciousness on to that place of rebirth-linking, which is the
object of the kamma and so on. The meaning is that they occur as the cause for the
establishment of consciousness on the object by rebirth-linking as though flinging it
there” (Vism-mhṭ 617).
31. “As a continuous process consisting of death, rebirth-linking, and the adjacent
consciousnesses” (Vism-mhṭ 617).

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In continuity the fruit
Is neither of nor from another;
Seed’s forming processes will suit
To show the purport of this matter.

170.

When a fruit arises in a single continuity, it is neither another’s nor from

other [kamma] because absolute identity and absolute otherness are excluded32
there. The formative processes of seeds establish the meaning of this. For once
the formative processes of a mango seed, etc., have been set afoot, when the
particular fruit arises in the continuity of the seed’s [growth], later on owing to
the obtaining of conditions, it does so neither as the fruit of other seeds nor from
other formative processes as condition; and those seeds or formative processes
do not themselves pass on to the place where the fruit is. This is the analogy
here. And the meaning can also be understood from the fact that the arts, crafts,
medicine, etc., learnt in youth give their fruit later on in maturity.

171.

Now, it was also asked, “Whose is the fruit, since there is no experiencer?”

Herein:

“Experiencer” is a convention
For mere arising of the fruit;
They say “It fruits” as a convention,
When on a tree appears its fruit.

172.

Just as it is simply owing to the arising of tree fruits, which are one part of

the phenomena called a tree, that it is said “The tree fruits” or “The tree has
fruited,” so it is simply owing to the arising of the fruit consisting of the pleasure
and pain called experience, which is one part of the aggregates called “deities”
and “human beings,” that it is said “A deity or a human being experiences or
feels pleasure or pain.” There is therefore no need at all here for a superfluous
experiencer.

173.

But it may be said: “That may be so; but then these formations must be the

conditions for the fruit either when they are present or when they are not present,
and if it is when they are present, their result must come about only at the
moment of their occurrence; but if it is when they are not present, they must bear
fruit constantly both before and after their occurrence.” It can be replied:

They are conditions when performed;
They bear fruit once, but not again;
The agent and such similes
Will serve to make the meaning plain.

174.

Formations are conditions for their own fruit because they have been

performed, not because of presence or non-presence, according as it is said:
[556] “Due to profitable kamma of the sense sphere having been performed,
stored up [in the past], resultant eye-consciousness arises [in the present]” (Dhs
§431), and so on. Having become conditions for their own fruit according to

32. Paṭisiddhattā—“because … excluded”: paṭisiddha is not in PED. Abhisaṅkhāra here
might mean “planting work,” not “formative processes.”

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their capacity, they do not again bear fruit since the result has already ripened.
And in explaining the meaning of this the analogy of the agent, etc., should be
understood. For just as in the world when someone becomes an agent with the
aim of completing some business or other, and he buys goods, say, or obtains a
loan, it is simply the fact of his performing the transaction that is the condition
for completing that business, not the transaction’s actual presence or non-
presence; and after the completion of the business he has no further liability.
Why not? Because the business has been completed. So it is because they have
been performed that formations are conditions for their own fruit, and they do
not bear fruit after they have already given fruit according to their capacity.

Up to this point the occurrence, with formations as condition, of rebirth-

linking consciousness that occurs in the two ways as mixed and unmixed [with
materiality] has been illustrated.

[(3) How Formations are a Condition for Consciousness]
175. Now, in order to eliminate confusion about all these thirty-two kinds of

resultant consciousness:

One should of these formations see
For which and how they are conditions
In birth and life in all the three
Kinds of becoming and the rest.

176.

Herein, the three kinds of becoming, the four kinds of generation, the five

kinds of destiny, the seven stations of consciousness, and the nine abodes of
beings are what are called “The kinds of becoming and the rest.” The meaning
is that it should be recognized for what kinds of resultant consciousness these
[formations] are conditions in rebirth-linking and in the course of an individual
existence, and in what way they are conditions in the various kinds of becoming
and so on.

177.

Herein, firstly as regard the formation of merit: the formation of merit

comprising the eight volitions of the sense sphere ((1)–(8)) is a condition in two
ways, as kamma condition acting from a different time and as decisive-support
condition, equally for all the nine kinds of resultant consciousness ((41)–(49)) in
rebirth-linking in a happy destiny in the sense-sphere becoming. That formation
comprising the five profitable volitions of the fine-material sphere ((9)–(13)) [is a
condition] in like manner for the five kinds of rebirth-linking in the fine-material
becoming ((57)–(61)).

178.

That of the sense sphere divided up as aforesaid is a condition in two

ways, as aforesaid, for seven kinds of limited [-sphere] resultant consciousness
((34)–(40))—excluding the root-causeless mind-consciousness element
accompanied by equanimity (41)—in the course of an existence, but not in rebirth-
linking, in the happy destinies in the sense-sphere becoming. And that same
formation is a condition likewise for five kinds of resultant consciousness ((34),
(35), (39)–(41)) in the course of an existence, not in rebirth-linking, in the fine-
material becoming. It is a condition likewise for eight kinds of limited [-sphere]

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resultant consciousness ((34)–(41)) in the course of existence, not in rebirth-
linking, in the unhappy destinies in the sense-sphere becoming. [557] For then
it is a condition [for such profitable-resultant consciousness occurring] in hell
encountering a desirable object [on such occasions] as the Elder Mahā
Moggallāna’s visits to hell, and so on. But among animals and powerful ghosts
too a desirable object is obtained [through the same condition].

179.

This eightfold formation of merit is also a condition likewise for sixteen

kinds of profitable-resultant consciousness in the course of an existence ((34)–
(41)) and in rebirth-linking ((42)–(49)) in the happy destinies in the sense-
sphere becoming. It is also a condition equally for all ten kinds of resultant
consciousness in the course of an existence ((34), (35), (39)–(41)) and in rebirth-
linking ((57)–(61)) in the fine-material becoming.

180.

The formation of demerit, comprising the twelve unprofitable volitions

((22)–(33)), is a condition likewise in the unhappy destinies in the sense-sphere
becoming for one kind of consciousness in rebirth-linking (56), not in the course
of an existence; also for six kinds in the course of an existence ((50)–(55)), not in
rebirth-linking; and for all the seven kinds partly in the course of an existence
and partly in rebirth-linking. And in the happy destinies in the sense-sphere
becoming it is a condition likewise for those same seven kinds in the course of
an existence, not in rebirth-linking. In the fine-material becoming it is a condition
likewise for four kinds of resultant consciousness ((50)–(51), (55), (56)) in the
course of an existence, not in rebirth-linking. Then it is a condition for [Brahmās’]
seeing undesirable visible data and hearing undesirable sounds that are in the
sense sphere: there are no undesirable visible data, etc., in the Brahmā-world
itself; and likewise in the divine world of the sense sphere.33

181. The formation of the imperturbable is a condition likewise for four kinds of
resultant consciousness ((62)–(65)) in the course of an existence and in rebirth-
linking in the immaterial becoming.

This, firstly, is how it should be understood what kinds of resultant

consciousness these formations are conditions for in rebirth-linking and in the
[three] kinds of becoming, and in what way they are conditions. And it should
also be understood in the same way of the kinds of generation and so on.

182.

Here is a statement of the bare headings starting from the beginning. Of

these [three kinds of] formations, firstly the formation of merit, when giving
rebirth-linking, produces the whole of its result in two of the kinds of becoming;
likewise in the four kinds of generation beginning with the egg-born, in two of
the kinds of destiny, in other words, the divine and the human; in four of the
stations of consciousness, [the human, and the planes of the first, second and
third jhānas,] described thus, “Different in body and different in perception …
different in body and same in perception … same in body and different in
perception … same in body and same in perception …;” (D III 253) and in only

33. Vism-mhṭ points out that this is generally but not always so, since deities see
such portents of their death as the fading of their flowers, etc., which are undesirable
visible data (see note 43).

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four of the abodes of beings, because in the abode of non-percipient
beings it only forms materiality. Therefore it is a condition in the way
already stated for twenty-one kinds of resultant consciousness in these
two kinds of becoming, four kinds of generation, two kinds of destiny,
four stations of consciousness, and four abodes of beings according
as they are produced in rebirth-linking ((41)–(49), (57)–(61)) [558]
and the course of an existence ((34)–(41)), as appropriate.

183.

The formation of demerit as rebirth-linking ripens in the sense-

sphere becoming only, in the four kinds of generation, in the remaining
three destinies, in the one station of consciousness described thus
“different in body and same in perception” (D III 253), and in the one
corresponding abode of beings. Therefore it is a condition in the way
already stated for seven kinds of resultant consciousness in one kind
of becoming, in four kinds of generation, in three kinds of destiny, in
one station of consciousness, and in one abode of beings, both in
rebirth-linking (56) and in the course of an existence ((50)–(56)).

184. The formation of the imperturbable as rebirth-linking ripens in the
immaterial becoming, in the apparitional kind of generation only, in the
divine destiny only, in the three stations of consciousness beginning
with the base consisting of boundless space, and in the four abodes of
beings beginning with the base consisting of boundless space ((62)–
(65)). Therefore it is a condition in the way already stated for the four
kinds of consciousness in one kind of becoming, in one kind of generation,
in one kind of destiny, in three stations of consciousness, and in four
abodes of beings, both in rebirth-linking and in the course of becoming.34

185.

This is how:

One should of these formations see
For which and how they are conditions

34. A Sinhalese text adds the following paragraph: “Also the bodily formation, when
giving rebirth-linking, gives the whole of its results in the sense-sphere becoming
alone in the four generations, in the five destinies, in the first two stations of
consciousness, and in two abodes of beings. Therefore it is a condition in the way
already stated for the twenty-three kinds of consciousness in one kind of becoming,
four generations, five destinies, two stations of consciousness, and two abodes of
beings, both in rebirth-linking and in the course of an existence. The same method
applies to the verbal formation. But the mental formation does not fail to ripen anywhere
except in one abode of beings. Therefore it is a condition in the way already stated for
the thirty-two kinds of resultant consciousness, as appropriate, in the three kinds of
becoming, four generations, five destinies, seven stations of consciousness, and eight
abodes of beings, both in rebirth-linking and in the course of an existence. There is no
consciousness with formations as condition in the non-percipient abode of beings.
Furthermore, in the case of non-percipient beings, the formation of merit is a condition,
as kamma condition acting from a different time, for the kinds of materiality due to
kamma performed.”

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In birth and life and the three
Kinds of becoming and the rest.

This is the detailed explanation of the clause, “With formations as condition,

consciousness.”

[(IV) MENTALITY-MATERIALITY]

186.

For the clause, “With consciousness as condition, mentality-materiality”:

(1) By analysis of mind and matter,
(2) Occurrence in becoming, etc.,
(3) Inclusion, and (4) manner of condition,
The exposition should be known.

187.

1. By analysis of mind and matter: here “mind” (nāma—mentality) is the

three aggregates, that is, feeling, perception, and formations, because of their
bending (namana) on to the object. “Matter” (rūpa—materiality) is the four great
primary elements and the materiality derived [by clinging] from the four great
primaries. Their analysis is given in the Description of the Aggregates (XIV.34f.,
125f.). This, in the first place, is how the exposition of mentality-materiality should
be known “by analysis.”

188.

2. By occurrence in becoming, et cetera: excepting one abode of beings, [that

is, the non-percipient,] mentality occurs in all the kinds of becoming, generation,
destiny, and station of consciousness, and in the remaining abodes of beings.
Materiality occurs in two kinds of becoming, four kinds of generation, five
destinies, the first four stations of consciousness, and the first five abodes of
beings.

189. Now, when this mentality-materiality occurs thus, [559] then in the case
of sexless embryos and the egg-born, at the moment of their rebirth-linking there
are manifested as materiality two organic continuities, that is, the two decads of
physical basis and body, and also the three immaterial aggregates. So in their
case there are in detail these twenty-three states, namely, twenty states as concrete
matter and three immaterial aggregates, which should be understood as
“mentality-materiality with consciousness as condition.” But omitting
repetitions,35 and so cancelling nine material instances (see 11.88) from one of
the organic continuities, fourteen states remain.

By adding the sex decad for those possessed of sex [before making the above

cancellation] there are thirty-three. And omitting repetitions and so cancelling
eighteen material instances [nine each] from two of the organic continuities, in
this case fifteen states remain.

190.

At the moment of rebirth-linking of those of Brahmā’s Retinue, among

apparitionally born beings, four organic continuities are manifested as
materiality, that is, the decads of eye, ear, and physical basis, and the ennead of
the life faculty, and three immaterial aggregates. So in their case in detail these

35. Resolve compound agahitagahaṇena as gahitassa a-gahaṇena, not as a-gahitassa
gahaṇena; i.e. it is “by not taking what is taken,” not “by taking what has not been
taken”; cf. IV.75.

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forty-two states, namely, thirty-nine states as concrete materiality and three
immaterial aggregates, should be understood as “mentality-materiality with
consciousness as condition.” But omitting repetitions and so cancelling twenty-
seven instances of materiality [nine each] from three of the organic continuities,
fifteen states remain.

191.

In the sense-sphere becoming, seven organic continuities are manifested

as materiality, and also three immaterial aggregates at the moment of rebirth-
linking of the remaining kinds of apparitionally born or of the moisture-born
possessing sex and matured sense bases. So in their case in detail these seventy-
three states, namely, seventy instances of concrete materiality and three immaterial
aggregates, should be understood as “mentality-materiality with formations as
condition.” But omitting repetitions and so cancelling fifty-four material
instances [nine each] from six of the organic continuities, nineteen states remain.

This is the maximum. But at minimum the computation of “mentality-

materiality with consciousness as condition” in the rebirth-linking of those
who lack such and such an organic continuity can be understood in brief and
detail by reducing it appropriately. [The blind, for instance, lack the eye decad.]

192.

For mentality-materiality immaterial beings have only the three [mental]

aggregates; while non-percipient beings have only the life-faculty ennead, and
that represents materiality.

193.

In the course of an existence, in all places where materiality occurs there

is manifested the temperature-originated bare [material] octad, which is due
[initially] to the temperature that occurred together with the rebirth-linking
consciousness at the moment of its presence.36 Rebirth-linking consciousness
does not originate materiality. For, just as a man who is falling into a chasm
cannot support another, so it, too, is unable to originate materiality because of its
weakness, which is due to the weakness of the physical basis. But from the first
life-continuum after the rebirth-linking consciousness onwards, [560] the bare
octad originated by consciousness appears. And at the time when sound
becomes manifest there is the sound ennead due both to temperature occurring
after the moment of rebirth-linking and to consciousness.

194.

The bare octad originated by nutriment appears in beings in the womb

who live on matter consisting of physical nutriment as soon as their body is
suffused by nutriment swallowed by the mother; for it is said:

And so it is that when his mother
Eats, consuming food and drink,
One hidden in his mother’s womb
Thereby obtains his nourishment (S I 206).

And it appears in apparitionally born beings as soon as they first swallow

the spittle that has come into their own mouths.

36. “This means, due to the heat element in the materiality that arose together with
the rebirth-linking consciousness. It is because the heart-basis is arisen only at that
very moment, that there is weakness of the physical basis” (Vism-mhṭ 622).

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So, with the twenty-six [material instances] consisting of the bare octad

originated by nutriment, and of the, at most, two [sound] enneads originated
respectively by temperature and consciousness, and also with the already-
mentioned seventy kamma-originated instances (§191) that arise three times in
each conscious moment [at the instants of arising, presence, and dissolution],
there are thus ninety-six material instances; and with the three immaterial
aggregates there is thus a total of ninety-nine states.

195.

Or because sound is not regularly present since it is only sometimes

manifested, subtracting it therefore as twofold [being temperature-originated
and consciousness-originated], there are these ninety-seven states to be
understood as “mentality-materiality with consciousness as condition” in all
beings, according as it happens to be produced. For whether these beings are
sleeping or idling or eating or drinking, these states keep on occurring in them
day and night with consciousness as condition. And we shall explain later
how they have consciousness as their condition (see §200ff.).

196.

Now, although this kamma-born materiality is the first to find a footing

in the several kinds of becoming, generation, destiny, station of consciousness,
and abode of beings, it is nevertheless unable to carry on without being
consolidated by materiality of triple origination [by consciousness, temperature,
and nutriment], nor can that of triple origination do so without being
consolidated by the former. But when they thus give consolidating support to
each other, they can stand up without falling, like sheaves of reeds propped
together on all four sides, even though battered by the wind, and like [boats
with] broken floats37 that have found a support, even though battered by waves
somewhere in mid-ocean, and they can last one year, two years … a hundred
years, until those beings’ life span or their merit is exhausted.

This is how the exposition should be understood here “by occurrence in

becoming, etc.”

197.

3. By inclusion: now there is (a) the simple mentality with consciousness

as condition in both the course of an existence and rebirth-linking in the
immaterial sphere, and in the course of an existence in the five-constituent
becoming, and (b) the simple materiality with consciousness as condition in
both cases among the non-percipient, and in the course of an existence in the
five-constituent becoming, and (c) the [combined] mentality-materiality [561]
with consciousness as condition in both cases in the five-constituent becoming.
All that mentality and materiality and mentality-materiality should be
understood as “mentality-materiality with consciousness as condition,”
including them under mentality-materiality according to the method that allows
any one part to represent any remaining one of its kind.38

37. Vāhanika—“having a float”: not in PED. The context suggests a catamaran,
universal in Indian waters.
38. The expression “ekadesasarūpekasesa” is grammatically explained at Vism-mhṭ
623; see allied expressions, “katekasesa” (§204) and “ekasese kate” (§223). Cf. Pāṇini I 2, 64.

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198.

Is this correct in view of the absence of consciousness in non-percipient

beings?—It is not incorrect. For:

This consciousness, as cause of mind
And matter, is twice reckoned:
Result, and also not-result.
Wherefore this is correctly said.

199.

The consciousness that is the cause of mentality-materiality is reckoned

to be twofold classed as resultant and not resultant. And since in the case of
non-percipient beings materiality is originated by kamma, it has as its condition
kamma-formation consciousness that occurred in the five-constituent becoming.
This applies also to the kamma-originated materiality arising in the course of
an existence in the five-constituent becoming at the moment of profitable or any
other consciousness. So this is correct.

This is how the exposition can also be known here “by inclusion.”

200.

4. By manner of condition: here:

Resultant-consciousness conditions
Mentality first in nine ways,
Then basis matter in nine ways,
And other matter in eight ways;

Formation-consciousness conditions
This matter in a single way.
The rest of consciousness conditions
This matter as the case may be.

201.

Rebirth-linking or some other kind of resultant consciousness is a

condition in nine ways, as conascence, mutuality, support, association, kamma-
result, nutriment, faculty, presence, and non-disappearance conditions, either at
rebirth-linking or in the course of an existence, for that mentality called resultant,
whether mixed with materiality or not. At rebirth-linking it is a condition in
nine ways, as conascence, mutuality, support, kamma-result, nutriment, faculty,
dissociation, presence, and non-disappearance conditions, for the materiality of
the physical [heart-] basis. It is a condition in eight ways, namely, as the above
conditions omitting the mutuality condition, for materiality other than the
materiality of the physical basis.

Kamma-formation consciousness is a condition in one way only, as decisive-

support condition, for the materiality of non-percipient beings, or for the kamma-
born materiality in the five-constituent becoming, according to the Suttanta
method.

All the remaining kinds of consciousness from the time of the first life-

continuum [consciousness following rebirth-linking] onwards should be
understood as a condition for some kind of mentality-materiality as appropriate.
But since the whole contents of the Paṭṭhāna must be cited in order to show how
it acts in detail, we do not undertake that.

202.

Here it may be asked: “But how is it to be known [562] that the mentality-

materiality of rebirth-linking has consciousness as its condition?” From the

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suttas and from logic. For in the suttas it is established in many places that
feeling, etc., have consciousness as condition in the way beginning, “States
with parallel occurrence through consciousness” (Dhs §1522). But as to logic:

From matter seen here to be born
Of consciousness a man can tell
That consciousness is a condition
For matter when unseen as well.

Whether consciousness likes it or not, [certain] material instances are seen to

arise in conformity with it. And the unseen is inferred from the seen. So it can be
known, by means of the consciousness-born materiality that is seen, that
consciousness is also a condition for the unseen materiality of rebirth-linking.
For it is said in the Paṭṭhāna that, like the consciousness-originated, also the
kamma-originated has consciousness as its condition (see Paṭṭh I 172–73).

This is how the exposition should be known “by manner of condition.”

This is the detailed explanation of the clause “With consciousness as

condition, mentality-materiality.”

[(V) THE SIXFOLD BASE]

203.

As to the clause “With mentality-materiality as condition, the sixfold

base”:

Three aggregates are “mind”; the basis,
Primaries, and the rest are “matter”:
And while all that conditions this
A part can represent the rest.

204.

In the case of the mentality-materiality that is here a condition for the

sixfold base, mentality is the three aggregates beginning with feeling, while
materiality should be understood as that included in one’s own continuity stated
thus “primaries and the rest are ‘matter’,” that is to say, the four primaries, six
physical bases, and life faculty, [since they are conditioning factors] invariably.
But this mentality and this materiality and this mentality-materiality, each one
representing the rest as “mentality-materiality,” should be understood as a
condition for the sixfold base consisting of the sixth base and the sixfold base
each one representing the rest as the “sixfold base.” Why? Because in the
immaterial becoming there is only mentality as a condition, and that is a condition
only for the sixth base, [namely, the mind base,] not for any other. For it is said in the
Vibhaṅga, “With mentality as condition, the sixth base” (Vibh 179).

205.

Here it may be asked: “But how is it to be known that mentality-materiality

is a condition for the sixfold base?” Because the latter exists when mentality-
materiality exists. For a given base exists when a given kind of mentality and
materiality exists, not otherwise. But the way in which the one comes to exist
when the other does will be explained below in the section dealing with how it
is a condition. [563] Therefore:

A wise man should contrive to tell
Which one conditions which, and how,

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At rebirth and in life as well;
[The explanation follows now.]

206.

Herein what follows illustrates the meaning.

[(1) Mentality as Condition]

In immaterial rebirth
And life the mind alone will come
In seven ways and six to be
Condition at the minimum.

207.

How? In rebirth-linking, firstly, mentality is a condition in seven ways at

the minimum, as conascence, mutuality, support, association, kamma-result,
presence, and non-disappearance conditions, for the sixth base. Some mentality,
however, is a condition, as root-cause condition [that is, greed, etc.,] and some as
nutriment condition [that is, contact and mental volition]. So it is also a condition
in other ways. It is by the [two latter] that the maximum and minimum should be
understood. In the course of an existence, too, resultant mentality is a condition
as already stated. But the other [non-resultant] kind is a condition in six ways at
minimum, as the aforesaid conditions except for kamma-result condition. Some,
however, are a condition, as root-cause condition, and some as nutriment
condition. So it is also a condition in other ways. It is by these that the maximum
and minimum should be understood.

208.

In five-constituent becoming
At rebirth, mind in the same ways
Acts as condition for the sixth,
And for the others in six ways.

209.

Besides the immaterial states, also in the five-constituent becoming that

resultant mentality, in association with the heart-basis, is a condition in seven
ways at the minimum for the sixth, the mind base, in the same way as was said
with respect to the immaterial states. But in association with the four primary
elements, it is a condition in six ways, as conascence, support, kamma-result,
dissociation, presence, and non-disappearance conditions, for the other five
beginning with the eye base. Some, however, are a condition as root-cause
condition, and some as nutriment condition. It is by these that the maximum
and minimum should be understood.

210.

Result is for result condition
During a life in the same ways;
While non-result the non-resultant
Sixth conditions in six ways.

211.

For, as in rebirth-linking, so also in the course of an existence in the five-

constituent becoming, resultant mentality is a condition in the seven ways at
minimum for the resultant sixth base. But non-resultant mentality is a condition
in six ways at minimum for the non-resultant sixth base, leaving out kamma-
result condition. The maximum and minimum should be understood in the way
already stated.

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212.

And during life, result conditions
The other five in fourfold way;
The non-resultant kind can be
Explained in the aforesaid way. [564]

213.

Again, in the course of an existence, the other resultant mentality, which

has as its physical basis the eye sensitivity, etc., is a condition in four ways, as
postnascence, dissociation, presence, and non-disappearance conditions, for
the rest of the five beginning with the eye base. And as the resultant, so also the
non-resultant is explained; therefore [the mentality] classed as profitable, etc.,
should be understood as their condition in four ways.

This, firstly, is how it should be understood what bases mentality alone is a

condition for in rebirth-linking and in the course of an existence, and how it is a
condition.

214.

[(2) Materiality as Condition]

Not even for a single base
In immaterial becoming
Is matter a condition here.
But in five-aggregate becoming

Basis as matter is condition
At rebirth in a sixfold way
For the sixth base; the primaries
Are for the five in fourfold way.

215.

As to matter, the materiality of the physical [heart-] basis is a condition in

rebirth-linking in six ways, as conascence, mutuality, support, dissociation,
presence, and non-disappearance conditions, for the sixth, the mind base. But
the four primaries are in general, that is to say, in rebirth-linking and in the
course of an existence, conditions in four ways, as conascence, support, presence,
and non-disappearance conditions, for any of the five bases beginning with the
eye, whenever they arise.

216.

Life and in lifetime food as well.
Conditions five in threefold way;
These five, the sixth in sixfold way;
Basis, the sixth in fivefold way.

217.

But in rebirth-linking and in the course of an existence the material life

[faculty] is a condition in three ways, as presence, non-disappearance, and faculty
conditions, for these five beginning with the eye. Nutriment too is a condition in
three ways, as presence, non-disappearance, and nutriment conditions, and that
is so in the course of an existence, not in rebirth-linking, and applies when the
bodies of beings subsisting on nutriment are suffused with the nutriment. In the
course of an existence, not in rebirth-linking, those five bases beginning with
the eye are conditions in six ways, as support, prenascence, faculty, dissociation,
presence and non-disappearance conditions, for [that part of] the sixth, the
mind base, comprising eye-, ear-, nose-, tongue-, and body-consciousness. But
in the course of an existence, not at rebirth-linking, the materiality of the [heart-

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] basis is a condition in five ways, as support, prenascence, dissociation, presence,
and non-disappearance conditions, for the remaining mind base apart from the
five consciousnesses. This is how it should be understood what bases materiality
alone is a condition for in rebirth-linking and in the course of an existence, and
how it is a condition. [565]

[(3) Mentality-Materiality as Condition]

218.

Which mind-cum-matter combination
Is a condition for which kind
And how it is so in each case,
A wise man should now seek to find.

219.

For example, firstly, in rebirth-linking in the five-constituent becoming,

the mentality-materiality, in other words, the trio of aggregates with the materiality
of the [heart-] basis, is a condition, as conascence, mutuality, support, kamma-
result, association, dissociation, presence, and non-disappearance conditions,
etc., for the sixth, the mind base. This is merely the heading; but since it can all
be construed in the way already stated, the detail is not given here.

This is the detailed explanation of the clause “With mentality-materiality as

condition, the sixfold base.”

[(VI) CONTACT]

220.

As to the clause “With the sixfold base as condition, contact”:

Contact is briefly of six kinds
With eye-contact and others too;
According to each consciousness
It is in detail thirty-two.

221.

Briefly, with the clause “With the sixfold base as condition, contact,”

there are only the six kinds beginning with eye-contact, that is to say, eye-contact,
ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. But
in detail the five profitable resultant and the five unprofitable resultant beginning
with eye-contact make ten; the rest, which are associated with the twenty-two
kinds of mundane resultant consciousness, make twenty-two. So all these come
to thirty-two ((34)–(65)), like the consciousness with formations as condition
given above.

222.

But as to the sixfold base that is a condition for this thirty-twofold contact.

Herein:

Some wise men take the sixfold base
To be the five internal bases
With the sixth; but others count
These plus the six external bases.

223.

Herein, firstly, there are those who take this to be an exposition of the

occurrence of what is clung to, [that is, kammically-acquired aggregates,] and
they maintain that the conditioning [bases] and the conditionally-arisen [contact]
are only what is included in one’s own continuity. They take any one part to

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represent any remaining one of its kind, since the condition for contact in the
immaterial states is the sixth base [only], according to the text “With the sixth
base as condition, contact” (Vibh 179), and elsewhere it is the sixfold base
inclusively. So they have it that “sixfold base” means the internal [five] beginning
with the eye plus the sixth (mind) base. For that sixth base and that sixfold base
are styled “sixfold base.” But there are those who maintain that it is only the
conditionally-arisen [contact] that is contained in a single continuity, while the
conditioning [bases] are contained in separate [that is, past] continuities as well.
They maintain that all and any such bases are a condition for contact, and they
include also the [six] external ones. So they have it that “sixfold base” means the
same internal [five] plus the sixth plus the external ones beginning with visible
data. For that sixth base and that [partial] sixfold base and the sixfold base
along with these [external ones] each representing the rest [566] are styled
sixfold base too.

224.

Here it may be asked: “One kind of contact does not derive from all the

bases, nor all the kinds of contact from one base. And yet ‘With the sixfold base
as condition, contact’ is said in the singular. Why is that?”

225.

Here is the answer: It is true that neither is one derived from all nor all

from one. However, one is derived from many. For eye-contact is derived from the
eye base, from the visible-data base, from the mind base reckoned as eye-
consciousness, and from the mental-datum base consisting of the remaining
associated states. And each case should be construed as appropriate in this way.
Therefore:

Though stated in the singular,
He shows therewith in all such cases
That this contact, though only one,
Is yet derived from several bases.

Though stated in the singular: the meaning is, by this statement in the singular

that “With the sixfold base as condition, contact,” it is pointed out by the Blessed
One (Tādin) that contact, which is of one kind, comes into being from many
bases.

[How the Sixfold Base is a Condition for Contact]

226.

But as regards these bases:

Five in six ways; and after that
One in nine ways; the external six
As contact’s conditionality
According to each case we fix.

227.

Here is the explanation: firstly, the five consisting of the eye base, etc., are

conditions in six ways, as support, prenascence, faculty, dissociation, presence,
and non-disappearance conditions, for contact classed in five ways as eye-
contact, and so on. After that, the single resultant mind base is a condition in
nine ways, as conascence, mutuality, support, result, nutriment, faculty,
association, presence, and non-disappearance conditions, for the variously-

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classed resultant mind contact. But in the case of the external bases, the visible-
data base is a condition in four ways, as object, prenascence, presence, and non-
disappearance conditions, for eye-contact. Likewise the sound base, etc.,
respectively for ear-contact, and so on. But these and mental data as object are
conditions likewise, and as object condition too, for mind-contact, so “the external
six as contact’s conditionality according to each case we fix.”

This is the detailed explanation of the clause “With the sixfold base as

condition, contact.”

[(VII) FEELING]

228.

As to the clause “With contact as condition, feeling”:

Feelings, when named by way of door
“Eye-contact-born” and all the rest,
Are only six; but then they are
At nine and eighty sorts assessed.

229.

In the analysis of this clause [in the Vibhaṅga] only six kinds of feeling

according to door are given thus, “Eye-contact-born feeling, ear-, nose-, tongue-,
body-, mind-contact-born feeling” (Vibh 136). [567] Still, when classed according
to association with the eighty-nine kinds of consciousness, they are “at nine
and eighty sorts assessed.”

230.

But from the nine and eighty feelings
Thirty-two, no more, appear
Associated with result,
And only those are mentioned here.

Herein, contact in the five doors
Conditions five in eightfold way,
And single way the rest; it acts
In the mind door in the same way.

231.

Herein, in the five doors contact beginning with eye-contact is a condition

in eight ways, as conascence, mutuality, support, result, nutriment, association,
presence, and non-disappearance conditions, for the five kinds of feeling that
have respectively eye sensitivity, etc., as their physical basis. But that contact
beginning with eye-contact is a condition in one way only, as decisive-support
condition, for the rest of resultant feeling in the sense sphere occurring in each
door as receiving, investigation and registration.

232.

In the mind door in the same way: the contact called conascent mind-contact

is also a condition in the same eight ways for sense-sphere resultant feeling
occurring as registration in the mind door, and so also for the kinds of resultant
feeling in the three planes occurring with rebirth-linking, life-continuum and
death. But the mind-contact associated with mind-door adverting is a condition
in one way only, as decisive-support condition, for the kinds of feeling that occur
in the mind door as registration in the sense sphere.

This is the detailed explanation of the clause “With contact as condition,

feeling.”

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[(VIII) CRAVING]

233.

As regards the clause “With feeling as condition, craving”:

Six cravings, for things visible
and all the rest, are treated here;
And each of these, when it occurs,
Can in one of three modes appear.

234.

Six kinds of craving are shown in the analysis of this clause [in the

Vibhaṅga] as “visible-data craving, sound, odour, flavour, tangible-data, and
mental-data craving” (Vibh 136), called after their objects, as a son is called after
his father “banker’s son,” “brahman’s son.” Each of these six kinds of craving
is reckoned threefold according to its mode of occurrence as craving for sense
desires, craving for becoming, or craving for non-becoming.

235.

When visible-data craving occurs enjoying with sense-desire enjoyment

a visible datum as object that has come into the focus of the eye, it is called
craving for sense desires. But when [that same visible-data craving] occurs along
with the eternity view that assumes that same object to be lasting and eternal,
[568] it is called craving for becoming; for it is the greed accompanying the
eternity view that is called craving for becoming. When it occurs along with the
annihilation view that assumes that same object to break up and be destroyed, it
is called craving for non-becoming; for it is the greed accompanying the
annihilation view that is called craving for non-becoming. So also in the case of
craving for sounds, and so on.

These amount to eighteen kinds of craving. The eighteen with respect to

one’s own visible data (one’s own appearance), etc., and eighteen with respect
to external [visible data (another’s appearance), etc.,] together make thirty-six
kinds. Thirty-six in the past, thirty-six in the future, and thirty-six in the present,
make one-hundred-and-eight kinds of craving. When these are reduced again,
they should be understood to amount to the six kinds only with visible data, etc.,
as object; and these, to three only, as craving for sense desires, and so on.

236.

Out of selfish affection for feeling after taking pleasure in it when it arises

through a visible datum as object, etc., these beings accord much honour to
painters, musicians, perfumers, cooks, weavers, distillers of elixirs,39 physicians,
etc., who furnish respectively visible data as object, etc., just as out of affection
for a child they reward the child’s nurse after taking pleasure in the child. That
is why it should be understood that these three kinds of craving have feeling as
their condition.

237.

What is intended here is but
Resultant pleasant feeling; hence
’Tis a condition in one way
For all this craving’s occurrence.

In one way: it is a condition as decisive-support condition only.

238.

Or alternatively:

39. Rasāyana—“elixir”: not in PED; cf. D-a 568 and Ud-a (commentary to Ud 8.5)

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A man in pain for pleasure longs,
And finding pleasure, longs for more;
The peace of equanimity
Is counted pleasure too; therefore

The Greatest Sage announced the law
“With feeling as condition, craving,”
Since all three feelings thus can be
Conditions for all kinds of craving.

Though feeling is condition, still
Without inherent tendency
No craving can arise, and so
From this the perfect saint is free.40

This is the detailed explanation of the clause “With feeling as condition,

craving.”

[(IX) CLINGING]

239.

As regards the clause “With craving as condition, clinging”:

Four clingings need to be explained
(1) As to analysis of meaning,
(2) As to the brief and full account
Of states, (3) and also as to order. [569]

240.

Herein, this is the explanation: firstly, there are these four kinds of clinging

here, namely, sense-desire clinging, [false-] view clinging, rules-and-vows
clinging, and self-doctrine clinging.

241.

1. The analysis of meaning is this: it clings to the kind of sense-desire called

sense-desire’s physical object (see Ch. IV, n. 24), thus it is sense-desire clinging.
Also, it is sense-desire and it is clinging, thus it is sense-desire clinging. Clinging
(upādāna) is firm grasping; for here the prefix upa has the sense of firmness, as in
upāyāsa (great misery—see §48) and upakuṭṭha (great pox),41 and so on. Likewise,
it is [false] view and it is clinging, thus it is [false-] view clinging; or, it clings to

40. “‘Though feeling is condition’ is said in order to prevent a generalization from the
preceding words ‘With feeling as condition’ to the effect that craving arises in the
presence of every condition accompanied by feeling—But is it not impossible to
prevent over-generalization in the absence of any such statements as ‘Feeling
accompanied by inherent tendency is a condition for craving’?—No; for we are dealing
with an exposition of the round of rebirths. Since there is no round of rebirths without
inherent tendencies, so far as the meaning is concerned it may be taken for granted
that the condition is accompanied by inherent tendency. Or alternatively, it may be
recognized that this condition is accompanied by inherent tendency because it follows
upon the words ‘With ignorance as condition.’ And with the words ‘With feeling as
condition, craving’ the ruling needed is this: ‘There is craving only with feeling as
condition,’ and not ‘With feeling as condition there is only craving’” (Vism-mhṭ). For
inherent tendencies see XXII.45, 60; MN 64. The Arahant has none.
41. Upakuṭṭha—“great pox” or “great leprosy”: not in PED; see kuṭṭha.

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[false] view, thus it is [false-] view clinging; for in [the case of the false view]
“The world and self are eternal” (D I 14), etc., it is the latter kind of view that
clings to the former. Likewise, it clings to rite and ritual, thus it is rules-and-
vows clinging; also, it is rite and ritual and it is clinging, thus it is rules-and-
vows clinging; for ox asceticism, ox vows, etc. (see M I 387f.), are themselves
kinds of clinging, too, because of the misinterpretation (insistence) that
purification comes about in this way. Likewise, they indoctrinate by means of
that, thus that is doctrine; they cling by means of that, thus that is clinging. What
do they indoctrinate with? What do they cling to? Self. The clinging to doctrines
of self is self-doctrine clinging. Or by means of that they cling to a self that is a
mere doctrine of self; thus that is self-doctrine clinging. This, firstly, is the
“analysis of meaning.”

242.

2. But as regards the brief and full account of states, firstly, in brief sense-

desire clinging is called “firmness of craving” since it is said: “Herein, what is
sense-desire clinging? That which in the case of sense desires is lust for sense
desires, greed for sense desires, delight in sense desires, craving for sense desires,
fever of sense desires, infatuation with sense desires, committal to sense desires:
that is called sense-desire clinging” (Dhs §1214). “Firmness of craving” is a
name for the subsequent craving itself, which has become firm by the influence
of previous craving, which acts as its decisive-support condition. But some have
said: Craving is the aspiring to an object that one has not yet reached, like a
thief’s stretching out his hand in the dark; clinging is the grasping of an object
that one has reached, like the thief’s grasping his objective. These states oppose
fewness of wishes and contentment and so they are the roots of the suffering
due to seeking and guarding (see D II 58f.). The remaining three kinds of clinging
are in brief simply [false] view.

243.

In detail, however, sense-desire clinging is the firm state of the craving

described above as of one-hundred-and-eight kinds with respect to visible data
and so on. [False-] view clinging is the ten-based wrong view, according as it is
said: “Herein what is [false-] view clinging? There is no giving, no offering, …
[no good and virtuous ascetics and brahmans who have themselves] realized by
direct-knowledge and declare this world and the other world: such view as this
… such perverse assumption is called [false-]view clinging” (Vibh 375; Dhs
§1215). Rules-and-vows clinging is the adherence [to the view that] purification
comes through rules and vows, according as it is said: “Herein, what is rules-
and-vows clinging? … That purification comes through a rite, that purification
comes through a ritual, [570] that purification comes through a rite and ritual:
such view as this … such perverse assumption is called rules-and-vows clinging”
(Dhs §1216). Self-doctrine clinging is the twenty-based [false] view of
individuality, according as it is said: “Herein, what is self-doctrine clinging?
Here the untaught ordinary man … untrained in good men’s Dhamma, sees
materiality as self … such perverse assumption is called self-doctrine clinging”
(Dhs §1217). This is the “brief and full account of states.”

244.

3. As to order: here order is threefold (see XIV.211), that is to say, order of

arising, order of abandoning, and order of teaching. Herein, order of arising of

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defilements is not meant literally because there is no first arising of defilements
in the beginningless round of rebirths. But in a relative sense it is this: usually
in a single becoming the misinterpretation of (insistence on) eternity and
annihilation are preceded by the assumption of a self. After that, when a man
assumes that this self is eternal, rules-and-vows clinging arises in him for the
purpose of purifying the self. And when a man assumes that it breaks up, thus
disregarding the next world, sense-desire clinging arises in him. So self-doctrine
clinging arises first, and after that, [false-] view clinging, and rules-and-vows
clinging or sense-desire clinging. This, then, is their order of arising in one
becoming.

245.

And here [false-] view clinging, etc., are abandoned first because they

are eliminated by the path of stream-entry. Sense-desire clinging is abandoned
later because it is eliminated by the path of Arahantship. This is the order of
their abandoning.

246.

Sense-desire clinging, however, is taught first among them because of

the breadth of its objective field and because of its obviousness. For it has a
broad objective field because it is associated with eight kinds of consciousness
((22)–(29)). The others have a narrow objective field because they are associated
with four kinds of consciousness ((22), (23), (26) and (27)). And usually it is
sense-desire clinging that is obvious because of this generation’s love of
attachment (see M I 167), not so the other kinds. One possessed of sense-desire
clinging is much given to display and ceremony (see M I 265) for the purpose of
attaining sense desires. [False-] view clinging comes next to the [sense-desire
clinging] since that [display and ceremony] is a [false-] view of his.42 And that
is then divided in two as rules-and-vows clinging and self-doctrine clinging.
And of these two, rules-and-vows clinging is taught first, being gross, because
it can be recognized on seeing [it in the forms of] ox practice and dog practice.
And self-doctrine clinging is taught last because of its subtlety. This is the
“order of teaching.”

[How Craving is a Condition for Clinging]

247.

For the first in a single way;
But for the three remaining kinds
In sevenfold or eightfold way.

248.

As regards the four kinds of clinging taught in this way, craving for

sense desires is a condition in one way, as decisive-support, for the first kind,
namely, sense-desire clinging, because it arises in relation to the objective field
in which craving delights. But it is a condition in seven ways, as conascence,
mutuality, support, association, presence, non-disappearance, and root-cause,
or in eight ways, as [those and] decisive-support as well, for the remaining
three kinds. And when it is a condition as decisive-support, then it is never
conascent.

42. Ee has “sassatan ti”; Ae has “sā’ssa diṭṭhī ti”; Vibh-a (Be), “na sassatadiṭṭhī ti.”

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This is the detailed explanation of the clause “With craving as condition,

clinging.” [571]

[(X) BECOMING]

249.

As to the clause “With clinging as condition, becoming”:

(1) As to meaning, (2) as to state,
(3) Purpose, (4) analysis, (5) synthesis,
(6) And which for which becomes condition,
The exposition should be known.

250.

1. As to meaning: Herein, it becomes (bhavati), thus it is becoming (bhava).

That is twofold as kamma-process becoming and rebirth-process becoming,
according as it is said: “Becoming in two ways: there is kamma-process becoming
and there is rebirth-process becoming” (Vibh 137). Herein, the kamma process
itself as becoming is “kamma-process becoming”; likewise the rebirth process
itself as becoming is “rebirth-process becoming.” And here, rebirth is becoming
since it becomes; but just as “The arising of Buddhas is bliss” (Dhp 194) is said
because it causes bliss, so too kamma should be understood as “becoming,”
using for it the ordinary term for its fruit, since it causes becoming. This, firstly,
is how the exposition should be known here “as to meaning.”

251.

2. As to state: firstly, kamma-process becoming in brief is both volition and

the states of covetousness, etc., associated with the volition and reckoned as
kamma too, according as it is said: “Herein, what is kamma-process becoming?
The formation of merit, the formation of demerit, the formation of the
imperturbable, either with a small (limited) plane or with a large (exalted) plane:
that is called kamma-process becoming. Also all kamma that leads to becoming
is called kamma-process becoming” (Vibh 137).

252.

Here the formation of merit is, in terms of states, the thirteen kinds of

volition ((1)–(13)), the formation of demerit is the twelve kinds ((22)–(33)), and
the formation of the imperturbable is the four kinds ((14)–(17)). So with the
words either with a small (limited) plane or with a large (exalted) plane the
insignificance or magnitude of these same volitions’ result is expressed here.
But with the words also all kamma that leads to becoming the covetousness, etc.,
associated with volition are expressed.

253.

Rebirth-process becoming briefly is aggregates generated by kamma. It is

of nine kinds, according as it is said: “Herein, what is rebirth-process becoming?
Sense-desire becoming, fine-material becoming, immaterial becoming, percipient
becoming, non-percipient becoming, neither-percipient-nor-non-percipient
becoming, one-constituent becoming, [572] four-constituent becoming, five-
constituent becoming: this is called rebirth-process becoming” (Vibh 17).

254.

Herein, the kind of becoming called “having sense desires” is sense-desire

becoming. Similarly with the fine-material and immaterial kinds of becoming. It is
the becoming of those possessed of perception, or there is perception here in
becoming, thus it is percipient becoming. The opposite kind is non-percipient
becoming. Owing to the absence of gross perception and to the presence of subtle

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perception there is neither perception nor non-perception in that kind of
becoming, thus it is neither-percipient-nor-non-percipient becoming. It is becoming
constituted out of the materiality aggregate only, thus it is one-constituent becoming,
or that kind of becoming has only one constituent, [the materiality aggregate, or
dimension,] thus it is one-constituent becoming. And similarly the four-constituent
[has the four mental aggregates, or dimensions,] and the five-constituent [has the
material and the four mental aggregates, or dimensions].

255.

Herein, sense-desire becoming is five aggregates acquired through kamma

(clung to). Likewise the fine-material becoming. Immaterial becoming is four.
Percipient becoming is four and five. Non-percipient becoming is one aggregate
that is acquired through kamma (clung to). Neither-percipient-nor-non-percipient
becoming is four. One-constituent becoming, etc., are respectively one, four, and
five aggregates as aggregates that are acquired through kamma (clung to).

This is how the exposition should be known here “as to state.”

256.

3. As to purpose: although formations of merit, etc., are of course dealt with

in the same way in the description of becoming and in the description of
formations (see Vibh 135, 137), nevertheless the repetition has a purpose. For in
the former case it was because it was a condition, as past kamma, for rebirth-
linking here [in this becoming], while in the latter case it is because it is a
condition, as present kamma, for rebirth-linking in the future [becoming]. Or
alternatively, in the former instance, in the passage beginning, “Herein, what is
the formation of merit? It is profitable volition of the sense sphere” (Vibh 135), it
was only volitions that were called “formations”; but here, with the words “All
kamma that leads to becoming” (Vibh 137), the states associated with the volition
are also included. And in the former instance it was only such kamma as is a
condition for consciousness that was called ‘formations’; but now also that which
generates non-percipient becoming is included.

257.

But why so many words? In the clause “With ignorance as condition

there are formations,” only profitable and unprofitable states are expressed as
the formation of merit, etc.; but in the clause “With clinging as condition,
becoming,” profitable and unprofitable and also functional states are expressed
because of the inclusion of rebirth-process becoming. So this repetition has a
purpose in each case. This is how the exposition should be known “as to purpose
here.”

258.

4. As to analysis, synthesis means as to both the analysis and the synthesis

of becoming that has clinging as its condition. The kamma with sense-desire
clinging as its condition that is performed and generates sense-desire becoming
is “kamma-process becoming.” The aggregates generated by that are “rebirth-
process becoming”; similarly in the case of fine-material and immaterial
becoming. So [573] there are two kinds of sense-desire becoming with sense-
desire clinging as condition, included in which are percipient becoming and
five-constituent becoming. And there are two kinds of fine-material becoming,
included in which are percipient, non-percipient, one-constituent, and five-
constituent becoming. And there are two kinds of immaterial becoming, included
in which are percipient becoming, neither-percipient-nor-non-percipient

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becoming, and four-constituent becoming. So, together with what is included
by them, there are six kinds of becoming with sense-desire clinging as condition.
Similarly too with the [three] remaining kinds of clinging as condition. So, as to
analysis, there are, together with what is included by them, twenty-four kinds of
becoming with clinging as condition.

259. 5. As to synthesis, however, by uniting kamma-process becoming and rebirth-
process becoming there is, together with what is included by it, one kind of
sense-desire becoming with sense-desire clinging as its condition. Similarly
with fine-material and immaterial becoming. So there are three kinds of becoming.
And similarly with the remaining [three] kinds of clinging as condition. So by
synthesis, there are, together with what is included by them, twelve kinds of
becoming with clinging as condition.

260.

Furthermore, without distinction the kamma with clinging as its condition

that attains sense-desire becoming is kamma-process becoming. The aggregates
generated by that are rebirth-process becoming. Similarly in the fine-material
and immaterial becoming. So, together with what is included by them, there are
two kinds of sense-desire becoming, two kinds of fine-material becoming, and
two kinds of immaterial becoming. So, by synthesis, there are six kinds of
becoming by this other method. Or again, without making the division into
kamma-process becoming and rebirth-process becoming, there are, together
with what is included by them, three kinds of becoming as sense-desire becoming,
and so on. Or again, without making the division into sense-desire becoming,
etc., there are, together with what is included by them, two kinds of becoming, as
kamma-process becoming and rebirth-process becoming. And also without
making the division into kamma process and rebirth process there is, according
to the words “With clinging as condition, becoming,” only one kind of becoming.

This is how the exposition of becoming with clinging as condition should be

known here “as to analysis and synthesis.”

261.

6. Which for which becomes condition means that here the exposition should

be known according to what kind of clinging is a condition for what [kind of
becoming]. But what is condition for what here? Any kind is a condition for any
kind. For the ordinary man is like a madman, and without considering “Is this
right or not?” and aspiring by means of any of the kinds of clinging to any of the
kinds of becoming, he performs any of the kinds of kamma. Therefore when
some say that the fine-material and immaterial kinds of becoming do not come
about through rules-and-vows clinging, that should not be accepted: what should
be accepted is that all kinds come about through all kinds.

262.

For example, someone thinks in accordance with hearsay or [false] view

that sense desires come to be fulfilled in the human world among the great
warrior (khattiya) families, etc., and in the six divine worlds of the sense sphere.
[574] Misled by listening to wrong doctrine, etc., and imagining that “by this
kamma sense desires will come to be fulfilled,” he performs for the purpose of
attaining them acts of bodily misconduct, etc., through sense-desire clinging.
By fulfilling such misconduct he is reborn in the states of loss. Or he performs
acts of bodily misconduct, etc., aspiring to sense desires visible here and now

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and protecting those he has already acquired. By fulfilling such misconduct he
is reborn in the states of loss. The kamma that is the cause of rebirth there is
kamma-process becoming. The aggregates generated by the kamma are rebirth-
process becoming. But percipient becoming and five-constituent becoming are
included in that, too.

263.

Another, however, whose knowledge has been intensified by listening to

good Dhamma and so on, imagines that “by this kind of kamma sense desires
will come to be fulfilled.” He performs acts of bodily good conduct, etc., through
sense-desire clinging. By fulfilling such bodily good conduct he is reborn among
deities or human beings. The kamma that is the cause of his rebirth there is
kamma-process becoming. The aggregates generated by the kamma are rebirth-
process becoming. But percipient becoming and five-constituent becoming are
included in that, too.

So sense-desire clinging is a condition for sense-desire becoming with its

analysis and its synthesis.

264.

Another hears or conjectures that sense desires come to still greater

perfection in the fine-material and immaterial kinds of becoming, and through
sense-desire clinging he produces the fine-material and immaterial attainments,
and in virtue of his attainments he is reborn in the fine-material or immaterial
Brahmā-world. The kamma that is the cause of his rebirth there is kamma-process
becoming. The aggregates generated by the kamma are rebirth-process becoming.
But percipient, non-percipient, neither-percipient-nor-non-percipient, one-
constituent, four-constituent, and five-constituent kinds of becoming are included
in that, too. Thus sense-desire clinging is a condition for fine-material and
immaterial becoming with its analysis and its synthesis.

265.

Another clings to the annihilation view thus: “This self comes to be entirely

cut off when it is cut off in the fortunate states of the sense sphere, or in the fine-
material or immaterial kinds of becoming,” and he performs kamma to achieve
that. His kamma is kamma-process becoming. The aggregates generated by the
kamma are rebirth-process becoming. But the percipient, etc., kinds of becoming
are included in that too. So [false-]view clinging is a condition for all three,
namely, for the sense-desire, fine-material, and immaterial kinds of becoming
with their analysis and their synthesis.

266.

Another through self-theory clinging thinks, “This self comes to be

blissful, or comes to be free from fever, in the becoming in the fortunate states in
the sense sphere or in one or other of the fine-material and immaterial kinds of
becoming,” and he performs kamma to achieve that. That kamma of his is kamma-
process becoming. The aggregates generated by the kamma are [575] rebirth-
process becoming. But the percipient, etc., kinds of becoming are included in
that, too. Thus this self-theory clinging is a condition for all the three, namely,
becoming with their analysis and their synthesis.

267.

Another [thinks] through rules-and-vows clinging, “This rite and ritual

leads him who perfects it to perfect bliss in becoming in the fortunate states of
the sense sphere or in the fine-material or immaterial kinds of becoming,” and
he performs kamma to achieve that. That kamma of his is kamma-process

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becoming. The aggregates generated by the kamma are rebirth-process becoming.
But the percipient, etc., kinds of becoming are included in that, too. So rules-and-
vows clinging is a condition for all three, namely, the sense-desire, fine-material
and immaterial kinds of becoming with their analysis and their synthesis.

This is how the exposition should be known here according to “which is

condition for which.”

[How Clinging is a Condition for Becoming]

268.

But which is condition for which kind of becoming in what way here?

Now, clinging as condition for becoming,
Both fine-material and immaterial,
Is decisive-support; and then conascence
And so on for the sense-desire kind.

269. This clinging, though fourfold, is a condition in only one way as decisive-
support condition for becoming both fine-material and immaterial, [that is,] for the
profitable kamma in the kamma-process becoming that takes place in sense-desire
becoming and for the rebirth-process becoming. It is a condition, as conascence and so
on, that is, as conascence, mutuality, support, association, presence, non-
disappearance, and root-cause conditions, for the unprofitable kamma-process
becoming associated with [the fourfold clinging] itself in the sense-desire becoming.
But it is a condition, as decisive-support only, for that which is dissociated.

This is the detailed explanation of the clause “With clinging as condition,

becoming.”

[(XI)–(XII) BIRTH, ETC.]

270.

As regards the clause “With becoming as condition, birth,” etc., the

definition of birth should be understood in the way given in the Description of
the Truths (XIV.31ff.)

Only kamma-process becoming is intended here as “becoming”; for it is that,

not rebirth-process becoming, which is a condition for birth. But it is a condition
in two ways, as kamma condition and as decisive-support condition.

271.

Here it may be asked: “But how is it to be known that becoming is a

condition for birth?” Because of the observable difference of inferiority and
superiority. For in spite of equality of external circumstances, such as father,
mother, seed, blood, nutriment, etc., the difference of inferiority and superiority
of beings is observable even in the case of twins. And that fact is not causeless,
since it is not present always and in all; [576] nor has it any cause other than
kamma-process becoming since there is no other reason in the internal continuity
of beings generated by it. Consequently, it has only kamma-process becoming
for its cause. And because kamma is the cause of the difference of inferiority and
superiority among beings the Blessed One said, “It is kamma that separates
beings according to inferiority and superiority” (M III 203). From that it can be
known that becoming is a condition for birth.

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272. And when there is no birth, neither ageing and death nor the states beginning
with sorrow come about; but when there is birth, then ageing and death come about,
and also the states beginning with sorrow, which are either bound up with ageing
and death in a fool who is affected by the painful states called ageing and death, or
which are not so bound up in one who is affected by some painful state or other;
therefore this birth is a condition for ageing and death and also for sorrow and so
on. But it is a condition in one way, as decisive-support type.

This is the detailed explanation of the clause “With becoming as condition,

birth.”

[SECTION C. THE WHEEL OF BECOMING]

[(I) THE WHEEL]

273.

Now, here at the end sorrow, etc., are stated. Consequently, the ignorance

stated at the beginning of the Wheel of Becoming thus, “With ignorance as
condition there are formations,” is established by the sorrow and so on. So it
should accordingly be understood that:

Becoming’s Wheel reveals no known beginning;
No maker, no experiencer there;
Void with a twelvefold voidness, and nowhere
It ever halts; forever it is spinning.

274.

But (1) how is ignorance established by sorrow, etc.? (2) How has this

Wheel of Becoming no known beginning? (3) How is there no maker or
experiencer there? (4) How is it void with twelvefold voidness?

275.

1. Sorrow, grief and despair are inseparable from ignorance; and

lamentation is found in one who is deluded. So, firstly, when these are established,
ignorance is established. Furthermore, “With the arising of cankers there is the
arising of ignorance” (M I 54) is said, and with the arising of cankers these
things beginning with sorrow come into being. How?

276.

Firstly, sorrow about separation from sense desires as object has its arising

in the canker of sense desire, according as it is said:

If, desiring and lusting, his desires elude him,
He suffers as though an arrow had pierced him (Sn 767),

and according as it is said:

“Sorrow springs from sense desires” (Dhp 215).

277.

And all these come about with the arising of the canker of views, according

as it is said: “In one who [577] possesses [the view] ‘I am materiality,’ ‘my
materiality,’ with the change and transformation of materiality there arise sorrow
and lamentation, pain, grief and despair” (S III 3).

278.

And as with the arising of the canker of views, so also with the arising of

the canker of becoming, according as it is said: “Then whatever deities there are,
long-lived, beautiful, blissful, long-resident in grand palaces, when they hear
the Perfect One’s teaching of the Dhamma, they feel fear, anxiety and a sense of

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urgency” (S III 85), as in the case of deities harassed by the fear of death on
seeing the five signs.43

279.

And as with the arising of the canker of becoming, so also with the canker

of ignorance, according as it is said: “The fool, bhikkhus, experiences pain and
grief here and now in three ways” (M III 163).

Now, these states come about with the arising of cankers, and so when they

are established, they establish the cankers which are the cause of ignorance.
And when the cankers are established, ignorance is also established because it
is present when its condition is present. This, in the first place, is how ignorance,
etc., should be understood to be established by sorrow and so on.

280.

2. But when ignorance is established since it is present when its condition

is present, and when “with ignorance as condition there are formations; with
formations as condition, consciousness,” there is no end to the succession of
cause with fruit in this way. Consequently, the Wheel of Becoming with its twelve
factors, revolving with the linking of cause and effect, is established as having
“no known beginning.”

281.

This being so, are not the words “With ignorance as condition there are

formations,” as an exposition of a simple beginning, contradicted?—This is not
an exposition of a simple beginning. It is an exposition of a basic state (see
§107). For ignorance is the basic state for the three rounds (see §298). It is owing
to his seizing ignorance that the fool gets caught in the round of the remaining
defilements, in the rounds of kamma, etc., just as it is owing to seizing a snake’s
head that the arm gets caught in [the coils of] the rest of the snake’s body. But
when the cutting off of ignorance is effected, he is liberated from them just as the
arm caught [in the coils] is liberated when the snake’s head is cut off, according
as it is said, “With the remainderless fading away and cessation of ignorance”
(S II 1), and so on. So this is an exposition of the basic state whereby there is
bondage for him who grasps it, and liberation for him who lets it go: it is not an
exposition of a simple beginning.

This is how the Wheel of Becoming should be understood to have no known

beginning. [578]

282.

3. This Wheel of Becoming consists in the occurrence of formations, etc.,

with ignorance, etc., as the respective reasons. Therefore it is devoid of a maker
supplementary to that, such as a Brahmā conjectured thus, “Brahmā the Great,
the Highest, the Creator” (D I 18), to perform the function of maker of the round
of rebirths; and it is devoid of any self as an experiencer of pleasure and pain
conceived thus, “This self of mine that speaks and feels” (cf. M I 8). This is how
it should be understood to be without any maker or experiencer.

283.

4. However, ignorance—and likewise the factors consisting of formations,

etc.—is void of lastingness since its nature is to rise and fall, and it is void of
beauty since it is defiled and causes defilement, and it is void of pleasure since

43. Their flowers wither, their clothes get dirty, sweat comes from their armpits,
their bodies become unsightly, and they get restless (see M-a IV 170).

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it is oppressed by rise and fall, and it is void of any selfhood susceptible to the
wielding of power since it exists in dependence on conditions. Or ignorance—
and likewise the factors consisting of formations, etc.—is neither self nor self’s
nor in self nor possessed of self. That is why this Wheel of Becoming should be
understood thus, “Void with a twelvefold voidness.”

[(II) THE THREE TIMES]

284.

After knowing this, again:

Its roots are ignorance and craving;
Its times are three as past and so on,
To which there properly belong
Two, eight, and two, from its [twelve] factors.

285.

The two things, ignorance and craving, should be understood as the root

of this Wheel of Becoming. Of the derivation from the past, ignorance is the root
and feeling the end. And of the continuation into the future, craving is the root
and ageing-and-death the end. It is twofold in this way.

286.

Herein, the first applies to one whose temperament is [false] view, and

the second to one whose temperament is craving. For in the round of rebirths
ignorance leads those whose temperament favours [false] view, and craving
those whose temperament favours craving. Or the first has the purpose of
eliminating the annihilation view because, by the evidence of the fruit, it
proves that there is no annihilation of the causes; and the second has the
purpose of eliminating the eternity view because it proves the ageing and
death of whatever has arisen. Or the first deals with the child in the womb
because it illustrates successive occurrence [of the faculties], and the second
deals with one apparitionally born because of [their] simultaneous
appearance.

287.

The past, the present and the future are its three times. Of these, it should

be understood that, according to what is given as such in the texts, the two
factors ignorance and formations belong to the past time, the eight beginning
with consciousness belong to the present time, and the two, birth and ageing-
and-death, belong to the future time. [579]

[(III) CAUSE AND FRUIT]

288. Again, it should be understood thus:

(1) It has three links with cause, fruit, cause,
As first parts; and (2) four different sections;
(3) Its spokes are twenty qualities;
(4) With triple round it spins forever.

289.

1. Herein, between formations and rebirth-linking consciousness there is

one link consisting of cause-fruit. Between feeling and craving there is one link
consisting of fruit-cause. And between becoming and birth there is one link
consisting of cause-fruit. This is how it should be understood that it has three
links with cause, fruit, cause, as first parts.

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290.

2. But there are four sections, which are determined by the beginnings

and ends of the links, that is to say, ignorance/ formations is one section;
consciousness/mentality-materiality/ sixfold base/contact/feeling is the
second; craving/clinging/ becoming is the third; and birth/ageing-and-death
is the fourth. This is how it should be understood to have four different sections.

291.

3. Then:

(a) There were five causes in the past,
(b) And now there is a fivefold fruit;
(c) There are five causes now as well,
(d) And in the future fivefold fruit.

It is according to these twenty spokes called “qualities” that the words its

spokes are twenty qualities should be understood.

292. (a) Herein, [as regards the words] There were five causes in the past, firstly only
these two, namely, ignorance and formations, are mentioned. But one who is ignorant
hankers, and hankering, clings, and with his clinging as condition there is
becoming; therefore craving, clinging and becoming are included as well. Hence it
is said: “In the previous kamma-process becoming, there is delusion, which is
ignorance; there is accumulation, which is formations; there is attachment, which is
craving; there is embracing, which is clinging; there is volition, which is becoming;
thus these five things in the previous kamma-process becoming are conditions for
rebirth-linking here [in the present becoming]” (Paṭis I 52).

293.

Herein, In the previous kamma-process becoming means in kamma-process

becoming done in the previous birth. There is delusion, which is ignorance means that
the delusion that there then was about suffering, etc., deluded whereby the man did
the kamma, was ignorance. There is accumulation, which is formations means the prior
volitions arisen in one who prepares the things necessary for a gift during a month,
perhaps, or a year after he has had the thought “I shall give a gift.” [580] But it is the
volitions of one who is actually placing the offerings in the recipients’ hands that
are called “becoming.” Or alternatively, it is the volition that is accumulation in six of
the impulsions of a single adverting that is called “formations,” and the seventh
volition is called “becoming.” Or any kind of volition is called “becoming” and the
accumulations associated therewith are called “formations.” There is attachment,
which is craving means that in one performing kamma, whatever attachment and
aspiration there is for its fruit as rebirth-process-becoming is called craving. There is
embracing, which is clinging means that the embracing, the grasping, the adherence,
which is a condition for kamma-process becoming and occurs thus, “By doing this
I shall preserve, or I shall cut off, sense desire in such and such a place,” is called
clinging. There is volition, which is becoming means the kind of volition stated already
at the end of the [sentence dealing with] accumulation is becoming. This is how the
meaning should be understood.

294. (b) And now there is a fivefold fruit (§291) means what is given in the text
beginning with consciousness and ending with feeling, according as it is said:
“Here [in the present becoming] there is rebirth-linking, which is consciousness;
there is descent [into the womb], which is mentality-materiality; there is sensitivity,
which is sense base; there is what is touched, which is contact; there is what is felt,

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which is feeling; thus these five things here in the [present] rebirth-process
becoming have their conditions44 in kamma done in the past” (Paṭis I 52).

295.

Herein, there is rebirth-linking, which is consciousness means that it is what

is called “rebirth-linking” because it arises linking the next becoming that is
consciousness. There is descent [into the womb], which is mentality-materiality means
that it is what consists in the descent of the material and immaterial states into a
womb, their arrival and entry as it were, that is mentality-materiality. There is
sensitivity, which is sense base: this is said of the five bases beginning with the eye.
There is what is touched, which is contact means that it is what is arisen when an
object is touched or in the touching of it, that is contact. There is what is felt, which
is feeling means that it is what is felt as results [of kamma] that is arisen together
with rebirth-linking consciousness, or with the contact that has the sixfold base
as its condition, that is feeling. Thus should the meaning be understood.

296.

Craving, clinging and becoming are given in the text. But when becoming is
included, the formations that precede it or that are associated with it are included
too. And by including craving and clinging, the ignorance associated with
them, deluded by which a man performs kamma, is included too. So they are
five. Hence it is said: “Here [in the present becoming], with the maturing of the
bases there is delusion, which is ignorance; there is accumulation, which is
formations; there is attachment, which is craving; there is embracing, which is
clinging; there is volition, which is becoming; thus these five things here in the
[present] kamma-process becoming are conditions for rebirth-linking in the
future” (Paṭis I 52). [581]

44. As regards these four paragraphs from the Paṭisambhidā (see §§292, 294, 296, and
297), all four end with the word ‘paccayā’ (nom. pl. and abl. s. of paccaya = condition). In the
first and third paragraphs (§§292 and 296) this is obviously nom. pl. and agrees with ‘ime
pañca dhammā’ (these five things). But in the second and fourth paragraphs the context
suggests vipākā (results) instead of conditions. However, there is no doubt that the accepted
reading is paccayā here too; for the passage is also quoted in XIX.13, in the Sammohavinodanī
(Paccayākāra-Vibhaṅga commentary = present context), and at M-a I 53. The
Paramatthamañjūsā and Mūla Þīkā do not mention this point. The Saddhammappakāsinī
(Paṭisambhidā commentary) comments on the first paragraph: “Purimakammabhavasmin
ti atītajātiyā kammabhave karīyamāne pavattā; idha paṭisandhiyā paccayā ti paccuppannā paṭisandhiyā
paccayabhūtā,” and on the second paragraph: “Idh’upapattibhavasmiṃ pure katassa kammassa
paccayā ti paccuppanne vipākabhave atītajātiyaṃ katassa kammassa paccayena pavattī ti attho.”
The Majjhima Nikāya Þīkā (M-a I 53) says of the second paragraph: “Ime paccayā ti ime
viññāṇādayo pañca koṭṭhāsikā dhammā, purimabhave katassa kammassa, kammavaṭṭassa, paccayā,
paccayabhāvato, taṃ paṭicca, idha, etarahi, upapattibhavasmiṃ upapattibhavabhāvena vā hontī ti
attho.” From these comments it is plain enough that “paccayā” in the second and fourth
paragraphs is taken as abl. sing. (e.g. avijjā-paccayā saṅkhārā). There is a parallel ablative
construction with genitive at Paṭis II 72, 1.8: “Gatisampattiyā ñāṇasampayutte aṭṭhannaṃ
hetūnaṃ paccayā uppatti hoti.” Perhaps the literal rendering of the second and fourth
paragraphs’ final sentence might be: “Thus there are these five things here in the [present]
rebirth-process becoming with their condition [consisting] of kamma done in the past,”
and so on. The point is unimportant.

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Herein, the words Here [in the present becoming], with the maturing of the bases

point out the delusion existing at the time of the performance of the kamma in
one whose bases have matured. The rest is clear.

297. (d) And in the future fivefold fruit: the five beginning with consciousness.
These are expressed by the term “birth.” But “ageing-and-death” is the ageing
and the death of these [five] themselves. Hence it is said: “In the future there is
rebirth-linking, which is consciousness; there is descent [into the womb], which is
mentality-materiality; there is sensitivity, which is sense base; there is what is
touched, which is contact; there is what is felt, which is feeling; thus these five
things in the future rebirth-process becoming have their condition in kamma
done here [in the present becoming]” (Paṭis I 52).

So this [Wheel of Becoming] has twenty spokes with these qualities.

298. 4. With triple round it spins forever (§288): here formations and becoming
are the round of kamma. Ignorance, craving and clinging are the round of
defilements. Consciousness, mentality-materiality, the sixfold base, contact and
feeling are the round of result. So this Wheel of Becoming, having a triple round
with these three rounds, should be understood to spin, revolving again and
again, forever, for the conditions are not cut off as long as the round of defilements
is not cut off.

[(IV) VARIOUS]

299.

As it spins thus:

(1) As to the source in the [four] truths,
(2) As to function, (3) prevention, (4) similes,
(5) Kinds of profundity, and (6) methods,
It should be known accordingly.

300.

1. Herein, [as to source in the truths:] profitable and unprofitable kamma are

stated in the Saccavibhaṅga (Vibh 106f.) without distinction as the origin of
suffering, and so formations due to ignorance [stated thus] “With ignorance as
condition there are formations” are the second truth with the second truth as
source. Consciousness due to formations is the first truth with the second truth
as source. The states beginning with mentality-materiality and ending with
resultant feeling, due respectively to consciousness, etc., are the first truth with
the first truth as source. Craving due to feeling is the second truth with the first
truth as source.

Clinging due to craving is the second truth with the second truth as source.

Becoming due to clinging is the first and second truths with the second truth as
source. Birth due to becoming is the first truth with the second truth as source.
Ageing-and-death due to birth is the first truth with the first truth as source.
This, in the first place, is how [the Wheel of Becoming] should be known “as to
… source in the four truths” in whichever way is appropriate.

301.

2. [As to function:] ignorance confuses beings about physical objects [of

sense desire] and is a condition for the manifestation of formations; likewise
[kamma-] formations [582] form the formed and are a condition for consciousness;

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consciousness recognizes an object and is a condition for mentality-materiality;
mentality-materiality is mutually consolidating and is a condition for the sixfold
base; the sixfold base occurs with respect to its own [separate] objective fields
and is a condition for contact; contact touches an object and is a condition for
feeling; feeling experiences the stimulus of the object and is a condition for
craving; craving lusts after lust-arousing things and is a condition for clinging;
clinging clings to clinging-arousing things and is a condition for becoming;
becoming flings beings into the various kinds of destiny and is a condition for
birth; birth gives birth to the aggregates owing to its occurring as their generation
and is a condition for ageing-and-death; and ageing-and-death ensures the
decay and dissolution of the aggregates and is a condition for the manifestation
of the next becoming because it ensures sorrow, etc.45 So this [Wheel of Becoming]
should be known accordingly as occurring in two ways “as to function” in
whichever way is appropriate to each of its parts.

302.

3. [As to prevention:] the clause “With ignorance as condition there are

formations” prevents seeing a maker; the clause “With formations as condition,
consciousness” prevents seeing the transmigration of a self; the clause “With
consciousness as condition, mentality-materiality” prevents perception of
compactness because it shows the analysis of the basis conjectured to be “self”;
and the clauses beginning “With mentality-materiality as condition, the sixfold
base” prevent seeing any self that sees, etc., cognizes, touches, feels, craves, clings,
becomes, is born, ages and dies. So this Wheel of Becoming should be known
“as to prevention” of wrong seeing appropriately in each instance.

303.

4. [As to similes:] ignorance is like a blind man because there is no seeing

states according to their specific and general characteristics; formations with
ignorance as condition are like the blind man’s stumbling; consciousness with
formations as condition is like the stumbler’s falling; mentality-materiality with
consciousness as condition is like the appearance of a tumour on the fallen
man; the sixfold base with mentality-materiality as condition is like a gathering
that makes the tumour burst; contact with the sixfold base as condition is like
hitting the gathering in the tumour; feeling with contact as condition is like the
pain due to the blow; craving with feeling as condition is like longing for a
remedy; clinging with craving as condition is like seizing what is unsuitable
through longing for a remedy; [583] becoming with clinging as condition is
like applying the unsuitable remedy seized; birth with becoming as condition is
like the appearance of a change [for the worse] in the tumour owing to the
application of the unsuitable remedy; and ageing-and-death with birth as
condition is like the bursting of the tumour after the change.

Or again, ignorance here as “no theory” and “wrong theory” (see §52) befogs

beings as a cataract does the eyes; the fool befogged by it involves himself in
formations that produce further becoming, as a cocoon-spinning caterpillar does

45. “Sorrow, etc., have already been established as ignorance; but death consciousness
itself is devoid of ignorance and formations and is not a condition for the next becoming;
that is why ‘because it assures sorrow, etc.’ is said” (Vism-mhṭ 640).

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with the strands of the cocoon; consciousness guided by formations establishes
itself in the destinies, as a prince guided by a minister establishes himself on a
throne; [death] consciousness conjecturing about the sign of rebirth generates
mentality-materiality in its various aspects in rebirth-linking, as a magician does
an illusion; the sixfold base planted in mentality-materiality reaches growth, increase
and fulfilment, as a forest thicket does planted in good soil; contact is born from the
impingement of the bases, as fire is born from the rubbing together of fire sticks;
feeling is manifested in one touched by contact, as burning is in one touched by fire;
craving increases in one who feels, as thirst does in one who drinks salt water; one
who is parched [with craving] conceives longing for the kinds of becoming, as a
thirsty man does for drinks; that is his clinging; by clinging he clings to becoming
as a fish does to the hook through greed for the bait; when there is becoming there
is birth, as when there is a seed there is a shoot; and death is certain for one who is
born, as falling down is for a tree that has grown up.

So this Wheel of Becoming should be known thus “as to similes” too in

whichever way is appropriate.

304.

5. [Kinds of profundity:] Now, the Blessed One’s words, “This dependent

origination is profound, Ánanda, and profound it appears” (D II 55), refer to
profundity (a) of meaning, (b) of law, (c) of teaching, and (d) of penetration. So
this Wheel of Becoming should be known “as to the kinds of profundity” in
whichever way is appropriate.

305.

(a) Herein, the meaning of ageing-and-death produced and originated

with birth as condition is profound owing to difficulty in understanding its
origin with birth as condition thus: Neither does ageing-and death not come
about from birth, nor, failing birth, does it come about from something else; it
arises [only] from birth with precisely that nature [of ageing-and-death]. And
the meaning of birth with becoming as condition … and the meaning of
formations produced and originated with ignorance as condition are treatable
in like manner. That is why this Wheel of Becoming is profound in meaning.
This, firstly, is the profundity of meaning here. [584] For it is the fruit of a cause
that is called “meaning,” according as it is said, “Knowledge about the fruit of
a cause is the discrimination of meaning” (Vibh 293).

306.

(b) The meaning of ignorance as condition for formations is profound

since it is difficult to understand in what mode and on what occasion46 ignorance
is a condition for the several formations … The meaning of birth as a condition
for ageing-and-death is similarly profound. That is why this Wheel of Becoming
is profound in law. This is the profundity of law here. For “law” is a name for
cause, according as it is said, “Knowledge about cause is discrimination of law”
(Vibh 293).

307.

needs to be given in various ways for various reasons, and none but omniscient
knowledge gets fully established in it; for in some places in the suttas it is
taught in forward order, in some in backward order, in some in forward and

46. Avatthā—“occasion”: not in PED.

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backward order, in some in forward or in backward order starting from the
middle, in some in four sections and three links, in some in three sections and
two links, and in some in two sections and one link. That is why this Wheel of
Becoming is profound in teaching. This is the profundity of teaching.

308.

(d) Then the individual essences of ignorance, etc., owing to the penetration

of which ignorance, etc., are rightly penetrated as to their specific characteristic,
are profound since they are difficult to fathom. That is why this Wheel of
Becoming is profound in penetration. For here the meaning of ignorance as
unknowing and unseeing and non-penetration of the truth is profound; so is
the meaning of formations as forming and accumulating with and without
greed; so is the meaning of consciousness as void, uninterested, and
manifestation of rebirth-linking without transmigration; so is the meaning of
mentality-materiality as simultaneous arising, as resolved into components or
not, and as bending [on to an object] (namana) and being molested (ruppana); so
is the meaning of the sixfold base as predominance, world, door, field, and
possession of objective field; so is the meaning of contact as touching,
impingement, coincidence, and concurrence; so is the meaning of feeling as the
experiencing of the stimulus of an object, as pleasure or pain or neutrality, as
soulless, and as what is felt; so is the meaning of craving as a delighting in, as
a committal to, as a current, as a bindweed, as a river, as the ocean of craving,
and as impossible to fill; so is the meaning of clinging as grasping, seizing,
misinterpreting, adhering, and hard to get by; so is the meaning of becoming as
accumulating, forming, and flinging into the various kinds of generation, destiny,
station, and abode; so is the meaning of birth as birth, coming to birth, descent
[into the womb], rebirth, and manifestation; and so is the meaning of ageing-
and-birth as destruction, fall, break-up and change. This is profundity of
penetration.

309. 6. [As to methods:] Then [585] there are four methods of treating the meaning
here. They are (a) the method of identity, (b) the method of diversity, (c) the method
of uninterest,47 and (d) the method of ineluctable regularity. So this Wheel of
Becoming should also be known accordingly “as to the kinds of method.”48

47. Avyāpāra—“uninterest”: here the equivalent of anābhoga, see IV.171 and IX.108.
The perhaps unorthodox form “uninterest” has been used to avoid the “unselfish”
sense sometimes implied by “disinterestedness.” Vyāpāra is clearly intended
throughout this work as “motivated action” in contrast with “blind action of natural
forces.” The word “interest” has therefore been chosen to bring out this effect.
48. The dependent origination, or structure of conditions, appears as a flexible formula
with the intention of describing the ordinary human situation of a man in his world (or
indeed any conscious event where ignorance and craving have not entirely ceased).
That situation is always complex, since it is implicit that consciousness with no object,
or being (bhava—becoming, or however rendered) without consciousness (of it), is
impossible except as an artificial abstraction. The dependent origination, being designed
to portray the essentials of that situation in the limited dimensions of words and
using only elements recognizable in experience, is not a logical proposition (Descartes’
cogito is not a logical proposition). Nor is it a temporal cause-and-effect chain: each
member has to be examined as to its nature in order to determine what its relations to

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the others are (e.g. whether successive in time or conascent, positive or negative, etc.,
etc.). A purely cause-and-effect chain would not represent the pattern of a situation
that is always complex, always subjective-objective, static-dynamic, positive-negative,
and so on. Again, there is no evidence of any historical development in the various
forms given within the limit of the Sutta Piṭaka (leaving aside the Paṭisambhidāmagga),
and historical treatment within that particular limit is likely to mislead, if it is hypothesis
with no foundation.

Parallels with European thought have been avoided in this translation. But perhaps

an exception can be made here, with due caution, in the case of Descartes. The revolution
in European thought started by his formula cogito ergo sum (“I think, therefore I am”)
is not yet ended. Now, it will perhaps not escape notice that the two elements, “I think”
and “I am,” in what is not a logical proposition parallel to some extent the two members
of the dependent origination, consciousness and being (becoming). In other words,
consciousness activated by craving and clinging as the dynamic factory, guided and
blinkered by ignorance (“I think” or “consciousness with the conceit ‘I am’”),
conditions being (“therefore I am”) in a complex relationship with other factors relating
subject and object (not accounted for by Descartes). The parallel should not be pushed
too far. In fact it is only introduced because in Europe the dependent origination
seems to be very largely misunderstood with many strange interpretations placed
upon it, and because the cogito does seem to offer some sort of reasonable approach.

In this work, for convenience because of the special importance attached here to the

aspect of the death-rebirth link, the dependent origination is considered from only
one standpoint, namely, as applicable to a period embracing a minimum of three lives.
But this is not the only application. With suitable modifications it is also used in the
Vibhaṅga to describe the structure of the complex in each one of the 89 single type-
consciousnesses laid down in the Dhammasaṅgaṇī; and Bhadantācariya Buddhaghosa
says: “This structure of conditions is present not only in (a continuity period consisting
of) multiple consciousnesses but also in each single consciousness as well” (Vibh-a
199–200). Also the Paṭisambhidāmagga gives five expositions, four describing
dependent origination in one life, the fifth being made to present a special inductive
generalization to extend what is observable in this life (the fact that consciousness is
always preceded by consciousness, cf. this Ch. §83f.—i.e. that it always has a past and
is inconceivable without one) back beyond birth, and (since craving and ignorance
ensure its expected continuance) on after death. There are, besides, various other,
differing applications indicated by the variant forms given in the suttas themselves.

310.

(a) Herein, the non-interruption of the continuity in this way, “With

ignorance as condition there are formations; with formations as condition,
consciousness,” just like a seed’s reaching the state of a tree through the state of
the shoot, etc., is called the “method of identity.” One who sees this rightly
abandons the annihilation view by understanding the unbrokenness of the
continuity that occurs through the linking of cause and fruit. And one who sees
it wrongly clings to the eternity view by apprehending identity in the non-
interruption of the continuity that occurs through the linking of cause and fruit.

311.

(b) The defining of the individual characteristic of ignorance, etc., is called

the “method of diversity.” One who sees this rightly abandons the eternity view
by seeing the arising of each new state. And one who sees it wrongly clings to

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the annihilation view by apprehending individual diversity in the events in a
single continuity as though it were a broken continuity.

312.

“Formations must be made to occur by me,” or on the part of formations, such as
“Consciousness must be made to occur by us,” and so on, is called the “method
of uninterestedness.” One who sees this rightly abandons the self view by
understanding the absence of a maker. One who sees it wrongly clings to the
moral-inefficacy-of-action view, because he does not perceive that the causative
function of ignorance, etc., is established as a law by their respective individual
essences.

313.

(d) The production of only formations, etc., respectively and no others

with ignorance, etc., as the respective reasons, like that of curd, etc., with milk,
etc., as the respective reasons, is called the “method of ineluctable regularity.”
One who sees this rightly abandons the no-cause view and the moral-inefficacy-
of-action view by understanding how the fruit accords with its condition. One
who sees it wrongly by apprehending it as non-production of anything from
anything, instead of apprehending the occurrence of the fruit in accordance
with its conditions, clings to the no-cause view and to the doctrine of fatalism.
So this Wheel of Becoming:

As to source in the [four] truths,
As to function, prevention, similes,
Kinds of profundity, and methods,
Should be known accordingly.

314.

There is no one, even in a dream, who has got out of the fearful round of

rebirths, which is ever destroying like a thunderbolt, unless he has severed with
the knife of knowledge well whetted on the stone of sublime concentration, this
Wheel of Becoming, which offers no footing owing to its great profundity and is
hard to get by owing to the maze of many methods. [586]

And this has been said by the Blessed One: “This dependent origination is

profound, Ánanda, and profound it appears. And, Ánanda, it is through not
knowing, through not penetrating it, that this generation has become a tangled
skein, a knotted ball of thread, root-matted as a reed bed, and finds no way out of
the round of rebirths, with its states of loss, unhappy destinies, … perdition” (D
II 55).

Therefore, practicing for his own and others’ benefit and welfare, and

abandoning other duties:

Let a wise man with mindfulness
So practice that he may begin
To find a footing in the deeps
Of the dependent origin.