Dependent Origination
We shall now explain dependent origination in a manner neither too brief nor too detailed. This verse from the commentary on the Analysis of Dependent Origination is a summary (Vibh 6, PTS 130).
Saccaṁ satto paṭisandhi, paccayākāram-eva ca,
duddassā caturo dhammā, desetuñ-ca sudukkarā.
The veracity of the four truths, the illusion of a “being” as regards
Dependent origination (paṭicca-samuppāda), being one of the difficult subjects to understand, will now be explained using the brief exposition in the text, based on the late Ledi Sayādaw’s 13 expository verses on dependent origination (paṭicca-samuppāda). The synoptic text of dependent origination (paṭicca-samuppāda) is:
Avijjā-paccayā saṅkhārā,
saṅkhāra-paccayā viññāṇaṁ,
viññāṇa-paccayā nāma-rūpaṁ,
nāma-rūpa-paccayā saḷāyatanaṁ,
saḷāyatana-paccayā phasso,
phassa-paccayā vedanā,
vedanā-paccayā taṇhā,
taṇhā-paccayā upādānaṁ,
upādāna-paccayā bhavo,
bhava-paccayā jāti,
jāti-paccayā jarā-maraṇaṁ, soka-parideva-dukkha-domanassupāyāsā sambhavanti,
evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
With ignorance of the truth as the condition, due to the inability to see things as they truly are, volitions that pertain to present and future existences come about (avijjā-paccayā saṅkhārā).
With volitions pertaining to the present and future existences as condition rebirth-linking consciousness comes about (saṅkhāra-paccayā viññāṇaṁ).
With rebirth-linking consciousness as condition mind and matter comes about (viññāṇa-paccayā nāma-rūpaṁ).
With mind and body as condition the six kinds of sensitive corporeality, called the six sense spheres, come about (nāma-rūpa-paccayā saḷāyatanaṁ).
With the six sense spheres as condition the six kinds of contact, with their respective sense objects, come about (saḷāyatana-paccayā phasso).
With the six kinds of contact as condition the six kinds of sensation, that cognize or experience the sense objects, come about (phassa-paccayā vedanā).
With the six kinds of sensation as condition the six kinds of craving for the six sense objects come about (vedanā-paccayā taṇhā).
With the six kinds of craving as condition, clinging or deep-rooted attachment comes about (taṇhā-paccayā upādānaṁ).
With clinging as condition, the causal process of ones’ own actions, with their results in the present and in future existences, comes about (upādāna-paccayā bhavo).
With the causal process of one’s own actions as condition, recurrence of fresh existences or rebirth comes about (bhava-paccayā jāti).
With rebirth as condition, ageing-and-death, grief, lamentation, bodily pain, distress of mind, and agony, come about (jāti-paccayā jarāmaraṇaṁ soka-parideva-dukkha-domanassūpayāsā sambhavanti).
Homage to the peerless lord of all Devas, who has the penetrative knowledge of the four truths! I shall now explain the causal law that governs the ceaseless rounds of existences in the three spheres: the sensuous sphere, the form realm and the formless realm. Not knowing the four truths on account of the great darkness of ignorance, the worldling does not understand the fires of defilements in him and so, being deeply attached to the five aggregates that are merely fuel to the burning defilements, and he commits demeritorious deeds with heart and soul every day. Thinking of the glorious existences in the human world and the
1. With ignorance as condition there are volitions (avijjā-paccayā saṅkhārā). Dependent on ignorance, volitions arise, i.e., thoughts, words and deeds are caused by a certain motive or volition that are conditioned by ignorance. There are an infinite number of beings that live in the infinite world-elements but all of them, in the ultimate sense, are representations of just the twelve factors of dependent origination: ignorance, volitions, rebirth-linking consciousness, mind and matter, the six sense spheres, contact, sensation, craving, clinging, rebirth and ageing-and-death. Paṭicca means being dependent on, or conditioned by; samuppāda means the arising of the following items, like volitions, rebirth-linking consciousness, etc.
Of these twelve factors, ignorance is the root condition of the earlier part of Saṁsāra. Hence it is mentioned first, as between ignorance (avijjā) and volitions (saṅkhāra), the former is the cause and the latter is the result. Volitions means volitional thoughts, words and deeds.
Ignorance (avijjā) is one of the 52 mental concomitants (cetasika). It is essentially delusion (moha), a demeritorious state of mind. Delusion (moha) is variously rendered as “not knowing,” “unskilled,” “unknowing,” “ignorance” and “delusion.”
Ignorance means: 1) Not knowing the truth of suffering (dukkha), not perceiving the truth that the five mundane aggregates pertaining to the three spheres are suffering; 2) not knowing the origin of suffering, not perceiving the truth that craving (taṇhā) is the cause of suffering; 3) not knowing the truth of cessation, not perceiving the truth that Nibbāna is the cessation of suffering; 4) not knowing the truth of the path, not perceiving the truth that the noble path of eight constituents is the way that leads to Nibbāna.
The fourfold ignorance of the four truths are the conditions whereby all worldlings, blinded by their own ignorance, commit evil deeds that send them down to the four lower worlds (apāya); or perform good deeds that send them to the seven fortunate existences and the sixteen fine-material realms of Brahmas, or to the four non-material realms of Brahmas. The evil deeds are motivated by demeritorious volitions (apuññābhisaṅkhārā). The good deeds that tend to the seven fortunate existences and the fine-material realms are motivated by meritorious volitions (puññābhisaṅkhārā). The volitions in the four types of meritorious deeds leading to the four Brahma realms of the formless realm are called unshakeable volitions (āneñjābhisaṅkhārā). Therefore the Buddha declares that with ignorance as condition, three types of volitions of the mundane meritoriousness and mundane demeritoriousness come to be.
In the eulogistic reference to the Buddha at the beginning of this verse: the penetrative knowledge is compared to the wish-fulfilling gem (joti-rasa), one of the seven boons of a Universal Monarch; the four truths is symbolised by the four island continents over which a Universal Monarch reigns; the analytical exposition of the four truths is symbolised by the roaming over the four island continents by the Universal Monarch. And the act of reverence is performed by the poet, Ledi Sayādaw, mentally, verbally and physically.
In Buddhist literature there are recognised three kinds of worthy persons or Devas: the Devas who are born instantly as mature individuals are Devas arisen in the heavens; the rulers who have sovereignty over a country are conventionally called Devas; and Arahats, the Worthy Ones, are Devas through purity; and amongst the Arahats the Buddha is peerless.
The poet calls his subject matter “the train of Saṁsāra that speeds along the three spheres,’ because dependent origination (paṭicca-samuppāda) is the ceaseless round of causal factors that gives rise to the aggregates, sense spheres and elements pertaining to the three spheres of existence.
Ignorance (avijjā) is called the great darkness of delusion (mahā-tama). The darkness of ignorance is usually described as having four contributory factors: the darkness that prevails on a first-moon night where no moon shines; at midnight; in the heart of a deep forest; and shrouded with rain clouds. The fourfold ignorance of the worldling is comparable to the four factored darkness.
The worldling shrouded by ignorance commits evil deeds for his immediate welfare through twelve demeritorious thoughts; these volitions are the demeritorious volitions (apuññābhisaṅkhārā) that tend to the miserable existences.
Ignorance not only drives the blinded worldling to commit evil actions, it also drives him to perform good actions that send him to the high existences of the Deva and Brahma worlds. This is because whereas the first two truths of the four truths, the truth of suffering (dukkha) and the truth of the cause of suffering are mundane truths which are of a burning nature; the latter two truths, the truth of cessation and the truth of the path, are supermundane truths which have a cool and tranquil nature. The worldling, especially a worldling who cherishes rebirth, whose mental makeup is shrouded by ignorance, does not understand that the two mundane truths are of a burning nature and so he resorts to them and becomes a slave to his own craving.
When craving overpowers the worldling, particularly those with a natural inclination to the annihilist view, rejecting the afterlife, he sets his sights on the present life only. He is prepared to perpetrate any vicious act for his immediate welfare. He would kill or steal or commit any deed as his demeritorious volition (apuññābhisaṅkhārā) urges him. The worldlings who believe in continued existence or the eternity view, on the other hand, would aspire to higher existences in the future. They would perform meritorious deeds to go to fortunate existences or to be reborn in the formless realm according to their hearts’ desire, all of which are not conducive to gaining paths, fruitions and Nibbāna. These deeds are, as the case may be, either meritorious volitions (puññābhisaṅkhārā) that lead to the sensuous sphere and the form realm, or unshakable volitions (aneñjābhisaṅkhārā) that lead to the formless realm.
As the result of such volitions, fresh existences occur and there is an endless recurrence of suffering.
2. With volitions as condition: rebirth-linking consciousness (saṅkhāra-paccayā viññāṇaṁ). As the result of volitional actions of the three types, rebirth in the appropriate realms of existence, in the lower worlds (apāya), the human realm or the Deva or Brahma realms takes place. In the new existence, consciousness, which is the key mental factor, arises. Consciousness is of six kinds according to the six sense doors: eye, ear, nose, tongue, body and mind. The six kinds of consciousness each of which arises together with mental concomitants take cognisance of their respective sense objects and enjoy sense pleasures. In so enjoying, a mistaken view of personal identity such as “I see it,” “I hear it,” “I smell it,” etc. arises, and so also the wrong concept of a man or Deva, he or she, etc., arises. All these misconceptions are due to the six kinds of consciousness. And so rebirth in all forms of existence, mostly in the lower worlds (apāya) is perpetuated.
Demeritorious volitions lead to the lower worlds of the downfall (apāya) with the appropriate rebirth-linking consciousness in the sensuous sphere and in the form realm, followed by appropriate resultant consciousness. Meritorious volitions lead to the seven fortunate planes of existence, the human plane and the six Deva realms. These nine types of rebirth-linking
In the matter of good or bad volitions giving rise to resultant consciousness which are appropriate to them, the four stages of endowment (samaṅgitā) should be briefly understood thus:
1. When an action, good or bad, is done, the appropriate volition arises to give effect to it, as good volition or bad volition. That is the endowment of volition at the moment of its arising. The act is being endowed with its appropriate volition (cetanā-samaṅgitā).
2. After a lapse of three phases of consciousness, or three thought-moments, the volition vanishes. However, it does not, like other resultant consciousnesses, disappear completely; it leaves behind the potential that will arise later when circumstances permit as a resultant consciousness. This potential is potent throughout the successive existences unless it becomes inoperative. This mental phenomenon of being endowed with potential is called the endowment of productive deeds (kamma-samaṅgitā).
3. When the time is ripe for the potential of a past deed to arise, whether good or bad, there appear before the appropriate sense sphere of the doer the very act he or she has done, or something connected with the act, such as buildings or tools, etc., or a sign of the oncoming existence. The presentation of any of these three signs at the moment of death is called the endowment of the upcoming existence (upaṭṭhāna-samaṅgītā). Except for Arahats this form of prescience always presents itself to the dying person in sufficient vividness that makes him or her take cognisance of it.
4. After that, one passes away and there arises the rebirth-linking consciousness, followed in the manifestation stage of the fresh existence the resultant consciousness befitting the past deed. This resultant consciousness functions as the life continuum (bhavaṅga) and is always present throughout that existence when no other thought-process occurs. This arising of rebirth consciousness and resultant consciousness is called the endowment of the resultant (vipāka-samaṅgitā).
The resultant (vipāka) is nothing but the maturity of the potential or the endowment of productive deeds (kamma-samaṅgitā) into a specific consciousness in the ultimate sense. It will be seen that resultant consciousness begins as volitional activity or endowment of volition. Therefore, the Buddha declares in brief that “dependent on volitions, the six kinds of consciousness arise.”
The three types of volitions are the cause of renewed existence. As the poet puts it, they are the capital, out of which renewed existence takes shape. Through the natural process of endowments, the four endowments (samaṅgitā), outlined above, a volitional act is possessed of its appropriate resultant. In the renewed existence where the resultant consciousness arises, this consciousness reigns supreme throughout that particular existence. The poet calls it his lordship, for it is the key factor of all mental phenomena, just as the element of heat is the key factor in all physical phenomena. For details the reader should consult Ledi Sayadaw’s Light on Dependent Origination (Paṭicca-samuppāda-dīpanī).
Resultant consciousness, function-wise, is of six kinds: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness and mind-consciousness. As there are six sense spheres: eye, ear, nose, tongue, body and mind, eye-consciousness is the supreme consciousness at the eye-door; ear consciousness is the supreme consciousness at the ear-door; nose consciousness is the supreme consciousness at the nose-door; tongue-consciousness is the supreme consciousness at the tongue-door;
The supremacy of the six kinds of consciousness may be understood thus if we take eye-consciousness, for example. Just as when a powerful prince arises, he has the retinue, the throne and the regal paraphernalia at his command, so also whenever a certain consciousness arises, seven mental concomitants arise together with it that enable it to function properly, serving it like the retinue of the prince. The eye-base or eye door is like the throne of the prince. The eye-sensitivity is like the paraphernalia of the prince. Just as the prince reigns supreme amidst these retinue and regal paraphernalia, so also eye-consciousness enjoys visible objects fully and completely, having dominance over the eye-decad and associated forms of corporeality. The same principle holds true in respect of the other five kinds of consciousness.
The daily activities of a person, when analyzed in the ultimate sense, consist of just these six kinds of sense-consciousness: seeing, hearing, smelling, tasting, touching and cognizing. That is why all the physical, verbal and mental activities that are carried out day in and day out fall within the six kinds of consciousness.
Since all human activity is dominated by the six kinds of consciousness for all the days, months and years of a person’s life, there comes to be the misconception of a personal identity such as, “I,” “he,” “she,” “man,” “Deva;” and personalised ideas of “I see it,” “I hear it,” “I smell it,” “I eat it,” “I touch it,” “I take cognizance of it,” or “he sees it,” “he hears it,” etc. When this misconception arises, then that person is heading for further existences such as the four lower worlds of the downfall (apāya). All this is due to the six kinds of consciousness.
3. With rebirth-linking consciousness as condition: mind and body (viññāṇa-paccayā nāma-rūpaṁ). Due to the workings of the six kinds of consciousness, a wonderfully intricate body of mental phenomena, such as contact, volition, perception, initial application of the mind, etc. appear, as smoke that accompanies fire; and also, arising together with the body of mental phenomena there is the body of physical phenomena with the four primary elements as the basis, on which 24 types of corporeality depend, thus making 28 types of corporeality. A combination of mental phenomena and physical phenomena, or mind and body arise, manifesting itself in an infinite variety of shapes, forms and sizes. Thus, in the various places of existence, various beings, such as Devas, humans and animals, that live in water, that live on land, etc., noble beings, lowly beings, having various characteristics, all of them a compound of mind and matter, appear in the world.
The six kinds of consciousness give rise to their respective mental concomitants like the retinue of a powerful prince and also an endless variety of corporeality like the regal paraphernalia of the prince.
As fire always arises with smoke, so also consciousness always arises with its mental concomitants like the multi-coloured strand inside the gem called a cat’s-eye. Mental states function wonderfully well to enable the consciousness to accomplish whatever end it is directed to. For instance, there is contact that joins up the sense-organ and its respective sense object; sensation that makes the experiencing of sense objects possible; volition that motivates all the co-arising mental concomitants to carry out their respective tasks, and so on. Together with the mental phenomena, there also arise simultaneously the four primary elements and the 24 types of corporeality that arise dependent on them.
The mind and matter, arising due to the six kinds of consciousness, takes an infinite variety of shapes and forms in various places of existence, ranging from noble beings to lowly beings.
No two individuals have the same appearance or the same type of mentality. This
4. With mind and matter as condition: the six sense spheres (nāma-rūpa-paccayā saḷāyatanaṁ). The mind and matter complex arises due to consciousness, the body of physical phenomena (rūpa-kāya) gives rise to the five types of sensitive corporeality, such as eye-sensitivity, ear-sensitivity, nose-sensitivity, tongue-sensitivity, and body-sensitivity. And the body of mental phenomena (nāma-kāya) gives rise to mind, which is mind-sensitivity. Each of the sensitivities has its own separate function. Eye-sensitivity cognizes visible objects; ear-sensitivity cognizes sounds; nose-sensitivity cognizes smells; tongue-sensitivity cognizes tastes; body-sensitivity cognizes tangible objects; mind-sensitivity cognizes thoughts and ideas besides doing its own thinking. As the seeing, hearing, smelling, tasting, touching and thinking occur ceaselessly, the worldling considers all these events as, “I see it,” “I hear it,” “I smell it,” “I taste it,” “I touch it,” “I know it,” “I think it,” “I am stupid,” “I am wise,” etc. all from an egocentric view. Thus the six kinds of sensitivity give rise to the fire of false view regarding the five aggregates.
From this verse onwards the elucidations will be mostly based on the verses.
There are four types of beings:
1. There are beings that take birth in an egg.
2. There are beings that are conceived in the mother’s womb.
3. There are beings that spring from moisture, such as moss or lotus flower, etc.
4. There are beings that appear as adults at birth.
Just as a fruit acquires its seed at the appropriate stage of its development, so also the egg-born beings and the womb-born beings acquire their eye-sensitivity, ear-sensitivity, nose-sensitivity and tongue-sensitivity at the appropriate stage of development, at the respective sense-organs, such as eye, ear, nose and tongue. Body-sensitivity arises simultaneously with rebirth-linking consciousness. With the instant-adult type of birth and moisture-sprung type of birth, all the five kinds of sensitive corporality arise simultaneously with rebirth-linking consciousness. But in the case of Brahmas, there are no nose-sensitivity, tongue-sensitivity and body-sensitivity.
Beings are endowed with past merit to acquire a pair of eyes. Due to that merit corporeality born of productive deeds arises in the present existence. The four primary elements that are produced by the productive deeds of corporeality born of productive deeds is the base on which eye-sensitivity, a kind of dependent corporeality, arises. Likewise, ear-sensitivity, nose-sensitivity, tongue-sensitivity and body-sensitivity are kinds of dependent corporeality that arise dependent on the four primary elements. All of them are corporeality born of productive deeds. This is how the body of physical phenomena (rūpa-kāya) gives rise to the five kinds of sensitive corporeality.
The body of mental phenomena (nāma-kāya) comprising contact, sensation and volition, gives rise to mind or mind-sensitivity that causes the arising of mind-consciousness. Mind-sensitivity is mind-consciousness itself. Here, it has been stated previously that “dependent on consciousness, mind and matter arises.” Now this mind-sensitivity becomes mind-consciousness. Does it amount to saying that “from the offspring, the mother comes to be?” Here, consider the analogy of a tree. A tree grows from the seed. The tree again produces the seed. The first seed is quite distinct from the seed produced by the tree. Similarly, out of 52 mental concomitants, consciousness may at times be dominated by initial
When initial application of the mind is dominant, consciousness obeys the dictates of initial application of the mind. Similarly, consciousness arises under the dominant influence of a sustained application of the mind, or greed, or anger, as the case may be. Thus mental concomitants give rise to mind-sensitivity. Or, take another analogy: fire gives rise to wind, and wind helps fire to grow. Consciousness is like fire; mental concomitants are like wind. Mental concomitants arise due to consciousness, and consciousness is also conditioned by the mental concomitants.
Or take another analogy. The four primary elements are interdependent. Wherever one of them arises, the three others also arise. Similarly, whenever consciousness arises, the appropriate mental concomitants arise together. Whenever mental concomitants arise, there is also consciousness that arises together with them. This is how the body of mental phenomena gives rise to mind or mind-sensitivity.
A living being is able to function only due to the presence of the six sense- spheres; otherwise, he or she would be inert as a log. The sense-spheres are also called six sense doors. They are not doors in the sense that they are opening, but in that they are sensitive to sense-stimuli, like a glass pane window through which light can enter. Eye sensitivity arises at the eye; ear-sensitivity arises at the ear; nose sensitivity arises at the nose; tongue sensitivity arises at the tongue; body sensitivity arises at the whole body, both internally and externally. Mind-consciousness or mind-sensitivity arises at the heart-base. Thus the whole body is provided with the six kinds of sensitivity.
Just as when a bird alights on a branch, the shaking of the branch and the casting of the bird’s shadow on the ground below happen simultaneously, so also when a visible object is taken cognizance of by the eye-sensitivity, it is simultaneously taken cognizance of by mind-sensitivity also. Thus with eye-consciousness taking the leading role, an appropriate thought-process arises, making complete the knowing about the event, and one knows: “Ah, this is the sun,” “this is the moon,” or “ah, this is a man, or a cow, or a buffalo,” as it may be.
When a sound is taken cognizance of by ear-sensitivity, it is simultaneously taken cognizance of by mind-sensitivity also; and after due thought processes, a complete knowledge of the sound is made aware, such as: “This is the sound of thunder, or of wind, or of a drum, or of a lute, or a human voice, or the bellowing of a cow,” etc., as the case may be.
When an odour is taken cognizance of by nose-sensitivity, or when a taste is taken cognizance of by tongue-sensitivity, or when a tangible object is taken cognizance of by body-sensitivity, it is simultaneously taken cognizance of by mind-sensitivity also.
Mind-sensitivity takes cognizance of the five kinds of sense-data cognized by their respective sense spheres besides other mind-objects covering all sorts of physical and mental phenomena. Then an appropriate thought process arises at the mind-door; and one is fully aware of whatever mind-objects are taken cognizance of. This is the natural process of how sense data is received by the respective sense spheres and a full consciousness about them arises.
As these sense experiences occur ceaselessly to a worldling, and full consciousness about them arises in him, he considers these events as: “I see it,” “I hear it,” “I smell it,” “I taste it,” “I feel it,” “I know it,” “I think it,” “I am stupid,” or, “I am wise,” etc. This misconception about the five aggregates, which is a veritable cauldron of the realm of continuous intense suffering burns furiously with the flames of greed, hatred, delusion, conceit, jealousy, stinginess, etc. Thus all the six sense spheres are glowing with these fires of demeritoriousness. All this is due to the presence of the six sense spheres.
5. With the six sense spheres as condition: contact (saḷāyatana-paccayā phasso). Due to the six sense spheres in their respective places in the body, sense objects corresponding to each of them are clearly reflected as if on a mirror. Visible objects are reflected on the eye-sensitivity; sounds are reflected on the ear-sensitivity; smells are
When these sense objects are reflected on the respective sense sphere, each with its special sensitivity of its own, there arises contact at each sense sphere as if a flint is struck against the striker in a matchbox.
Due to the coming together of sense sphere, sense object and sense-consciousness, e.g. at the eye-door, due to the conjunction of eye-sensitivity, visual object and eye-consciousness, eye-contact arises very vividly.
Likewise, at the ear-door, due to the conjunction of ear-sensitivity, sound and ear-consciousness, ear-contact arises very vividly. At the nose-door, due to the conjunction of nose-sensitivity, odour and nose-consciousness, nose-contact arises very vividly. At the tongue-door, due to the conjunction of tongue-sensitivity, taste and tongue-consciousness, tongue-contact arises very vividly. At the body-door, due to the conjunction of body-sensitivity, tangible object and body-consciousness, body-contact arises very vividly. At the mind-door, due to the conjunction of mind-sensitivity, the respective sense object reflected through the six sense spheres, and mind-consciousness, mind-contact arises very vividly.
The six kinds of contact are very powerful, like Sakka’s Vajira weapon, in translating the sense-experience as agreeable or disagreeable. A visible object reflected on the eye-door that has become eye-contact is distinguished as agreeable or disagreeable, thanks to contact. The same principle holds in respect of the five other sense spheres, where the respective contact sorts out the respective sense objects as agreeable or disagreeable. In describing the function of contact, the poet uses the metaphor of pressing a juicy fruit to yield its flavour. Sweet fruit would yield sweet juice, sour fruit would yield sour juice. Similarly, an agreeable visible object will, through the working of contact, present itself as an agreeable thing to the individual, and a disagreeable object as a disagreeable thing, and so also with the remaining sense-contacts. Agreeable things are looked upon as good things, attractive or pleasant things. Disagreeable things are looked upon as bad things, unattractive or unpleasant things. This differentiation between agreeable or pleasant things and disagreeable or unpleasant things is brought out by contact.
6. With contact as condition: feeling (phassa-paccayā vedanā). The six sense objects are considered by a worldling as agreeable or disagreeable through the functioning of contact. If we review the process of sense cognition we find that the six kinds of consciousness merely know a sense object through the respective sense sphere. It merely sees something, hears something, smells something, tastes something, touches or feels something, and thinks a thought or forms an idea. Contact translates these sense experiences into agreeable things or disagreeable things. When agreeable things are experienced through their respective sense spheres, one feels pleased, or experiences a pleasant sensation. When disagreeable things are experienced one feels displeased, or experiences an unpleasant sensation. Thus the six kinds of contact bring about six kinds of sensation.
Pleasant sensation (sukha-vedanā) is of two aspects, physical and mental, the former is physical ease and comfort, the latter ease of mind. Unpleasant sensation (dukkha-vedanā) is also of two aspects, physical and mental. The former is physical pain, the latter distress of mind.
Sometimes pleasant sensation is used in a combined sense of physical and mental well-being; and unpleasant sensation is used in a combined sense of physical and mental suffering.
Sensation (vedanā) is of three kinds: pleasant sensation, unpleasant sensation, and neither-pleasant-nor-unpleasant sensation. However, in this verse, the neither-pleasant-nor-unpleasant sensation pertaining to demeritoriousness is included in the unpleasant
The reader is strongly advised to consult Ledi Sayadaw’s Light on Dependent Origination (Paṭicca-samuppāda-dīpanī) to have a fuller understanding of these verses. In the present work a bare paraphrase of the verses is given. The six kinds or elements of sensation:
1. Sensation born of eye-contact.
2.Sensation born of ear-contact.
3.Sensation born of nose-contact.
4.Sensation born of tongue-contact.
5.Sensation born of body-contact.
6.Sensation born of mind-contact (mano-samphassajā-vedanā).
They are called elements because sensations primarily arise only through them. When sensation is discriminated through each of the six kinds of contact, concepts about them – whether pleasant or unpleasant, agreeable or disagreeable, good or bad – are formed in the mind of the person experiencing these various sensations. When an agreeable sensation is experienced, one feels happy and is physically at ease. When a disagreeable sensation is experienced one feels unhappy, distressed, and physically agitated.
Everyone in the world has a single objective of enjoying the element of pleasant sensation. All human activity is earnestly directed towards achieving that objective. But this so-called element of pleasant sensation only brings suffering to worldlings; noble ones (ariya) alone are immune from its evil consequences. Worldlings strive hard in search of pleasant sensation. In extreme cases, this search after pleasant sensation takes the form of even committing suicide, for a person committing suicide decides that death alone is the way he can get peace.
7. With sensation as condition: craving (vedanā-paccayā taṇhā). When one sees an agreeable visible object, through the workings of eye-contact, that object gives a pleasant sensation to the viewer. One is very pleased with it, thinking: “It’s nice! It’s lovely!” The pleasant sensation causes elation and happiness. Just as when dry rice is sprinkled with butter, it permeates it, so the viewer’s mental process is permeated with joy. Just as a withered lotus when sprinkled with cool water re-awakens, so does he feel refreshed, and his face brightens. This reaction, which arises due to pleasant sensation, is the enjoyment of that sensation. The reaction due to the remaining five sense-pleasures, such as on hearing an agreeable sound, on smelling an agreeable odour, etc., should be understood likewise.
The enjoyment of pleasurable sensations through the six sense spheres whets the appetite to enjoy more and more. Craving arises for pleasant sensation. So, six kinds of pleasant sensation give rise to six kinds of craving: the craving for visible objects, sounds, odours, tastes, tangible objects and for thoughts and ideas.
All beings are attached to their own bodies, in the sense that they want to remain alive. So they are naturally attached to food so as to remain alive. Thence their attachment stretches to paddy as the staple food, and thence to the means of production of paddy such as land, draught animals, and good rains, etc., all connected with paddy. This is a practical example of how craving multiplies itself starting with a certain object of one’s fancy. If one has a fancy for a certain visible object, then things possessing it, connected with it, whether animate or inanimate, are craved for, and it is the same with pleasant sounds, odours, tangible objects, and thoughts.
All the endless objects that are craved for have numerous names. But, from the viewpoint of ultimate reality, they come under six sense objects only, i.e., craving for visual objects, craving for sounds, etc. Here the poet compares the six sense objects to the treasurer of a Universal Monarch who is capable of providing whatever is asked of him.
As all beings are always hankering after the six sense objects, trying to satisfy their sense-desires, they become obsessed with craving which is essentially greed. Therefore, they cannot even dream of the profound truth about craving as the real source of all
8. With craving as condition: clinging (taṇhā-paccayā upādānaṁ). It is all well and good if craving for the six sense objects can be given up before they become an obsession. If the indulgence in craving is prolonged over a long period, craving outgrows itself into clinging which is rooted either in craving itself or in wrong view. One clings tenaciously to oneself internally and to external sense objects. Clinging is of four kinds:
1. Clinging to sense-pleasures (kāmupādāna).
2.Clinging to wrong views (diṭṭhupādāna).
3.Clinging to wrong practices as a means to purity (sīlabbatupādāna).
4.Clinging to an illusory self (atta-vādupādāna).
1. Clinging to sense pleasures (kāmupādāna). It is the obsession with sense objects of the six kinds which begins as craving and outgrows itself, like the Myanmar saying: “When an iguana grows too big it becomes an alligator; when a snake grows too big it becomes a serpent.” Clinging therefore is intensified craving.
2. Clinging to wrong view (diṭṭhupādāna). Wrong views are of 62 kinds as described by the Buddha in the Discourse on the Supreme Net (Brahmajāla-sutta, DN 1). Tenacious belief in any wrong view is a form of clinging. The three worst wrong views that send one down to the lower realms are included in the 62 kinds of wrong view mentioned in this verse.
3. Clinging to wrong practices as a means to purity (sīlabbatupādāna). Some ascetics, during the Buddha’s time, resorted to behaving like cows or dogs in the mistaken belief that such practices would purify their hearts and bring salvation. Puṇṇa and Seniya are two ascetics who followed such practices (Kukkura-vatika-sutta, MN 57).
The cow-practice (go-vatika) ascetics were those who believed that all past evil could be obliterated if one took up a stringent ascetic life by living like a cow. Their reasoning was this: Living a stringent life for the whole of the present life makes retribution for all past evil deeds; the present life of asceticism also does not involve any fresh evil deeds. Therefore, all past evil deeds and future evil deeds are eliminated, and this brings eternal happiness. A follower of this creed moves about on all fours like a cow, sleeps like a cow, eats like a cow, without using the hands and generally imitates all bovine behaviour. Interestingly enough one who takes up the bovine practice in a slack manner, will be reborn as a cow; one who takes up the practice too stringently will go to hell after death.
The dog-practice (kukkura-vatika) ascetics were believers in the dog-practice. They believed that, if one could adopt the life and habits of a dog, one would be liberated. A follower of this creed moves about, eats and sleeps like a dog, imitating all the habits of a dog. If one takes up this practice in a slack manner, one will be reborn as a dog. If one takes up the practice too stringently, one will go to hell.
4. Clinging to an illusory self (atta-vādupādāna). The mistaken belief in self (atta) is another tenacious form of clinging. It is based on the five aggregates which are considered erroneously, each in four ways, namely:
1. With regard to corporeality: 1) That corporeality is self, and not being able to perceive corporeality apart from oneself; 2) that mental phenomena are self, and erroneously holding that self has corporeality just like a tree has shade; 3) that mental phenomena are self and erroneously holding that corporeality exists in self just like the scent existing in a flower; 4) that mental phenomena is self and erroneously holding that self exists in corporeality just like a ruby kept in a casket.
2. With regard to sensation: 1) That sensation is self and not being able to perceive sensation apart from oneself; 2) that mental phenomena are self and erroneously holding that self has sensation just like a tree has shade; 3) that mental phenomena are self and erroneously holding that sensation exists in self just like the scent existing in a flower; 4) that mental phenomena is self and erroneously holding that self exists in sensation just like a ruby kept in a casket.
3. With regard to perception: 1) That perception is self and not being able to perceive
4. With regard to volitions: 1) That volitions are self and not being able to perceive volitions apart from oneself; 2) that mental phenomena are self and erroneously holding that self has volitions just like a tree has shade; 3) that mental phenomena are self and erroneously holding that volitions exist in self just like the scent existing in a flower; 4) that mental phenomena is self and erroneously holding that self exists in volitions just like a ruby kept in a casket.
v. With regard to consciousness: 1) That consciousness is self and not being able to perceive consciousness apart from oneself; 2) that mental phenomena is self and erroneously holding that self has consciousness just like a tree has shade; 3) that mental phenomena is self and erroneously holding that consciousness exists in self just like the scent existing in a flower; 4) that mental phenomena is self and erroneously holding that self exists in consciousness just like a ruby kept in a casket.
Therefore, 20 wrong views about the five aggregates give rise to 20 different kinds of wrong view. This view which persists throughout Saṁsāra is called clinging to an illusory self (atta-vādupādāna). So long as the above four kinds of clinging arise in one, there is no escape from the suffering round of existences.
9. With clinging as condition: rebirth (upādāna-paccayā bhavo). Holding fast to the four kinds of clinging, a worldling believes that the body of five aggregates is his own self, his own person. Due to the wrong view of the existence of a self or a person, one seeks immediate gain or satisfaction through wrongful conduct, such as killing or stealing, etc., and thereby resorts to the ten courses of demeritoriousness. This means an accumulation of demeritorious actions that leads to rebirth.
Being desirous of future well-being that is in no way inferior to the present well-being, one performs meritorious deeds after the manner of virtuous ones, such as giving, observing moral precepts and cultivating the mind. All of these acts are mundane merit tending to renewed existence. They take the form of meritoriousness pertaining to the sensuous sphere, or meritoriousness pertaining to the form realm, or meritoriousness pertaining to the formless realm. In these ways one resorts to the ten courses of meritoriousness.
The ten courses of demeritoriousness and the ten courses of meritoriousness tending to renewed existence – these two categories of committed actions are called the process caused by productive deeds (kamma-bhava). This process or potential leads to the arising of resultant mental aggregates and corporeality born of productive deeds in the appropriate sphere of existence, either in the sensuous sphere, or in the form realm, or in formless realm. These resultant mental aggregates and corporeality born of productive deeds are called the arising of rebirth (upapatti-bhava). Mundane meritorious and demeritorious courses of conduct lead to the arising of rebirth and therefore the two together are called simply rebirth (bhava). Resultant mental aggregates and corporeality born of productive deeds are the results of the process caused by productive deeds (kamma-bhava).
In this matter, the arising of the process caused by productive deeds and the arising of rebirth dependent on the four kinds of clinging as discussed in detail in the commentary on the Vibhaṅga (Sammoha-vinodhanī) will be stated briefly.
“What type of rebirth (bhava) is conditioned by what particular kind of clinging?” The answer to this question is: “All the four kinds of clinging may be the condition for
The explanation is this: A worldling is like a lunatic; that being so, he cannot discriminate what is proper and fitting, and what is not. Therefore, under the influence of all four kinds of clinging, he commits all sorts of actions, that are of mundane merit and demerit and that tend to renewed existence. How these various actions are committed will be considered here.
A worldling may know or hear that sense pleasures abound with the ruling class or higher classes of the human world and in the six realms. He may get bad advice from others that to gain what one wants, one should do anything, if needs be, one should kill or steal. So under the evil influence of clinging to sense pleasures, he commits evil deeds such as killing to gratify his strong desire for sense pleasures. These evil deeds lead to rebirth in the lower worlds (apāya).
Or a worldling may have an irresistible temptation to get some sense object that he sees before him; or he may wish to preserve and protect his property, and to achieve this, he would do anything whether it is morally right or wrong. This is a more common case of committing evil being driven by clinging to sense pleasures. Evil deeds cause rebirth in the lower worlds. In these cases, the evil deeds that send him to the lower worlds is called the process caused by productive deeds (kamma-bhava) and the result and mental aggregates and corporeality born of productive deeds pertaining to the lower worlds are called the arising of rebirth (upapatti-bhava). This is how clinging to sense pleasures leads to a demeritorious process caused by productive deeds and the result thereof.
Another worldling is fortunate in having wiser counsel. His friends are virtuous by example as well as by precept. He gains some knowledge of the truth. He knows truly that by doing meritorious deeds he can gain fortunate destinations. He performs meritorious deeds, and, as a result of which, he is reborn in the human world or in the world of the Devas. In this case the meritorious deeds that send him to the fortunate destinations is called the process caused by productive deeds (kamma-bhava) and the resultant mental aggregates and corporeality born of productive deeds pertaining to the fortunate existences are called the arising of rebirth (upapatti-bhava). This is how clinging to sense pleasures leads to a meritorious process caused by productive deeds and the result thereof.
Another worldling may have heard or have the idea that the Brahma world of the form realm or formless realm has higher sense pleasures than those of the sensuous sphere. And, being obsessed by the allurement of superior sense pleasures of the Brahma world, he practises absorption (jhāna) of the form realm or the formless realm, and achieves it, and, as the result, he is reborn in the form realm or the formless realm.
In this case the meritorious deeds of that worldling pertaining to the form realm or formless realm that send him to the form realm and the formless realm are called the process caused by productive deeds (kamma-bhava) and the resultant mental aggregates and the corporeality born of productive deeds of the form realm and the resultant mental aggregates of the formless realm are called the arising of rebirth (upapatti-bhava). This is how clinging to sense pleasures gives rise to a process caused by productive deeds and the result thereof.
Another worldling, clinging to the wrong view of annihilation or extinction, believes firmly that the self becomes fully extinct only in a fortunate existence of the sensuous sphere, or in the form realm, or in the formless realm, and accordingly acquires merit pertaining to the sensuous sphere that leads to a fortunate existence in the sensuous sphere, or the exalted type of merit (mahaggata) which is sublimated due to absence of the hindrances. The merit of this worldling pertaining to the sensuous sphere and the Brahma realms of the form realm and the formless realm are called the process caused by productive deeds (kamma-bhava), and the resultant mental aggregate and the corporeality born of productive deeds are called the arising of rebirth (upapatti-bhava). This is how clinging to wrong view gives rise to a process caused by productive deeds and the resultant thereof.
Another worldling, under the influence of clinging to an illusory self (atta), firmly believes that the self attains real happiness in a fortunate existence of the sensuous sphere, or in the form realm, or in the formless realm, and accordingly acquires merit pertaining to the sensuous sphere, that leads to a fortunate existence in the sensuous sphere, or the exalted type of merit which is sublimated due to an absence of the hindrances. The merit of that worldling pertaining to the sensuous sphere and the Brahma realms of the
Another worldling, under the influence of clinging to wrong practices as a means to purity, firmly believes that this good practice can be fulfilled with facility only in one who takes it up either in some fortunate existence of the sensuous sphere, or in the form realm or in the formless realm, accordingly acquires merit pertaining to the sensuous sphere, or to the form realm, or to the formless realm. The merit of this worldling pertaining to a fortunate existence in the sensuous sphere and the exalted type of merit pertaining to the Brahma realms are called the process caused by productive deeds (kamma-bhava), and the resultant mental aggregates and the corporeality born of productive deeds are called the arising of rebirth (upapatti-bhava). This is how clinging to wrong practices as a means to purity gives rise to a process caused by productive deeds and the result thereof.
10. With the process caused by productive deeds as condition: rebirth (bhava-paccayā jāti). With the process caused by productive deeds (kamma-bhava) as condition, rebirth occurs. Meritorious process caused by productive deeds and demeritorious process caused by productive deeds are the causes of rebirth.
Rebirth means the arising of resultant mental aggregates and corporeality born of productive deeds caused by meritorious deeds; and resultant mental aggregate and corporeality born of productive deeds caused by demeritorious deeds.
Earleir, in with volitions as condition: rebirth-linking consciousness, (saṅkhāra-paccayā viññāṇaṁ), it has been shown that due to volitions, good and bad consciousnesses arises. This refers to past volitions giving rise to resultant consciousness at the moment of rebirth in the present existence, as well as the consciousness that follows rebirth consciousness (pavatti-viññāṇa).
In the present verse, with process caused by productive deeds as condition: rebirth (bhava-paccayā-jāti), refers to the process caused by productive deeds, acts committed in the present existence give rise to rebirth in a future existence, the resultant mental aggregates and corporeality born of productive deeds that arise in the future. This will become clearer later.
When we discussed: “With volitions as condition: rebirth-linking consciousness,” we have seen how volitions become endowed with the requisite potentialities at the four stages (samaṅgitā) giving rise to consciousness. That is the detailed explanation of how volitions, i.e., meritorious actions and demeritorious actions of the past, cause consciousness at the moment of conception and the developed consciousness that immediately follows it.
The same process is at work again in the present existence. The deeds committed in the present existence, both good and bad, acquire the endowment at the four stages, give rise to the resultant mental aggregates and corporeality born of productive deeds in a future existence. This process of present actions that condition future rebirth is taught by the Buddha in with the process caused by productive deeds as condition: rebirth (bhava-paccayā-jāti). This is stating the cause-effect relationship in strictly Abhidhamma terms. In the present verse, the poet describes this relationship in a mixture of Abhidhamma terms or ultimate usage with conventional usage for easier reading.
The gist of the verse is that dependent on the actions committed in the present existence, both good and bad, all beings, at their death, are reborn according to these actions. Hence some are reborn in the Asaññasatta realm where the existence is characterized by the presence of only the aggregate of corporeality with no mental aggregates; some are reborn in the realms of existence with five aggregates such as the human world and the fine-material world other than the Asaññasatta realm, and their rebirth is characterized by the moral order or the law of productive deeds (kamma-niyāma). There is an arising, at conception and at a latter stage, of the resultant mental aggregates and corporeality born of productive deeds that are appropriate to the process caused by the productive deeds of each individual. This fresh arising of mind and matter is termed rebirth (jāti).
From this point onwards, the term: the arising of rebirth (upapatti-bhava) will be used for brevity’s sake, in describing “the resultant mental aggregates and corporeality born of productive deeds.”
When the arising of the resultant mental aggregate and corporeality born of productive deeds takes place,
So it will be seen that dependent on the arising of rebirth or the process caused by productive deeds, there is birth which is the initial phase of the arising of rebirth. In other words, the process caused by productive deeds conditions birth. This is described in this verse as “the usual rebirth-linking process (jāti).”
This birth, the initial arising of mind and matter, occurs not only once at the moment of rebirth but occurs repeatedly so that the compounded phenomena of mind and matter, usually regarded as this body, develops into various shapes, forms and sizes according to the causal order formed by productive deeds (kamma). Thus, there appear in the world castes, such as the ruling caste, the Brahmin caste, etc., and people who have power and influence, who are lowly, who are noble, who are wicked, who are virtuous, an infinite variety of personalities, an infinite variety of beings in the three spheres of existence.
All these varieties of beings are possible because there are four main categories of rebirth, namely:
1. Rebirth beginning as an egg or “egg-born birth.”
2.Rebirth beginning as an embryo in the mother’s womb or “womb-born birth.”
3.Rebirth from moisturous matter, such as moss or lotus flower etc., “moisture-born birth.”
4.Rebirth as already grown up, i.e., about an age of sixteen years for a female and 20 or 25 for a male “already grown-up birth.”
Note that no two individuals are exactly alike in personality, not even offspring of the same mother, some are superior and some are inferior. This is due to the workings of the process caused by productive deeds. The Buddha proclaims this in the Short Discourse giving an Analysis of Productive Deeds (Cūḷa-kamma-vibhaṅga-sutta, MN 135), wherein it is stated: deeds condition beings to be either inferior or superior (kammaṁ satte vibhajati yad-idaṁ hīnappaṇītatāya).
11. With birth as condition: old age, death (jāti-paccayā jarāmaraṇaṁ). The process caused by productive deeds conditions the arising of rebirth. The initial phase of the arising of rebirth is called birth (jāti). After the initial phase of the moment of their arising (uppāda-khaṇa) there follows the developing stage (ṭhiti-khaṇa), which is ageing (jarā), and then it goes into dissolution at the third stage, dissolution (bhaṅga-khaṇa), which is death (maraṇa). This is the inexorable process of all mind and matter conditioned by productive deeds (kamma).
The process caused by productive deeds conditions just the initial phase (uppāda-khaṇa) of the arising of rebirth, but not the latter two phases of the moment of their developing (ṭhiti-khaṇa) and the moment of their dissolution (bhaṅga-khaṇa). When rebirth (uppāda) arises, ageing (ṭhiti) and death (bhaṅga) follow suit just as a rising tide brings water along with it.
Since rebirth (jāti) is the condition that gives rise to ageing and death (jarā-maraṇa), without rebirth there can be no ageing and death, and so the Buddha declares: With birth as condition: old age, death (jāti-paccayā jarā-maraṇaṁ).
Considering what has been said above, it should be carefully noted that rebirth refers to the moments of the arising of the stream of the five aggregates; ageing refers to the moments of the ageing of these aggregates; and death refers to the moment of dissolution of these aggregates that take place in all the existences. This is stated about the conditioned phenomena as they occur.
As rebirth takes place in a fresh existence, there arises the initial mind-matter complex which occurs in repeated succession, bringing about development of the five aggregates. Appearance of shapes and forms as Deva or human or other types of the various beings enable the worldling to consider them as real beings or persons or individual entities.
Assuming 100 years of lifespan for the present era, a person’s lifetime may be viewed as having three phases: The first phase of youth; the second phase of middle age; and the third phase of old age, with each phase lasting for 33 years and four months. Just as these three phases are the natural process of a human’s lifetime, the ceaseless occurrence of the aggregates in all the forms of existence are marked by the natural process of moments of arising, moments of ageing and moments of dissolution that rigorously follow each other. Ageing is of a self-consuming nature so that it is called “the fire of ageing.”
The fire of ageing is of two kinds: The moments of ageing of mind and matter (khaṇa-jarā) and the changing process such as the corporeality that has a cool character changing into the corporeality that has a hot character, and so on (santati-jarā). Both these two kinds burn relentlessly in all sentient beings.
It is an interesting question to ask: Whereas all living beings are subject to the two kinds of fire of ageing, why is this fact not evident in young people whose hair does not turn grey, whose teeth do not fall out, or whose skin does not have wrinkles as is the case with elderly persons?
The answer is that elderly persons show these signs of ageing, such as greying of hair, falling out of teeth, wrinkling skin, because they have sustained the relentless onslaught of ageing for so long.
This statement will be further substantiated thus: Beginning from the moment of conception as an invisible embryo, corporeality that has arisen ages and dissolves. By the moment the corporeality that has arisen, reaches the stage of ageing, fresh corporeality arises and in turn ages to go into dissolution. Thus, the corporeality that ages later than its preceding one, that has gone into ageing naturally, is of a more mature ageing. It is succeeded by corporeality that rises and goes into ageing itself, whose ageing is yet of a more mature ageing than its predecessor. In this way, successive arisings of corporeality go into ageing with greater and greater maturity. When days come to pass and months and years of the ceaseless process of ageing takes place at every moment, after the life periods lapse, the signs of the matured ageing inevitably become visible: greying of hair, falling out of teeth, wrinkling of skin, etc. are more and more apparent.
Whereas the physical signs of ageing, such as greying of hair, falling out of teeth and wrinkling of the skin are visible, cognizable by the eye, they are not ageing in its ultimate sense but are merely the scars of ageing. For ageing, in its ultimate sense is not a physical phenomenon but is a mental phenomenon which is cognizable by the mind only.
Let us take an analogy here: After a devastating flood, the roads, bridges, trees, grass, etc., are left in a visibly ravaged state. They are the signs of the flood that has taken place. One who has not seen the flood can know the intensity of the flood from the damage done by it. Likewise, the burnt up area of a fire accident testifies to the scale of the fire that has caused it. Similarly, the fire of ageing has left its scars on the elderly person in a more pronounced manner. The workings of ageing (jarā) should be perceived from the state of the physical deterioration on a person.
The two kinds of ageing, the moment of ageing and the changing process, are taking place relentlessly and due to their working life periods such as youth, middle age, old age; or a person as a ten-year old, a twenty-year old, or a thirty-year old, etc. come to be so-called. All these changes in the life periods are taking place under the driving force of ageing.
The moment of ageing is immediately followed by the moment of dissolution so that each individual has myriads of moments of dissolution, which is death, taking place from moment-to-moment (khaṇika-maraṇa). However, only conventional death is understood by the average person, and the moment-to-moment deaths pass by unnoticed.
Death or dissolution (maraṇa) is of three kinds: momentary death (khaṇika-maraṇa), death through cutting off (samuccheda-maraṇa) and conventional death (sammuti-maraṇa).
1. The moment of death (khaṇika-maraṇa) means the dissolution of the conditioned mental and physical phenomena when they reach the moment of dissolution, that is, the third phase in the coming into being of mind and matter. A unit of mind and mental concomitants has an ephemeral existence which is characterized by three phases: The moment of arising, the moment of ageing and the moment of dissolution. The life of each unit of mind and mental concomitants, called thought (citta) lasts just these three fleeting moments, and each such unit is called one thought-moment (cittakkhaṇa).
Over one million million thought moments arise and vanish in a wink of an eye or in a flash of lightning. Of the 28 types of corporeality, 22 of them, i.e., leaving aside the four corporeal types of salient features (lakkhaṇa) and two corporeal types of intimation (viññati) have each a life of 17 thought-moments. The two corporeal types of intimation arise together with a thought, and cease together with the mind, they are followers of mind. Of the four corporeal types of salient features, corporeality that arises at conception comprising corporeality which arises at the moment of conception (upacaya-rūpa) and corporeality which is the continued development of the corporeality which arose at conception (santati-rūpa), occur only at the moment of arising and lasts only one thought instant, which is a subdivision of one thought moment. The corporeality which arises at the stage of ageing and decay (jaratā-rūpa) lasts 49 thought instants. The corporeality which arises at the stage of dissolution (aniccatā) lasts for just one thought instant. Thus, a living being is subject to a million million times of dissolutions which are called momentary death (khaṇika-maraṇa).
2. Death through cutting off (samuccheda-maraṇa) means complete cutting off of the process of rise and fall which is the end of all suffering (dukkha), that is the intrinsic nature of conditioned phenomena; it is attained only by an Arahat. It is called cutting off because, after the death of an Arahat which is the ultimate realisation of Nibbāna without leaving behind any substrate of existence, no fresh aggregates of mind and matter arise. Just like a flame that is exhausted, the suffering round of rebirth is totally destroyed. Hence the death of an Arahat is called death through cutting off (samuccheda-maraṇa).
3. Conventional death (sammuti-maraṇa) means the conventional death of all living beings except the Buddha and the Arahats. It is the ceasing of one series of the life process that belongs to one existence, called the end of the life faculty.
Conventional death (sammuti-maraṇa) is of four kinds:
1. Death due to the end of the lifespan where the potential of productive deeds is still present (āyukkhaya-maraṇa).
2. Death due to the exhaustion or end of the potential of productive deeds even though the lifespan is not ended yet (kammakkhaya-maraṇa).
3. Death due to the end of both 1 and 2 above (ubhayakkhaya-maraṇa).
4. Death due to an abrupt intervention of some bad resultant (kamma), although the lifespan and the potential of productive deeds above are still present (upacchedaka-maraṇa).
The probability of death is ever present with all living beings regardless of realm or station in life. Any one of the four kinds of death may happen to a living being at any moment because there are all sorts of hazards that lurk around all of us. And, of course, when death claims anyone, there is no way of refusal or escape.
Note carefully that rebirth, ageing and death are like assassins that roam about the world, watching for an opportunity to strike any living being. Let us say someone is under the vigilance of three enemies who are out to kill him. Between the three of them, the first murderer says to his accomplices: “Friends, I shall lure him into some jungle, after telling him about the attraction of the jungle. There is no problem for me to do that.” The second murderer says to
In the above simile, the moment when the first accomplice lures someone from amidst the circle of dear ones into any of the five new destinations is the work of birth (jāti). The molestation and weakening of the victim, rendering him quite helpless by the second accomplice is the work of ageing (jarā). The cutting off of his head with the sword by the third accomplice is the work of death (maraṇa).
Or in another simile: Birth (jāti) is like someone taking a hazardous journey; ageing (jarā) is like the weakening of that traveller from starvation on the journey; death (maraṇa) is like the enfeebled traveller, alone and helpless, falling victim to the beasts of prey that infest the forest.
12. Grief, lamentation, pain, sorrow, and despair all arise (soka-parideva-dukkha-domanassupāyāsā sambhavanti). Just as ageing and death must follow rebirth, so also when rebirth occurs in any of the four kinds of rebirth, the five kinds of loss occur as consequence: loss of relatives, wealth, health, morality and right view. When any of these losses happen, there is much grief, lamentation, pain, distress and anguish, which are the suffering in brief consequent to rebirth. There is of course untold misery that arises due to rebirth.
13. And so there is an origination of this whole mass of suffering (evam-etassa kevalassa dukkhakkhandassa samudayo hoti). In the long, long course of Saṁsāra, the truth that needs to be perceived is that, apart from mind and matter, there is, in reality, no person or being, no individual entity. It is a mere causal chain rooted in ignorance, dependent on which twelve causal factors arise, ending up in death; and yet the occurrence of these twelve factors is considered good by the worldling as a human or Deva or Brahma, thus binding them to the chain of rebirth endlessly, but the whole thing is just an unalloyed mass of recurrent suffering (dukkha). This is the stark truth about existence that is generally cherished as one’s life. This verse being straightforward, it is not paraphrased by the author. This is the doctrine of dependent origination.
The 108 Classes of Noble Ones
[This was originally inserted into the translation of the Discourse about the Treasures (Ratana-sutta, Khp 6; Snp 2:1), now in chapter 22 above. I have removed it to the Further Explanations, as that is more suitable.]
The way the number 108 is obtained is explained here. Leaving aside the four noble ones (ariya) who have attained the four paths, there are the four noble ones (ariya) who have attained the four fruits. Of these four, there are three kinds of Stream-entry (Sotāpatti-phala) attainers: 1) The one who has just one rebirth to undergo; 2) the one who has to undergo from two, three to six rebirths; 3) the one who has no possibility of rebirth beyond the seventh existence. Now, the four Stream-entry (Sotāpatti-phala) attainers are of four categories according to the way of practice by which they have attained it. Dividing the three kinds above into the four modes of practice makes twelve classes of Stream-enterers (Sotāpatti) at the fruition stage.
There are two distinct phases in meditation for insight: up to the dispelling of the hindrances (nīvaraṇa) is the period of practice (paṭipadā-khetta); from that stage upwards till the attainment of path-knowledge is the period of the super knowledges (abhiññā-khetta), after having gained insight.
In the period of practice, a yogi, who can dispel the hindrances without trouble, is called “one who has facile practice;” a yogi, who can dispel the hindrances with difficulty, is called “one who has difficult practice.” In “the period of the super knowledges,” a yogi with insight, who attains path-knowledge quickly, is called “a quick attainer;” a yogi with insight, who attains path-knowledge tardily, is called “a slow attainer.” Thus there are these four modes of practice for each of the three kinds of Stream-entry (Sotāpatti-phala) attainers, making 12 classes of Stream-enterers (Sotāpatti).
With the Once-returners (Sakadāgāmī-puggala), there are three kinds: Once-returning to the Sense Realms, Once-returning to the Form Realms, and Once-returning to the Formless Realms. These three kinds multiplied by the four modes of practice makes twelve classes of Once-returners.
With the Non-returners (Anāgāmī-puggala), there are five kinds: Non-returners extinguished in between (antarā parinibbāyī-anāgāmī); Non-returners who cut the time short (upahacca-parinibbāyī-anāgāmī); Non-returners who extinguish with an intention (sasaṅkhāra-parinibbāyī-anāgāmī); Non-returners who extinguish without an intention (asaṅkhāra-parinibbāyī-anāgāmī); Non-returners who flow upstream to the highest Brahma realm (uddhaṁsota-akaniṭṭha-gāmi-anāgāmī).
The Non-returners dwell in the five Pure Abodes (Suddhāvāsa), out of which five classes of Non-returners (Anāgāmī) dwell in Aviha realm, five in Atappā realm, five in Sudassa realm, five in Sudassī realm, and four, those other than Non-returners who flow upstream to the highest Brahma realm, thus making 24 classes of Non-returner (Anāgāmī-puggala).
The Arahats are of two kinds: the dry-insight (sukkha-vipassaka) Arahat and the coupled with tranquillity (samatha-yānika) Arahat. The former refers to those noble ones (ariya) who attain the Arahat fruition (Arahatta-phala) without achieving absorption (jhāna) but through insight development alone; the latter to those noble ones (ariya) who use absorption (jhāna) and consequent psychic powers as the vehicle of attaining the Arahat fruition. Adding up the four types of noble ones (ariya), we have: Stream-enterer (Sotāpanna), 12 kinds; Once-returners (Sakadāgāmī), 12 kinds; Non-returners (Anāgāmī), 24 kinds; Arahat, 2 kinds of attainers, 54 in total.
In gaining path-knowledge (magga-ñāṇa), a noble one (ariya) may, at the moment of the arising of path-knowledge (magga-ñāṇa), either have his consciousness led by faith (saddhā) or wisdom (paññā). Thus there are two basic categories of noble ones (ariya), either of whom make up the above 54 classes. That is why it is said that there are altogether 108 classes of noble ones (ariya).