Dependent Origination (iii): Consciousness

[Full title: B. Exposition of Dependent Origination (III): Detailed Exposition (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 twentytwo-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 eyeconsciousness ((34)–(38)), and in the case of mind-consciousness one kind of mind element (39) and two kinds of mind-consciousness element ((40)–(41)), 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-, bodyconsciousness” (Dhs §443), “resultant mind element arises” (Dhs §455), “mindconsciousness element accompanied by joy arises” (Dhs §469), “mindconsciousness 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 element accompanied by joy (40), that is, thirteen which occur only in the course of an existence in the five-constituent kind of becoming.^[1] 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 profitableresultant 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.^[2] 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” (piṭṭhibhavaṅga—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.

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 fiveconstituent 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 lifecontinuum, 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 rebirthlinking 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 finematerial 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 rebirthlinking consciousness? (iii) Where and by what means does rebirth-linking come about? (iv) What does rebirth-linking [consciousness] have as its object?

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 alreadydescribed.

(iii) Herein, rebirth-linking by means of the unprofitable-resultant rootcauseless 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 rebirthlinking [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 registration^[3] 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, rebirthlinking 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.

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.^[4] So when the life-continuum has twice arisen and ceased, three sorts of cognitiveseries 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 impulsions ending in registration, or of simple impulsions, that arose contingent upon that [kamma or its sign], death consciousness arises making the lifecontinuum’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 womb^[5] 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 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, rebirthlinking 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-soclassifiable 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 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,”^[6] 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.

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,^[7] 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 fouraggregate 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 fouraggregate immaterial death. Sometimes there is a four-aggregate immaterial rebirthlinking next to a five-aggregate sense-sphere death or fine-material-sphere death.

Thus there is rebirth-linking with a present object^[8] next to a death with a past object, there is rebirth-linking in a certain unhappy destiny next to death in a certain happy destiny, there is rebirth-linking with root-cause next to rootcauseless death, there is triple-root-cause rebirth-linking next to double-rootcause 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 rebirthlinking. 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,^[9] 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.^[10] And while it is occurring thus, because craving and ignorance have not been abandoned, craving pushes it and the conascent formations fling it forward^[11] on to that objective field, the dangers in which are concealed by ignorance. And while, as a continuous process,^[12] 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:

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 excluded^[13] 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 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 nonpresence; 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 rebirthlinking 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 ofresultant 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 rebirthlinking, 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 finematerial becoming. It is a condition likewise for eight kinds of limited [-sphere] resultant consciousness ((34)–(41)) in the course of existence, not in rebirthlinking, 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 sensesphere 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 rebirthlinking ((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.^[14]

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 rebirthlinking 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 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 sensesphere 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.^[15]

185. This is how:

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

Footnotes and references:

[1]:

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

[2]:

This refers to the old Sinhalese commentary no longer extant.

[3]:

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

[4]:

“‘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).

[5]:

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.

[6]:

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

[7]:

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.

[8]:

Sammohavinodanī (Be) has “rebirth-linking with a past, not so-classifiable, and present object next to” and so on.

[9]:

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).

[10]:

“‘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).

[11]:

“Owing to craving being unabandoned, and because the previously-arisen continuity is similarly deflected, consciousness occurs inclining, leaning and tending 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).

[12]:

“As a continuous process consisting of death, rebirth-linking, and the adjacent consciousnesses” (Vism-mhṭ 617).

[13]:

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

[14]:

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).

[15]:

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.”