(i) Definition
In the description of "with clinging as condition, existence",
(1) As to meaning, (2) as to state,
(3) purpose, (4) analysis, (5) combination,
(6) And which for which becomes condition,
the definition should be known.
(1) Herein, it exists (bhavati), thus it is existence.
Duvidhena
("in two ways") means due to occurrence in two forms.
Or duvidhena is instrumental in the place of nominative, and duvidho is what is meant.
Atthi
("there is"): there exists.
The kamma-process itself as existence is kamma-bhavo
("kamma-process existence").
The rebirth process itself as existence is uppatti-bhavo
("rebirth-process existence").
And here the rebirth process exists, thus it is existence.
But just as "the arising of Buddhas is bliss" (Dh 194) is said because of its causing bliss, so kamma should be understood as existence, being named after its fruit, because of its causing existence.
Herein, Katamo kammabhavo?
("Which is kamma-process existence?") means: among these two kinds of existence, which is kamma-process existence?
Puññābhisaṅkhāra
("meritorious formation") and so on have the meaning given above (§646).
Sabbaṃ
("all"): without remainder.
"It goes, and causes to go, to existence" is bhavagāmi
("that leads to existence");
by this the supramundane is excluded.
For this is the exposition of the process (vaṭṭakathā), but that supramundane is connected with standstill (vivaṭṭa-nissita).
It is done (karīyati), thus it is kamma.
The kind of existence called sense-desire is kāmabhavo
("sense-desire existence").
Similarly with the fine-material and immaterial kinds of existence.
It is the existence of those possessed of perception, or there is perception here in existence, thus it is saññābhavo
("percipient existence").
The opposite is asaññā-bhavo
("non-percipient existence").
Owing to the absence of gross perception and the presence of subtle perception there is neither perception nor non-perception in that kind of existence, thus it is nevasaññā-nāsaññābhavo
("neither-percipient-not-non-percipient existence").
Existence constituted out of the materiality aggregate only is ekavokārabhavo
("one-constituent existence");
or that kind of existence has only one constituent, thus it is "one-constituent existence".
And similarly with four-constituent and five-constituent existence.
Ayaṃ vuccati uppattibhavo
("This is called rebirth-process existence"): this existence of nine kinds is called rebirth-process existence.
This firstly is how the definition should be known here "as to meaning".
(2) "As to state", however, here the formation of merit as to state is the thirteen kinds of volition;l the formation of demerit is the twelve kinds; the formation of the imperturbable is the four kinds.
By "all kamma that leads to existence" are included also all those states associated with volition or the states leading to accumulation which are called kamma.
Herein, the sense-desire existence is the five aggregates acquired through kamma (upādiṇṇa; lit. "clung to"). Likewise the fine-material existence. The immaterial existence is four; the percipient existence is four and five. The non-percipient existence is one aggregate that is acquired through kamma. The neither-percipient-nor-non-percipient existence is four;
one-constituent existence and so on are respectively one, four and five aggregates, as aggregates acquired through kamma. This is how the definition should be understood here also "as to state".
(3) "As to purpose". And although in the description of existence exactly as in the description of formations only the formations of merit and so on are referred to, yet though this is so, the repetition has a purpose because in the former case it was a a condition for rebirth-linking here [in this existence] due to past kamma,
while in this case it is a condition for rebirth-linking in the future due to present kamma.
Or alternatively, earlier in the passage beginning: "Herein, which is the formation of merit?
It is profitable volition of the sense-sphere", it was only volitions that were called "formations";
but here, by the words "all kamma that leads to existence" also states associated with volition are included.
And earlier it was only the kamma that was a condition for consciousness that was called "formations"; but now also that which produces non-percipient existence is included.
But why so many [words]?
In the case of the clause "with ignorance as condition, formations", only profitable and unprofitable states are expressed as the formation of merit, etc.;
but in the clause "with clinging as condition, existence", profitable and unprofitable and also indeterminate states are expressed because of the inclusion of rebirth-process existence (uppattibhava).
Therefore this repetition has a purpose in each instance.
This is how the definition should be recognised "as to purpose" here.
(4) "As to analysis, combination" means as to both the analysis and the combination of existence which has clinging as condition.
The kamma with sense-desire clinging as condition, which is performed and produces sense-desire existence, is "kamma-process existence";
the aggregates produced by that are "rebirth-process existence".
Similarly in the case of fine-material and immaterial existence.
Thus there are two kinds of sense-desire existence with sense-desire clinging as condition; and included in that are percipient existence and five-constituent existence.
[translation omitted in the PTS: probably:
And there are two kinds of fine-material existence; and included in that are percipient existence, non-percipient existence, one-constituent existence and five-constituent existence.]
And there are two kinds of immaterial existence; and included in that are percipient existence, neither-percipient-nor-non-percipient existence and four-constituent existence.
Thus, together with what is included by them, there are six kinds of existence.
And, just as, together with what is included by them, there are six kinds of existence with sense-desire clinging as condition, likewise also with the remaining [three kinds of] clinging as condition. So as to analysis there are, together with what is included by them, 24 kinds of existence with clinging as condition.
(5) But "as to combination", by uniting kamma-process existence and rebirth-process existence there is, together with what is included by it, one kind of sense-desire existence with sense-desire clinging as condition; likewise with the fine-material and immaterial existence. Thus there are three kinds of existence.
and likewise with the remaining [three kinds of] clinging as condition. So in combination there are, together with what is included by them,m twelve kinds of existence with clinging as condition.
Furthermore, in general the kamma with clinging as its condition which achieves sense-desire existence is kamma-process existence.
The aggregates produced by that are rebirth-process existence.
Similarly in the case of fine-material and immaterial existence.
So, together with what is included by them, there are two kinds of sense-desire existence, two kinds of fine-material existence and two kinds of immaterial existence. Thus in combination there are by this other method six kinds of existence.
Or, without making the division into kamma-process existence and rebirth-linking existence, there are, together with what is included by themm, three kinds of existence as sense-desire existence and so on.
Or, without making the division into sense-desire existence and so on, there are, together with what is included by them, two kinds of existence as kamma-process existence and rebirth-process existence.
And also, without making the division into kamma-process and rebirth-process, there is, according to the words "with clinging as condition, existence", only one kind of existence.
This is how the definition of existence with clinging as condition should be known here as to analysis and combination.
(6) "Which for which becomes condition" means that here the definition should be known as to what kind of clinging is a condition for what [kind of existence].
But what here is a condition for what?
Any kind is a condition for any kind.
For the ordinary man is like a madman,
and without considering: 'Is this right or not?', and aspiring by means of any of the kinds of clinging to any of the kinds of existence, he performs any of the kinds of kamma.
Therefore, what some say, namely, that the fine-material and immaterial kinds of existence do not come through rites-and-rituals clinging, should not be accepted.
What should be accepted is that all kinds come about through all kinds.
For example, here someone thinks in accordance with hearsay or [wrong] view that sense desires come to be fulfilled in the human world among the great Khattiya families, etc. and in the six divine worlds of the sense sphere. Being misled by listening to wrong doctrine, etc., 'Etc.' refers to attendance upon the wrong people, lack of merit performed in the past and wrong directing of one's resolve. Mṭ explains wrong doctrine as referring to the Purāṇas, the Bhārata, the abduction of Sītā (i.e. the Rāmāyaṇa), rites involving the bondage of animals, etc. Anuṭ mentions the Brahmaṇḍa, Liṅga and Skanda Purāṇas and explains pasubandhavidhi as referring to sacrificial rites connected with ceremonies involving the killing of animals [LSC]. and imagining that by this kamma sense desires will come to be fulfilled, due to sense-desire clinging he performs for the purpose of attaining them acts of bodily misconduct and so on.
By fulfilling such misconduct he is reborn in the states of woe.
Or aspiring to sense desires, visible here and now, and protecting those he has already acquired, he performs acts of bodily misconduct, etc.
By fulfilling such misconduct he is reborn in states of woe.
The kamma which is the cause of his rebirth there is kamma-process existence. The aggregates produced by the kamma are rebirth-process existence. But percipient existence and five-constituent existence are included in that, too.
But another [person] strengthens his knowledge by listening to the good Dhamma and so on. Imagining that "by this kind of kamma, sense desires will come to be fulfilled", due to sense-desire clinging he performs acts of bodily virtuous conduct and so on.
By fulfilling such virtuous conduct, he is reborn among deities or humans.
the kamma which is the cause of his rebirth there is kamma-process existence. The aggregates produced by the kamma are rebirth-process existence.
But percipient existence and five-constituent existence are included in that, too.
Thus sense-desire clinging is a condition for sense-desire existence with its division and what it includes.
Another, having heard or thought out that sense desires come to still greater perfection in the fine-material and immaterial spheres, due to sense-desire clinging produces fine-material and immaterial attainments, and in virtue of his attainments, is reborn in the fine-material or immaterial Brahmā world.
The kamma which is the cause of his rebirth there is kamma-process existence. The aggregates produced by the kamma are rebirth-process existence.
But percipient, non-percipient, neither-percipient-nor-non-percipient, one-constituent, four-constituent and five-constituent kinds of existence are included in that, too.
Thus sense-desire clinging is a condition for fine-material and immaterial existence with their divisions and what they include.
Another, by clinging to the annihilation view thus: 'This self comes to be cut off, utterly cut off, in the happy states of the sense sphere or in one or other of the fine-material and immaterial kinds of existence,' performs kamma to achieve that.
His kamma is kamma-process existence. [The aggregates produced by that kamma are rebirth-process existence.]
But the percipient, etc. kinds of existence are included in that, too.
Thus wrong-view clinging is a condition for all the three, namely, the sense-desire, fine material and immaterial kinds of existence with their divisions and what they include.
Another, by self-theory clinging, thinks: 'This self comes to be happy or comes to be free from anxiety in the happy states of the sense sphere or in one or other of the fine-material and immaterial spheres,' and he performs kamma to achieve that.
That kamma of his is kamma-process existence. The aggregates produced by the kamma are rebirth-process existence.
But the percipient, etc. kinds of existence are included in that, too.
Thus self-theory clinging is a condition for all the three, namely, the sense-desire, fine-material and immaterial kinds of existence with their divisions and what they include.
Another, by rites-and-rituals clinging, thinks: 'These rites and rituals lead him who perfects them to perfect bliss in the fortunate states of the sense sphere or in one or other of the fine-material and immaterial spheres,' and he performs kamma to achieve that.
That kamma of his is kamma-process existence. The aggregates produced by the kamma are rebirth-process existence.
But the percipient, etc. kinds of existence are included in that, too.
Thus rites-and-rituals clinging is a condition for all three, namely, the sense-desire, fine-material and immaterial kinds of existence with their divisions and what they include.
This is how the definition should be known here as to which is condition for which.
(ii) Manner of Condition
But what is a condition here for what kind of existence in what way?
Know clinging as decisive support
condition for fine-material existence
And immaterial; and as conascence,
and so on, condition for sense desire.
This clinging, though fourfold, is a condition in one way only, as decisive support condition, for fine-material and immaterial existence, namely, for the profitable kamma of the kamma-process that takes place in sense-desire existence, and for the rebirth-process existence [in a fine-material or immaterial existence, produced by that profitable kamma].
As regards sense-desire existence, it is a condition, "as conascence and so on", that is, as conascence, mutuality, support, association, presence, non-disappearance and root-cause condition, for the unprofitable kamma-process existence which is associated with [the fourfold clinging] itself;
and, as decisive support condition only, for that which is dissociated.
This is the description of "With clinging as condition, existence".