In the Buddha's Words - Bhikkhu Bodhi [246]
Spk: Further, “the origin of the world” is direct-order conditionality (anulomapaccayākāra ); “the cessation of the world” is reverse-order conditionality (paṭiloma-paccayākāra). [Spk-pṭ: “Direct-order conditionality” is the conditioning efficiency of the conditions in relation to their own effects; “reverse-order conditionality” is the cessation of the effects through the cessation of their respective causes.] For in seeing the dependency of the world, when one sees the continuation of the conditionally arisen phenomena owing to the continuation of their conditions, the annihilationist view, which might otherwise have arisen, does not occur. And in seeing the cessation of conditions, when one sees the cessation of the conditionally arisen phenomena owing to the cessation of their conditions, the eternalist view, which might otherwise have arisen, does not occur.
48. Spk explains dukkha here as “the mere five aggregates subject to clinging” (pañc’upādānakkhandhamattam eva). Thus what the noble disciple sees, when he reflects upon his personal existence, is not a self or a substantially existent person but a mere assemblage of conditioned phenomena arising and passing away through the conditioning process of dependent origination.
49. I interpret what one intends (ceteti) and what one plans (pakappeti) here as representing volitional formations (saṅkhārā), the second factor in the formula of dependent origination. Whatever one has a tendency toward (anuseti) implies the underlying tendencies (anusaya), primarily the tendencies toward ignorance and craving, hence the first and eighth factors in the formula. When one passes away with the tendencies toward ignorance and craving still intact, one’s intentions and plans—the concrete manifestations of craving in the form of volitional activities—become the basis for consciousness to continue on, become established in a fresh “name-and-form,” and initiate the production of a new existence. This is the event of birth, followed by aging, death, and the other types of suffering between birth and death.
50. Although it is not possible to have the underlying tendencies without intentions and plans, this passage might be seen to have the rhetorical purpose of emphasizing the role of the underlying tendencies in sustaining the process of rebirth. But according to Spk, the passage is intended to show that for an insight meditator who has overcome unwholesome thoughts, the danger of rebirth still exists as long as the underlying tendencies remain intact.
51. This paragraph shows the arahant.
52. Tathāni avitathāni anaññathāni. See pp. 449–50, note 43. Spk: ”Actual in the sense of not departing from the real nature of things; for suffering is stated to be just suffering. Unerring, because of not falsifying its real nature; for suffering does not become nonsuffering. Invariable, because of not arriving at a different nature; for suffering does not arrive at the nature of the origin (of suffering), etc. The same method for the other truths.” I understand anaññatha in the simpler and more straightforward sense that the truths are “invariable” because they never vary from the way things really are.
53. Bhavanetti. That which leads to new existence, i.e., craving for existence.
54. All these leaves are small and delicate. The leaves mentioned in the counterpart passage below are broad and sturdy.
55. Spk identifies him as Sāriputta’s nephew.
56. Nippapañcaṃ. Spk: Because it is not proliferated (elaborated) by craving, conceit, and views.
57. The negation of the physical elements can be taken to deny, not only the presence of matter in Nibbāna, but also the identification of Nibbāna with the experiences of the jhānas, which still pertain to the realm of form. The following four items negate the objects of the four formless meditative attainments in Nibbāna.
58. In Pāli, diṭṭha, “seen,” is here clearly intended as an antithesis to diṭṭhi, “view.”
CHAPTER X: THE PLANES OF REALIZATION