Paṭisambhidāmagga 1 Mahāvagga 1.6.

Discussion on Destinies

Gatikathā Gatisampattiyā ñāṇasampayutte katinaṁ hetūnaṁ paccayā upapatti hoti?

What are the conditions for rebirth associated with knowing in the attainment of destinies?

Khattiyamahāsālānaṁ brāhmaṇamahāsālānaṁ gahapatimahāsālānaṁ kāmāvacarānaṁ devānaṁ ñāṇasampayutte katinaṁ hetūnaṁ paccayā upapatti hoti?

For the great Khattiya families, the great Brahmin families, the great householder families, and the deities of the sensual realm, what are the conditions for rebirth associated with knowing?

Rūpāvacarānaṁ devānaṁ katinaṁ hetūnaṁ paccayā upapatti hoti?

For the deities of the form realm, what are the conditions for rebirth?

Arūpāvacarānaṁ devānaṁ katinaṁ hetūnaṁ paccayā upapatti hoti?

For the deities of the formless realm, what are the conditions for rebirth?

Gatisampattiyā ñāṇasampayutte aṭṭhannaṁ hetūnaṁ paccayā upapatti hoti.

In the attainment of destinies, rebirth occurs due to the conditions of eight causes associated with knowing.

Khattiyamahāsālānaṁ brāhmaṇamahāsālānaṁ gahapatimahāsālānaṁ kāmāvacarānaṁ devānaṁ ñāṇasampayutte aṭṭhannaṁ hetūnaṁ paccayā upapatti hoti.

For the great Khattiya families, the great Brahmin families, the great householder families, and the deities of the sensual realm, rebirth occurs due to the conditions of eight causes associated with knowing.

Rūpāvacarānaṁ devānaṁ aṭṭhannaṁ hetūnaṁ paccayā upapatti hoti.

For the deities of the form realm, rebirth occurs due to the conditions of eight causes.

Arūpāvacarānaṁ devānaṁ aṭṭhannaṁ hetūnaṁ paccayā upapatti hoti.

For the deities of the formless realm, rebirth occurs due to the conditions of eight causes.

Gatisampattiyā ñāṇasampayutte katamesaṁ aṭṭhannaṁ hetūnaṁ paccayā upapatti hoti?

In the attainment of destinies, what are the eight causes associated with knowing that lead to rebirth?

Kusalakammassa javanakkhaṇe tayo hetū kusalā; tasmiṁ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati— kusalamūlapaccayāpi saṅkhārā.

At the moment of impulsion of wholesome karma, there are three wholesome causes; at that moment, the volition that arises is a condition for co-arising.

Nikantikkhaṇe dve hetū akusalā; tasmiṁ khaṇe jātacetanāya sahajātapaccayā honti.

Therefore, it is said: Even formations are conditioned by wholesome roots.

Tena vuccati— akusalamūlapaccayāpi saṅkhārā. Paṭisandhikkhaṇe tayo hetū abyākatā; tasmiṁ khaṇe jātacetanāya sahajātapaccayā honti.

At the moment of impulsion of unwholesome karma, there are two unwholesome causes; at that moment, the volition that arises is a condition for co-arising.

Tena vuccati— “nāmarūpapaccayāpi viññāṇaṁ, viññāṇapaccayāpi nāmarūpaṁ”.

Therefore, it is said: Even formations are conditioned by unwholesome roots.

Paṭisandhikkhaṇe pañcakkhandhā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti.

At the moment of rebirth-linking, there are three indeterminate causes; at that moment, the volition that arises is a condition for co-arising.

Paṭisandhikkhaṇe cattāro mahābhūtā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti.

Therefore, it is said: Consciousness is conditioned by name-and-form, and name-and-form is conditioned by consciousness.

Paṭisandhikkhaṇe tayo jīvitasaṅkhārā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti.

At the moment of rebirth-linking, the five aggregates are conditions for co-arising, mutuality, dependence, and non-disjunction.

Paṭisandhikkhaṇe nāmañca rūpañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti.

At the moment of rebirth-linking, the four great elements are conditions for co-arising, mutuality, and dependence.

Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti.

At the moment of rebirth-linking, the three life formations are conditions for co-arising, mutuality, dependence, and non-disjunction.

Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

At the moment of rebirth-linking, name and form are conditions for co-arising, mutuality, dependence, and non-disjunction.

Paṭisandhikkhaṇe pañcindriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

At the moment of rebirth-linking, these fourteen phenomena are conditions for co-arising, mutuality, dependence, and non-disjunction.

Paṭisandhikkhaṇe tayo hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

At the moment of rebirth-linking, the four immaterial aggregates are conditions for co-arising, mutuality, dependence, and conjunction.

Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

At the moment of rebirth-linking, the five faculties are conditions for each other by way of conascence, mutuality, dependence, and association.

Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

At the moment of rebirth-linking, the three roots are conditions for each other by way of conascence, mutuality, dependence, and association.

Paṭisandhikkhaṇe ime aṭṭhavīsati dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Gatisampattiyā ñāṇasampayutte imesaṁ aṭṭhannaṁ hetūnaṁ paccayā upapatti hoti.

At the moment of rebirth-linking, mentality and consciousness are conditions for each other by way of conascence, mutuality, dependence, and association.

Khattiyamahāsālānaṁ brāhmaṇamahāsālānaṁ gahapatimahāsālānaṁ kāmāvacarānaṁ devānaṁ ñāṇasampayutte katamesaṁ aṭṭhannaṁ hetūnaṁ paccayā upapatti hoti?

At the moment of rebirth-linking, these fourteen phenomena are conditions for each other by way of conascence, mutuality, dependence, and association.

Kusalakammassa javanakkhaṇe tayo hetū kusalā; tasmiṁ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati— “kusalamūlapaccayāpi saṅkhārā”.

At the moment of rebirth-linking, these twenty-eight phenomena are conditions for each other by way of conascence, mutuality, dependence, and dissociation.

Nikantikkhaṇe dve hetū akusalā; tasmiṁ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati— “akusalamūlapaccayāpi saṅkhārā”.

Due to the attainment of a favorable destination, rebirth occurs with the conditions of these eight roots associated with knowing.

Paṭisandhikkhaṇe tayo hetū abyākatā; tasmiṁ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati— “nāmarūpapaccayāpi viññāṇaṁ, viññāṇapaccayāpi nāmarūpaṁ”. Paṭisandhikkhaṇe pañcakkhandhā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro mahābhūtā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti.

For the great Khattiya, the great Brahmin, the great householder, and the deities of the sensual realm, rebirth occurs with the conditions of which eight roots associated with knowing?

At the moment of impulsion of a wholesome action, the three roots are wholesome; at that moment, the volition that arises is a condition for each other by way of conascence.

Paṭisandhikkhaṇe tayo jīvitasaṅkhārā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca rūpañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti.

Therefore, it is said: Formations are also due to the condition of wholesome roots.

At the moment of impulsion of an unwholesome action, the two roots are unwholesome; at that moment, the volition that arises is a condition for each other by way of conascence.

Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti.

Therefore, it is said: Formations are also due to the condition of unwholesome roots.

Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

At the moment of rebirth-linking, the three roots are indeterminate; at that moment, the volition that arises is a condition for each other by way of conascence.

Paṭisandhikkhaṇe pañcindriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

Therefore, it is said: Consciousness is also due to the condition of mentality-materiality, and mentality-materiality is also due to the condition of consciousness.

Paṭisandhikkhaṇe tayo hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

At the moment of rebirth-linking, the five aggregates are conditions for each other by way of conascence, mutuality, dependence, and dissociation.

Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

At the moment of rebirth-linking, the four great elements are conditions for each other by way of conascence, mutuality, and dependence.

Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

At the moment of rebirth-linking, the three life-controlling faculties are conditions for each other by way of conascence, mutuality, dependence, and dissociation.

Paṭisandhikkhaṇe ime aṭṭhavīsati dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti.

At the moment of rebirth-linking, name and form are conditions for each other by way of conascence, mutuality, dependence, and dissociation.

Khattiyamahāsālānaṁ brāhmaṇamahāsālānaṁ gahapatimahāsālānaṁ kāmāvacarānaṁ devānaṁ ñāṇasampayutte imesaṁ aṭṭhannaṁ hetūnaṁ paccayā upapatti hoti.

At the moment of rebirth-linking, these fourteen phenomena are conditions for each other by way of conascence, mutuality, dependence, and dissociation.

Rūpāvacarānaṁ devānaṁ katamesaṁ aṭṭhannaṁ hetūnaṁ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā …pe… rūpāvacarānaṁ devānaṁ imesaṁ aṭṭhannaṁ hetūnaṁ paccayā upapatti hoti.

For the immaterial deities, the arising is due to these eight causes. In the case of beings born in a good destination without knowing, the arising is due to how many causes?

Arūpāvacarānaṁ devānaṁ katamesaṁ aṭṭhannaṁ hetūnaṁ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā; tasmiṁ khaṇe jātacetanāya sahajātapaccayā honti.

For the great nobles, great brahmins, great householders, and the deities of the sensual realm, the arising is due to how many causes without knowing?

Tena vuccati— “kusalamūlapaccayāpi saṅkhārā”. Nikantikkhaṇe dve hetū akusalā; tasmiṁ khaṇe jātacetanāya sahajātapaccayā honti.

In the case of beings born in a good destination without knowing, the arising is due to six causes.

Tena vuccati— “akusalamūlapaccayāpi saṅkhārā”. Paṭisandhikkhaṇe tayo hetū abyākatā; tasmiṁ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati— “nāmapaccayāpi viññāṇaṁ viññāṇapaccayāpi nāmaṁ”.

For the great nobles, great brahmins, great householders, and the deities of the sensual realm, the arising is due to six causes without knowing.

Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

In the case of beings born in a good destination without knowing, the arising is due to which six causes?

Paṭisandhikkhaṇe pañcindriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

At the moment of impulsion of a wholesome action, there are two wholesome causes; at that moment, the consciousness arisen is a condition for conascence.

Paṭisandhikkhaṇe tayo hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

Therefore, it is said: Formations are also due to the condition of wholesome roots.

Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

At the moment of impulsion of an unwholesome action, there are two unwholesome causes; at that moment, the consciousness arisen is a condition for conascence.

Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

Therefore, it is said: Formations are also due to the condition of unwholesome roots.

Arūpāvacarānaṁ devānaṁ imesaṁ aṭṭhannaṁ hetūnaṁ paccayā upapatti hoti. Gatisampattiyā ñāṇavippayutte katinaṁ hetūnaṁ paccayā upapatti hoti?

At the moment of rebirth-linking, there are two indeterminate causes; at that moment, the consciousness arisen is a condition for conascence.

Khattiyamahāsālānaṁ brāhmaṇamahāsālānaṁ gahapatimahāsālānaṁ kāmāvacarānaṁ devānaṁ ñāṇavippayutte katinaṁ hetūnaṁ paccayā upapatti hoti? Gatisampattiyā ñāṇavippayutte channaṁ hetūnaṁ paccayā upapatti hoti. Khattiyamahāsālānaṁ brāhmaṇamahāsālānaṁ gahapatimahāsālānaṁ kāmāvacarānaṁ devānaṁ ñāṇavippayutte channaṁ hetūnaṁ paccayā upapatti hoti.

Therefore, it is said: Consciousness is also due to the condition of name-and-form, and name-and-form is also due to the condition of consciousness.

Gatisampattiyā ñāṇavippayutte katamesaṁ channaṁ hetūnaṁ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe dve hetū kusalā; tasmiṁ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati— “kusalamūlapaccayāpi saṅkhārā”.

At the moment of rebirth-linking, the five aggregates are conditions for each other by way of conascence, mutuality, dependence, and dissociation.

Nikantikkhaṇe dve hetū akusalā; tasmiṁ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati— “akusalamūlapaccayāpi saṅkhārā”.

At the moment of rebirth-linking, the four great elements are conditions for each other by way of conascence, mutuality, and dependence.

Paṭisandhikkhaṇe dve hetū abyākatā; tasmiṁ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati— “nāmarūpapaccayāpi viññāṇaṁ, viññāṇapaccayāpi nāmarūpaṁ”.

At the moment of rebirth-linking, the three life-controlling faculties are conditions for each other by way of conascence, mutuality, dependence, and dissociation.

Paṭisandhikkhaṇe pañcakkhandhā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti.

At the moment of rebirth-linking, name and form are conditions for each other by way of conascence, mutuality, dependence, and dissociation.

Paṭisandhikkhaṇe cattāro mahābhūtā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti. Paṭisandhikkhaṇe tayo jīvitasaṅkhārā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca rūpañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti.

At the moment of rebirth-linking, these fourteen phenomena are conditions for each other by way of conascence, mutuality, dependence, and dissociation.

At the moment of rebirth-linking, the four immaterial aggregates are conditions for each other by way of conascence, mutuality, dependence, and association.

Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti.

At the moment of rebirth-linking, the four faculties are conditions for each other by way of conascence, mutuality, dependence, and association.

Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

At the moment of rebirth-linking, two causes are conditions by way of conascence, mutuality, dependence, and association.

Paṭisandhikkhaṇe cattāri indriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

At the moment of rebirth-linking, both mind and consciousness are conditions by way of conascence, mutuality, dependence, and association.

Paṭisandhikkhaṇe dve hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

At the moment of rebirth-linking, these twelve phenomena are conditions by way of conascence, mutuality, dependence, and association.

Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

At the moment of rebirth-linking, these twenty-six phenomena are conditions by way of conascence, mutuality, dependence, and dissociation.

Paṭisandhikkhaṇe ime dvādasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti.

For beings with the attainment of destiny, the arising of rebirth occurs due to the conditions of these six causes that are dissociated from knowing.

Paṭisandhikkhaṇe ime chabbīsati dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Gatisampattiyā ñāṇavippayutte imesaṁ channaṁ hetūnaṁ paccayā upapatti hoti. Khattiyamahāsālānaṁ brāhmaṇamahāsālānaṁ gahapatimahāsālānaṁ kāmāvacarānaṁ devānaṁ ñāṇavippayutte katamesaṁ channaṁ hetūnaṁ paccayā upapatti hoti?

For the great Khattiya, the great Brahmins, the great householders, and the deities of the sensual realm, which six causes that are dissociated from knowing are the conditions for rebirth?

At the moment of impulsion of a wholesome action, two causes are wholesome; at that moment, the volition that arises is a condition by way of conascence.

Kusalakammassa javanakkhaṇe dve hetū kusalā; tasmiṁ khaṇe jātacetanāya sahajātapaccayā honti.

Therefore, it is said: Due to the condition of the root of wholesomeness, formations...

Tena vuccati— “kusalamūlapaccayāpi saṅkhārā …pe… khattiyamahāsālānaṁ brāhmaṇamahāsālānaṁ gahapatimahāsālānaṁ kāmāvacarānaṁ devānaṁ ñāṇavippayutte imesaṁ channaṁ hetūnaṁ paccayā upapatti hotī”ti.

for the great Khattiya, the great Brahmins, the great householders, and the deities of the sensual realm, the arising of rebirth occurs due to the conditions of these six causes that are dissociated from knowing.

Gatikathā niṭṭhitā.

The discussion on destiny is concluded.