With clinging as condition, becoming" (Upādānapaccayā Bhavo)

In the phrase "Upādānapaccayā bhavo" (With clinging as condition, becoming): · Based on upādāna (clinging), we take the four kinds of clinging. · Based on bhava (becoming), we take the two types: kammic becoming (kammabhava) and rebirth-becoming (upapattibhava). · Based on kammabhava, we include the 29 types of mundane wholesome and unwholesome volitions (cetanā). · Based on upapattibhava, we include the distinctly arising mundane resultant: 32 types of mental aggregates (vippāka), 35 associated mental factors (cetasika), and 20 types of kamma-originated materiality (kammajarūpa). Although both saṅkhāra (volitional formations) and kammabhava refer to volition (cetanā), we must understand the distinction: the volition that occurred in a past life is saṅkhāra, while the volition occurring in this present life is kammabhava. The difference lies in the time period: saṅkhāra belongs to the past, and kammabhava belongs to the present. In essence, the phenomena are the same. Alternatively, one can note that mere volition is saṅkhāra, but volition along with its associated mental factors—such as covetousness (abhijjhā) and other phenomena that tend to operate in the cycle of rebirth—constitute bhava. In the sphere of the unwholesome: When, due to sensual clinging (kāmupādāna)—attachment to sensual objects—one commits an evil deed, that volition of the evil deed is kammabhava. As a result of that unwholesome volition, the taking of rebirth in states of woe like hell, the animal realm, etc., is upapattibhava. Thus, it is due to intense clinging to sensual pleasures that unwholesome kamma as kammabhava and a woeful rebirth as upapattibhava come to be. In the sphere of the wholesome: When, due to attachment to and delight in human or deva existence, one performs and strives in wholesome deeds of good conduct, that wholesome kamma is kammabhava. The resultant mental aggregates of the deva rebirth-linking consciousness caused by that kamma constitute upapattibhava. Thus, it is due to clinging to the pleasures of human or deva existence that wholesome kamma as kammabhava and a fortunate rebirth as upapattibhava come to be. Just as performing unwholesome kammabhava leads to various types of upapattibhava, called "the aggregates of a woeful existence," in the four lower realms, performing wholesome kammabhava leads to various types of upapattibhava, called "the aggregates of a fortunate existence in the sense sphere," in the seven fortunate sense-sphere realms. Similarly, in the fine-material realm (rūpa-bhūmi), various types of upapattibhava called "the Brahma aggregates of the fine-material sphere" arise, and in the immaterial realm (arūpa-bhūmi), various types called "the mental aggregates of the immaterial Brahmās" arise. This interconnection between one existence and another occurs solely due to intense clinging (upādāna). Therefore, the Blessed One taught that "with clinging as condition, becoming" arises. Kammabhava refers precisely to the volitional kamma phenomena arising in this present life. Upapattibhava refers to obtaining a new existence, a new set of aggregates, in a future life due to the clinging present in this life. That is why the Venerable Mogok Sayadaw placed kammabhava in the third link and upapattibhava in the fourth link of the future life process in his diagram of the Dependent Origination cycle. Both kammabhava and upapattibhava are phenomena that arise solely due to the clinging of upādāna. We will discuss upapattibhava later. Since kammabhava pertains to the phenomena occurring in this present life, it is appropriate to explain it first here. Practical Examples: Suppose you go to the market and see a beautifully designed new shirt. Wanting it is craving (taṇhā). The intense, compelling desire "I must have it!" becomes clinging (upādāna). Inquiring about the price, etc., is verbal kamma. Paying for it and buying it is bodily kamma. Thus, kammas arise. This process seems simple ordinarily, but from the perspective of Dependent Origination, it's a process of defilements: craving, clinging, and kamma—liking, clinging, and striving. These links are occurring. Similarly, upon seeing one's children, affection arises. With that affection, there is clinging: "This is my son, my daughter." One constantly thinks and plans with the mind for their food, clothing, health, and education. To get what one needs, one talks and negotiates (verbal kamma). One works and moves about to earn an income (bodily kamma). All these are instances of kammabhava. A thief who sees something he wants develops the clinging thought, "I will steal this." He plans with his mind (mental kamma), lies and deceives verbally (verbal kamma) to steal, and finally, when ready, carries out the theft (bodily kamma). Thus, even in unwholesome affairs, the sequence of craving, clinging, and kamma is lined up. One must understand that in wholesome affairs too, these same phenomena are lined up. When offering alms to monks or flowers to the Buddha, while performing the wholesome deed, craving for human or deva happiness may arise. This becomes clinging due to intense desire. One performs the act of giving with body, or verbally makes aspirations like, "May I enjoy human and deva happiness repeatedly." All these are instances of kammabhava. The Accumulation of Kamma All our actions, good and bad, ultimately accumulate as kammabhava. Kammabhava is like a storage pot, or akin to storing data of wholesome and unwholesome deeds. As long as ignorance and craving are not eradicated, all actions will continue to be kamma. When we perform good kamma, we accumulate good kamma. When we perform bad kamma, we accumulate bad kamma. For what purpose is this accumulation? It stands gathered as kammabhava to produce results in the next life after death in this life. Essentially, it is an accumulation of kammic potential. When a good kamma yields its result, one obtains the aggregates of a fortunate existence as a human, deva, or Brahmā in the next life. When a bad kamma yields its result, one obtains one of the unfortunate aggregates of the lower worlds (hell, animal, hungry ghost, demon) in the next life. Whether it's the aggregates of a fortunate or woeful existence, seen with the eye of truth (i.e., ultimate reality), they are merely the Truth of Suffering (dukkhasaccā). Therefore, as long as actions in this life are not free from ignorance and craving, they accumulate as kammabhava that will produce the suffering aggregates. As long as these kammas exist, future aggregates will continue to exist. If kamma ceases, then future aggregates also cease. The kamma-storage pot breaks; the kammic data is destroyed. One no longer accumulates kamma that produces future aggregates, and no kammic data is stored, leading to the cessation of causes for future existence. The Path to Cessation To prevent future aggregates from arising, it is necessary to cease craving and clinging. To cease craving and clinging, one who is fond of feelings (vedanā) should contemplate the arising and passing away of feelings; one who is fond of the mind (citta) should contemplate the arising and passing away of the mind. When one contemplates the arising and passing away of a feeling, the feeling is the arising and passing away (the object), and the contemplation is the Path (magga). The arising and passing away is the Truth of Suffering, and the knowing is the Truth of the Path. When the Path knowledge engages with the arising and passing away in this way, craving does not follow the feeling. Craving ceases. With the cessation of craving, clinging ceases. With the cessation of clinging, kammic becoming also ceases. This is momentary cessation. If one misses contemplating the feeling when it arises, and liking (craving) arises, one can then contemplate the arising and passing away of that very craving itself. Sometimes, if one misses the moment of the feeling, craving continues. By contemplating the arising and passing away of that craving, it doesn't get the chance to transition into clinging. If, even when craving arises, one misses observing its nature, and attachment (clinging) arises and transitions, then one should contemplate the arising and passing away of that very clinging. Then, kammic becoming will not transition. If one misses both the craving and the clinging moments and only becomes aware at the stage of volition (kammic becoming), one should contemplate the arising and passing away of that volition. The Unending Cycle if Not Contemplated If one does not practice to keep the Path knowledge engaged with the arising and passing away, the sequence of craving, clinging, and kamma will continue as a habitual process. When you open your eyes, it's craving, clinging, kamma. When you listen, it's craving, clinging, kamma. If this sequence persists, the wheel of Dependent Origination will keep turning. This is why the Venerable Mogok Sayadaw said, "I worry about the moment you open your eyes in the morning." Without Vipassanā, as soon as the eyes open, the Dependent Origination chain of craving, clinging, and kamma lines up, giving rise only to causes for future aggregates. Once these causes for future aggregates have arisen, one cannot prevent the future aggregates from coming. Therefore, if one does not desire the future aggregates, the Truth of Suffering, one must rely solely on the work of applying the Path knowledge to the arising and passing away. Ven. Dr. Ashin Parami