English
there is also the cessation of name-and-form. There, what is the reason the remote condition and the proximate condition are stated as proximate? This is by way of condition. Among these, what is the remote cause? For one who knows, it is a cause by way of remote causality, the mode of knowing is a cause by way of proximate causality. For whom that which arises proximately, for him, the cause is also the cessation of birth, outside the cessation of modes, from the cessation of modes, the cessation of the stick, from the cessation of the stick, the cessation of the fragment. Thus, the cause is also twofold, it should be seen in these ways. Dependent origination, for example, ignorance as a condition, what is its condition again? Unwise attention. Of what is it a condition for formations? Thus, it is a condition and that which has arisen, what is its cause? Ignorance itself. Indeed, the prior end is not discerned. There, the latent tendency of ignorance is the cause for the manifestation of ignorance, the prior cause is the later condition, that ignorance is also a condition for formations by four reasons: by way of co-nascence condition, by way of proximate condition, by way of flowing-on condition, by way of foundation condition. 57. How is ignorance a condition for formations by way of co-nascence? When the mind is obsessed with passion, there, by the manifestation of ignorance, it destroys all objects of wisdom. There, formations stand on three conditions, having attained the greatness of the ground of action, this ignorance, co-arising, attaining growth, development, and abundance, by four reasons, wisdom is abandoned. Which four? Latent tendency, manifestation, fetter, clinging. There, the latent tendency is the manifestation, when manifested, it fetters, when fettered, it clings, clinging... From accumulation, existence. Thus, these formations, threefold, arisen, reached the ground, not elsewhere, this path for being led away, or for being divided, they are established, not led away, these are called formations. Thus, by way of being arisen with cause, there are indeed conditions, the condition for formations is designated, removing wholesome and unwholesome, wholesome and unwholesome should be included. Removing result-states, what is to be said and not to be said, what is to be said and not to be said should be included. Not separated from existence, the entire discourse should be encompassed. The ten powers of the Tathāgata, the four fearlessnesses, merits, the unknown, ignorance as proximate condition is the condition for formations. With whatever mind ignorance arises, the proximate mind of that mind arises. Whatever proximate mind arises, the preceding mind of that last mind is the condition by way of cause. Therefore, ignorance is the cause, by that mind, clinging, due to lack of opportunity, knowledge does not arise. That element of heedlessness, overwhelmed by covetousness, therein perversions arise: "beautiful in the unbeautiful," "pleasure in suffering." Therein formations arise, tinged with lust, corrupted, the root volition, by the obsession of lust, by the obsession of ill-will, by the obsession of ignorance, the perversion of view should be indicated in the description of objects. What the perverted mind perceives, this is the perversion of mind. What the perverted perception grasps, this is the perversion of perception. What the perverted view adheres to, this is the perversion of view. Eight wrongnesses increase. Three unwholesome things, arisen from unwise attention, make consciousness and knowledge. Thus, in the past and future, unwholesome formations, one after another, go to growth and abundance. And these, greatly unpenetrated, become formations leading to renewed existence. Thus, in this way, ignorance is the condition for formations by way of co-nascence condition and by way of proximate condition. 58. How is ignorance a condition for formations in the manner of flowing over? That ignorance flows over and pervades those formations. Just as a lotus or a water-lily growing in water, when flowed over by cool water, attains flowing, growth, increase, and abundance. Thus, in the sense of flowing over, ignorance is a condition for formations. How is ignorance a condition for formations in the sense of establishing? Those formations, relying on ignorance, attain growth, increase, and abundance. Just as a lotus or a water-lily, relying on the earth, established in the earth, attains growth, increase, and abundance. These formations, established in ignorance, relying on ignorance, go to growth, increase, and abundance. Thus, in the sense of establishing, ignorance is a condition for formations. Again, by the result of kamma accompanied by lust, existence arises at rebirth. All that clinging to kamma (or desire) by way of ignorance is called formations leading to renewed existence. Thus also, formations are conditioned by ignorance. Again, among the five, those who are trainees, and those who have attained the attainment of non-perception, and those who have reached existence, and those born from moisture who are within, and any others who have become non-returners who do not intend and do not aspire, for them, what are the conditions for formations? Again, lust exists for them, the formations are clingings, the mind remembers, the unripened results are not uprooted, the conditions are not cut off, for them, there is again a going. Thus also, formations are conditioned by ignorance. Again, for them, no clinging and no formations exist. Again, for them, the seven latent tendencies, not uprooted, not cut off, become the object. Consciousness, being established, conditioned by consciousness, there is name-and-form. Thus also, formations are conditioned by ignorance. Again, whatever kamma leads to accumulation, all that is formed by way of ignorance, and clings by way of craving, and by way of not knowing, one does not know even the danger therein. Ignorance becomes the seed of consciousness, that same (ignorance) becomes the oil of craving. That same ignorance is delusion. Thus, volitional formations are said to arise from ignorance. In these ways, ignorance is the condition for volitional formations. There, the cause of ignorance is unwise attention, which is the condition. There, this non-severance, the third power arises there, this is rebirth-linking. There, renewed existence, which is non-severance in the sense of not being uprooted, this is the latent tendency. Just as a flag or a cloth, two people might press it, or one might have strength to dry it in a sheltered spot, but it would not dry in the pressing. There, the moisture, the water element, needs to be dried out. Having reached the heat element, if one were to put it out in the air again, it would mostly become moist again through evaporation, for without reaching the fire element, it would not become completely dry. Even the highest attainments of existence do not lead to the uprooting of that which is fitting for them. They indeed cling and grasp, and do not go to the abandonment of craving by means of craving. There, that is non-uprooting. The latent tendency of ignorance and the mind's entanglement, this is the obsession. The non-penetration of consciousness as it really is, this is the influx of ignorance, ignorance becomes the seed of consciousness. That which is the seed, that cause is not uprooted; not being uprooted, it links to rebirth. Linking to rebirth, it does not go to uprooting. The non-uprooting envelops the mind; a mind enveloped does not know things as they really are. Thus, for consciousness, there is the meaning of influx, the meaning of ignorance, the meaning of cause, the meaning of non-severance, the meaning of non-cessation, the meaning of result, the meaning of rebirth-linking, the meaning of renewed existence, the meaning of non-uprooting, the meaning of latent tendency, the meaning of obsession, the meaning of non-penetration. To this extent, the field of ignorance is pointed out. This is called the 'Garland of Preparations'. 59. There, what is the 'Garland of Imputation'? When it is revealed, what is present there should be explained in detail. Knowing the detailed method, this is the 'Garland of Imputation'. There, the designation of names, the connecting factors... The statement of the object, An explanation, A detailed exposition of the object. For example, what? That which should be abandoned By monks from their conduct, This is the uncovering. What is the imposition there? Something not to be spoken of, Or attachment to form, Or that to be abandoned by name. Up to consciousness, These should be done in detail. Ignorance, that should be made known by simile. This is the imposition. For the dependent mind, The support is intoxication, And craving and views. There, views, ignorance, craving, volitional formations. There, craving is conditioned by views, These volitional formations are conditioned by ignorance. There, dependent consciousness, This consciousness conditioned by volitional formations, Up to old age and death. This, spoken concisely, Includes the rest. For the non-dependent, There is no wavering. Thus, for him, The abandonment of views and craving. There, for the cessation of views and ignorance. Consciousness that has come into being, In things that are objects of lust, Approaching this and that thing, Runs to another thing, Like a monkey. Then for him, In trifling things that are objects of lust, There is no desire-lust. How could there be wavering from them? He directs his mind to superior states. That unsupported consciousness, Without nutriment, ceases. With the cessation of consciousness, There is the cessation of name-and-form, Up to the cessation of old age and death. This is the imposition. There, the wavering of consciousness Due to lust is with attachment. When that wavering is absent, The approach of defilements, The threefold fire, Becomes calmed.