English
But here, gathering all name, both that which was said and that which was not said there, he said, "Three aggregates: the aggregate of feeling, the aggregate of perception, the aggregate of volitions." But are these three aggregates name, or is consciousness not name? No, it is not that it is not. But when that consciousness is grasped, the co-existence of two consciousnesses, name-consciousness and condition-consciousness, results. Therefore, having placed consciousness in the position of condition, in order to show the name produced by the condition, only three aggregates were spoken of. Thus, the determination is to be understood as 'according to the division of teaching.' But in 'proceeding in all states of existence,' name, having established one abode of beings, proceeds in all states of existence, wombs, destinies, and remaining abodes of consciousness. Form proceeds in two states of existence, four wombs, five destinies, the first four abodes of consciousness, and five abodes of beings. Thus, in this proceeding name and form, since at the moment of rebirth of those who are without gender and those born from eggs, two heads of continuity appear from form in the sense-base body, and three immaterial aggregates, therefore, in their expansion, twenty phenomena from form and three immaterial aggregates, these twenty-three phenomena are to be understood as name and form dependent on consciousness. But by grasping what is not grasped, having removed nine form-phenomena from one head of continuity, fourteen remain; having inserted the ten of gender for those with gender, thirty-three remain. Even of these, by grasping what is not grasped... Having removed eighteen form-elements from the two continuous-series-heads, fifteen remain. And because, in the case of spontaneously born beings, at the moment of rebirth of those in the Brahma-world and so on, four continuous-series-heads arise, consisting of form and formless elements, namely the ten sense-base-elements of eye, ear, and base, and the nine life-faculty-elements, together with three formless aggregates, therefore, in their expanded form, forty-nine elements consisting of form and formless elements, and three formless aggregates, these forty-two elements should be understood as name-and-form conditioned by consciousness. But by non-grasping-grasping, having removed twenty-seven elements from the three continuous-series-heads, fifteen remain. In the realm of desire, however, because, at the moment of rebirth of the remaining spontaneously born beings or of those born from moisture, whose sense-bases are complete in their own nature, seven continuous-series-heads arise, consisting of form and formless elements, together with three formless aggregates, therefore, in their expanded form, seventy elements consisting of form and formless elements, and three formless aggregates, these seventy-three elements should be understood as name-and-form conditioned by consciousness. But by non-grasping-grasping, having removed fifty-four elements from the six continuous-series-heads, nineteen remain. This is at its maximum. But at its minimum, by subtracting and subtracting according to the deficiencies in each form-continuous-series-head, both in brief and in detail, those designated as name-and-form should be understood as conditioned by rebirth-consciousness. But for formless beings, there are only the three formless aggregates. For non-percipient beings, there are only the nine life-faculty-elements in terms of form. So much for the method in rebirth. In the course of existence, however, everywhere in the realm of form-existence, at the moment of the static phase of the rebirth-consciousness, the pure-eightfold-unit arises, produced by the element, together with the rebirth-consciousness. But the rebirth-consciousness does not produce form. For just as a person fallen into an abyss is unable to be a condition for another, so too, being weak due to the weakness of the base, it is unable to produce form. But from the first subconsciousness onward, after the rebirth-consciousness, there is the pure-eightfold-unit produced by consciousness. At the time of the arising of sound, at the moment of rebirth... From the anus upwards, that is caused by the season and also by the mind, is a ninefold set. But for beings who live on morsel food and are conceived in a womb: "Whatever food and drink, The mother eats and consumes; Thereby he lives there, The man gone into the mother's womb." (SN 1.235); According to this saying, the body is sustained by the food consumed by the mother. For spontaneously born beings, the first thing they consume is the saliva that enters their mouth. At the time of consumption, the pure eightfold set arises from food. Thus, the pure eightfold set arising from food, and those arising from season and mind, are, at most, twenty-sixfold in terms of two ninefold sets. The set arising from kamma, which was said to arise three times in each moment of consciousness, is seventyfold. Thus, ninety-six kinds of material phenomena and three immaterial aggregates, in brief, are ninety-nine phenomena. Since the word "or" is indefinite, due to appearing only occasionally, having removed even that twofold set, these ninety-seven phenomena should be understood as name-and-form conditioned by consciousness for all beings, as appropriate. For even those who are asleep, even those who are heedless, even those who are walking, even those who are eating, even those who are drinking, these phenomena conditioned by consciousness occur day and night. And we will describe their conditionality by consciousness later. But this material form arising from kamma, even when first established in the realms of existence, destiny, consciousness-station, and abodes of beings, cannot endure if not supported by the material form arising from the three causes, nor can the material form arising from the three causes endure without being supported by it. But just as bundles of reeds arranged in the four directions are buffeted by the wind, and just as broken boats find some support in the great ocean when struck by the force of the waves, so these, supporting each other, stand without falling, and continue for one year, two years... up to a hundred years, or until the exhaustion of the life-span or the exhaustion of the merit of those beings. Thus, the decision "occurring in all existences, etc." should be understood here. And here, in "collection," And in the rebirth-linking in the immaterial planes, and in the arising in the five-aggregate existence, due to the arising consciousness, only name; and in the non-percipient beings, everywhere, and in the arising in the five-aggregate existence, due to the arising consciousness, only form; and in the five-aggregate existence, everywhere, due to the consciousness condition, name and form, all that, name and form and name-form, thus, gathering with a partial, similar, single aspect, should be understood as, due to consciousness, name-form. If it is said, in the non-percipient beings, due to the absence of consciousness, it is not fitting, it is not unfitting. For this – Whatever is the cause for name-form, that consciousness is considered twofold; Resultant and non-resultant, it is indeed fitting, since this is so. For whatever consciousness is the cause for name-form, that is considered twofold, by way of resultant and non-resultant. And this, in the non-percipient beings, due to being karma-produced, due to the arising volitional consciousness in the five-aggregate existence, form, likewise, in the five-aggregate existence, in the arising, in the wholesome etc. mind-moment, due to being karma-produced, it is indeed fitting. Thus, here, the determination should be known, by way of 'gathering'. Here, in 'condition-mode' – For name, resultant consciousness, is condition in nine ways; For base-form, in nine ways, for the remaining form, in eight ways. Volitional consciousness, is condition for form in one way; But other consciousness, is according to its suitability. That which is called resultant, in rebirth-linking or in arising, name, for that, mixed with form or unmixed with form, rebirth-linking or other, resultant consciousness, is condition in nine ways, by way of co-arisen, reciprocal, dependence, association, resultant, nutriment, faculty, presence, and non-disappearance conditions. For base-form, in rebirth-linking, is condition in nine ways, by way of co-arisen, reciprocal, dependence, resultant, nutriment, faculty, dissociation, presence, and non-disappearance conditions. But excluding base-form, for the remaining form, in these nine, removing the reciprocal condition, it is condition by the remaining eight conditions. But volitional consciousness, for the form of the non-percipient beings or in the five-aggregate existence, for the karma-produced, by way of the Suttanta method, by way of dependence, It becomes a condition in one way. But all the remaining consciousness, from the first subconsciousness onwards, should be understood as a condition, according to its suitability, for that particular name-and-form. However, if the way of conditionality were shown in detail, the entire Paṭṭhāna commentary would have to be elaborated, so we do not undertake that. Here, there might be the question: "How is it to be known that 'name-and-form at rebirth is conditioned by consciousness'?" From the Suttas and from reasoning. For in the Suttas, in ways such as "states of mind are changeable" etc., the conditionality of feeling and so on by consciousness is established in many ways. But from reasoning: By form born of mind, seen here, it is proven; that consciousness is a condition, even for unseen form. For when the mind is pleased or displeased, forms arising in accordance with that are seen. And by what is seen, there is inference of what is unseen; by this seen form born of mind,