English
it should be known that consciousness is a condition even for the unseen form at rebirth. For in the Paṭṭhāna, the conditionality by consciousness of that form arisen from karma is also stated, just as for form arisen from mind. Thus, in this way, the decision should be understood here from the perspective of conditionality. And here, by the Blessed One declaring "name-and-form is conditioned by consciousness," since to wise people who examine closely, only mere name-and-form is seen to be occurring in reality, not a being, not a person; therefore, an unsurpassed wheel of Dhamma has been set in motion, which cannot be turned back by any ascetic or brahmin, god or Māra, Brahmā, or anyone in the world. Explanation of the phrase "name-and-form is conditioned by consciousness." Explanation of the phrase "six sense bases." 229. In the explanation of the phrase "six sense bases are conditioned by name-and-form": Name is the three aggregates, form is considered the elements and so on; that entirety, without exception, is a condition for that same kind. That name-and-form which is the condition for the six sense bases, therein, "name" is the three aggregates beginning with feeling, but "form" is necessarily Four elements, six bases, and the life faculty, thus the material aggregate is to be understood. But that, "name and form, name-form, name-form," thus having stated the remainder, "the sixth sense base, the six sense bases, the six sense bases," thus having stated the remainder itself, is to be understood as the condition for the six sense bases. Why? Because in the immaterial, only name is the condition. And that is only for the sixth sense base, not for another. For in the unelucidated section, it will say, "name is the condition for the sixth sense base." Here, what is included is to be understood as differentiated there. Here, there might be: how is it to be known that "name-form is the condition for the six sense bases?" By the existence of name-form. For in the existence of that particular name and form, that particular sense base exists, not otherwise. But that state of being a co-existent condition will become apparent in the way of conditionality itself. Therefore: In rebirth or in continuation, whatever is a condition for whatever; And how it is a condition, thus it should be understood by the discerning. Here is the explanation of the meaning: In the immaterial, only name, in rebirth and continuation; Is the condition in seven ways for the sixth, that is in its limited sense. How? First, 'in rebirth,' in its limited sense, name is the condition for the sixth sense base in seven ways: by way of co-nascence, reciprocal, dependence, association, result, presence, and absence. Something here is by way of the root condition, something by way of the nutriment condition, thus the condition is also otherwise. Based on that, the maximum and minimum should be understood. 'In continuation' also, the result is the condition in the manner stated. But the rest, in its limited sense, is the condition in the ways stated, except for the result condition, in six conditions. Something here is by way of the root condition, something by way of the nutriment condition, thus the condition is also otherwise. Based on that, the maximum and minimum should be understood. In another existence also, name, just so, in rebirth; For the sixth and the others, that is the condition in six ways. For from the immaterial, in another five-aggregate existence, that result name, Being a helper of the base, the sixth, the mind-base, has seven conditions in a minor way, as stated in the immaterial realms. But for the other five, starting with the eye-base, being a helper of the four great elements, it has six conditions in terms of co-nascence, dependence, result, dissociation, presence, and absence. Here, some are conditioned by the root condition, some by the nutriment condition, and so the condition is otherwise. The major and minor aspects should be understood based on that. In continuity too, it is thus, result is a condition for result; Non-result for non-result, six ways for the sixth. Indeed, in continuity, in the five-aggregate existence, just as in rebirth, the resultant name, for the sixth base, the result, has seven conditions in a minor way. But the non-resultant for the non-resultant sixth, in a minor way, removing the result condition from that, it has only six conditions. Here, the major and minor aspects should be understood in the manner stated. There, for the remaining five, result is a condition; Four ways for non-result too, thus it is shown. Indeed, there in continuity, for the remaining five, starting with the eye-base, the resultant name, including the eye-sensitivity-based object, has four conditions in terms of post-nascence, dissociation, presence, and absence. And as for the result, the non-result is shown in the same way. Therefore, their distinction as wholesome and so on should be understood as having four conditions. Thus, for now, it should be understood which base is a condition for which base, and how it is, either in rebirth or in continuity. Here, form in the immaterial-existence becomes a condition; Not even for one base, but in the five-aggregate existence. From form in rebirth, the base, six ways for the sixth; The elements are four ways, for the five without distinction. Indeed, from form in rebirth, the base-form is a condition for the sixth, the mind-base, in six ways in terms of co-nascence, reciprocity, dependence, dissociation, presence, and absence. But the four elements, without distinction, Whatever āyatana arises at rebirth and during life-continuum, for each of them, the five, beginning with the eye-āyatana, have four conditions: co-nascence, dependence, presence, and absence. For these, life is threefold, and nutriment too, in the life-continuum; Those same are sixfold for the sixth, the base is fivefold for that same. But for these five, beginning with the eye, at rebirth and during life-continuum, material life is a threefold condition by way of presence, absence, and faculty. 'And nutriment' means nutriment is a threefold condition by way of presence, absence, and nutriment. And that is only in the life-continuum for beings who live on material nutriment, in the body sustained by nutriment, not at rebirth. But those five, beginning with the eye-āyatana, are conditions in six ways for the mind-āyatana, reckoned as eye-, ear-, nose-, tongue-, and body-consciousness, by way of dependence, pre-nascence, faculty, dissociation, presence, and absence in the life-continuum, not at rebirth. But excluding the five consciousnesses, the base-material is a fivefold condition for the remaining mind-āyatana by way of dependence, pre-nascence, dissociation, presence, and absence in the life-continuum, not at rebirth. Thus, it should be understood how material form is a condition for whatever āyatana at rebirth or during life-continuum, and how it is. Name-and-form, both, are conditions for whatever; And how that is, everywhere, should be understood by the discerning. That is to say, at rebirth, name-and-form, reckoned as the three aggregates and base-material in the five-aggregate existence, is a condition for the sixth āyatana by way of co-nascence, reciprocity, dependence, result, association, dissociation, presence, absence, and so on; this is just a summary here. But since it is possible to apply everything according to the method stated, an extensive explanation is not given here. Explanation of the passage on six āyatanas as condition for contact. Explanation of the passage on contact. 230. In the explanation of contact as conditioned by the six āyatanas – There are six contacts in brief, beginning with eye-contact; Like consciousness, thirty-two, they become in detail. In brief, in the Pāli text, only six kinds of contact are mentioned, beginning with eye-contact. But in detail, there are ten: five wholesome resultant eye-contacts and so on, and five unwholesome resultant ones. The remaining twenty-two are associated with worldly resultant consciousness, so all thirty-two are like the consciousness said to be conditioned by formations. And the condition for these thirty-two kinds of contact is the six sense bases. Therein: With the sixth, internal, eye and so on, and external; The wise desire the six sense bases, together with the six. There, those who explain only the condition and the conditioned, as belonging to the same continuum, saying, "This is the story of conditioned continuity," desire the six sense bases to be the condition for contact, according to the Pāli, making the sixth sense base in the immaterial realm, and the six sense bases elsewhere, the condition for contact, treating a part as identical to the whole, with the sixth, internal, eye and so on, as the six sense bases. For that sixth sense base and the six sense bases are collectively called the six sense bases. But those who explain only the conditioned as belonging to the same continuum, but the condition as belonging to a different continuum, explaining all the sense bases that are conditions for contact, including the external ones, desire that very thing, with the sixth, internal, and external, along with the form base and so on, as the six sense bases. For that sixth sense base and the six sense bases, when these are treated as identical to the whole, are collectively called the six sense bases. Here someone might say: Not all contacts arise from all sense bases, nor do all contacts arise from one sense base, and this is said to be the six sense bases as the condition for contact, just one. Why is that? Here is the answer: That is true. One does not arise from all, nor do all arise from one, but one arises from many; just as eye-contact arises from the eye base, the form base, the mind base known as eye-consciousness, and the remaining associated mental phenomena base,