English
However, for one who is happy with good health and attains fruition-attainment, bodily pleasure becomes a condition for fruition-attainment. For one who enjoys pleasure to overcome suffering, and for one who, like the Blessed One, suppresses illness to overcome suffering and attains fruition-attainment, bodily suffering becomes a condition for both bodily pleasure and fruition-attainment. Suitable weather is a condition for both pleasure and fruition-attainment, while unsuitable weather is a condition for suffering. Even unsuitable weather is a condition for fruition-attainment for one who wants to overcome unsuitable weather and experience the pleasure arising from the form produced by the attainment. The same method applies to food and lodging. Again, bodily These "happiness" and so on, are shown only in one way. But their conditionality should be understood in the same way as said below. Fulfillment attainment is happiness of the body, meaning happiness arising from attainment-produced form. For he experiences that, rising from the attainment. Relying on bodily happiness, giving and so on, "Oh, may this happiness not decline for me," in terms of non-decline for one who has attained; "Oh, may I attain such happiness in the future," in terms of attainment for one who has not attained; even in suffering, "Oh, may my suffering decline," in terms of decline for one who has attained; "May such suffering not arise in the future," in terms of wishing for non-arising, the conditionality of happiness and suffering should be understood. Climate, food, and lodging are as said before. Again, in bodily happiness and so on, since "Good indeed, venerable Moggallāna, is going for refuge to the Buddha," even for those who have attained happiness, "Truly, the Blessed One is a Fully Enlightened Buddha, who teaches the Dhamma for the full understanding of such suffering," even for those who have attained suffering, faith arises. And one might perfect virtue and so on, for union with and separation from happiness and suffering, therefore happiness and suffering are shown as conditions for faith and so on. Climate and so on should also be connected appropriately. Relying on bodily happiness, one kills living beings and so on, the conditionality of happiness and so on should be understood in accordance with the way said before. In this conditionality, wholesome is a condition for wholesome in three ways, for unwholesome in two ways, for indeterminate in three ways. Unwholesome is a condition for unwholesome in three ways, for wholesome in one way, for indeterminate in two ways. Indeterminate is a condition for indeterminate in three ways, likewise for wholesome, likewise for unwholesome. Thus, wholesome is divided into eight ways, unwholesome into six ways, indeterminate into nine ways, it should be understood that conditionality is divided into twenty-three ways. 424. In prenascent condition, the eye and so on are stated in terms of grossness. But the water element and so on are also prenascent. Objects there are indeed. "Materiality born beforehand, the eye-sphere, etc." That materiality, having been born beforehand, is said to show what it is. "Materiality, resultant-indeterminate," is said in reference to the condition of being born beforehand in the course of existence. 425. "To this body born afterwards," that is, to the body composed of the four great elements. "Condition by way of the condition of being born afterwards," that is, being a condition by way of support, having been born afterwards. Because of being a condition in the sense of support, it is indeed the condition of being born afterwards, and thus it comes in the direct order in this section of questions. 426. In the condition of repetition, the reason for taking the direct order, the change-of-lineage, etc., separately should be understood in the same way as stated below. 427. In the condition of action, "wholesome volitions, and those associated with them," here, since there is no division into co-nascent and momentary, "co-nascent" is not said. But in the indeterminate answer, that division exists, therefore it is said there. The inclusion of rebirth is done in terms of the resultant materiality. "Volition to materiality," although at the moment of rebirth, immaterial phenomena established on materiality function as the materiality-condition, it is said to show that volition is also a condition to materiality. 428. In the condition of result, the meaning should be understood in the same way in the case of rebirth. 429-438. In the condition of nutriment, "to this body," in this body composed of the four great elements, which exists in a continuous series, the nutriment-condition is a condition by way of generating what arises from nutriment, and by way of supporting the rest. In the conditions of faculty, etc., the case of rebirth should be understood in the way stated. The rest is all of obvious meaning. The commentary on the analysis of the section of questions is finished. The enumeration of the direct order in the arrangement of the section of questions. 439. Now, in order to show the answers obtained in terms of enumeration, "in root, seven," etc., is said. There, "seven" means wholesome with wholesome, indeterminate, and wholesome-indeterminate, these three. Likewise with unwholesome; with indeterminate, only indeterminate, thus seven. In object, nine, that is, nine with one root and one conclusion. In dominance, ten, that is, wholesome to wholesome. By co-nascent condition and object condition; of the unwholesome, only by object condition; of the indeterminate, by co-nascent condition and object condition; of the wholesome-indeterminate, only by co-nascent condition: these are the four roots of the wholesome. The unwholesome, by co-nascent condition and object condition; of the indeterminate, only by co-nascent condition; likewise of the unwholesome-indeterminate: these are the three roots of the unwholesome. The indeterminate, by co-nascent condition and object condition; of the wholesome, only by object condition; likewise of the unwholesome: these are the three roots of the indeterminate, thus ten in total. Here, however, the dominance by object condition is obtained in seven ways, and the dominance by co-nascent condition is also obtained in seven ways. In contiguity, seven: two roots of the wholesome, likewise the roots of the unwholesome, and three roots of the indeterminate, thus seven. In immediate contiguity, these same. In co-nascence, nine: three roots of the wholesome, three roots of the unwholesome, one root of the indeterminate, likewise the wholesome-indeterminate root, and the unwholesome-indeterminate root, thus nine. In reciprocity, three: wholesome with wholesome, unwholesome with unwholesome, indeterminate with indeterminate, thus three. In dependence, thirteen: only by co-nascence, three roots of the wholesome, likewise the roots of the unwholesome, likewise the roots of the indeterminate. Here, however, pre-nascence is also obtained. For the indeterminate is co-nascent and pre-nascent to the indeterminate; to the wholesome, only pre-nascent, likewise to the unwholesome. Furthermore, the wholesome-indeterminate, by co-nascent and pre-nascent condition to the wholesome, only by co-nascent condition to the indeterminate, likewise the unwholesome-indeterminate, thus thirteen. In supporting condition, nine: the nine that have one root and one ending. In their analysis, twenty-three distinctions are shown. Among these, in object-support condition, there are seven, in contiguous-support condition, seven, in natural-support condition, there are nine. In pre-nascence, three: the indeterminate to the indeterminate, to the wholesome, to the unwholesome, thus three. In post-nascence, three: the wholesome to the indeterminate, the unwholesome to the indeterminate, the indeterminate to the indeterminate, thus three. In repetition, three, similar to reciprocity. In kamma, seven, similar to the hetu condition. There, in the two exclusions, they are of different moments. Kamma also arises, in the five, co-naturally. In result, one, with the undeclared, undeclared. In nutriment, faculty, jhāna, and paths, seven are similar in cause. Faculty here arises, by way of co-nascence and pre-nascence. In association, three are mutually similar. In dissociation, five: from co-nascence and post-nascence, wholesome with undeclared, unwholesome with undeclared, from co-nascence, pre-nascence, and post-nascence, undeclared with undeclared, from base and pre-nascence, undeclared with wholesome, likewise unwholesome, thus one wholesome root, one unwholesome root, three undeclared roots, thus five. In presence, thirteen: from co-nascence, wholesome with wholesome, from co-nascence and post-nascence, wholesome with undeclared, from co-nascence itself, wholesome with wholesome and undeclared, thus three wholesome roots, likewise unwholesome roots, from co-nascence, pre-nascence, post-nascence, nutriment, and faculty, undeclared with undeclared, from base, object, and pre-nascence, undeclared with wholesome, likewise unwholesome, from co-nascence and pre-nascence, wholesome and undeclared for the unwholesome; the same undeclared, from co-nascence, post-nascence, nutriment, from co-nascence and pre-nascence, wholesome and undeclared for the wholesome; the same undeclared, from co-nascence, post-nascence, and nutriment, thus thirteen. In absence and disappearance, seven are similar in contiguity. In non-disappearance, thirteen are similar to presence. Thus here, seven numerical divisions: one, three, five, seven, nine, ten, thirteen.