English
and functional consciousness of the desire and form spheres, for these six groups. Having functional consciousness of the form sphere as object, it is an object condition for these six groups, except for resultant consciousness of the desire sphere, for the five groups. Having functional consciousness of the formless sphere as object, it is an object condition for those five, and for functional consciousness of the formless sphere, for these six groups. Having form as object, consisting of the aggregate of form produced by the four causes, it is an object condition for wholesome and functional consciousness of the desire and form spheres, unwholesome consciousness, resultant consciousness of the desire sphere, and functional consciousness of the desire and form spheres, for these six groups. Having Nibbāna as object, it is an object condition for wholesome consciousness of the desire and form spheres, and for resultant wholesome consciousness, because of being unconditioned, and for functional consciousness of the desire and form spheres, for these six groups. Some reject wholesome and functional consciousness of the form sphere, that should be determined by reasoning. But having a concept as object, of various kinds, it is an object condition for wholesome consciousness of the three planes, unwholesome consciousness, resultant consciousness of the form sphere, resultant consciousness of the formless sphere, and functional consciousness of the three planes, for these nine groups. There, whatever object is a condition for whomever, those are called produced by that condition, thus here, the production by conditions should also be understood by decision. Explanation of the Designation of Object Condition. 3. Explanation of the Designation of Dominance Condition 3. In the Designation of Dominance Condition, desire-dominance means dominance consisting of desire. Having made desire the foremost, having made desire the chief, this is the name for the desire to do, arising at the time of the arising of consciousness. The same method applies to the others. But why, as in the Designation of Root Condition, it was said, "Roots are for states associated with roots," is it not said here, "Dominances are for states associated with dominances"? Is the teaching given in the manner beginning with "possessing dominance due to desire, associated with desire," without saying "moments"? Because it is absent in a single moment. For in the former method, two or three causes are cause-condition even in a single moment, by way of being fundamental. Because the nature of being helpful is not abandoned. But a dominant one is helpful by way of being chief, and there cannot be many chiefs in a single moment. Therefore, even for those arising together, there is no dominance-condition in a single moment. Because of the absence of that dominance-condition in a single moment, the teaching is given here in this way. Having shown the co-arisen dominance in this way, now, to show the object-dominance, what is begun is "having made whatever thing weighty," etc. There, "whatever thing" means whatever object-thing. "Having made weighty" means having made weighty, considerable, obtainable, unabandonable, un-despisable, by way of attention to making weighty or by way of savoring. "Those things" means those things to be made weighty. "Of those things" means of those things to be made weighty. "By dominance-condition" means by object-dominance-condition, condition occurs: this is the word-explanation here. But this dominance is twofold, by way of co-arisen and object. There, the co-arisen is fourfold by way of desire, etc. Among those, each one is fourfold by way of plane, such as the sense-sphere, etc. There, the sense-sphere is threefold by way of wholesome, unwholesome, and functional. Having attained the unwholesome, here the dominance of investigation is not obtained. The form and formless spheres are twofold by way of wholesome and functional, the unincluded is twofold by way of wholesome and resultant. But object-dominance is sixfold by way of kind, wholesome, unwholesome, resultant, functional, form, and nibbāna: thus here the decision should be understood by way of various kinds of distinctions. Here, however, in the co-arisen dominance, the dominance reckoned as sense-sphere wholesome-functional, in mind-moments with two or three roots, having made one of desire, etc., chief, at the time of arising, to the things associated with itself and to the form produced by mind, dominance-condit This is the method. The same method applies to the wholesome and functional in the realm of form. But this is obtained exclusively. For those phenomena do not arise without co-nascent dominance. However, the wholesome and functional in the formless realm, in the five-aggregate existence, is like the dominance of form. But in the four-aggregate existence, it is a dominance condition only for associated phenomena. Likewise, all the arisen dominance in that realm is of the sense-sphere. The indeterminate, whether wholesome or resultant, in the five-aggregate existence, is exclusively a dominance condition only for associated phenomena and mind-produced materiality. In the four-aggregate existence, it is only for formless phenomena. The unwholesome, in the realm of desire, in states of fixed wrongness, is exclusively a dominance condition only for associated phenomena and mind-produced materiality. The indeterminate, in the realms of desire and form, at its time of dominance, is only for those same phenomena. In the formless realm, it is a dominance condition only for formless phenomena. This, so far, is the method regarding co-nascent dominance. But in object-dominance, the wholesome object-dominance in the sense-sphere is an object-dominance condition for the wholesome and the unwholesome accompanied by greed: for these two groups. The same method applies to the wholesome object-dominance in the realms of form and formless. However, the indeterminate wholesome is an object-dominance condition for the wholesome associated with knowledge and the functional associated with knowledge, from the sense-sphere. But the unwholesome object-dominance is called the arising of mind accompanied by greed. It is an object-dominance condition only for the unwholesome accompanied by greed. However, the resultant object-dominance in the sense-sphere is an object-dominance condition only for the unwholesome accompanied by greed. Likewise, the resultant object-dominance in the realms of form and formless. However, the supramundane resultant object-dominance is an object-dominance condition only for the wholesome and functional associated with knowledge, from the sense-sphere. However, the functional object-dominance, in its three kinds due to the distinction of the sense-sphere etc., is an object-dominance condition only for the unwholesome accompanied by greed. Of four-originated... The apprehended aggregate of form is a condition through object-predominance only for unwholesome states accompanied by greed. Nibbāna is a condition through object-predominance for these four groups: wholesome states associated with knowledge belonging to the sense-sphere, karmically neutral states associated with knowledge, supramundane wholesome states, and supramundane resultant states. Thus, the arising of conditions here should be understood with discernment. The Explanation of the Condition of Predominance. 4. The Explanation of the Condition of Contiguity. 4. In the explanation of the condition of contiguity, "mind-element" means the resultant mind-element. "Mind-consciousness element" means the rootless resultant mind-consciousness element with the function of investigating. Thereafter, however, mind-consciousness elements with the functions of determining, impulsion, registering, and subconsciousness should be stated. Even though they are not stated, they should be understood in this way. Having shown the method, the teaching is concise. It should be understood that they are included in the sixth method, beginning with "Preceding wholesome states," and therefore are not mentioned here. There, "preceding" should be seen as wholesome impulsive states immediately past in all six doors. "For subsequent" means only for those arising immediately after. "Wholesome" means for similar wholesome states. "Indeterminate" here is stated in terms of registering, subconsciousness, and fruition attainment after a wholesome state. "Indeterminate states rooted in unwholesomeness" means only those reckoned as registering and subconsciousness. "Indeterminate states rooted in indeterminate states" means for karmically neutral and resultant indeterminate states arising as advertence and impulsion, or as subconsciousness. From the karmically neutral mind-element onwards, up to the mind-consciousness element with the function of determining, this method can indeed be found in the thought-processes occurring. "Wholesome" means for the first wholesome impulsions after determining in the five doors and after advertence in the mind-door. The same method applies to the word "unwholesome." "Of whichever" means of all states that are conditions through contiguity. "Summary characteristic" This is the commentary on the text here. This condition of contiguity, however, excluding Nibbāna, It should be understood as a collection of immaterial phenomena in four planes. That is divided into four based on its nature: wholesome, unwholesome, resultant, and functional. Therein, the wholesome is fourfold, with distinctions such as the sense-sphere, etc. The unwholesome is only in the sense-sphere. The resultant is in the four planes. But the functional is of those planes. Thus, the analysis should be understood here with various distinctions. Thus distinguished, here, the sense-sphere wholesome is an immediately proximate condition only for the sense-sphere wholesome similar to itself.