English
The explanation of the condition of mutual support. 8. The Explanation of the Condition of Support 8. In the explanation of the condition of support, Having shown the mode of co-nascent support, By way of the first five sections of the explanation of the co-nascent condition, Then, to show the mode of pre-nascent support, Beginning with "The eye-base to the eye-consciousness element," etc. Therein, "That form relying on which" is said, Referring to material form. Relying on that, the three kinds of mind-element, And, setting aside formless result, The seventy-two kinds of mind-consciousness element, These seventy-five minds occur; This, in brief, is the explanation of the text here. This condition of support also, Is divided into five ways by way of kind, As wholesome, etc. Therein, the wholesome is fourfold in the plane of existence, The unwholesome is onefold, The result is fourfold, That reckoned as functional is threefold, Form is only onefold; Thus here, the ascertainment should be understood, As to the various kinds of distinctions. Thus, though different, here also, The wholesome in the four planes of existence, Is a condition by way of the condition of support, To the associated aggregates and to form arisen from mind, In the five-aggregate existence. Likewise, the unwholesome. That which arises in the formless realm here, Is a condition of support only to formless phenomena. Result in the realm of desire and form, Is a condition of support in the course of existence, To the associated phenomena and to form arisen from mind, And in rebirth, also to form produced by action. Result in the formless realm, Is only to the associated aggregates. Supramundane result, In the five-aggregate existence, Is a condition of support to the associated phenomena and to form arisen from mind, And in the four-aggregate existence, Only to the formless. The immaterial-sphere and formless-sphere volitional actions are a dependence condition for the conascent aggregates in the five-aggregate existence, and for the materiality produced by mind. In the four-aggregate existence, only for the immaterial. The form-sphere volitional actions are exclusively a dependence condition for the conascent aggregates, and for the materiality produced by mind. For materiality produced by all four causes, one great element in materiality produced by kamma is a condition for three, three for one, two great elements for two, the great elements for derived materiality, the base materiality in the five-aggregate existence in the four planes for wholesome, unwholesome, except for the immaterial resultants and the two five-sense consciousnesses, for the remaining three-plane resultants, for the three-plane volitional actions, for these four groups of phenomena, it is a dependence condition. The five sense bases, beginning with the eye base, are a dependence condition for the conascent eye-consciousness and so on. But in materiality produced by temperature, mind, and nutriment, the great elements are a condition for the great elements and derived materiality by way of dependence condition. Thus, here, the arising of conditions and conditioned things should be understood through discernment. Explanation of the Exposition of Dependence Condition. 9. Explanation of the Exposition of Supporting Condition In the Exposition of Supporting Condition, "earlier and earlier" means in the immediately proximate dependence, the immediately past are obtained, in the object-supporting and natural-supporting, the more earlier ones are obtained in various processes. Those three groups are obtained in the wholesome category in terms of wholesome, but in terms of wholesome, the immediately past are not obtained in unwholesome. Therefore, it was said, "for some unwholesome phenomena, it is a condition by way of supporting condition." For this means, "a wholesome phenomenon is a condition for an unwholesome phenomenon by way of supporting condition; object-supporting and natural-supporting. Object-supporting: having given a gift, having undertaken morality, having performed the Uposatha observance, one esteems and delights in that, esteeming that, lust arises, wrong view arises, esteeming and delighting in previously well-performed deeds, esteeming that, lust arises, wrong view arises. Having arisen from jhāna, esteeming jhāna, Having done that, one savors and rejoices, and by holding it in high regard, lust arises, wrong view arises. Natural support: relying on faith, one inflates conceit, one grasps wrong views. Relying on virtue, learning, generosity, wisdom, one inflates conceit, one grasps wrong views. Faith, virtue, learning, generosity, wisdom are related to lust, hatred, delusion, conceit, wrong view, and craving by way of support condition—this is the meaning intended. With the wholesome, the indeterminate, all three are obtained, and likewise with the unwholesome, in the unwholesome. But with the unwholesome, the immediately preceding in the wholesome are not obtained. Therefore, it was said, "Wholesome phenomena are related to some by way of support condition." This too, "An unwholesome phenomenon is related to a wholesome phenomenon by way of support condition. Natural support: relying on lust, one gives alms, undertakes virtue, observes the Uposatha, develops absorption, develops insight, develops the path, develops supernormal powers, develops attainment; relying on hatred, delusion, conceit, wrong view, craving, one gives alms…pe… develops attainment. Lust, hatred, delusion, conceit, wrong view, craving are related to faith, virtue, learning, generosity, wisdom by way of support condition. Having killed a living being, one gives alms for the sake of appeasing remorse"—this is the meaning intended, referring to the natural support that comes in the question section in this way. But the unwholesome is not an object-support for the wholesome. Why? Because they do not hold it in high regard, because it does not occur for them. Just as the immediately preceding support, so too the object-support is not obtained here, it should be understood. In the indeterminate state with the unwholesome, only the object-support is not obtained. For indeterminate phenomena do not hold the unwholesome in high regard. But because the immediately preceding is obtained, therefore "some" is not said here. But with the indeterminate, in the indeterminate, wholesome, and unwholesome, in all three ways, all three supports are indeed obtained. The individual and the dwelling—these two are only natural support. Thus it was said. This duality is a strong condition for the arising of the wholesome and unwholesome. Its conditional nature should be understood here by way of exposition; this is the commentary on the text. This is the dependence condition, namely, all the four-plane phenomena together with some concepts. But in division, it is threefold: object-dependence, etc. Therein, object-dependence is the causing of inclination by the object-dominance, as stated below, to be understood in various ways. Contiguity-dependence is the causing of inclination by the contiguity condition; it too should be understood in various ways as stated below. The determination of their arising from conditions should also be understood in the manner stated there. Natural-dependence, however, is fivefold by way of class: wholesome, unwholesome, resultant, functional, and material. But the wholesome, etc., are manifold by way of plane. Thus, the determination should be understood here in various ways. Thus distinguished, here, the three-plane wholesome is a natural-dependence for the four classes: the four-plane wholesome, the unwholesome, the resultant, and the functional. The supramundane is only for the unwholesome. But according to our teacher, "the supramundane dhamma is produced," in this way, it is also for others' unwholesome. Or for whomever it will arise, by establishing longing for the supreme deliverances, in this way, it is indeed so. The unwholesome is a natural-dependence for all four-plane aggregates, and so is the three-plane resultant. In the supramundane resultant, the three lower fruits are only for the unwholesome, the highest is also for the wholesome. But according to the former method, for others, or for whomever it will arise, in his continuum, all the supramundane resultant is a natural-dependence for all the formless aggregates: wholesome, etc. The functional, reckoned as such, is indeed a natural-dependence for the four-plane aggregates: unwholesome, etc., and so is the material, reckoned as such. But material itself, in this great treatise of conditionality, It can be said that it does not obtain by way of the dominant condition, but it obtains by way of the Suttanta method. Thus, in this way, the determination should be understood as arising from conditions. Explanation of the Specification of the Dominant Condition. 10. Explanation of the Specification of the Pre-nascence Condition 10. In the specification of the pre-nascence condition, regarding "condition by way of the pre-nascence condition," "pre-nascent" means that to which there is a condition, born earlier than that, having passed the moment of arising and reached the moment of duration. "Eye-base, etc." is stated in terms of pre-nascent base. "Form-base, etc." is in terms of pre-nascent object. "For a short time by way of the pre-nascence condition" is stated with reference to occurrence. "For a short time not by way of the pre-nascence condition" is stated with reference to rebirth-linking. Thus, in every way, this passage comes in terms of base and object at the five doors, and only in terms of base at the mind-door, but in the question section, since it comes as "object pre-nascent – whether trainees or ordinary people contemplate the eye as impermanent, as suffering, as not-self," object pre-nascent is indeed obtained even at the mind-door.