English
Here, however, since the teaching is given in terms of what remains, this is the explanation of the passage here. But this pre-nascence condition is only pure materiality. And that, having passed the moment of arising and reached the moment of duration, is only the eighteen kinds of materiality. All of that stands as twofold: base pre-nascent and object pre-nascent. Therein, the eye-base…pe… the body-base, this is called base pre-nascent. The rest, what comes in this passage and what does not come, color, sound, odor, flavor, the four elements, the three faculties, morsel food, physical nutriment, the twelve kinds of materiality are called object pre-nascence condition, thus, in this way, the determination should be understood as distinct in various ways. Thus distinguished here, the eye-base is a condition by way of the pre-nascence condition for the two eye-consciousnesses, likewise the other four for the ear-consciousness, etc. But, setting aside base materiality, the two sets of five consciousnesses, the four immaterial resultants, and for all the remaining, For the wholesome, unwholesome, and indeterminate consciousness and mental factors of the three planes, it is a pre-nascence condition. But the five sense objects, beginning with form, are exclusively pre-nascence conditions for the dual five-sense consciousnesses and the mind-element. Furthermore, these eighteen kinds of form and formless phenomena are pre-nascence conditions for these six groups: the wholesome of the desire realm, the supermundane wholesome from the form realm, the unwholesome, the resultant of the desire realm that has that as its object, the functional of the desire realm, and the supermundane functional from the form realm. Thus, the determination here should be understood also from the perspective of conditionality. Explanation of the Pre-nascence Condition. 11. Explanation of the Post-nascence Condition 11. In the explanation of the post-nascence condition, "post-nascence" means having arisen and being established in that body for which they are conditions, having arisen after. "For the pre-nascence" means for that which arose earlier than their arising, having passed the moment of arising and attained duration. "Of this body" means of this body reckoned as form produced by four causes and form produced by three causes, and material phenomena derived from the elements. Here, "body produced by three causes" should be understood as the body of the Brahma-retinue and others, due to the absence of nutriment-produced form. This is the Pali explanation here. But this post-nascence condition, in brief, excluding the immaterial resultants, is the remaining four-plane immaterial aggregates. That is divided into four based on the nature of arising: wholesome, unwholesome, resultant, and functional. Thus, the determination here should be understood from various distinctions. When thus distinguished, the four-plane wholesome and unwholesome arising in the five-aggregate existence are post-nascence conditions for the form body produced by four causes and three causes, having passed the moment of arising and attained duration. Also, in the resultants, excluding the rebirth-resultant, the remaining resultant of the desire realm and form realm is exclusively a post-nascence condition for that same. The supramundane resultant arising in the five-aggregate existence is also a post-nascence condition for that same. The three-plane functional, also arising in the five-aggregate existence, is a post-nascence condition for the body of the kind mentioned. Thus, here, it should be understood that even arising from conditions is to be discerned. Explanation of the Condition of Post-nascence. 12. Explanation of the Condition of Repetition 12. In the condition of repetition, the preceding, preceding, in all ways, should be seen as immediately past. Why, in this case, was no specification made with differing types, in the manner of the condition of contiguity, such as "preceding, preceding wholesome states for subsequent, subsequent indeterminate states," etc.? Because of the inability to impart one's own nature. Differing types, indeed, while establishing a superior, stronger state for differing types of immaterial phenomena through the quality of repetition, are unable to impart their own nature, known as wholesomeness, etc. Therefore, not making a specification with them, it should be understood that a specification was made only with those of the same type, by which, through repetition known as habituation, they are able to impart a more excellent, stronger, more powerful, distinctive nature of their own, known as wholesomeness, etc. Why then was the resultant-indeterminate not included? Because of the absence of repetition. For the result, having attained the state of result due to the force of karma, having been transformed by karma, exists, lacking initiative, weak; thus, by imparting its own nature through the quality of repetition, it is unable to cultivate and produce another result, nor can it arise, having taken the influence of the preceding result. But it arises as if thrown, fallen by the force of karma; thus, in every way, there is no repetition in result; therefore, because of the absence of repetition, the result was not included. Even when arising after wholesome, unwholesome, or functional states, this, due to its mode of existence bound to karma, does not take on the quality of repetition; therefore, wholesomeness, etc., are not its repetition condition. Moreover, these are not so, indeed, due to being of different types. But there is no difference in type from the standpoint of the base or the object. Therefore, wholesome or functional states of the sense-sphere, wholesome or functional states of the great, wholesome adaptation to the formations, and the wholesome change-of-lineage with nibbāna as its object, are indeed the condition of repetition. This is the way it is. That is the description of the condition here. Now, this repetition condition, by way of its nature, is threefold, namely, wholesome, unwholesome, and functional indeterminate. Therein, the wholesome is threefold: belonging to the sense-sphere, belonging to the form-sphere, and belonging to the formless-sphere. The unwholesome belongs only to the sense-sphere. The functional indeterminate is threefold: belonging to the sense-sphere, belonging to the form-sphere, and belonging to the formless-sphere. The supramundane, there is no repetition condition by that name. Thus, in this case, the decision should be understood through various kinds of distinctions. Thus distinguished, herein, the sense-sphere wholesome is a repetition condition only for the immediately preceding sense-sphere wholesome. That which, in this case, is associated with knowledge, is a repetition condition for these groups: the form-sphere wholesome of similar feeling to itself, the formless-sphere wholesome, and the supramundane wholesome. But the form-sphere wholesome is a repetition condition only for the form-sphere wholesome. The formless-sphere wholesome is a repetition condition only for the formless-sphere wholesome. But the unwholesome is a repetition condition only for the unwholesome. But as for the functional, that which is reckoned as sense-sphere functional is a repetition condition only for the sense-sphere functional. That which, in this case, is associated with knowledge, is a repetition condition for these groups of similar feeling to itself: the form-sphere functional and the formless-sphere functional. But that which is reckoned as form-sphere functional is a repetition condition only for the form-sphere functional. That which is reckoned as formless-sphere functional is a repetition condition only for the formless-sphere functional. But as for result, even one state is not a repetition condition for any result, even one state. Thus, in this case, the decision should be understood also from the arising of conditions. Description of the exposition of the repetition condition. 13. Description of the Exposition of the Kamma Condition 13. In the exposition of the kamma condition, kamma is volition-kamma itself. And because of the effect, of the materiality, kamma is a condition for materiality produced by the effect. By the kamma condition means by the multi-moment kamma condition capable of producing its own result at the summit of even many hundreds of thousands of aeons. For wholesome and unwholesome kamma do not give a result at the moment of their occurrence. If they were to give, the wholesome kamma by which a person goes to the world of the gods, the experience of that In that very moment, one might become a deva. But in whatever moment it is done, even if it is non-existent in another moment, solely by its having been done, either in this very life or in a subsequent way, upon the combination of remaining conditions, it produces a result, just like a prior skill or action that has ceased, at a later time, for a subsequent skill or action. Therefore, it is called the condition of karma occurring at different moments. "Of mental states associated with volition" means whatever volition is of mental states associated with itself. "Arisen from it" means by this, it also includes the material form produced by the action at the moment of rebirth. "By the condition of karma" this is said with reference to volition that arises simultaneously. For in wholesome states and so on, whatever volition arises simultaneously is helpful to the remaining mental states by way of the function of mental application. Therefore, it is called the condition of karma arising simultaneously. This, for now, is the explanation of the text. But this condition of karma, in essence, is merely volition in the four realms. For it is divided into four types according to its nature: wholesome, unwholesome, resultant, and functional.