English
Thus, it should be understood that the faculty-condition stands on the basis of twenty-two faculties. It is divided into five types by way of wholesome, unwholesome, resultant, functional, and form. Therein, the wholesome is fourfold by way of plane, the unwholesome is only in the sense-sphere, the resultant is fourfold, the functional is threefold, and the form is only in the sense-sphere. Thus, the decision here should be understood in terms of various distinctions. Although thus distinguished, here, the wholesome faculty-condition in the four planes is a condition by way of faculty-condition for the associated phenomena and for the mind-originated form in the five aggregates, and so is the unwholesome. But excluding the form-sphere wholesome, the remaining wholesome and unwholesome are conditions by way of faculty-condition only for the associated phenomena in the formless-sphere. The resultant faculty-condition in the four planes is exclusively a condition by way of faculty-condition for the associated phenomena. Here, the sense-sphere and form-sphere, arising in the five aggregates, are conditions by way of faculty-condition for the mind-originated form in the process, and for the generated-form at rebirth. The supramundane... only of mind-originated matter. Supramundane results arising in the immaterial do not condition matter. Three-plane functional faculties condition associated states and mind-originated matter in the five-aggregate existence, but sense-sphere and form-sphere faculties condition only associated states in the immaterial. In the sixfold sense faculty, such as the eye faculty, the eye faculty conditions associated states and the two eye-consciousnesses from wholesome, unwholesome, and resultant states; the ear faculty and others condition ear-consciousness and others of the same kind; the material life faculty conditions co-arisen matter at the moment of duration by way of faculty condition. But it does not have the condition of co-nascence. Thus, the determination should be understood here also in terms of condition and conditioned. Explanation of the Exposition of Faculty Condition. 17. Explanation of the Exposition of Absorption Condition In the exposition of absorption condition, the absorption factors are the seven factors, namely, initial application, sustained application, joy, mental pleasure, displeasure, equanimity, and one-pointedness of mind, that arise in the remaining consciousnesses except for the two five-consciousnesses. However, the equanimity, pleasure, and pain present in the five sense-consciousnesses are not extracted as absorption factors because of the absence of the aspect of contemplating. However, even in the remaining rootless consciousnesses, because of being cut off, the absorption factor is not extracted. Here too, it should be understood that the matter of kamma-result is included. For it was said in the question section: "At the moment of rebirth, the resultant-indeterminate absorption factors condition the associated aggregates and kamma-resultant matter by way of absorption condition." This is the Pāli commentary here. However, this absorption condition, though established in terms of the seven absorption factors, is divided into four due to the difference in kind: wholesome, unwholesome, resultant, and functional; again, it is divided into four by way of plane; onefold, fourfold, threefold, thus it is divided into twelve. Thus, the determination should be understood here in terms of various kinds of distinctions. Here, among these distinctions, even the four-plane wholesome absorption factor conditions associated states in the five-aggregate existence. And also of mind-originated matter, Excepting the form realm, In the formless realm, Of associated states alone, By way of jhāna-condition, a condition. In the unwholesome, this is the same method. Kāma-realm and form-realm resultant, In the process, Of associated states alone, And of mind-originated matter, At rebirth, Of associated states alone, And of materiality caused by action, Formless-realm resultant, Of associated states alone, And whatever in the formless realm, Supramundane resultant arises, That too. But in the five-aggregate existence, That is, of mind-originated matter also, By way of jhāna-condition, a condition. Three-realm functional jhāna-factor, In the five-aggregate existence, Of associated states alone, And of mind-originated matter. Whatever here in the formless realm arises, Of associated states alone, By way of jhāna-condition, a condition, Thus here the conditioned and the condition, Should be understood in the analysis. Explanation of the Jhāna-condition designation. 18. Explanation of the Path-condition Designation 18. In the Path-condition designation, Path-factors, that is, In the remaining consciousnesses, Excepting the causeless consciousness-arising, Arisen wisdom, Initial application, Right speech, action, livelihood, Effort, Mindfulness, Concentration, Wrong view, Wrong speech, action, livelihood, These twelve factors. But because the path is subsequent to the cause, In causeless consciousnesses, Path-factors are not extracted. Of those arisen, that is, Here also, materiality caused by action, Is included. For it was said in the question section: "At the moment of rebirth, Resultant indeterminate path-factors, Of associated aggregates, And of materiality caused by action, By way of path-condition, a condition." This, then, is the Pāli explanation here. But this path-condition, Standing in terms of twelve path-factors, Also, by difference of kind, In terms of wholesome and so on, fourfold, And of wholesome and so on, By difference of realms, kāma-realm and so on, twelvefold, Thus here, by difference of various kinds, Should be understood in the analysis. Thus distinguished here, Three-realm wholesome path-factor also, In the five-aggregate existence, Of associated states alone, And of mind-originated matter, Excepting the form realm, The remaining Just as in the jhāna condition, it is to be expanded, that associated states are conditioned by the path condition. Thus here, the arising of conditions should be understood as the determination. Explanation of the Path Condition. 19. Explanation of the Association Condition 19. In the Association Condition, the Pāli text is straightforward in meaning. But this Association Condition, in brief, is all the immaterial aggregates. In detail, however, it is divided in many ways by way of class, such as wholesome, etc., and by way of plane, such as the sense-sphere, etc. Thus here, the determination should be understood in terms of various kinds of distinctions. Though thus distinguished, here, in the four-aggregate wholesome groups, one aggregate is a condition for the three aggregates, and the three for one, and two for two. Thus all are mutually conditioned by the association condition. The same method applies to unwholesome, resultant, and functional aggregates. Thus here, the arising of conditions should be understood as the determination. Explanation of the Association Condition. 20. Explanation of the Dissociation Condition 20. In the Dissociation Condition, material states for immaterial states, this should be understood in terms of both the heart-base and the eye-sense-sphere, etc. For among material states, only these six divisions are conditions for the immaterial aggregates by the dissociation condition. Sense-sphere objects, etc., however, although they are dissociated states, are not dissociation conditions. Why is that? Because there is no suspicion of association. For immaterial aggregates arise as if emerging from within the eye, etc., and the bases. There, there is suspicion: "Are these associated with these, or are they dissociated?" Sense-sphere objects, however, being merely objects for those arising dependent on a base, there is no suspicion of association in them. Thus, due to the absence of suspicion of association, they are not dissociation conditions. But this conditionality by dissociation should be understood in the heart-base, etc., alone. And this was said in the question section: "The base for wholesome aggregates..." By the condition of non-association. The base is a condition for the aggregates of unwholesome things by the condition of non-association. The eye-base is a condition for eye-consciousness by the condition of non-association. The ear... nose... tongue... body-base is a condition for body-consciousness by the condition of non-association. The base is a condition for the aggregates of resultant-indeterminate and functional-indeterminate things by the condition of non-association. But this, "Non-corporeal things for corporeal," should be understood in terms of the four aggregates. For among non-corporeal things, only the four aggregates are conditions by the condition of non-association for corporeal things that are co-nascent and pre-nascent. But even though Nibbāna is non-corporeal, it is not a condition of non-association for corporeal things. For it was said, "Association by four, non-association by four." Thus, the condition of non-association should be understood only for the four non-corporeal aggregates. And this was said in the question section: Co-nascent wholesome aggregates are a condition for mind-produced materiality by the condition of non-association. Post-nascent wholesome aggregates are a condition for this pre-nascent body by the condition of non-association. At the moment of rebirth, resultant-indeterminate aggregates are a condition for materiality produced by action by the condition of non-association, aggregates for the base. Thus, the explanation of the text should be understood here. Now, this condition of non-association is, in brief, the corporeal and non-corporeal things existing in the five-aggregate existence. Among them, materiality is sixfold, divided according to the base and the eye, etc.,