English
in the conditions and the conditioned. But only there, "eye-consciousness element, and mental factors associated with it, mind By the method beginning with "dhatuya," both conditions and conditioned things are shown in their own forms. But here, "mental states and mental factors that have ceased immediately are conditions for mental states and mental factors that are presently arisen," all these are shown generally in terms of cessation and arising. Explanation of the Absence Condition. 23. Explanation of the Disappearance Condition 23. In the Disappearance Condition, "disappeared immediately" means disappeared immediately. This shows that the Disappearance Condition is a condition precisely by virtue of disappearing. Thus, the difference between the Absence Condition and this is only in the wording, not in the meaning. Explanation of the Disappearance Condition. 24. Explanation of the Non-disappearance Condition 24. In the Non-disappearance Condition, the meaning of "the four aggregates," etc., should be understood in the same way as stated in the explanation of the Presence Condition in every respect. For this condition too, the difference from the Presence Condition is only in the wording, not in the meaning. Explanation of the Non-disappearance Condition. Miscellaneous Decisive Discourse on the Explanation of Conditions Now, in these twenty-four conditions shown thus by way of enumeration and explanation, for the sake of clarity in the range of knowledge, a miscellaneous decisive discourse should be understood in terms of these ten aspects: that many things are one condition, that one thing is many conditions, that one condition is many conditions, in terms of condition-similarity, in terms of condition-dissimilarity, in terms of pairs, in terms of generating and non-generating, in terms of universal and non-universal, in terms of distinctions such as "form to form," and in terms of distinctions of existence. Therein, "that many things are one condition" means that in these, except for the Karma Condition, in the remaining twenty-three conditions, many things are conditions together. But the Karma Condition is only one mental state, namely volition. Thus, first, the decisive discourse here should be understood in terms of many things being one condition. "That one thing is many conditions" means that, in the Root Condition, for example, non-delusion is one thing. It is not only a prenascent, karma, nutriment, or absorption condition, but of the remaining By way of twenty conditions, it is a condition. Non-greed and non-hatred are not conditions by way of the root condition or the sense-faculty condition, but are conditions by way of the remaining eighteen conditions. Greed and delusion are not conditions by way of the resultant condition, but are conditions by way of the remaining seventeen conditions. Hatred is not a condition by way of the dominance condition, but is a condition by way of the remaining sixteen conditions. In the object condition, the form sense-base is a condition for the eye-consciousness element in four ways: by way of object, pre-nascence, presence, and absence; likewise, for the mind-element and the non-rooted mind-consciousness element. But for the rooted, it is also a condition by way of object, dominance, and object-support. In this way, the manifold conditionality of all object-condition phenomena should be understood. In the dominance condition, the manifold conditionality of object-dominance should be understood in the same way as stated in the object condition. Among co-nascent dominances, investigation is a condition in twenty ways, like the non-delusion root. Desire is not a condition by way of the root, pre-nascence, kamma, nutriment, sense-faculty, absorption, or path conditions, but is a condition by way of the remaining seventeen conditions. Mind is not a condition by way of the root, pre-nascence, kamma, absorption, or path conditions, but is a condition by way of the remaining nineteen conditions. Effort is not a condition by way of the root, pre-nascence, kamma, nutriment, or absorption conditions, but is a condition by way of the remaining nineteen conditions. In the contiguity condition, among the four aggregates stated in the way beginning with "eye-consciousness element," the feeling aggregate is not a condition by way of the root, pre-nascence, kamma, nutriment, or path conditions, but is a condition by way of the remaining nineteen conditions. The perception aggregate is also not a condition by way of the sense-faculty or absorption conditions, but is a condition by way of the remaining seventeen conditions. In the volitional activities aggregate, the roots are conditions in the way stated in the root condition, and desire and effort are conditions in the way stated in the dominance condition. Contact is not a condition by way of the root, pre-nascence, kamma, sense-faculty, absorption, or path conditions, but is a condition by way of the remaining eighteen conditions. Volition is not a condition by way of the root, pre-nascence, sense-faculty, absorption, or path conditions. Desire is not a condition. For the rest, it is a condition by way of nineteen. Initial application is not a root, pre-existent, kamma, nutriment, or faculty condition, For the rest, it is a condition by way of nineteen. Sustained application is not a path condition either, For the rest, it is a condition by way of eighteen. Rapture is a condition by way of those same. One-pointedness is not a root, pre-existent, kamma, or nutriment condition, For the rest, it is a condition by way of twenty. Faith is not a root, pre-existent, kamma, nutriment, jhāna, or path condition, For the rest, it is a condition by way of eighteen. Mindfulness is a condition by way of those and also the path condition, thus by way of nineteen. The life faculty is a condition by way of the eighteen stated for faith. Moral shame and moral dread, having removed the faculty condition from those, are conditions by way of the remaining seventeen. Likewise, the pairs of bodily tranquility, etc., Also, in the determining factors, conviction, attention, equanimity, compassion, and gladness. However, the abstinences are conditions in eighteen ways, by way of those and also the path condition. Wrong view, having removed the result condition from those, is in seventeen ways, Wrong speech, action, and livelihood are in nineteen ways, by way of those and also the kamma and nutriment conditions. Lack of shame, lack of dread, conceit, sloth, torpor, and restlessness, these are not root, pre-existent, kamma, result, nutriment, faculty, jhāna, or path conditions, However, for the rest, they are conditions by way of sixteen conditions. Doubt, envy, stinginess, and worry, having removed the dominance condition from those, are in fifteen ways for the aggregate of consciousness. In the dominance condition, the state of having many conditions should be understood in the way stated. In the immediately contiguous condition, this same method applies. In the co-nascence condition, in the four aggregates, the state of each dhamma having many conditions should be understood in the way stated. The four great elements are conditions in nine ways by way of object, object-dominance, co-nascence, reciprocal, dependence, support, pre-existence, presence, and absence. The heart-base is a condition by way of those and also dissociation. And by way of the horse, there are ten conditions. In the condition of reciprocity, there is no unoriginated. In the condition of dependence, the eye-sphere and so on, by way of object, object-dominance, dependence, support, prenascent, faculty, dissociation, presence, and absence, there are nine conditions. In the condition of support, there is no unoriginated. In the condition of prenascence, the spheres of form, sound, smell, taste, by way of object, object-dominance, support, prenascent, presence, and absence, there are six conditions. Only this much here is unoriginated. In the postnascent and so on, there is no unoriginated. In the condition of nutriment, morsel food, by way of object, object-dominance, support, nutriment, presence, and absence, there are six conditions. In the faculty and so on, there is no unoriginated. Thus here, even the fact of one phenomenon having many conditions should be understood as a determination. The fact of one condition having many conditions means that, among the condition of root and so on, whichever single condition, in whatever way, in whatever sense, is a condition for conditioned phenomena, without abandoning that manner, that sense, in whatever other ways, in whatever other senses, it goes to the state of having many conditions for those same phenomena at that very moment; therefore, the determination of its state of having many conditions should be understood. Just as this – non-delusion is a root condition; without abandoning its state of being a root condition, by way of dominance, co-nascence, reciprocity, dependence, result, faculty, path, association, dissociation, presence, and absence, it goes to the state of having many conditions by way of eleven other modes. Non-greed and non-hatred, having removed the three conditions of dominance, faculty, and path, go to the state of having many conditions by way of the remaining conditions. This is obtained only in resultant roots; however, in wholesome actions, the state of being a result condition is lost. Greed, hatred, and delusion, having removed those three and the result, which are four, go to the state of having many conditions by way of the remaining conditions. The object condition, without abandoning that very state of being an object condition, by way of object-dominance, dependence, support, prenascent, dissociation, presence, and absence, by way of seven other modes, It goes to a state of many conditions. This is the highest limit here. But for immaterial phenomena,