English
The object, object-predominance, contiguity, immediacy, non-contiguity, dependence-support, strong-support, frequenting, association, absence, and disappearance conditions are called not all-pervasive. They are not the basis of all material and immaterial phenomena, but only the basis, the cause, of immaterial aggregates, that is the meaning. For only immaterial phenomena arise through these, not material phenomena. The pre-nascent and post-nascent conditions are also not all-pervasive, as they are conditions for immaterial and material phenomena respectively. The remaining conditions, already mentioned, are causes for the arising of some material and immaterial phenomena, and are therefore not all-pervasive. Thus here, the distinction should be understood in terms of all-pervasive and not all-pervasive as well. Among the distinctions beginning with "materiality for materiality," among the twenty-four conditions, there is no single condition that is exclusively materiality and a condition only for materiality; however, there is one that is exclusively materiality and a condition only for immateriality. Which one is that? The pre-nascent condition. For the pre-nascent condition is exclusively materiality and a condition only for immateriality. There is also none that is exclusively materiality and a condition for both materiality and immateriality; however, there is one that is exclusively immateriality and a condition only for immateriality. Which one is that? The sixfold condition of contiguity, immediacy, frequenting, association, absence, and disappearance. For all of these are exclusively immateriality and a condition only for immateriality. There is also one that is exclusively immateriality and a condition only for materiality. Which one is that? The post-nascent condition. For it is exclusively immateriality and a condition only for materiality; however, a phenomenon that is exclusively immaterial Becoming, having become, is also a condition for form and formless things. What is it? It is fivefold, by way of root, kamma, result, jhāna, and path. All of that, having become entirely formless, is a condition for both form and formless phenomena. Is there also something that, having become entirely form and formless, is a condition only for form? No, but it is a condition only for the formless. What is it? It is the object condition and the support condition. This pair, having become entirely form and formless, is a condition only for the formless. Is there also something that, having become entirely form and formless, is a condition for both form and formless things? Yes, there is. What is it? It is ninefold, by way of dominance, co-nascence, reciprocity, dependence, nutriment, faculty, dissociation, presence, and absence. All of that, having become entirely form and formless, is a condition for both form and formless things. Thus, here, the determination should be understood even from the distinction of "form is a condition for form," and so on. In these divisions of existence, in the twenty-four conditions, no condition is not found in the five-aggregate existence. In the four-aggregate existence, only twenty-one are found, having removed the three: pre-nascence, post-nascence, and dissociation conditions. In the one-aggregate existence, only seven are found, by way of co-nascence, reciprocity, dependence, kamma, faculty, presence, and absence. In external, non-faculty-bound form, only five are found, by way of co-nascence, reciprocity, dependence, presence, and absence. Thus, here, the determination should be understood even from the division of existence. The explanation of the section on the enumeration of conditions is finished. The Question Section 1. Explanation of the Conditions in Direct Order Thus, in the Paṭṭhāna Mahāpakaraṇa, in the complete arrangement of the twenty-four conditions according to the direct order of the Paṭṭhāna, etc., by way of the triad Paṭṭhāna, etc., because the triads, etc., are specified based on these, it is said, "This is the triad Paṭṭhāna, the dyad Paṭṭhāna…pe… the dyad-dyad Paṭṭhāna." Without mentioning those, by means of which conditions those triads, etc., are distinguished, those conditions themselves, first, by this section called the matrix-laying and condition-analysis, having shown them by way of enumeration and definition, now, Because they are specified depending on the triads and dyads, it is called the triad condition, the dyad condition… and the dyad-dyad condition. To extensively show those triads and dyads based on these conditions, a teaching was given with seven great rounds depending on each triad-dyad. These are their names: the origination round, the co-nascent round, the condition round, the dependence round, the association round, the conjunction round, and the question round. Therein, "Because of a wholesome phenomenon, a wholesome phenomenon," thus, what is stated by way of origination is called the origination round. "A wholesome phenomenon is co-nascent with a wholesome phenomenon," thus, what is stated by way of co-nascence is called the co-nascent round. It is not different in meaning from the preceding origination round. However, the first is stated by way of understandings based on the designation of origination, and the second by way of understandings based on the designation of co-nascence. In both of these, conditions and conditioned phenomena should be understood in terms of material and immaterial phenomena. And those are only co-nascent; neither pre-nascent nor post-nascent are found. "Because of a wholesome phenomenon as a condition, a wholesome phenomenon," thus, what is stated by way of condition is called the condition round. That too should be understood in terms of material and immaterial phenomena, just like the preceding two rounds. Here, the condition is also found to be pre-nascent. This is its distinction from the preceding two rounds. Immediately after that, "Depending on a wholesome phenomenon, a wholesome phenomenon," thus, what is stated by way of dependence is called the dependence round. It is not different in meaning from the preceding condition round. However, the first is stated by way of understandings based on the designation of condition, and the second by way of understandings based on the designation of dependence. After that, "Associated with a wholesome phenomenon, a wholesome phenomenon," thus, what is stated by way of association is called the association round. "Conjoined with a wholesome phenomenon, a wholesome phenomenon," thus, what is stated by way of conjunction is called the conjunction round. It is not different in meaning from the preceding association round. o. The first is stated in terms of the combination of meanings, in terms of the arising. The second, in terms of the connection of meanings. In both of these, causes and effects should be understood only in terms of immaterial phenomena. But in the seventh section, since questions such as "a wholesome phenomenon is a condition for a wholesome phenomenon by way of root condition" were raised, and then all those questions were resolved, untangled, and clarified by methods such as "wholesome roots are conditions for associated aggregates," therefore, that section is called the Question Section, because the questions are well-distinguished. Here, causes and effects should be understood only in terms of material and immaterial phenomena. Of these, the very first section on dependent origination, is twofold: by way of summary and by way of exposition. Here, the first is the summary section, also called the question section. It is also named the designation section. For it is the summary section because wholesomeness and so on are summarized in relation to wholesomeness and so on by way of root condition and so on; it is the question section because the arising of wholesomeness and so on in relation to wholesomeness and so on by way of root condition and so on is questioned; it is called the designation section because the arising of wholesomeness and so on in relation to wholesomeness and so on by way of root condition and so on is designated. 25-34. "Could a wholesome phenomenon arise in dependence on a wholesome phenomenon by way of root condition?" is a hypothetical question. Here is the meaning: "Could that wholesome phenomenon which would arise by way of root condition, exist in dependence on a wholesome phenomenon?" Or, "Could that wholesome phenomenon which would arise in dependence on a wholesome phenomenon, exist by way of root condition?" This is the meaning here. Here, "paṭi" means "similar." For a similar person is called a counterpart, and a similar part is called a corresponding part. "Icca" is a word expressing eagerness to go. Combining both together, "paṭicca" means "having received and attained a similar state characterized by simultaneous arising, having approached a state of arising together with it." "Wholesome phenomenon" means in such a state of simultaneous arising. "Can a wholesome state arise because of a wholesome state, as a root condition?" is asked. Or rather, "having conditioned" means having made a condition. That act of conditioning, however, is obtainable in both pre-nascence and co-nascence conditions. Here, co-nascence is intended. The same method applies in cases such as "Can an unwholesome state arise because of a wholesome state?" and so on. Although, in terms of co-nascence, an unwholesome state does not arise because of a wholesome state, in this questioning, whatever is obtainable in meaning when answering, and whatever is not obtainable, all is raised in the manner of questioning.