English
Without its absence, the three aggregates are also a common result and condition for consciousness, thus it says, "a is special.” As it is said, “The coming together of three is contact,” consciousness is a special condition for contact, so contact is its special fruit. Even though the conditions that are conjoined are food conditions, the bringing forth of consciousness by mental volition is a special function, so volition is its special condition. “Only moments without consciousness” means lacking the measure of a consciousness-moment. “Its meaning” means the meaning of what has been stated, such as ignorance, should be understood in the manner stated in the Suttanta-Bhājanīya commentary. “Hetukādīni” (causal, etc.): here, in which tetrad the word “hetuka” (causal) is mentioned, that is to be understood as “hetuka” because it is associated with the word “hetuka.” The word “hetu” (cause) indicates movement, and non-separation, by preventing separation, is indeed movement. So, the causal tetrad is said to be stated in terms of the non-separated condition. “In three ways, four ways, or five ways”: the word “vā” (or) is to be understood as also implying “or in six ways.” For concentration is a condition by the common three, and also by the jhāna, faculty, and path conditions. “And grasping is a path condition for existence”—this means in seven ways, referring to those excluding grasping for sensuality. The way in which grasping for sensuality is a condition for existence has already been stated in relation to craving, so it is not stated here. “In this tetrad, they are conditions by way of co-arising condition”—this is the intention of the statement. For the meaning is that nothing is not a condition for its own arisen effect by its respective conditions. But since this tetrad is stated by way of co-arising condition, they say that only this applies here. “The first turn” means the first tetrad, so it should be said. “The non-existence of existence, etc., in that way”: if the first tetrad is stated only by way of co-arising condition, then existence is not a co-arising condition for birth, and birth is not a co-arising condition for aging and death. Just as in the non-separated tetrads, etc., it is not said, “From existence, birth; existence is the cause of birth,” etc., because existence, etc., do not have non-separated conditions, so here too, it should not be said, “From existence, birth,” etc. The statement of conditions Thus, indeed, for them, indicating co-arising, as in the undifferentiated fourfold groups, due to the absence here of another word indicating a specific condition, and it is not that it is not stated, and existences and so on are not co-arising conditions, therefore, this fourfold group is not stated solely on the basis of co-arising conditions. And regarding the possibility of other conditions, this, "of existences and so on," is stated with reference to the general possibility of other conditions, along with co-arising, for ignorance and so on, without connecting it with this. And this is the meaning here: "Due to the absence of another word indicating a specific condition, other conditions for ignorance and so on are not possible apart from co-arising," thus it might be said that this fourfold group is commenced solely on the basis of co-arising conditions. But it is not that they are not possible, therefore, it is not commenced in that way. It is said that "in the Mahānidāna Sutta, the dependent origination with eleven factors is stated." But there, with "name-and-form conditions consciousness, consciousness conditions name-and-form, name conditions contact," and so on, (Dī. Ni. 2.97) when name-and-form, which appears twice, is taken as one, it is said to be nine-factored; when taken as two, it is said to be ten-factored. But elsewhere, when ignorance and volitional formations, which are stated, are applied to show the three periods of time, it becomes eleven-factored; it should be understood that it is stated thus, having made it so. For the purpose of encompassing the teaching of the Mahānidāna Sutta, there, just as the eye-base and so on are included in form, and the sixth sense-base is included in name, and to show the complete condition of name for contact, just like the complete condition of form, it is said, "name-and-form conditions contact." Similarly here, by showing the specific distinctions demonstrated there, for the purpose of encompassing that teaching, in dependent origination occurring in a single moment of consciousness, having included the sixth sense-base in name, it is said, "name conditions contact" – this is the meaning. Because it is taught with reference to the manifestation of form, the remaining word is "of this," not "of the former ones." For this very reason, it says "this indeed," and so on. Here, by way of birth, "of the spontaneously arisen," even those born from moisture, due to their fully developed sense-bases, are counted as spontaneously arisen... It should be seen as, "I have done and said." Or, to show the origin of all complete sense-bases for the primary origin, it is said, "of the spontaneously arisen." Indeed, in the analysis of the heart of the Dhamma (Vibh. 1009), it is by way of such a summary and illustration that only the spontaneously arisen are taken, as in "of the spontaneously arisen ghosts," and not those born of moisture. In a single mind-moment, contact does not arise through six sense-bases, nor is there any sense-base, apart from the sixth, of an unwholesome contact that is a condition, existing in the same moment. And here, the object-condition is not the cause of arising, so it is not taken. Therefore, to show that it cannot be said, "contact conditioned by the six sense-bases," it is said, "because this..." and so on. The six sense-bases of some, even when born in the first two types of origin, do not arise at the time of the kalala (embryonic stage), so it is said, "because it is always non-existent." But for those in whom it arises in the last two types of origin, it always arises. From this group of four, or from this method, is the distinction. The explanation of the tetrad of conditions is finished. 2. Explanation of the Tetrad of Causes 244. "Because of non-existence only at the moment of birth" means existence thereafter. Because of the absence of a fixed unseparated condition, the taking of "conditioned by clinging" for existence was not done. It should be connected as: because of non-existence, the taking of "conditioned by existence" for birth and so on, as an unseparated condition, was not done. However, just as the base is an unseparated condition for consciousness as long as the base exists, even causing it to arise after consciousness, so too clinging would be an unseparated condition for birth and so on, which are included in existence, and existence for birth. If it were not so, since birth and so on are included in the aggregate of formations, consciousness would be a name, and name, not arising instantaneously, would not be an unseparated condition for the sixth sense-base. Thus, just as here, there too, the taking of "cause" would not be necessary. Therefore, it cannot be made that the non-perception of birth and so on as long as there is clinging, and the non-existence of existence only at the moment of birth, are the reasons. However, for the characteristics of the conditioned, Since non-existent phenomena like birth and so on are included in existence, and since there is no other existence in ultimate reality for a non-existent phenomenon, and since causes and conditions do not exist, the grasping of existence is not necessarily an unseparated condition. But existence is a condition for birth, and birth is certainly an unseparated condition for old age and death. Since there is no rule of unseparated conditions, and since there is no unseparated condition, it is proper that the grasping of existence and so on as causes is not done. But then, the statement “name is conditioned by consciousness, the sixth sense-base is conditioned by name” should not be made. For non-existent phenomena like birth and so on, which are included in name, there is no unseparated condition, nor is there the state of being an unseparated condition for another, because they are non-existent phenomena. No, because they are not included in name. For name is that which is delimited by the function of naming, and that function belongs only to existent phenomena. Thus, only the three aggregates, which are existent phenomena, are called “name.” Therefore, the grasping of causes there is proper. Here, however, that which exists is existence. And birth and so on do not not exist, as is connected by “conditioned by existence, birth arises; conditioned by birth, old age and death arise.” Therefore, just as aggregates are those which aggregate, so too, birth and so on are included in existence because they exist. Thus, due to the absence of rules and the absence of unseparated conditions, as stated, the grasping of causes is not done. Some, by “some, however,” state the view of Revata Thera. For the formless aggregates are here referred to as existence. For it is said, “Therein, what is existence conditioned by grasping? Excluding grasping, the aggregate of feeling… …the aggregate of consciousness” (Vibh. 249). It is said, “due to the absence of a place to state.” But even if there is a place, birth and so on are not existent phenomena like grasping. Thus, it is proper that the exclusion should not be made, due to the absence of another existence to be excluded. But birth for those who are born, and old age and death for those who are born, thus it is said, “conditioned by existence, birth; conditioned by birth, old age and death” (Vibh. 225). But just as in “conditioned by name, contact,” therein what is name? Excluding contact, the aggregate of feeling… …the aggregate of consciousness. is called name.”