English
8. Explanation of the Support Condition In the explanation of the Support Condition, the phrase “material phenomena to immaterial phenomena at some time” is not accepted. What is accepted here is “some material phenomena,” and to show those very phenomena, it is said “the eye-base,” etc. If it is argued that “excluding the immaterial results” should not be stated because “base-matter in the five-constituent existence” is already stated? No, when “of the results of the three planes” is stated, it does not arise in the five-constituent existence. the generator should be established, as it needs to be explained to one who does not know. The description of the Condition of Dependence is concluded. 9. Description of the Condition of Decisive Support 9. He says that these three are “masses” in the condition of decisive support, because they encompass many things. In this description of decisive support, those former things that are immediate decisive supports for later things, they are always so for all of them, not for some occasionally. Therefore, in those places where immediate decisive support is included, it is not possible to say “for some,” so it is not said. But those former things that are object-natural decisive supports for later things, they are not always so for all of them; for those whose opposing conditions are strong, they are not, but for others, they are. Therefore, in those places where immediate decisive support is not obtained, “for some” is said. The meaning here is: for some of those resultant things, such as unwholesome states, that are to arise from the established conditioning phenomena, and not “for some” among unwholesome states in general. “Former wholesome states… and so on… of indeterminate phenomena” should be understood as “of those later indeterminate phenomena for which there is to be the condition of decisive support.” For material phenomena, which are indeterminate, do not obtain decisive support. How so? In the condition of object-immediate decisive support, they do not obtain it because they are not objects and do not arise in a fixed sequence of before and after. And they do not obtain natural decisive support because there is no “natural” for a material continuum that is unconscious. Just as faith and so on are produced by a mental continuum, and seasons and food and so on are resorted to, it is not so with a material continuum. And that in the presence of which, such as seasons, seeds, and karma, material phenomena arise, is not “natural” for them. For it is only for a conscious being that intention is a “making” or “doing” in terms of producing, supporting, utilizing, and so on, and material phenomena are unconscious. And just as among phenomena dependent on conditions, which are without effort, some have the nature of being objects and some do not, so too some have the nature of being a “making” and some do not. should also be seen. But season, seed, and so on, are causes because of their absence when sprouts and so on are absent in them, and not because they are conditions or supports. Here, the preceding ones are said to be conditions of decisive support mostly and clearly. But from the saying, “One gives a gift desiring future aggregates,” future things are also conditions of decisive support. They should be understood as included here because they share the same characteristic as the former objective and natural decisive supports. By taking “person” and “dwelling,” it shows the phenomena that become decisive supports by being a person or a dwelling. And by the word “pi” (also), it includes all those that become decisive supports by being robes, forests, trees, mountains, and so on. For in phrases like, “An indeterminate phenomenon is a condition for an indeterminate phenomenon by way of decisive support,” by the saying, “A dwelling for bodily comfort,” and by taking “dwelling,” this meaning is shown: that only phenomena that become decisive supports are conditions by way of decisive support. And this method is shown even in the case of persons and so on. Present objective and natural decisive supports are also included here, because they are present and share the characteristic of a dwelling. For it will be said, “One generates absorption by relying on present season, food, dwelling,” thus showing the natural decisive support of present season and so on, just like the present state of a dwelling. And by saying, “One delights in present aggregates, making present eye… …base important,” it shows the objective decisive support of the eye and so on. And even for such present things, their natural decisive support should be seen as due to their being made before. Sense objects like kasiṇa objects are only objects, not decisive supports. With this intention, it says, “for some.” Even formless realm wholesome consciousness, in which absorption has not been generated in a kasiṇa or similar object, for the generation of unarisen absorption in that, and for the attainment of all arisen absorption, power Having in mind this meaning, that of the conditions for knowledge of the various attainments, it is said: “The wholesome of the three realms is a condition for the wholesome of the four realms.” It is also said: “Relying on faith in the formless realm, one produces jhāna, vipassanā, magga, higher knowledge, and attainment in the form realm.” Wholesome kāmāvacara (sense-sphere) is a condition for the vipāka (result) of rūpāvacara (form realm) and arūpāvacara (formless realm), in the sense of being the condition for the wholesome that produces them, and in the sense of being the javanā (impulsive consciousness) immediately preceding the cuti (death consciousness) that determines the paṭisandhi (rebirth consciousness). Wholesome rūpāvacara is a condition for the vipāka of arūpāvacara, and wholesome arūpāvacara is a condition for the vipāka of rūpāvacara, in the sense of being the condition for the wholesome that produces them. Thus, the conditionality of the wholesome of the three realms for the vipāka of the four realms and for the kiriya (functional consciousness) of the three realms should be understood as appropriate for each case. Indeed, in the Pāli, the natural condition (pakatūpanissaya) is explained in the question sections merely by showing the method. By this method, it means: by the trace of producing affection, relying on the production of the supramundane. However, supramundane phenomena are not a condition for unwholesome phenomena by any condition, so this should not be taken as essential – such is the intention. From kāmāvacara, etc., the ahetuka bhavaṅga (rootless life-continuum) and bodily pleasure, etc., are conditions for the wholesome of rūpāvacara, etc. Arūpāvacara vipāka is a condition for rūpāvacara wholesome, for one who, desiring it, produces the wholesome that brings it about; and for rūpāvacara kiriya, for an Arahant who, having previously dwelt in such states, produces jhānas and higher knowledges to understand arūpāvacara vipāka. For the vipākas of the four realms, that particular vipāka is a condition in the sense of being the condition for the wholesome that produces it. Therefore, it is said: “Similarly, the vipāka of the three realms.” Even though an Anāgāmī (Non-returner) produces the state of Arahantship through jhāna and vipassanā, it has never been seen by ordinary people, etc., like the fruit of Stream-entry, etc. Therefore, unlike those, this highest fruit is not a condition for their jhānas, etc. For the future is a condition only if it is similar to what has been previously experienced. Therefore, it is said: “above” this is also for wholesome things.” Having wished for the attainment of analytical knowledge of action, for one who performs wholesome deeds such as giving, the three-fold actions are a proximate cause for the four-fold wholesome things. There is no need to speak of wise attention; depending on it, for the arising of defilements like lust, it is a proximate cause for unwholesome things, and through being a proximate cause for wholesome and unwholesome things, it is a proximate cause for the four-fold results. In this way, it should also be applied to actions. Therefore, it is said, “The natural proximate cause, which is action, is indeed for the four-fold aggregates of wholesome things and so on.” However, in the case of neither-result-nor-result-producing phenomena, the showing of the natural proximate cause for the three groups of seasons, food, and lodging is merely a way of showing. “According to the method found in this Great Treatise on Conditional Relations,” this refers to the rejection of proximate cause such as “conditioned by a wholesome phenomenon, an indeterminate phenomenon arises, not by proximate condition; conditioned by wholesome aggregates, mind-originated matter” (Paṭṭhāna 1.1.91), and its non-occurrence in the direct order. “According to the Suttanta method,” this refers to “consciousness is the proximate cause of name-and-form, name-and-form is the proximate cause of the six sense bases” (Saṃyutta Nikāya 2.23), and also to: “Just as a mountain, a rock, in a great forest in the wilderness; depending on it, the trees, those forest-dwellers grow” (Aṅguttara Nikāya 3.49). Thus, and so on. The explanation of the Proximate Cause condition is finished. 10. Explanation of the Pre-nascent Cause condition 10. By way of showing the method, those things that do not occur without an object-pre-nascent cause, such as eye-consciousness and so on, by showing the object-pre-nascent cause for them, it is also shown that in the mind-door, whatever operates with an object-pre-nascent cause, all that matter which is its object is an object-pre-nascent cause. However, because it is not shown in its entirety, it is said, “the teaching has been made with a remainder.” It should be understood that for one who transforms the body by means of mind, and for the supernormal power of psychic potency,