English
by way of a foundation," that the other elements, like derived matter, perform their respective functions only by being established in the earth element. Here, "by way of a foundation" means by way of a basis. And here, the way of a basis should be understood as their extremely dependent occurrence, because the great elements are called "indescribable locations." And having done so, the helpfulness of the eye, etc., by way of a foundation, is very fitting. For no other way of a foundation for the non-material phenomena that are indescribable in the eye, etc., is possible, apart from the aforementioned distinction of dependent occurrence. Although for whatever phenomena dependently arise on whatever phenomena, there is for all of them a state of dependent occurrence, yet by that specific conditionality by which eye-consciousness, etc., occur in conformity with the keenness or dullness of the eye, etc., this is said to be the proven distinction of their dependent occurrence. Thus, the generality of conditionality It should be understood that even with the presence of the object condition, the distinction of the support condition is established. This has already been explained in the Dhātuvibhaṅga. The aggregates and so on are to be connected by bringing in the idea of “helpers” for the aggregates and so on that are their respective supports. Whatever cause is spoken of as a support, it is not only that which possesses the stated characteristics. By this, it shows that the meaning of condition here is the meaning of support. “Therein” is a locative of determination. Therefore it is said, “it determines.” It reveals the state of being well-done, of what? Of the condition which is qualified by the word “natural” as stated by “itself.” By what is it done? This meaning is established: by its own causes. “Thus” means by its ability to produce the fruit. Or “thus” means by way of production and by way of cultivation. Therein, production is the arising of the fruit through the combination of the root condition; that is easily understood, so without touching upon it, he explains only cultivation, saying, “or cultivated.” Therein, clinging is to be understood by way of enjoyment. Therefore he says, “enjoyment and cultivation.” “By way of knowing and so on” means by way of knowing, perceiving, experiencing, and so on. “By that” means by the natural state of what is cultivated as stated. “Even of future ones…etc…is said,” the intention is, how much more so of past and present ones. For even of the present, it is found to be a natural proximate support from such statements as “present seasons, food, and lodging, by way of proximate support, produce jhāna” (Paṭṭhāna 2.18.8). Just as those phenomena which are post-arising conditions for certain phenomena, are also in every case disjoined, existent, and non-disappearing conditions for them, so too those phenomena which are pre-arising conditions for certain phenomena, are also support and object conditions for them. To show the absence of confusion in the characteristics of the two kinds of conditions in both cases, it is also said, “distinguished by the modes of disjunction and so on, distinguished by the modes of support and object and so on.” Just as the modes of post-arising and pre-arising are distinct from each other, so too the modes of post-arising and disjunction and so on, and pre-arising and ni and so on, are also of a nature mutually distinct. By "by those which proceed by way of mental volition as nutriment," it is said that even the states associated with volition proceed in accordance with it in their resultant states. By "for that very reason," it means because of their helpfulness by way of volition as nutriment. By "that which is to be done by application," it excludes that which, being of a different kind, cannot be done by such application. By "the repeated occurrence makes clear the meaning of 'cultivation'," it is said "doing again and again." But the occurrence of a single conditioning state is only once. By "similar to oneself," it means similar to oneself in being an immaterial state, having an object, and in being white or black, etc. This is an epithet of the resultant state. But "causing to be of a nature similar to oneself" is an epithet of the condition, and it excludes dissimilarity of nature, such as being of a different kind, but not being of a different plane, etc. For it is not that limited states are not cultivation conditions for exalted and immeasurable states. "Vāsanaṃ vāsaṃ gāhāpanaṃ" means causing to take up residence; but here, "vāsanaṃ viya vāsanaṃ" means cultivation. By "in texts, etc.," it means in the arts of writing, etc. And this is locative of sphere, not of determination. Therefore, the former established actions of study, etc., which are in the sphere of the arts of writing, are called "the former former ones in texts, etc." And that is intended here as an example of the mode of cultivation, so it says, "the intention is 'like the former former cultivations'." Or this is locative of determination. For cultivation in the sphere of texts, etc., is called "texts, etc.," just as absorption in the sphere of forms is called "form" in "the form-dweller sees forms," etc. Volition, which accomplishes its function for associated states as for itself, is characterized by the activity of the mind, so it says, "volition is the application of the mind." By "by that," it means by that volition. By "distinguished by the arising of action," it means distinguished by the arising of the volitional action, which is called the application of the mind. For in whatever continuum wholesome or unwholesome volition arises, birth, there, having made such an enhancement according to its strength, it ceases, because there, in the presence of the remaining conditions, its resultant effects, the karmically produced form, will arise. Therefore it is said, "remaining conditions... and not otherwise." "Of these" means of the karmically produced form. "By that" means by the nature of being a functional consciousness. "What is to be said?" means there is no need to say that a volition which is helpful to future non-co-arisen things is helpful to co-arisen things. "By the nature of being without effort and tranquil" means effort is *ussāha*, that which has no effort is *nirussāha*, that very tranquil nature is *nirussāhasantabhāva*, by that. And *ussāha* should be understood as the mode of occurrence of a functional consciousness, which is also called *byāpāra* (activity), not the effort of energy (*vīriyussāha*). This (activity) is found in a greater degree in the functional consciousnesses of those whose latent defilements are not eradicated, not so in those who are without latent defilements. For that very reason, they are of a tranquil nature, devoid of the activity of producing results, but since they are functional consciousnesses, they are indeed active, so to distinguish them from that too, it is said "by the nature of being without effort and tranquil." "By this" means by the apprehension of the nature of being without effort and tranquil. "By the nature of having an object, etc." means by the nature of being mental and mental concomitants, contact, etc., which have an object and are formless. It shows the nature of a dissimilar result, because the tranquil nature, devoid of the aforementioned mere effort, is found only in formless phenomena that have attained the nature of a result. "That" means the nature of a result. "Due to the results not being achievable by effort" means just as wholesome and unwholesome things are produced by the effort of mental formations, as in "what is not accomplished for one who has desire?", so results are not to be produced by effort. "By effort" means by the previous effort which is the fundamental cause for the arising of karmic results. This is what is referred to when it is said, "they ripen due to the success of effort," etc. "Otherwise" means without effort. "In the remaining conditions" means in the co-operative causes for the arising of the result of kamma. "Even if there is effort in kamma being karmically produced, and even if there is not" showing the meaning already stated by emphasis, it makes clear the effortlessness of results. arises. The meaning is that there is no calming and peaceful state of defilements, as there is in the jhānas and attainments of beings. And this peaceful state of results is not inferential, but rather directly perceived, as shown by the phrase "because of its peaceful nature," and so on. There, by the term "falling upon," the five consciousnesses are shown in terms of their function. Therefore, it is said, "one does not acknowledge any phenomenon by the five consciousnesses, except for the mere falling upon." "Having that condition" means having the condition of results, meaning that they are to be supported by the condition of results. "Of non-resultant material phenomena." "Proceeding in accordance with results" refers to the peaceful nature and the condition of being a cause. The giving of support, the act of upholding, to those that have arisen from their respective conditions, to those that are conditionally produced, this is not fixed in the case of nutriments, because it can proceed otherwise. Having considered the objection, "if that is the case, why is only that taken there?", it is said, "even if... and so on... by the act of upholding." This shows that in the case of primary and secondary things, the designation by the primary is a proper method. Although it is said here, "by the act of upholding of material and immaterial things," without distinction, general elucidation stands in the particular, so the condition of being a cause should be determined as appropriate. And this becomes evident by the very elucidation of the primary nature of their act of upholding, and so, showing that very thing, it is said, "for the act of upholding," and so on.