English
when speaking of the six kinds of consciousness, even though the eye and other doors and the visible and other objects have a fixed mode of operation, the sixfold nature is said to be from the object, without touching upon the door, and without touching upon the door from the door, so too here, even though the nutriment and faculties have a co-arising and other nature with the conditioned phenomena, since the presence condition, which is differentiated by co-arising and other distinctions by way of the immaterial aggregates and so on, has been shown, it is not possible to touch upon the co-arising and other distinctions in the special presence condition, which appears in the fourth and fifth sections in the question division by way of the nutriment and faculties. To show this, it is said in the commentary: "The nutriment and the faculty do not obtain co-arising and other distinctions," not because there is an absence of co-arising and other natures in the nutriment and faculties. Thus, the meaning here should be understood. The explanation of the Presence Condition is finished. 22-23-24. Explanation of the Absence, Disappearance, and Non-Disappearance Conditions Here means in the Absence Condition. Different means diversity. By this means by merely indicating the distinction of the Absence Condition from the Contiguity Condition, by the statement: "Only the characteristic of the condition is different here." Thing means phenomenon. Included by expression means included by such expressions as "Absence Condition, Disappearance Condition." Merely the characteristic of the condition means merely the characteristic of the conditions, such as immaterial phenomena that are helpful by providing an opportunity for occurrence here, and those that are helpful by way of disappearance. The explanation of the Absence, Disappearance, and Non-Disappearance Conditions is finished. The explanation of the Condition Division is finished. The explanation of the Miscellaneous Determination of the Condition Division The first reading means the earlier reading. And if that is so, then even the fault is by seventeen conditions. when there is no condition. The state of being a predominant condition is also allowed, so it says, "The emphasis on defilement should be stated in the Pāli text." It says, "It is prevented by the word 'of the rest'," lest one might suspect it sometimes, so to remove that, it says, "And not of the rest," and so on. By pre-arisen, and so on: by pre-arisen kamma, nutriment, jhāna, faculty, path, and resultant conditions. To prevent that: to prevent that aforementioned defilement. And not taking them separately: lobha and moha are not resultant conditions, and similarly, dosa; thus, not taking them separately in this way. The tangible sense-base, being a condition of object, and so on, for the body-consciousness element, and being of the nature of earth, and so on, is indeed a co-arisen, and so on, condition for those co-arisen with it. Thus, it is said, "It shows the state of being a co-arisen, and so on, condition of the tangible sense-base." "Of all phenomena": referring to all phenomena stated here: "All phenomena are conditions by way of object condition for the mind-consciousness element and its associated phenomena," it says, "It shows the state of being a root, and so on, condition of all phenomena, as appropriate." For this is not... and so on... a showing of the state of being, but rather a showing of one phenomenon having many conditions, therefore, the meaning is that "by this, of the tangible sense-base," and so on, is stated. Of forms, and so on: of the form sense-base, and so on. Differences: distinctions. Without touching upon the differences: without taking the distinctions of the eye-consciousness element, and so on. Those very ones: the aggregates that are common to the aforementioned distinctions. What was referred to by "it cannot be said thus" is explained by "for not," and so on. This is an exposition of the Paṭṭhāna: by this, it shows that it is not possible here to state the path condition of wrong speech, and so on, by way of the sequence of paths stated in the Sutta. The state of being the remaining conditions: the state of being a condition by the remaining eighteen conditions, excluding the path condition. It is not a predominant condition: it is not an object-predominant condition. That: that doubt. Therein: in the aforementioned shamelessness, and so on. There are ten kinds of conditions, and again, those "Thā hadayavatthunti" this is a statement of meaning. The reading, however, should be understood as: "The heart-base, and also the dissociated, are causes in ten ways." "Only the sense-bases of form, sound, smell, taste" this is said because form and so on do not have the nature of co-arisen cause or support cause, but do have the nature of pre-existent cause. "These" are the aforementioned objects of form, sound, smell, taste. "Expecting all surpassing causes" in the investigation "because one phenomenon has many causes," there is no newness in these forms and so on expecting causes surpassing root and so on; rather, it is expecting object, object-dominant, and object-proximate-support causes. For forms and so on are not causes in the way of root, co-arisen, dominant, and so on. "Of that" means the life-faculty of form has newness due to its pre-existent causal nature. Therefore, it is said to be a cause in nineteen ways. Its causal nature in seven ways should be understood, for nutriment is not a pre-existent cause. "Meaning" or the inherent nature of root and other phenomena should be understood. For it is called "meaning" because it is to be attained by its resultant phenomena, or to be known by knowledge. "Mode" is the mode of its occurrence, whereby it attains the nature of a cause for its resultant phenomena; this is how the meaning here should be seen. That, however, is dissociated. "By seven modes" states the reason for the Paṭṭhāna with "for it is a supreme classification" and so on. That which is kamma cause... and so on... should be understood as the immediate state of the resultant of repeated kamma causes. For even co-arisen is immediate. "Someone here" means, in this collection of natural proximate support, some kamma nature, being a part of it, is a natural proximate support. "Therein" means in what is said: "here, in the pre-existent object, the dissociated causal nature of the faculty is not found," in that, or in that apprehension of pre-existent object. It should not be said that the dissociated causal nature of the base is found. For it is not an object. that which is a base, is not a dissociated condition, but indeed is only a supporting factor. Here, in "further from this," "this" refers to either the pre-arisen, or the pre-arisen as object. There, considering the first method, it is said, "even from the pre-arisen and beyond." Thus, it is said that what is obtainable and unobtainable in the conditions like kamma, etc., should be understood. But not considering the second method, it is said, according to the Commentary, "or from this, from the sense-faculty dissociated," and according to one's own method, "or from the supporting sense-faculty dissociated." What should be said there, he himself says, "object-dominant," etc. He will not speak of what is obtainable and unobtainable in kamma, etc., by "further from this," etc., because the generalization has already been made. Therefore, the former meaning, "even from the pre-arisen," is intended. By "not abandoning the state of path condition," the path condition is mentioned, and thus in the latter reading, "of the nine excluding the path" is said. But in the former reading, because "not abandoning the state of path condition" is said, the co-arisen conditions, etc., along with the path condition, are to be taken, thus "of the ten" is said. There, in the latter reading, "by eleven modes" should be said, in the former reading, "by twelve." Even though there is a distinction, by being immediately ceased and by being an object, without naming the distinction, simply by being immediately ceased as an object, and not by the general state of immediately ceased as an object— this is the meaning. By "by this method," showing the similarity of conditions and showing the dissimilarity of conditions, the two phrases are made into one, and a derivation of the phrase is made, showing this, he says, "of the co-arisen causes, etc., ... should be applied." The application is: the mutual dissimilarity by the state of co-arisen and non-co-arisen of causes, objects, etc. By "thus, etc.," the word "etc." refers to the similarity by the state of pre-arisen of the pre-arisen eye, etc., and forms, etc., and in occurrence, the pre-arisen and post-arisen of the base-aggregates, etc., the pre-arisen. The inclusion of being not born, being dissimilar, and so on, should be understood. From the perspective of being a cause or not a cause, the determination here should be understood as paired. The root condition is a condition by being a root, the others by being something else. Thus, in other cases too, it should be understood as paired, as appropriate. "Predominance of both" means predominance of generating and supporting. The meaning of the word "state" is "causal nature"; thus, even without the suffix "bhāva", the meaning of the suffix "bhāva" is understood. "By breaking down the support" means by dividing it into proximate support and natural support. All three supports should be called supports, because they are divisions of support. Only the term "support" should be used in a general sense. "Therein" means: If, in this established situation, the breaking down, the division into proximate support and natural support, is for the purpose of showing that the forms of natural support are not conditions, then are not object support and proximate support also not conditions for forms? It is true they are not;