English
However, volitional actions, wholesome and unwholesome, with defilements, and wholesome volitional actions without defilements, immediately become a condition for their own result. Condition of result means resultant consciousness and mental factors. Condition of nutriment is fourfold: physical nutriment, contact, volition, and consciousness. Condition of faculty means twenty faculties: the faculty of form-life, mind, life, pleasure, pain, joy, sorrow, equanimity, faith, energy, mindfulness, concentration, wisdom, the faculty of 'I shall know the unknown', the faculty of knowing, and the faculty of one who has known. Among these, excluding the female and male faculties, there are twenty faculties. Condition of jhāna is fivefold: initial application, sustained application, joy, pleasure, and one-pointedness of mind. Condition of path is ninefold: right view, right intention, right effort, right mindfulness, right concentration, right speech, right action, right livelihood, and wrong view. Condition of association means consciousness and mental factors. Condition of dissociation means pre-arisen physical basis, and post-arisen consciousness and mental factors. Condition of presence means the life faculty, physical nutriment, object, pre-arisen, and also the phenomena mentioned in the condition of support. Condition of absence is the same as the condition of immediacy. Likewise, the condition of disappearance. Condition of non-disappearance is the same as the condition of presence. Thus, these are called the twenty-four conditions. Here, in how many ways is form a condition for form? It is a condition in seven ways, as appropriate: co-arisen, mutual, support, nutriment, faculty, presence, and non-disappearance. Form is a condition for mind in eleven ways, as appropriate: object, dominance, co-arisen, mutual, support, strong support, pre-arisen, faculty, dissociated, presence, and non-disappearance. Form for form and mind - there is none. 1396. Form for form is sevenfold, it is elevenfold for mind; A condition for mental phenomena, for mixed, it is nothing. Mind is a condition for mind in twenty-one ways, as appropriate: root, object, dominance, immediacy, contiguity, co-arisen, mutual, support, strong support, repetition, kamma, result, nutriment, faculty, jhāna, path, association, presence, absence, disappearance, and non-disappearance. Mind for form, as appropriate: root, dominance, co-arisen... By way of object, dominance, strong reliance, mutual dependence, reliance, post-natant, kamma, result, nutriment, faculty, jhāna, path, dissociation, presence, and non-disappearance, it is a condition in fifteen ways. Immaterial phenomena to material and immaterial phenomena, as appropriate, by way of root, dominance, co-nascence, mutual dependence, reliance, kamma, result, nutriment, faculty, jhāna, path, presence, and non-disappearance, are conditions in thirteen ways. 1397. In twenty-one ways, name (immaterial) is a condition for itself; In three or five ways, it is for matter, and for both, in thirteen ways. Material and immaterial phenomena to material phenomena, as appropriate, by way of co-nascence, reliance, presence, and non-disappearance, are conditions in four ways. Material and immaterial phenomena to immaterial phenomena, as appropriate, by way of co-nascence, mutual dependence, reliance, faculty, presence, and non-disappearance, are conditions in six ways. Material and immaterial phenomena to material phenomena, there is not. 1398. Both for material phenomena, are conditions in four ways; In six ways for immaterial phenomena, but for mixed (phenomena), there is nothing. Among these conditions, how many are material, how many are immaterial, and how many are mixed? The pre-natant condition is one material phenomenon only, by way of root, contiguity, immediate contiguity, post-natant, repetition, kamma, result, jhāna, path, association, non-existence, and disappearance, twelve conditions are immaterial phenomena only, and the remaining eleven conditions are to be known as mixed material and immaterial phenomena. Again, by way of time, by way of root, co-nascence, mutual dependence, reliance, pre-natant, post-natant, result, nutriment, faculty, jhāna, path, association, dissociation, presence, and non-disappearance, fifteen conditions are present only. The conditions of contiguity, immediate contiguity, repetition, non-existence, and disappearance are past only, the kamma condition is either past or present, and the conditions of object, dominance, and strong reliance are threefold in time and also time-free. 1399. Present only are here, Conditions, ten and five; Past only are five, and one, Shown as two-timed only; Three are threefold in time, And also free from time. All these twenty-four conditions, as appropriate, by way of object, strong reliance, kamma, and presence conditions, are to be known as being included in four conditions. Thus, in the Abhidhammāvatāra, the conditions The Conclusion, named. The Twenty-Fourth Chapter. Discourse on the Conclusion 1400. This Introduction to Abhidhamma, excellent, supremely profound; By a bhikkhu desiring keen wisdom, indeed, it should be heard. 1401. Enlightening keen wisdom and thought, Destroying doubt and delusion is this; Destroying the great darkness of wrong views, It is considered by me to illuminate sharp wisdom. 1402. Since by Sumati, named, it was considered, Out of respect for the requested honor; Therefore, indeed, it was composed always with joy, By me, a development for the manifestation of benefit. 1403. From meaning, from text, and also from reason, here; If anything unsuitable or contradictory is seen. 1404. Having looked at the preceding and succeeding, having considered again and again; By the wise, it should be gathered, it should be taken, not as a fault. 1405. For there are three kinds of expressions, and two kinds of meanings; Therefore, having examined, it should be understood by the discerning. 1406. Unmixed with the doctrines of other schools, undisturbed; Relying on the recitation path of the Mahāvihāra residents. 1407. Since the meaning, endowed with sweet words, is revealed; Therefore, by one desiring benefit, respect should be shown here. 1408. And by me, doing this, desiring the establishment of the True Dhamma; By the merit thus gained, may beings attain happiness. 1409. And this, without hindrance, has reached completion; So too, may the wholesome aspirations of beings reach completion. 1410. Crowded with groups of men and women, with unmixed noble families; Prosperous, complete in all aspects, with very clear, cool water. 1411. Full of various jewels, crowded with diverse shops; In the delightful city of Kāverīpaṭṭana, adorned with various parks. 1412. Adorned with palaces resembling the peaks of Kailāsa; Caused to be built by Kaṇhadāsa, beautiful and charming to behold. 1413. In the monastery with beautiful walls and gateways of various forms; There, in the eastern palace, by me, residing always. 1414. By one unattached, unselfish, adorned with virtues like morality; This was well made by Sumati, being requested by the good. 1415. May the devas rain in due season, may the rain clouds rain; May the rulers protect, according to Dhamma. the whole earth. 1416. As long as the supreme mountain, Himavā, stands in the world; So long may the True Dhamma, Of the Dhamma King, the Teacher, stand. This is the Abhidhammāvatāra, composed by the venerable Buddhādatta, the teacher, endowed with virtue and good conduct, residing in Uragapura. The Abhidhammāvatāra is finished. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. Nāmarūpapariccheda Introduction to the Work 1. Having paid homage to the Perfectly Self-Enlightened One, To the Dhamma, the revealer of Dhamma, To the Saṅgha, the supreme Saṅgha in the world, Worthy of homage. 2. I shall briefly explain The Nāmarūpapariccheda, Based on the commentaries Of the Mahāvihāra residents. 1. The First Chapter Division of the Threefold Nāma 3. There, mind, mental factors, And Nibbāna are considered threefold; Rūpa, however, is twofold, Divided into fundamental and derived. 4. There, mind is fourfold, Divided by the planes of existence, beginning with the sensuous; Fifty-two mental factors, Are considered associated with mind. 5. The eye, ear, nose, tongue, And body consciousness elements; And the receiving mind, As well as the two investigating minds. 6. Accompanied by joy, And accompanied by equanimity; Thus, these eight are rootless minds, Results of wholesome actions. 7. There, having excluded the investigating mind Accompanied by joy; Those very seven are unwholesome results, Thus should one specify. 8. The five-door and mind-door adverting, And the smiling mind; Are declared as functional minds, All three are rootless. 9. Thus, eighteen kinds Of mind are rootless; Unwholesome mind, by its root division, Is considered threefold. 10. Accompanied by joy, And accompanied by equanimity; Associated with wrong view, And dissociated from wrong view, thus divided. 11. Unprompted and prompted, thus divided into eight; They declare the mind rooted in greed, There, as unwholesome. 12. Accompanied by displeasure, Associated with aversion; The mind rooted in hatred, unprompted, And prompted, also twofold. 13. Accompanied by doubt, And accompanied by restlessness; The mind rooted in delusion is twofold, Accompanied by equanimity. Associated. 14. Thus, the twelve unwholesome states of consciousness should be understood; Having abandoned rootless evil, then the beautiful ones (follow). 15. Accompanied by joy, and likewise by equanimity; Divided into two: associated with knowledge, and dissociated. 16. Further divided into eight ways as unprompted and prompted; These are the rooted sense-sphere wholesome, resultant, and functional (states). 17. In the sense-sphere, twenty-three resultants,