English
"The remaining ones" refers to the seven kinds of phenomena stated as present results, namely consciousness and so forth, up to birth, old age, and death. "A part of existence, called rebirth-existence" refers to those pertaining to the future. The word "part of existence" is used because the word "existence" also refers to kamma-existence. 12. "Ignorance is the root of the past. Craving is the root of the future," thus it is said, "two roots, namely ignorance and craving." 13. The cycle ceases through the non-arising of these very roots of the cycle, namely ignorance and craving, by attaining the state of non-production through the penetration of the truths. Again, ignorance arises from the production of defilements such as sensual defilements, in beings who are constantly and repeatedly afflicted by the swoon of old age and death, and who are overcome by sorrow and so forth. For it is said, "With the arising of defilements, there is the arising of ignorance" (M.N. 1.103). By this, the condition for ignorance is also shown, otherwise the cycle of dependent origination would be unconnected. Thus, in the manner stated, the Great Sage, the Perfectly Enlightened One, established and proclaimed dependent origination as connected, uninterrupted, beginningless, without a beginning, pertaining to the three realms, and consisting of the three rounds of defilements, kamma, and results. The explanation of the method of dependent origination is finished. The explanation of the method of conditional relations 14. Having thus shown the method of dependent origination in detail, now, in order to show the method of conditional relations, it begins with "root condition," and so forth. It is said: Therein, that by which one is established, is a root. Since the word for root has many meanings, the word 'hi' here should be understood as meaning 'to be established'. Or, that by which, like a tree by its root, bringing forth sap upwards, one goes to, proceeds to, attains growth and development of the fruit dependent on it, is a root. It is a root and it is a condition, thus, a root-condition. Having been a root, it is a condition; it is said to be a condition by way of being a root. A root in the sense of a foundation, a condition in the sense of a helper; in brief, a helping phenomenon in the sense of a foundation is a root-condition. And these are to be understood as six phenomena that are helpers in the sense of a foundation, which is the means of firm establishment, like the roots of a tree, for the mind-originated phenomena in the course of existence, for the kamma-originated phenomena at rebirth, and for the conascent mental phenomena in both cases. That which is grasped by mind and mental factors, like a weak person grasping a stick, is an object. For mind and mental factors, whatever phenomena they arise depending on, those phenomena are called the object-condition for those phenomena. For there is no phenomenon that would not become an object-condition for mind and mental factors. A condition that is paramount, for those whose arising is self-dependent, is a dominant-condition. There is no interval for this condition together with the conditioned phenomenon, thus, an immediate-condition. Being without interval, a very immediate condition, is a contiguous-condition. The preceding and preceding ceased phenomenon, capable of generating a suitable mind-moment immediately after itself, is called both "immediate-condition" and "contiguous-condition". For their distinction is only in expression. But in meaning, both are designations for the immediately ceased. For no difference in meaning is found between them. However, what some say, "an immediate-condition due to immediate meaning, a contiguous-condition due to immediate time," that, "for one emerging from cessation, the neither-perception-nor-non-perception-sphere is a contiguous-condition for the fruit-attainment..." This contradicts what is said in Paṭṭhāna 1.1.417 and so on. The sphere of neither perception nor non-perception, when ceased for seven days or more, is a *samanantara* condition for the attainment of fruition. Therefore, without clinging, the distinction here should be understood as merely in expression, not in meaning. For the cessation of a preceding phenomenon, by its power to produce a succeeding phenomenon without interval, that cessation is an *anantara* condition. When cessation, as if bringing itself into unity, saying "this is above it, this is below it, this is all around it," is capable of producing very immediately, it is a *samanantara* condition. Thus, the distinction is merely in expression. Even for the condition of cessation, for the non-arising of the sphere of neither perception nor non-perception, and for the preceding death-consciousness, there is the ability to produce fruition-relinking consciousnesses that arise after an interval, as if bringing them into unity in their continuous arising. This is because there is no obstruction by similar-kind formless phenomena, and different-kind form phenomena are incapable of causing obstruction. Thus, for these too, *anantara* and *samanantara* conditionality are obtained. Therefore, even when there is no difference in the phenomena themselves, the distinction should be understood as merely a difference in the meaning of the prefixes, according to the trainees who understand in various ways. A condition that, like a lamp for light, causes the co-arising of co-arisen phenomena, by its own non-arising causing the non-arising of co-arisen phenomena, is a *sahajāta* (co-arisen) condition. The four formless aggregates, the four great elements, and the base and resultant phenomena at the moment of relinking. A condition that, like a tripod supporting one another, supports its own beneficial phenomena, is an *aññamañña* (mutuality) condition. And the helpfulness of *aññamañña* conditionality is due to mutuality itself, not merely co-arising. This is the distinction between these two. For example, some co-arisen conditions are not *aññamañña* conditions, such as the name (mental aggregates) which is a co-arisen condition for mind-born matter, and the great elements which are co-arisen conditions for derived matter, and so on. because their mutual conditionality is not brought up. If indeed, by the very nature of being co-arisen, the helpfulness of those that help oneself were mutual conditionality, then they would be equal to co-arisen mutual conditions. The four aggregates, which are the support for co-arisen mind-and-matter, like a cloth for a painting, and the elemental earth, which is the support for co-arisen matter, sentient beings, and consciousness elements respectively, like the earth for trees and mountains, and the physical base— these are called the condition of support, because it is supported by those that are supported. The condition of support, by its strong nature, is the condition of strong support, the prefix 'upa-' indicating intensity. Its divisions will be explained later. The six bases and the six objects— these are the pre-arisen condition, which helps by existing and continuing before the conditioned phenomena arise. The post-arisen mental states, which help by sustaining the body when the post-arisen condition is absent, thus becoming the cause for the continuity of the stream, are the post-arisen condition. This should be seen like the intention of food and hope for the bodies of vulture chicks. The repeated grasping of one's own similar kind, distinguished by a proficient and strong nature, in the manner of wholesome states, etc., for subsequent texts, like previous familiar texts, is called repetition. By this condition, similar phenomena are the repetition condition for similar phenomena. For dissimilar kinds cannot cause dissimilar kinds to grasp their own course, which is called the state of wholesome, etc., distinguished by a proficient and strong nature, through the proficiency of repetition; nor do they themselves grasp from it. These should be understood as the immediately past mundane wholesome and unwholesome states, and the functional and impulsion consciousnesses. Intention, which helps co-arisen and momentary results and kamma-born matter, by its nature as action, which is called mental effort, is the kamma condition. Resultant mind and mental states, which help co-arisen mind-and-matter to be effortless and tranquil by their own effortless and tranquil nature, are the result condition. For these, by effort, are not to be accomplished, of kamma. From being merely done, they become a state of effortless calm, not a state of calm from the cessation of defilements. Indeed, because of such a calm state, life-continuum and the like are difficult to discern. But results that are merely apprehending, receiving, and investigating are indeed difficult to discern. Only by the occurrence of javana (impulsion) is their grasping of forms and the like understood. The four nutriments, being helpful by supporting both material and immaterial phenomena, are the nutriment condition. Even though they are generators, the primary function of nutriment is indeed support. Even when generating, nutriment generates by supporting without interruption; thus, the state of support is indeed the state of nutriment. The condition that is helpful by way of dominance, which is causing oneself to follow the conditioned phenomena in various functions, is the faculty condition. Thoughts and the like, which are contemplators of the object, having approached by way of contemplation of the object and contemplation of the characteristic, are the jhana condition. Right view and the like, which are helpful by way of leading out from good destinations due to merit, or from bad destinations due to demerit, are the path condition. Mental phenomena, though distinct in ultimate reality, yet as if having attained oneness, are helpful by the characteristic of association,