English
which is the state of simultaneous arising and so on; these are indeed the associated condition. Material base, consciousness, and mental factors, though connected by mutual relation, yet by being disjoined, by being unmixed, and by attaining distinctness, are helpful; these are the dissociated condition. Phenomena that will be spoken of as "co-arisen, pre-arisen," and so on, are helpful by supporting such a phenomenon itself, by its existence, which is its present nature; these are the existence condition. Even though they are generators, the activity of existence conditions is especially in their persistence; thus, their support is indeed taken. When one aggregate of contact and so on is occurring, because of the absence of a second, the immediately ceased consciousness and mental factors, which did not obtain an opportunity for their own persistence, are helpful by giving opportunity to the immediately arising consciousness and mental factors; these are the non-existence condition. Phenomena that are not occurring due to the non-departure of their own nature, but are helpful by their departed state, are indeed the departed condition. . A non-disappearing condition is a helpful condition that does not cease to exist. The state of being a helpful condition by its very nature is the state of being an existent condition; the state of being a helpful condition by not ceasing to exist is the state of being a non-disappearing condition. Thus, the distinction of conditions should be seen even in the distinction of phenomena. For the Buddha, having known the distinction of the powers of phenomena in every way, taught the twenty-four conditions. Therefore, with faith in the Buddha, one should generate knowledge born of hearing, thinking, "These phenomena are thus distinguished," and then engage in the practice for their comprehension through knowledge born of thought and meditation. Even in the absence of a distinction, a condition, though stated below, is again spoken of in another way, as in the case of the two-fold rootless, even after speaking of the two-fold dissociated from roots, for the sake of those individuals to be trained in such and such a way, according to the totality of phenomena. 15. Name, comprising the four aggregates, is a condition for such a name in six ways, in six aspects. That same name, together with form, is a condition for name and form combined in five ways. For form, which is divided into primary elements and derived form, it is a condition in one way. Form, in turn, is a condition for name in one way. Concepts, name, and form are conditions for name in two ways, in two kinds. The pair, the combined pair of name and form, is a condition for such a pair of name and form in nine ways. Thus, the conditions stand in six ways. 16. Vipāka-abyākata, having attained the state of result due to kamma, acting as if thrown and fallen by the force of kamma, having taken and pervaded its own nature, does not bring about another, nor does it arise by taking the influence of a former result. And by the statement, "Not from path condition in repeated practice, one" (Paṭṭhāna 1.1.221), by the example of the arising of laughter in rootless functional consciousness, the two advertings are not a repeated practice condition. Therefore, only javanas go to the state of repeated practice condition, as it says, "Former javanas," and so on. Even in this general statement, worldly wholesome, unwholesome, and indeterminate javanas should be understood, as the state of repeated practice for supramundane javanas is not exemplified. Having done so, It is said in the Paṭṭhāna Commentary, "There is no supermundane repeated-practice condition." For there, wholesome consciousness, being of a different class, does not, by being a forerunner, cause it to acquire the quality of repeated practice. And fruit-consciousnesses, even though arising in the way of impulsion, do not, as stated in the case of resultant-undeclared, acquire repeated practice, nor do they cause others to acquire it. That which was said by the Elder Acariya Dhammapāla, "There is no impulsion devoid of repeated practice," is also understood to have been said mostly. Otherwise, there would be the fault of the teacher speaking without due consideration. But the path, as a lineage-changer, does not acquire repeated practice, because it is not intended to be of different classes in terms of planes and so on. Thus it is said in the Paṭṭhāna, "Lineage-changer is a condition to the path by way of repeated practice, purification is a condition to the path by way of repeated practice." Because there is no characteristic of the four kinds of association, such as single-arising, there is no associated conditionality even for simultaneously arisen material phenomena, as it is said, "Mind and mental factors mutually." 17. Root-factors, jhāna-factors, and path-factors are conditions by way of root and so on, for simultaneously arisen mental and material phenomena. These three are for kamma-produced material phenomena at rebirth, and for mind-produced material phenomena in the course of existence, and for simultaneously arisen mental phenomena in both instances. For it will be said, "Simultaneously arisen material phenomena means everywhere kamma-produced at rebirth, and mind-produced in the course of existence." Simultaneously arisen volition means volition simultaneously arisen even with eye-consciousness and so on. For simultaneously arisen mental and material phenomena means all volition for mental phenomena, and volition accompanied by rebirth for kamma-produced material phenomena, and volition accompanied by mind-producing consciousness in the course of existence for mind-produced material phenomena. Volition of different moments means wholesome and unwholesome volition arisen in past existences and so on, at moments different from the resultant moment. For mental and material phenomena means for mental and material phenomena in both instances. Resultant aggregates means the resultant immaterial aggregates, such as rebirth-consciousness and so on. Kamma Indeed, even unoriginated matter does not obtain the designation of result, because of its nature as an immaterial phenomenon, and because of its nature as having an object. For the word 'result' is established only in immaterial phenomena similar to kamma. 18. "Of this pre-arisen body" means of this material body arisen before the conditioning phenomenon. But how can something arisen later be a condition for the prior arising of the conditioned phenomenon? Was it not said: "if there is no post-arisen condition, it would come to be the cause for the cessation of the continuum"? Therefore, there is no contradiction in its function of supporting the causal nature of the continuum's progression. 19. At conception, since eye-base and other bases are not present, and even if present, they would not serve as conditions for their respective consciousnesses, and since the heart-base, co-arisen with conception-consciousness, is not pre-arisen, it was said: "the six bases in the course of existence." And "the five objects for the five consciousness-processes" was said with reference to what appears in the exposition of pre-arisen objects. However, in the Question Section, by taking present eye and so forth without distinction, as in "Learners or ordinary people discern the eye as impermanent, suffering, non-self" (Paṭṭhāna 1.1.424), a mind-object can also be obtained as a pre-arisen object for the mind-consciousness process. For it is established by meaning that whatever present mind-object the mind-door process takes, that is its pre-arisen object. 22. A natural decisive support is a decisive support that is, by its very nature, free from other conditions, by its own intrinsic being. It is said to be a decisive support that is distinct and unmixed with object and contiguity. Or, a decisive support that is 'made' is a natural decisive support. Here, in 'pakata', the prefix 'pa-' indicates its being produced in the continuum, and its being cultivated, by its ability to produce its own fruit. Therefore, lust and so forth, faith and so forth, produced in one's own continuum, or season, food and so forth, cultivated, are natural decisive supports. And it is thus defined. 23. "Having made it weighty" means having made it weighty. examined. For example, it is said: “Having given a gift, undertaken precepts, performed the Uposatha ceremony, made it important, one examines it,” and so on. In this way, the instruction is given in terms of examining gifts, precepts, Uposatha ceremonies, previously performed good deeds, jhānas, gotrabhū, and the path of liberation, making them important. 24. It is said: “Earlier wholesome aggregates are a condition for later wholesome aggregates by way of proximate support condition,” and so on. In this way, without making a distinction from the contiguity condition, because proximate support is mentioned, it is said: “ceased immediately,” and so on. Even so, the contiguity condition is by way of a suitable thought-moment immediately following one’s own, while the proximate support condition is by way of a strong cause. This is the distinction between them. 25. The connection is: “lust and so on, both internally and externally, as appropriate… and also lodging.” Lust and so on are produced internally, while individuals and so on are served externally. Thus, it is said by the teacher: “Lust, faith, and other states, are cultivated internally; Beings, formations, and states, are served externally.” Or, the connection is simply: “wholesome and other states, both internally and externally.” For one’s own lust and so on, and one’s own wholesome and other states, relying on the faith and so on of a good friend, become a support for those who perform wholesome deeds, and also for others.