English
Here, it should be understood as appropriate that relying on sensual lust and so on, for rebirth in sensual realms and so on, and for the calming of lust and so on, there is the cultivation of generosity, precepts, Uposatha, jhāna, supernormal powers, insight, and the path. And lust and so on are the causes for higher and higher lusts. Whatever relies on whatever for its arising, that is the natural proximate support for that. This is a great principle of conditions, what is called “proximate support condition.” Thus, it is said: “natural proximate support is manifold.” Faith and so on mean morality, learning, generosity, and wisdom. Relying on one’s own faith and so on, one’s own generosity, precepts, and so on. And similarly, relying on the faith etc. of good friends, the giving and morality etc. of others come to be. This is evident. "Pleasure, pain" means bodily pleasure, pain. "Person" means a person like a good friend. "Food" means suitable food etc., and season is likewise. 27. To elaborate on the meaning briefly stated as "'Dominant... etc. ... conditions arise'", it is said, "'There, the object made weighty' etc." "Object made weighty" means an object made weighty by reflection, enjoyment, etc. For this makes the states of jhāna, path, fruit, insight, Nibbāna, etc., and the states of reflection, enjoyment, path, fruit, etc., subservient to oneself. Therefore, it is called object-dominance. It is object-dominance merely by being worthy of being made weighty. Even though made weighty, it is object-strong-reliance by being a powerful cause. This is the distinction between them. "Conascent... etc. ... of mind-and-matter" means of desire, consciousness, energy, investigation. Thus, the fourfold conascent dominance, as appropriate, is a condition for the occurrence of conascent mind-and-matter by way of conascent dominance. 28. The conascent conditionality of material phenomena towards immaterial phenomena is stated at rebirth by way of the base. Thus it is said, "'Base and results mutually' –" 30. Since mutual conditionality is only by way of mutual support, and not merely by being conascent, in the course of existence, matter is not a mutual condition for mind. Therefore, it is said, "'Consciousness and mental factors mutually'." Similarly, derived matter is not a mutual condition for the great elements. Thus it is said, "'Great elements mutually'." 31. But is it not said, "'Immaterial nutriment for conascent mind-and-matter'"? And if so, since conascent nutriment is impossible for the non-percipient beings, how is it determined that "'all beings are sustained by nutriment'"? It is said: Taking the aspect of conditionality by way of kamma-strong-reliance conditions for kamma that occurs by way of mental volition nutriment, or for the remaining nutriments associated with it, the sustenance of all beings by nutriment is stated, not by way of being a nutriment condition. 32. "'The five sense faculties'" Are not the female and male faculties included in the faculties? Indeed, they are not included. Even though they are followed by their signs and so on, that is not in the sense of a condition. Just as the life-sustaining foods are the conditions for those they nourish and support, and are non-departed conditions, so the states of being female and male do not assist the signs and so on in any way. It is merely that the signs and so on, arising from their respective karma and other conditions, are conditions for the apprehension of female and so on. Because they do not arise in a continuum associated with that in any other way, their being followed by signs and so on, and their being faculties, is spoken of. Therefore, their being faculty-conditions is not stated. 33. For those names, such as eye and so on, which arise as if emerging from within, and for those material qualities which arise only in dependence on names, there is a suspicion of concomitance. For these alone is there the condition of dissociation. But for material qualities with material qualities, there is no such suspicion. For those arising only in dependence on a base, their being merely an object is the support. Therefore, there is no suspicion of concomitance for them either. So, for those for whom there is a suspicion of concomitance, for them alone is the condition of dissociation stated. Thus it is said: "At the moment of descent, the base," and so on. 34. In every way, in all aspects, as appropriate, stated in terms of name, the three kinds of co-arisen, the two kinds of pre-arisen, and the one kind of post-arisen conditions, among foods, the edible food, and material life faculty— these five kinds of existing condition, and non-departed condition, exist. Because it supports such a phenomenon by its present existence, the state of being an existing condition is the support for those that are not helpful by their non-existence, but are helpful by their existence. Therefore, Nibbāna, which is always existent, does not have the condition of existing, nor the condition of non-departed. Or, for those endowed with arising and so on, the state of being helpful is not contrary to non-existence, and not contrary to departed existence, such is the existing condition and so on. Therefore, there is no implication of its being a condition. Material life... The life faculty, like vital essence here, is not included in co-nascent conditions, because it is helpful only at the moment of persistence, thus it is stated separately. 35. Now, to show that all conditions, even in brief, are only fourfold, it is said, “object… and so on… go.” For there is no such condition that would not become an object for mind and mental factors, nor that would not become a proximate cause for its own resultant, and because the world’s arising is due to kamma, all things, by way of the designation of fruit and cause, do not transcend the nature of kamma; and since they exist in ultimate reality and by way of conventional truth, all of them fall into these four categories. 36. Now, what was said here and there as “co-nascent form,” all that should not be understood indiscriminately; to show this, “co-nascent form” and so on is said. For at the moment of rebirth-linking, there is no mind-originated form, and in the course of existence, there is no fixed rule for kamma-originated forms to arise together with mind and mental factors; thus, “co-nascent form” is twofold: in all cases, in the course of existence, it refers to mind-originated forms, and at rebirth-linking, to kamma-originated forms, called kamma-produced forms. Forms that arise from kamma being done are kamma-produced forms. 37. Thus, in the manner stated, the conditions, as they arise, are threefold in time: five are past-time conditions (contiguity, immediate contiguity, repetition, absence, disappearance), kamma condition is twofold in time (past and present), object, dominance, and proximate cause conditions are threefold in time, and the remaining fifteen are present-time conditions; they are also timeless by way of Nibbāna and concepts; they are internal by way of eye, lust, faith, and so on; and external by way of person, season, food, and so on; they are conditioned by way of being resultant conditions, and unconditioned by way of being the opposite of that; these phenomena, briefly, are threefold by way of concepts, names, and forms, standing in all ways in the Paṭṭhāna, the treatise of infinite methods and all-encompassing Paṭṭhāna, the twenty-four conditions. is a Yojana. 38. Therein means in those conceptual name-and-form aggregates. The description of the method of origination is concluded. Description of the kinds of concepts 39. It is said that concept is of two kinds, that which is to be spoken and that which speaks, as in "because it is made known." "Because it is made known" means because it is to be made known in this or that way. By this, the conceptual object, which is a conventional truth, called the concept of appropriation, is spoken of, being the various states such as the aggregate and continuum of the elements of form and so on. For this is made known by the conceptual name. "Because it makes known" means because it makes known the conceptual object in various ways. By this, the conceptual name, which is the designation of objects that have attained the name "concept" because they make known, is spoken of. 40. "Taking the form of the transformation of elements" means taking as a basis the form of transformation, the state of being transformed, in the manner of being spread out, collected, and so on, of the great elements such as earth, continuously existing. "In such and such a way" means in the manner of ground and so on. "Ground, mountain, and so on" means the continuum concept of ground, mountain, tree, and so on. "The manner of arrangement of components" means the manner of arrangement of components, the specific construction and such shape, of materials such as wood, clay, thread, and so on. "Chariot, cart, and so on" means the aggregate concept of chariot, cart, village, pot, cloth, and so on. "The revolution of the moon and so on" means the manner of revolution, such as rising, of the moon, sun, and stars in circumambulation of Sineru. "Direction, time, and so on" means the direction concept of the eastern direction and so on, the time concept of forenoon and so on, and the month concept and so on, specifically named, such as the month of Vesakha, for months and seasons. "The uncontacted form" means the uncontacted form, such as a cavity, by those form-kalapas. "Well, cave, and so on" means the space concept of well, cave, hole, and so on. "This or that element sign" means this or that element sign such as the earth kasina. "Specific development" means the specific continuum of development, such as preliminary work. "Kasina sign and so on" means the sign concept, such as the kasina and asubha signs, which appear to yogis, and the acquired and counter-sign.