English
That, being a mundane resultant aggregate of material form, with two roots, without roots, and so on, is for that accompanied by greed alone, not for another. Thus, it has come in the commentary that it is also functional. That should be investigated because it shows the non-contradiction of functional knowledges associated with knowledge, the prior habituation of omniscience-knowledge, super-knowledge, and so on, being regarded as weighty by wholesome things in the sense-sphere. But supramundane wholesome things are object-dominance-condition only for sense-sphere knowledges associated with swift thought-moments. But Nibbāna is object And that it should be understood as pertaining to the condition of dominance. A state that helps by way of being immediately preceding is the immediately preceding condition. That itself is the contiguity condition, only the expression is different, as in "accumulation and continuity" and so on. And that which is the view of some teachers, that "the immediately preceding condition is due to the immediacy of meaning, the contiguity condition is due to the immediacy of time," that is contradicted by statements such as, "for one rising from cessation, the wholesome state of the plane of neither perception nor non-perception is a condition for the fruition attainment by way of the contiguity condition." In that exposition, "the eye-consciousness element and the states associated with it are a condition for the mind-element... ...the body-consciousness element... ...the mind-element... ...the mind-consciousness element... ...earlier wholesome states are a condition for later wholesome states... ...unwholesome states... ...earlier unwholesome states are a condition for later unwholesome states... ...unwholesome states... ...whatever states arise immediately after whatever states, mental and mental factors, those states are a condition for those states by way of the immediately preceding condition," the contiguity condition is defined as identical to this definition of the immediately preceding condition, except for the difference in name. This is the method for the two conditions of immediately preceding and contiguity. A state that helps by way of arising together is the co-nascence condition. In its exposition, "the four immaterial aggregates are a condition for each other by way of the co-nascence condition, the four great elements are a condition for each other... ...at the moment of conception, name-and-form are a condition for each other... ...mental and mental factors are a condition for the form produced by mind... ...the great elements are a condition for the derived form... ...material states are a condition for immaterial states at some times by way of the co-nascence condition, at some times by way of the non-co-nascence condition," it is defined in this sixfold manner. There, by the term "each other," it indicates that those states are both conditions and conditioned at the same moment. At the moment of rebirth, the base-matter is form for name. Mental and mental factors... In the course of existence, there are four aggregates, and some say also at rebirth, because the karma-produced materiality is included in the mind-originated. For the mind and mental factors at rebirth are related by way of co-nascence. However, those materialities without a base do not pervade for the sake of conditionality of the mind and mental factors in the course of existence, as do the mind-originated ones. Therefore, "mutuality" is not stated. Likewise, the derived materiality of the elements. For if the co-nascent dependence of karma-produced materiality at rebirth is not grasped, the exposition of the co-nascence condition would be incomplete. "At the moment of conception," this is also said with reference to the heart-base, and thus it belongs to the third category. Therefore, in meaning, this condition is fivefold. This is the way of the co-nascence condition. A phenomenon that is helpful by way of producing and supporting mutually is the condition of mutuality, like a tripod. In the exposition, "the four immaterial aggregates are a condition by way of the condition of mutuality, the four great elements... ...at the moment of conception, name and form are a condition by way of the condition of mutuality," thus it is expounded in three ways. This is the way of the condition of mutuality. A phenomenon that is helpful by way of dominance and by way of dependence is the dependence condition, like the earth and cloth for trees, paintings, and works. In the exposition, it is expounded in six ways, as in the co-nascence condition. Here, the sixth category is, "The eye-base is a condition for the eye-consciousness element, the ear, nose, tongue, body-base for the body-consciousness element... ...the materiality on which the mind-element and the mind-consciousness element depend, that materiality is a condition by way of the dependence condition for the mind-element and the mind-consciousness element and the phenomena associated with them." Thus it is distinguished by way of showing pre-nascence dependence, the rest is the same. Here, "materiality" means the heart-base. Regarding the condition of decisive support, here is the meaning of the word: because of its dependent existence, it is relied upon by its result, not rejected, thus it is support, just as great effort is a means. Indeed, strong support, powerful condition, this is a designation for a strong cause. Therefore, a Dhamma that is helpful in the manner of a strong cause should be understood as the condition of support. And this condition of support is threefold: support through object, support through contiguity, and support through nature. Here, support through object, without making a distinction, is distinguished together with object-dominance. Here, whatever object is highly regarded, and mental states arise, that is invariably a strong object among their objects. Thus, the distinction between them should be understood as: object-dominance in the sense of being highly regarded, and support through object in the sense of being a strong cause. Support through contiguity, too, is distinguished without making a distinction from the condition of contiguity. Even so, contiguity is known as the ability to give rise to a subsequent thought-moment that is suitable to its own immediately preceding one, and support through contiguity is known as the strength of the preceding thought in producing the subsequent thought-moment. Just as a thought arises even without some Dhamma among the conditions of root, etc., there is no arising of a thought without an immediately preceding thought. Therefore, it is a strong condition, and thus, contiguity itself, in the sense of being a strong cause, is support through contiguity. Thus, the distinction between them should be understood. Nature is support, thus, support through nature. Nature means support that is produced in one's own being, or cultivated through faith, virtue, etc., or simply through natural things such as climate and food. Thus, support through nature means not mixed with other support. And this support through nature is distinguished in many ways according to these qualities of faith, etc., as in: "Relying on faith, one gives alms, undertakes virtue, observes the Uposatha, develops Jhāna; develops insight, the path, super-knowledge, attainment; relying on virtue, learning, generosity, wisdom, one gives alms… develops attainment." Thus, the condition of support is threefold. In the exposition, however, this is stated as: "Preceding wholesome states are a condition of support for subsequent wholesome states… Of unwholesome things, some…(etc.)… of indeterminate things…(etc.)… prior unwholesome things are conditions through dependence for subsequent unwholesome things…(etc.)… of wholesome things, some…(etc.)… of indeterminate things…(etc.)… prior indeterminate things…(etc.)… for indeterminate, wholesome, and unwholesome things, a condition through dependence; a person too is a condition through dependence, and so is lodging," thus it is stated. Therein, "prior" is obtained only as immediately preceding in the condition of contiguity. But in the conditions of object-dependence and natural dependence, the prior ones are obtained in various ways; all three aggregates are obtained in the wholesome with wholesome category. But in the wholesome with unwholesome, the immediately preceding are not obtained, therefore it says "some." For this, "a wholesome thing is a condition of object-dependence and natural dependence for an unwholesome thing; but object-dependence is when, having given a gift…(etc.)… having esteemed it, greed arises…(etc.)… natural dependence is when, relying on faith, conceit is produced," this is said with reference to this method that comes in the question section. In the unwholesome with wholesome category, the immediately preceding are not obtained, therefore it says "some." But this is said with reference only to the natural dependence that comes in the question section in the manner of "an unwholesome thing is a condition of natural dependence for a wholesome thing. Relying on greed, one gives a gift…(etc.)… having killed a living being, one gives a gift for the sake of its expiation." Just as the unwholesome is not a condition of contiguity for the wholesome, so too it is not a condition of object-dependence. For having esteemed it, the wholesome does not proceed. But in the unwholesome with indeterminate category, only the condition of object-dependence is not obtained. For indeterminate things do not esteem it, but they are contiguous to it. Therefore, "some" is not said here. In the remaining categories, all three dependencies are indeed obtained. "A person too, and so is lodging," this pair is also said here only in terms of natural dependence, and climate, food, etc., should be included here. And in this condition, some