English
It should be understood that all the four-aggregate phenomena are included together with the concept. This is the way of dependence condition. Material phenomena, being helpful due to arising earlier and existing, are the pre-nascence condition. It is of eleven kinds, through the sense-organs, sense-objects, and the heart-base. And in the exposition, "The eye-base is related to the eye-consciousness element and its associated phenomena by way of the pre-nascence condition... up to... the body-base is related to the body-consciousness element... up to... the visible object is related to the eye-consciousness element... up to... the tangible object is related to the body-consciousness element... up to... the visible object, sound, odor, taste, and tangible object are related to the mind-element... up to... the material phenomenon on which (the mind-element depends)... up to... that material phenomenon is related to the mind-element and the mind-consciousness element by way of the pre-nascence condition at some times, and not by way of the pre-nascence condition at some times." Thus, in every way, this is shown in the five-door process through the base and object, and in the mind-door process only through the base. However, in the question section, the object-prenascence is also obtained in the mind-door process with respect to the eighteen material phenomena, since it appears as "The Arahant contemplates the eye as impermanent, as suffering, as non-self." This is the way of the pre-nascence condition. The immaterial phenomenon, being helpful to the pre-nascence material phenomena by way of supporting, is the post-nascence condition, like the consciousness of food for the bodies of vulture chicks. And in its exposition, it is said, "Post-nascence mental phenomena are related to this pre-nascence body by way of the post-nascence condition." There, "this body" means the material body consisting of the four-originated and three-originated elements and derived material phenomena. And by way of phenomena, this should be understood as all the four-aggregate immaterial phenomena except for rebirth-resultant and formless-resultant. This is the way of the post-nascence condition. The phenomenon, being helpful by way of the immediately preceding, skillful, and powerful state, is the repetition condition, like the previous application to texts and so on. It is threefold, by way of wholesome, unwholesome, and functional impulsions. But in its exposition, "The previous previous... Ākusala states, to subsequent, subsequent kusala states… …pe… akusala states… …pe… and kiriyābyākata states, are a condition by way of āsevana-condition, thus it is specified. Therein, "earlier, earlier," everywhere should be seen as immediately past. Even there, kusala states, etc., to abyākata states, etc., of different kinds, even to immediately contiguous states, by way of āsevana, which is the accumulation of habit, being unable to cause a more proficient, stronger, and more distinguished state, to take on their own state of kusala, etc., are not āsevana-condition. However, kusala and kiriyā states of the kāma realm, different by way of ground and object, to mahaggata and lokuttara kusala and kiriyā states, of similar feeling to themselves, and kusala anuloma to saṅkhāra as object, and gotrabhu kusala to nibbāna as object, are indeed āsevana-condition. However, there is no lokuttara āsevana-condition. Thus, vipāka is the result of kamma. This is the way of āsevana-condition. A state that is helpful by way of the act of mental effort, is kamma-condition. It is twofold by way of kusala and akusala cetanā, which are of varying moments, and all sahajāta cetanā. Even in the specification of it, "kusala and akusala kamma, to vipāka khandhas, and to rūpa produced by kaṭattā… …pe… cetanā, to states associated with it, and to rūpa arisen together with them, are a condition by way of kamma-condition," it is stated only in two ways. Therein, kamma is cetanā-kamma itself. "And to rūpa produced by kaṭattā," is to rūpa produced by kamma, arisen from the kaṭattā, accumulatedness, producedness of kamma. Kamma also produces its result only at a later time, when there is a combination of the remaining conditions, but not because it is destroyed or remains. Nor does that remaining kamma produce. Thus, by "arisen together with them," the taking of kaṭattā-rūpa in rebirth should be seen. This is the way of kamma-condition. A vipāka state that is helpful to a state of inert passivity, by way of inert passivity, is vipāka-condition. It is to cittasamuṭṭhāna states in the course of existence, and to paṭisandhi At the moment of rebirth and for resultant materiality, and for associated states everywhere, there is a condition. As it is said in the complete question section: "A single resultant-indeterminate aggregate, at the moment of rebirth, is a condition by way of resultant for three aggregates and for mind-originated materiality... and resultant materiality is a condition by way of resultant." But in the exposition, only this much is said: "The four immaterial aggregates are conditions for each other by way of resultant." This is said incompletely, referring to the method stated in the question section. This is the way of the resultant condition. The four nutriments, which are helpful in the sense of supporting the material and immaterial, are the nutriment condition. In the exposition, however, it is stated thus: "Edible food is a condition by way of nutriment for this body... immaterial nutriments are conditions by way of nutriment for associated states and for materiality originated from them." Here, the nutriment called edible food is the nutriment that has reached the stage of being originated from all four causes. Since it is only the nutriment that is ingested by those who partake of nutriment, and since the nutriment of karma origin is supported by the nutriment of ingested food and the nutriment of temperature origin, and thus it functions for the maintenance of this body, and not otherwise, therefore, "edible food" is said to show that it is dependent on the material objects to be eaten and digested. Although it is said without specification as "for this body," it is, in particular, a generator and maintainer of materiality originated from nutriment, and only a maintainer of materiality originated from the remaining three continuities, and thus it is the nutriment condition. By "originated from them," materiality originated from karma at rebirth is included. For in the question section it is said, "At the moment of rebirth, resultant-indeterminate nutriments are conditions by way of nutriment for associated aggregates and for resultant materiality." This is the way of the nutriment condition. The twenty faculties, excluding the female and male faculties, which are helpful in the sense of exercising supremacy, are the faculty condition. For although the female and male faculties are the seeds for the characteristics of femininity and masculinity, they do not pervade as conditions for these, nor for other faculties, etc. But according to the Suttanta method, for these Extending the condition of natural support, are these twenty-two faculties. Here, the five faculties beginning with the eye, are a faculty condition only for immaterial phenomena. The life faculty of material phenomena, is only for karma-produced material and immaterial phenomena. The remaining ones are for material and immaterial phenomena. In the exposition, "The eye faculty, for the eye-consciousness element, and for mental phenomena associated with it... ...the body-consciousness element... ...the life faculty of material phenomena, for karma-produced material phenomena. The immaterial faculties, for mental phenomena associated with them, and for material phenomena produced from them, are a condition by way of faculty condition," thus it is expounded. Here, even karma-produced material phenomena are included in "produced from them." For in the question section, "At the moment of rebirth, the resultant indeterminate faculties, for associated aggregates, and for karma-produced material phenomena," it is said, this is the method for the faculty condition. Being helpful by way of focusing, setting aside the five pairs of consciousnesses, the three feelings, and one-pointedness, the remaining seven factors of absorption, with distinctions of wholesome etc., are the absorption condition. For in the five pairs of consciousnesses, due to the mere occurrence, feeling and one-pointedness in them, lacking the characteristic of focusing, are not included among the factors of absorption. But in its exposition, "The factors of absorption, for mental phenomena associated with absorption, and for material phenomena produced from them, are a condition by way of absorption condition," it is expounded. Here also, by "produced from them," karma-produced material phenomena are included. For in the question section, "At the moment of rebirth, the resultant indeterminate factors of absorption, for associated aggregates, and for karma-produced material phenomena," it is said, this is the method for the absorption condition. Being helpful by way of emerging from here and there, the twelve factors of the path, with distinctions of wholesome etc., are the path condition. But in the exposition, "The factors of the path, for mental phenomena associated with the path, and for material phenomena produced from them, are a condition by way of path condition," it is expounded. Here also, by "produced from them," the inclusion of karma-produced material phenomena. For in the question section, "At the moment of rebirth, the resultant indeterminate factors of the path, for associated aggregates, and for karma-produced material phenomena," it is said, here in the causeless consciousnesses The existing path factors are not conditions by way of the path condition. This is the way of the path condition.