English
Immaterial phenomena, being helpful through association, defined as having a single base, a single object, a single arising, and a single ceasing, are the associated condition. However, in the exposition, it is stated, "The four aggregates, immaterial phenomena, are conditions for one another by way of the associated condition." This is the way of the associated condition. Material phenomena, being helpful to immaterial phenomena, and immaterial phenomena to material phenomena, without sharing a single base, etc., are the dissociated condition. This is threefold: by way of co-nascence, pre-nascence, and post-nascence. For it was said, "Co-nascent wholesome aggregates are conditions for mind-originated material phenomena... Post-nascent wholesome aggregates are conditions for this pre-nascent body by way of the dissociated condition," etc. However, the pre-nascent should be understood only in terms of the six bases. In the exposition, it is stated generally, "Material phenomena are conditions for immaterial phenomena... immaterial phenomena are conditions for material phenomena by way of the dissociated condition." Here, "material phenomena" is stated in terms of the six bases. However, material phenomena such as form, etc., as object-phenomena, are not stated as dissociated conditions due to the absence of any possibility of association. For immaterial phenomena arise from within the material bases such as the eye, as if emerging from them, and there is a possibility of association there. In the question section too, only the six bases are extracted, "The base is a condition for wholesome aggregates... the eye-sphere for the eye-consciousness element," etc. In "immaterial phenomena for material phenomena" too, even though Nibbāna is immaterial, it is not a dissociated condition for material phenomena, because there is absolutely no possibility of association. For it was said, "Association is with four, dissociation is with four." This is the way of the dissociated condition. A phenomenon, being helpful by way of supporting that same kind of phenomenon, with the characteristic of being present, is the presence condition. In the exposition, it is stated, "The four immaterial aggregates for one another... the four great elements for one another, name and form at the moment of descent." Mind and mental factors are related to mind-originated matter, The great elements are related to derived matter, The eye-base is related to the eye-consciousness element…pe… The form-base is related to the eye-consciousness element and its associated mental factors…pe… The form-base…pe… The tangible-base is related to the mind-element…pe… The mind-element, the mind-consciousness element, and their associated mental factors are related by way of presence-condition. Thus, it is explained in many ways as co-arising and pre-nascence. However, in the question series, since "co-arising, pre-nascence, post-nascence, nutriment, faculty" are included in these five, Presence-condition should also be understood in terms of post-nascence, physical nutriment, and the life faculty of matter. This is the way of presence-condition. Mental factors that have ceased without interval, being helpful by giving opportunity for the arising of subsequent mental factors, are the absence-condition. However, in the exposition, "mental factors that have ceased without interval are related to present mental factors by way of absence-condition" is explained in a general way. In every way, it is similar to the contiguous condition, and the distinction should be understood in the same way as explained there. This is the way of absence-condition. Absence-condition phenomena, being helpful by way of absence, are the departure-condition. It is similar to the absence-condition along with the exposition. The departure-condition is also similar to the presence-condition in every way. This pair is mentioned due to the elegance of the teaching or for the sake of those to be trained. This is the way of departure-condition. Miscellaneous Determination Now, for the sake of clarity in the range of knowledge regarding these twenty-four conditions: From the nature, and from time, One to many conditions; And from many phenomena, To one condition's state. Homogeneous and heterogeneous, Pairs, from generating and so on; All locations and so on, differences, From the distinction of matter and mind; The collection of becoming should be known, The miscellaneous determination. Here, "from the nature" means that, among these conditions, the root-condition is a single mental factor in name-and-form phenomena. So, thus, through the conditions of co-nascent, dominance, kamma, jhāna, and path, thus, through the conditions of habituation and result, even resultant phenomena included in the four aggregates are conditions by way of contiguity, immediate contiguity, posteriority, association, absence, and separation. It is fitting to say that even a part of name is not included in Nibbāna. The pre-nascence condition is only a material phenomenon, the remaining are name-and-material phenomena according to availability. And there, concepts are included in the conditions of object, dominance, object-dependence, and strong-dependence; this is the determination according to phenomena. From the perspective of time, however, the fifteen conditions of root, co-nascence, reciprocity, dependence, pre-nascence, post-nascence, result, nutriment, faculty, jhāna, path, association, dissociation, presence, and absence, being present, are conditions for their results. The five conditions of contiguity, immediate contiguity, habituation, absence, and separation, being past, are conditions. The kamma condition, however, being either present or past, is a condition. The remaining conditions of object, dominance, and dependence, being of all three times, or being timeless in the sense of Nibbāna and concepts, are conditions for their results; this is the determination according to time. From one to many conditions: because one phenomenon can be many conditions, and one condition can be many conditions. How? In the root condition, for example, non-delusion is one phenomenon, it is many conditions by way of twenty conditions excluding pre-nascence, kamma, nutriment, jhāna, and exclusion, without abandoning its root conditionality. Or it is many conditions by way of the eleven others: dominance, co-nascence, reciprocity, dependence, result, faculty, path, association, dissociation, presence, and absence. So are non-greed and non-hatred. But among these, non-greed and non-hatred are not faculty and path conditions. These three, being non-resultant, are not result conditions like greed, hatred, and delusion. But these five, excluding non-delusion, are not dominance conditions. So too are the remaining non-resultant phenomena. In the object condition, the sense-sphere of form is many conditions by way of the four: object, pre-nascence, presence, and absence, for eye-consciousness-element. So too for mind-element, and non-rooted mind-consciousness-element. a. But with the root condition, and also with the object-dominance condition, and the object-support condition, the same method applies to sounds and so on. But the mind-object element, with regard to things devoid of support, becomes a multiple condition. Likewise, without abandoning its object conditionality, it becomes a multiple condition in terms of object-dominance, support, support-condition, pre-existence, separation, presence, and absence, and also in terms of seven others. This is the ultimate determination here. There, when there is object conditionality for immaterial or material things, past or future, only object-dominance and support are additionally obtained. In the dominance condition, object-dominance is as stated above. Among co-nascent dominances, mind becomes a multiple condition in terms of nineteen conditions, excluding root, pre-existence, action, absorption, and path. Without abandoning its dominance conditionality, it is only in terms of ten others, namely co-nascent, reciprocity, support, result, nutriment, faculty, association, dissociation, presence, and absence. Likewise, energy becomes a multiple condition in terms of conditions including the path condition, excluding the nutriment condition. Desire becomes a multiple condition in terms of conditions excluding nutriment and faculty. Investigation is as stated in the root condition. In the immediately contiguous condition, of the four aggregates, the feeling aggregate is in terms of nineteen, excluding root, pre-existence, action, nutriment, and path conditions. The perception aggregate is in terms of seventeen, excluding faculty and absorption among those. The mental formation aggregate is in terms of eighteen, excluding root, pre-existence, action, faculty, absorption, and path. Likewise, volition is with action. Initial thought is in terms of conditions including absorption and path, excluding root, pre-existence, action, nutriment, and faculty. Sustained thought and joy are in terms of contiguity, excluding path. One-pointedness is in terms of twenty conditions, excluding root, pre-existence, action, and nutriment. Faith and the life faculty are in terms of eighteen immediately contiguous conditions, excluding root, pre-existence, action, nutriment, absorption, and path. Mindfulness is in terms of nineteen, including path. The six pairs of shame, fear of blame, mental tranquility, and so on, in the defining factors, are decision, attention, equanimity, and Joy associated with wisdom, Is a condition for seventeen things, Excluding result, And excluding the path, And excluding nutriment,