English
In the Dispensation, however, in phrases like "those phenomena that arise from a cause," it means cause. In phrases like "three wholesome roots, three unwholesome roots," "hetu" is said to mean root, and that is what is intended here. As for "paccaya" here, this is the meaning of the word: that which comes from depending on this is a paccaya. It means that it occurs without denying it. For, a phenomenon that stands or arises without denying another phenomenon is said to be its paccaya. By characteristic, however, paccaya has the characteristic of being a helper. For, a phenomenon that is helpful for the standing or arising of another phenomenon is called its paccaya. Paccaya, hetu, kāraṇa, nidāna, sambhava, pabhava, and so on, are one in meaning, but different in expression. Thus, hetu in the sense of root, paccaya in the sense of helper— in brief, a helpful phenomenon in the sense of root is a hetu-paccaya. It is the intention of the teachers that just as rice seeds are for rice and so on, and the color of a gem is for the luster of a gem and so on, so too are these the means for wholesome states and so on to be wholesome states and so on. If this were so, however, the condition of hetu-paccaya would not apply to the rūpas arising from them. For, it does not bring about their wholesome state and so on, and yet it is not without being a condition. For it has been said: "Hetu is a condition by way of hetu-paccaya for phenomena associated with hetu and for rūpas arising from them." And for rootless cittas, their unconditioned nature is established without this; and for cittas with roots, their wholesome state and so on is dependent on wise attention and so on, not on associated roots. And if the wholesome state and so on were inherently in the associated roots, then the non-greed associated with roots would be wholesome or unconditioned. But since it occurs in both ways, just as in the associated phenomena, so too in the roots, the wholesome nature and so on should be sought. But if, without taking the meaning of 'root' for causes in the sense of establishing a pillar-like state, it is taken in the sense of establishing a well-established state, nothing is contradicted. Indeed, phenomena with root-conditions are firm and well-established, like trees with well-grown roots. Those without causes are not well-established, like sesame seeds or algae. Thus, a phenomenon that is helpful in the sense of 'root' and helpful in establishing a well-established state should be understood as the root-condition. 596. Next, a phenomenon that is helpful to others by way of being an object is the object-condition. Although it begins with "the visible object is for the eye-consciousness element," since it concludes with "whatever phenomena arise, mental and mental concomitant phenomena, by taking whatever phenomenon as object, those phenomena are a condition for those phenomena by way of object-condition," there is no phenomenon that is not (an object). Just as a weak person stands up and remains by leaning on a stick or a rope, so too mental and mental concomitant phenomena arise and remain by taking visible objects etc. as their object. Therefore, all phenomena that are objects for mental and mental concomitant phenomena should be understood as the object-condition. 597. A phenomenon that is helpful by way of being chief is the predominance-condition; it is twofold by way of conascence and object. Therein, from the statement beginning: "Desire-predominance is a condition by way of predominance for phenomena associated with desire and for material phenomena arisen from them," the four phenomena, namely desire, energy, consciousness, and investigation, should be understood as predominance-conditions, but not simultaneously. Indeed, when consciousness proceeds by making desire the lead, desire the chief, then desire alone is the predominance, not the others. This method applies to the rest as well. But whatever phenomenon the immaterial phenomena proceed by making weighty, that is their object-predominance. Therefore it is said: "Whatever phenomenon is made weighty, whatever phenomena arise, mental and mental concomitant phenomena, those phenomena are a condition for those phenomena by way of predominance-condition." 598. The condition that is helpful by way of non-interruption is the Anantara condition. The condition that is helpful by way of immediate non-interruption is the Samanantara condition. These two conditions are explained in many ways. This is the essence here: That rule of consciousness, such as the mind-element immediately after the eye-consciousness, and the mind-consciousness-element immediately after the mind-element, succeeds only by means of the preceding consciousness, and not otherwise. Therefore, the condition that is capable of producing an appropriate consciousness-arising immediately after its own, is the Anantara condition. Thus it is said: "By the Anantara condition, the eye-consciousness-element and its associated states are a condition for the mind-element and its associated states," and so on. The condition that is Anantara is indeed the Samanantara condition. Here, the difference is only in the expression, as in the case of growth and continuity, or in the pair of appellation and definition, and so on. But in meaning, there is no difference. And the view of the teachers that "Anantara is by way of non-interruption in meaning, and Samanantara is by way of non-interruption in time" is contradicted by statements such as: "For one emerging from cessation, the wholesome state of the sphere of neither perception nor non-perception is a condition for the attainment of fruition by the Samanantara condition," and so on. And what they say there, "the capacity of states to arise is not lost, but because they are prevented by the power of development, the states do not arise immediately," also proves the absence of non-interruption in time. For there, by the power of development, there is no non-interruption in time; and we also say this very thing. And since there is no non-interruption in time, the Samanantara conditionality is not appropriate. For their doctrine is that it is by non-interruption in time that they are Samanantara conditions. Therefore, without clinging to a view, the difference here should be understood as only in expression, not in meaning. How? Indeed, there is no interval for these, thus they are Anantara. Because there is no interval at all, they are truly without interval, thus Samanantara. 599. The condition that is helpful by way of co-arising, while it is arising, A helpful phenomenon, the conascence condition, like a lamp for light. It is sixfold by way of the immaterial aggregates and so on. As it is said: "The four immaterial aggregates are mutually a condition by conascence. The four great primaries are mutually, name-and-form at the moment of conception are mutually, mind and mental factors are for mind-originated material phenomena, the great primaries are for derived material phenomena, material phenomena are for immaterial phenomena a condition by conascence at some times, and not a condition by conascence at some times." (Paṭṭhāna 1.1.6) This is stated with reference to the heart-base itself. 600. A helpful phenomenon by way of mutual production and support, the mutuality condition, like a three-legged stand mutually supporting. It is threefold by way of the immaterial aggregates and so on. As it is said: "The four immaterial aggregates are mutually a condition by mutuality. The four great primaries, name-and-form at the moment of conception, are mutually a condition by mutuality." (Paṭṭhāna 1.1.7) 601. A helpful phenomenon by way of foundation and by way of support, the support condition, like the earth and cloth, etc., for trees, paintings, etc. It should be understood in the same way as stated for conascence: "The four immaterial aggregates are mutually a condition by support." The sixth part here is: "The eye-base is for the eye-consciousness element and its associated phenomena a condition by support... ...the ear... nose... tongue... ...the body-base is for the body-consciousness element and its associated phenomena a condition by support. That material phenomenon on which the mind-element and the mind-consciousness element operate, that material phenomenon is for the mind-element and the mind-consciousness element and their associated phenomena a condition by support." (Paṭṭhāna 1.1.8) Thus it is divided. 602. Here, regarding "upanissaya-paccaya", this is first the meaning of the word: "Nissaya" (support) means that which, by depending on it, is supported by its own result and not rejected. Just as "bhuso āyāso" (much effort) is "upāyāso" (great effort), so "bhuso nissayo" (much support) is "upanissayo" (proximate support). This is for a strong cause, adh. This is the statement. Therefore, a dhamma that is helpful by being a strong cause should be understood as the Upanissaya condition. It is of three kinds: object-supportive condition, contiguity-supportive condition, and natural-supportive condition. Here, "Having given a gift, having undertaken precepts, having performed the Uposatha observance, one reflects on it, making it weighty; one reflects on past good deeds, making them weighty; having emerged from jhana, one reflects on jhana, making it weighty; learners reflect on the Gotrabhu, making it weighty; they reflect on purification, making it weighty. Learners, having emerged from the path, reflect on the path, making it weighty." In this way, the object-supportive condition is explained without making a distinction from the object-dominance condition. Here, the object which, when made weighty, mind and mental factors arise, is necessarily a strong object among those objects. Thus, by the meaning of merely being made weighty, it is object-dominance; by the meaning of being a strong cause, it is object-supportive condition. In this way,