English
The base for resultant indeterminate and functional indeterminate aggregates... the base for wholesome ...of states...pe... the basis is a condition for unwholesome states by way of disjoined condition. (Paṭṭhāna 1.1.434) 614. The presence condition is a state that assists by its characteristic of present existence, by its state of being present, by supporting such a state itself. Its matrix is laid down in seven ways: by way of formless aggregates, great elements, name-and-form, mind-and-mental factors, great elements, sense-bases, and base. As it is said: “The four formless aggregates are a condition for each other by way of presence condition. The four great elements (are a condition for each other). Name-and-form at the moment of conception (are a condition for each other). Mind and mental factors (are a condition) for mind-originated material forms. The great elements (are a condition) for derived material forms. The eye-base for the eye-consciousness element...pe... the body-base...pe... the form-base...pe... the tangible-base are a condition for the body-consciousness element and its associated states by way of presence condition. The form-base...pe... the tangible-base (are a condition) for the mind-element and its associated states. That material form on which the mind-element and the mind-consciousness element depend and occur, that material form is a condition for the mind-element and the mind-consciousness element and their associated states by way of presence condition.” (Paṭṭhāna 1.1.21) But in the Question Section, having also laid down conascence, pre-ascence, post-ascence, nutriment, and faculty, in conascence, first, the exposition is made by the method beginning with: “One aggregate is a condition for three aggregates and their co-arisen material forms by way of presence condition.” (Paṭṭhāna 1.1.435) In pre-ascence, the exposition is made by way of the pre-arisen eye, etc. In post-ascence, the exposition is made by way of the post-arisen mind and mental factors being a condition for this pre-arisen body. In nutriment and faculty, the exposition is made thus: “Edible food is a condition for this body by way of presence condition. The material life-faculty is a condition for kamma-originated material forms by way of presence condition.” (Paṭṭhāna 1.1.435) 615. Immediately ceased formless states are assisting by giving the opportunity for occurrence for the formless states arising immediately after themselves. Non-existence condition. As it is said: "Immediately ceased mental and mental concomitant phenomena are a condition by way of non-existence condition for the presently arisen mental and mental concomitant phenomena." They, indeed, by being helpful through their vanished state, are the vanished condition. As it is said: "Immediately vanished mental and mental concomitant phenomena are a condition by way of vanished condition for the presently arisen mental and mental concomitant phenomena." And existing condition-phenomena, by being helpful through their unvanished state, should be understood as the unvanished condition. But this pair (duka) is stated according to the style of teaching, or according to the way of training those to be trained, just as the "rootless pair" is stated, even though it is the "root-disconnected pair". Detailed explanation of the term 'ignorance as a condition for formations' 616. Thus, among these twenty-four conditions, this ignorance, Is a condition for merits, In two ways, and in many ways; But for others, the latter, she, Is considered a condition in one way. Here, "for merits in two ways" means it is a condition in two ways: by way of object condition and by way of decisive support condition. For indeed, when reflecting on ignorance as ceasing and vanishing, she (ignorance) is a condition by way of object condition for meritorious volitional formations of the sense-sphere. And for those of the form-sphere, when knowing the deluded mind with the supernormal knowledge mind. But for one who fulfills the meritorious deeds of the sense-sphere such as giving, etc., and produces the form-sphere absorptions, for the purpose of overcoming ignorance, she is a condition for both of these by way of decisive support condition. Likewise, for one who, deluded by ignorance, desires the attainments of the sense-existence and form-existence, and performs those very merits. But "for others in many ways" means it is a condition for unmeritorious volitional formations in many ways. How? For indeed, when lust, etc., arise with ignorance as the object, it is by way of object condition. When delighting in it, making it weighty, it is by way of object-dominance, object-decisive-support conditions. For one deluded by ignorance, not seeing the danger, performing deeds like taking life, it is by way of decisive support condition. For the second impulsion and so on, it is by way of contiguity, immediate contiguity, immediate decisive support, repetition, non-existence, and vanished conditions. Whatever unwholesome... because of doing, because of co-arising, because of mutual support, because of reliance, because of association, because of existence, because of non-disappearance—in these various ways it is a condition. For the latter, it is considered a condition in one way. It is considered a condition in one way only through the decisive support condition for the imperturbable formations. And its nature as decisive support should be understood in the same way as stated for the meritorious formations. 617. Here it is said: Is this ignorance alone a condition for formations, or are there other conditions as well? What then? If it is only one, the doctrine of a single cause arises. If there are others, then the statement "formations conditioned by ignorance" as a single cause is not appropriate? It is not inappropriate. Why? Because— Not one from one here, nor many from one, nor one from many; There is no fruit, but there is meaning in showing a single cause and fruit. For from one cause, there is not any single fruit here, nor many. Nor one from many causes. But from many causes, there is only many. Thus, from many causes, such as seasons, earth, seeds, and water, many fruits, such as form, smell, and taste, appearing as a sprout, are seen arising. But where this "formations conditioned by ignorance, consciousness conditioned by formations" is made, showing a single cause and fruit, there is meaning, there is purpose. For the Blessed One, sometimes due to prominence, sometimes due to obviousness, sometimes due to uniqueness, and in accordance with the style of teaching and the dispositions of those to be trained, reveals only one cause or one fruit. "Feeling conditioned by contact" he states as a single cause and fruit due to prominence. For contact is the prominent cause for feeling, as feeling is determined by contact. And feeling is the prominent fruit of contact, as contact is determined by feeling. "Diseases arising from phlegm" he states as a single cause due to obviousness. For phlegm is obvious here, not kamma and so forth. "Whatever unwholesome states there are, monks, all of them have unwise attention as their root" he states as a single cause due to uniqueness. For unwise attention is unique. Wise attention for unwholesome states; common are object-bases and so on. Therefore, here, ignorance, even when other object-bases, co-arisen phenomena, etc., are present as causes for formations, is the cause of other causes like craving, etc., for formations, due to its primary nature, as it is said: "For one who observes delight, craving increases" (Saṃ. Ni. 2.52) and "With the arising of ignorance, the arising of defilements occurs" (Ma. Ni. 1.104); and because it is evident: "Unknowing, monks, one who has gone into ignorance, forms even meritorious formations"; and because of its uncommon nature as a cause for formations, it should be understood as having been shown. And by this very statement, avoiding the showing of a single cause and effect, the purpose in showing a single cause and effect everywhere should be understood. 618. Here it is said: Even so, how is it fitting for ignorance, which has an exclusively undesirable result and is blameworthy, to be a condition for meritorious and imperturbable formations? For indeed, sugarcane does not arise from a neem seed. How would it not be fitting? For in the world— Opposed and unopposed, Likewise similar and dissimilar; Are established as conditions for phenomena, And they are not merely results. For indeed, in the world, conditions for phenomena are established as opposed and unopposed in terms of their basis, nature, function, and so on. For indeed, a preceding consciousness is a condition opposed in basis to a succeeding consciousness, and previous training in crafts, etc., (is a condition opposed in basis) to later occurring actions of crafts, etc. Kamma is a condition opposed in nature to matter, and milk, etc., (is opposed in nature) to curds, etc. Light is a condition opposed in function to eye-consciousness, and jaggery, etc., (is opposed in function) to fermented liquors, etc. But eye and visible forms, etc., are conditions unopposed in basis to eye-consciousness, etc. And preceding impulsion moments, etc., are unopposed in nature and unopposed in function to succeeding impulsion moments, etc. And just as opposed and unopposed conditions are established, so too are similar and dissimilar ones. For indeed, matter, consisting of season and food, is a similar condition for matter, and rice seeds, etc., (are similar conditions) for rice fruits, etc. And dissimilar matter is a condition for non-matter, and non-matter is a condition for matter, and cow hair, goat hair, horn, curds, sesame paste, etc., (are dissimilar conditions) for dubbā grass, sarabhū grass, etc. And of those d for those dhammas, they are conditions opposed and unopposed, similar and dissimilar;