English
This is twofold: dominance of object and co-arisen dominance. Indeed, some object-states, being esteemed, make their own object-related states, like masters over servants, subject to their own will, and constantly incline and lean towards themselves. That which has no interval is immediate; a state that is helpful by way of immediacy is the condition of immediacy. A state that is helpful by way of perfect immediacy is the condition of perfect immediacy. There is no difference in these two conditions in terms of state. But in terms of meaning, even when a previous mind has ceased, the production of another state similar to itself, by way of the continuity of object-related states, without allowing the continuity to be cut off afterwards, is the condition of immediacy. Even when another state is being produced, the production of a suitable other state, having established a mental order for the sequence of functional places such as re-linking, without producing any other state, is the condition of perfect immediacy. Thus, the immediacy and perfect immediacy of mind-arisings occurring in the former and latter parts of one who emerges from cessation and one who passes away from the non-percipient realm are established. For a non-existent interval of time does not create an interval between them. Nor does an intervening material state belonging to another continuity. For the continuity of matter is one thing, and the continuity of non-matter is another. However, in the commentaries, rejecting the view that the condition of perfect immediacy is temporal immediacy, it is said that "perfectly immediate" means "perfectly without interval" due to the absence of a gap. By this, the immediacy of material states that have a gap in between, as it were, is called "immediacy." Thus it is. Not so for formless phenomena devoid of configuration. Therefore, for those, like the prior and subsequent becoming one, there is immediate succession of occurrence. Thus, the ability to occur is shown as the immediate condition. But those phenomena which arise only when they themselves have arisen, not when they have not arisen. And arise together with themselves, not before or after, for their arising, a phenomenon that is helpful by its own nature of arising together with them, is the conascence condition. Like a lamp for light. For a lamp flame, arising, arises together with light, which is called illumination. Like a tripod supporting each other, a phenomenon that is helpful by way of supporting each other, is the mutuality condition. And when this is so, the distinction of this condition from the previous one becomes clear. For the word 'conascence' does not convey such mutual support. They depend on this, thus it is a support. A phenomenon that is helpful by way of being a support, is the support condition. And that support is of two kinds: conascence support and object-prenascence support. Therein, being conascent, like a canvas for paintings, a phenomenon that is helpful by way of being a foundation for mental activities, is the conascence support. Like the earth for grasses and trees, having arisen before, a phenomenon that is helpful by way of being a basis, is the object-prenascence support. But a stronger support is the decisive support. Just as for the arising of rice food, a cook, or a pot, or firewood, or fire, is merely a support, not a decisive support. But the rain showers for the rice field are indeed the decisive support, for if those are absent, even the cook and others have no power for the arising of food. Similarly, when that condition is absent, even the supporting phenomena do not exist. How then the supported phenomena? That condition is therefore called a decisive support by reason of being stronger than a mere support. And that decisive support is of three kinds: object decisive support, immediate decisive support, and natural decisive support. Therein, weighty object phenomena, by their very weightiness, become dominant and strong supports. And immediate condition phenomena... Without these, the continuity of the mind-stream would simply not exist, thus they are strong supports. Here, "Pakatūpanissaya" means "natural support" or "ordinary support." "Pakatoti" means just as when something is done, at the appropriate time, in that mind-stream, causally arisen phenomena definitely appear, so too, it means "well done." And here, "doing" means the excellent production in one's own mind-stream, in the earlier part, in the manner stated, of phenomena like faith, morality, learning, generosity, wisdom, and also greed, hatred, delusion, conceit, wrong view, aspiration. And it should be understood as the excellent cultivation of phenomena like bodily pleasure, bodily pain, person, season, food, lodging. The condition that, having arisen earlier, is helpful by its present existence, is the Pre-nascent Condition. It is of two kinds: object pre-nascent and support pre-nascent. Indeed, some support-object phenomena, distinguished by their pre-nascent nature, are called the Pre-nascent Condition. However, by Acariya Ānanda Thera, it is said that the Pre-nascent Condition is the helpfulness in a pre-nascent manner, distinguished by the modes of support and object, etc. Even so, apart from the specific powers of support and object distinguished by their pre-nascent nature, no other distinct specific power of pre-nascent nature is indeed seen. Just as water poured later on saplings that have grown after being planted earlier, so too, the immaterial phenomenon that arises later, being helpful by way of supporting the growth and development of the four-originated material phenomena that arose earlier, and also by causing the continuity of a similar material stream to arise later, is the Post-nascent Condition. In the Commentary, however, it is said to be like the volition of the desire for food for the bodies of vulture chicks. And in the Mūlaṭīkā, it is said that by this it shows the material body being supported by immaterial phenomena that arise by way of mental volition-food, and therefore, it takes "volition" without saying "like the desire for food." That post-nascent volition, associated with the desire for food, for those pre-nascent material forms of the vulture's body, for a long time... indeed, it sustains it by causing it to attain a state of freshness even without solid food, and to be a condition for the continuous production of growth and development. It seems that this simile is stated here to prove the entire post-natal condition by means of a very clear part of the post-natal condition. And it cannot be said that the grasping of volition was taken to show that volition is primary even when it reaches the post-natal condition. If this is so, the proof of the post-natal meaning by means of a simile that is itself post-natal becomes appropriate. This meaning is also found in the aforementioned commentary text. "They frequent it well," "they associate with it." The phenomena that arise repeatedly, as if frequenting well, as if associating, repeatedly occur, having taken the complete form of that previous one. This is "frequenting." Or, "frequenting" means it causes those phenomena to take on their own dwelling well. Or, "frequenting" means it increases. Moreover, in the root commentary, it is said: "The repeated performance or occurrence of the immediately succeeding phenomenon that is to be done by an effort similar to oneself in terms of being wholesome, etc., or the causing of a similar one to be similar to oneself, is the meaning of 'frequenting' as a 'habituation'." There, "that is to be done by an effort" excludes the two advertences and all resultant phenomena. For the two advertences, even if they occur two or three times, there is no "to be done by an effort" to increase or decrease, due to their extreme weakness. And among the results, even the noble fruits, which are to be done by preparatory effort, cannot be achieved by that effort alone without the power of the path-volition. There is nothing to say about the worldly results that are cast into the continuum merely by the force of kamma. "Repeated performance or occurrence" is said with reference to occurrence together with the attainment of a skilled and strong state again and again. If this is so, just as in the acquisition of scriptural knowledge, sciences, and arts, the previous application, in the sense of "frequenting," is the skilled and strong state of the homogeneous phenomena that occur immediately after. The dhamma that is helpful for this is established as the condition of repetition. The dhamma that is helpful by the nature of action, which is called mental application, by being the conditioning of bodily, verbal, and mental components, is the kamma condition. It is of two kinds: by way of co-arising and non-momentary. Among these, all co-arising volitions, occurring by way of accomplishing one's own tasks and others' tasks, like a chief disciple or a great carpenter, etc., are the co-arising condition. Just as the single application of union of men and women, and the act of experiencing sensual pleasure, also accomplishes the act of depositing a seed in the womb for the appearance of a child at a later time. In the same way, the aforementioned act of conditioning, and having accomplished the act of depositing a special action in the continuum for the appearance of resultant kamma, kamma-born matter, and formless states at a later time, generated by the force of that conditioning, the ceased wholesome and unwholesome volitions are called the non-momentary kamma condition. The dhamma that is helpful by the mere nature of ripening is the resultant condition. And the nature of ripening, indeed, in the world, of all flowers, fruits, etc., when they have reached a state of complete ripeness, there is a state of weakness in all respects. Thus, by the nature of being inactive and calm, in a very slow manner,