English
there is an appearance in the continuum. And for that very reason, the occurrence of results is not distinct. For one sleeping all night, even those (results) that occurred in the previous existence's accomplished kamma and other objects, at the time of waking up, are not conditions for the occurrence of any knowing consciousness. But the fivefold consciousness, etc., even though they are conditions for the occurrence of subsequent knowing consciousness, they occur simultaneously by the power of the impact of the base and the object. It should be understood that this is not merely by their effort or activity. The three immaterial nutriments are the nutriment condition by way of generating and supporting co-arising dhammas. But physical food (kabaḷīkārāhāra) is helpful only by way of supporting this body, which arises from four sources. Moreover, the meaning of nutriment is primarily support. For that very reason, in the Pāli (text), physical food by the nutriment condition for matter arisen from nutriment... not saying "condition", but saying "condition by way of food-condition for this body", thus it was said. Therefore, the food-state of formless foods should be understood only by way of support. For even generating foods, in order to be a condition for the existence of what they have generated and other things, generate with support. The state of a helpful phenomenon by way of mastery is the faculty-condition. It is threefold, by way of co-arising, etc. Among these, the formless faculty-phenomena that are masters in their respective functions for co-arising phenomena are the co-arising faculty-condition. The five sense-door faculty-phenomena that arose earlier, being masters in the functions of seeing, etc., for the five consciousness-phenomena that arose later, are the pre-arising faculty-condition. The life-form, being master in the long duration of co-arising kamma-born forms, is the life-faculty-condition. Why are the two gender faculties not included here? It is said: That which has generating, or supporting, or maintaining, is called a condition-phenomenon. But for the co-arising phenomena of the two genders, none of these three exist. However, the regulation of occurrence of the four-origin phenomena, which occur in the continuum associated with them by their respective conditions such as kamma, by way of "being of this kind", etc., is established by the influence of the gender-form. Therefore, the two are called faculties only by their mastery in such a regulative function for those phenomena. It should be understood that they are not included here as faculty-conditions. The state of a helpful phenomenon by way of meditating, as if approaching an object and falling firmly and strongly upon it, or by way of observing, is the jhana-condition. The state of a helpful phenomenon by way of leading to bad destinations, good destinations, and Nibbāna, is the path-condition. And here, the right view, etc., which are wholesome by being endowed with such specific characteristics as right seeing, are path-conditions by way of leading to good destinations and Nibbāna. Even for those that are indeterminate, that specific characteristic exists, and so for them too, by that very same way, path- "Exceeding" should be understood. Even though path factors are helpful in bringing about their respective results, that meaning does not apply to material phenomena arisen from them. But for them, their arising as a path-condition should be understood by the very fact of arising from path-condition phenomena. This method applies also to root, kamma, faculty, and jhāna conditions. A phenomenon that helps by being connected to each other, as if becoming one together by ways such as arising together, is the associated condition. Even though similar in co-arising and in the state of being connected as support and supported, due to the absence of the characteristic of association such as arising together, the phenomenon that helps by being dissociated is the dissociated condition. Where the doubt of association arises, there, for the removal of that doubt, this "dissociated condition" is stated. Therefore, in those devoid of such doubt, like object and contiguity conditions, the application of the dissociated condition is not to be understood. Among the condition-phenomena stated below, whichever, by being present, by being momentarily present and endowed, helps such a momentarily present and endowed phenomenon by way of co-arising, etc., that is the presence condition. When that is present, another does not get an opportunity to arise. That phenomenon which helps by its own disappearance, by giving opportunity to another, is the absence condition. This also is not a distinct special power. By the same mind, one goes, sits, stands, etc. Even for those standing in the last mind, the previous mind continues, so is the common belief of people. Therefore, where the doubt of presence arises, there, for the removal of that doubt, this condition is stated, so should be understood. Gone to destruction is disappeared. When that has not disappeared, another does not get an opportunity to arise. That phenomenon which helps by its own disappearance, by giving opportunity to another, is the disappearance condition. The phenomenon which helps such a phenomenon by being present, by not having disappeared, is the non-disappearance condition. And just the previous pair of conditions. Here, for the purpose of averting the possibility of various meanings and for the clarity of knowledge, it should be understood that it was taught by making it "free from duality" through another method. For thus, "Kaccāna, 'it exists' is one extreme." "'It does not exist' is the second extreme," and so on, the words "exists" and "does not exist," indicating various meanings, are seen in the Dispensation and in the world. And the re-statement of the meaning already mentioned, through another method, is for the clarity of knowledge of the listeners. However, the commentators explain the many possibilities of various meanings for those dualities of conditions. [Enumeration of Conditions] 168. Now, regarding the twenty-four conditions as enumerated, first, having gathered them into six groups, then, showing the description of those conditions in the order of the groups, he speaks two verses beginning with "name to name in six ways." Name is a condition for name in six ways, by six kinds of conditions. Name is for name-and-form in five ways. Again, name is for form in one way, and form is for name in one way. Concepts and name-and-form are for name in two ways, and the pair, name-and-form, is for the pair, name-and-form, in nine ways. Thus, conditions are of six kinds, in groups of six, five, and so on. The construction is "How are they?" [229] What is to be clarified: "Concepts and name-and-form are conditions for name in two ways, of two kinds," it is said. That is not good. For the discourse on conditions, when spoken in three ways—from the condition, from the conditioned, and from the power of the condition—is well-spoken. However, since conditions like the immediate condition exist precisely for the unbroken continuity of the mind-stream and for the sequential performance of functions, therefore, among the immaterial phenomena such as wholesome states, it is said that "any phenomenon whatsoever is not *not* a condition for any unconflicting phenomenon whatsoever," as in "immediately ceased mind and mental factors," and so on. There, by "unconflicting," the rejection of immediate conditionality between mutually conflicting wholesome and unwholesome states, and between joy and sorrow, should be understood. "Paṭuppannānaṃ" means those that have arisen again, or those that have arisen in succession. Again and again, the continuity... The condition of repetition, which arises by way of cultivation, is found only in mind-moments that are swift and strong, capable of accomplishing their purpose, as stated in "the former javanas," and so on. There, "javanas" means worldly wholesome, unwholesome, and functional javanas, excluding path and fruit javanas. "The latter javanas" means wholesome, unwholesome, and functional javanas, excluding fruit javanas. Indeed, phenomena of different kinds cannot take or cause to take from each other a full complement of repetition in all aspects. If they could, then phenomena, even by their very nature, would be non-different from beginning to end. Therefore, the fruit javana, being of a different kind, cannot take repetition from the path. Nor can the path give its repetition to the fruit. And fruit-consciousness moments perform the javana function by the power of preparatory effort, not by the power of giving and taking repetition from each other. Since the attainment of exalted and supreme states from the sense-sphere state occurs by the power of repetition, therefore, the difference in planes of gotrabhu, jhānas, and paths here should be considered significant. "Causes, etc., of mind-and-matter" – here, the causal path factors are for mind-and-matter that are not rootless, and the jhana factors are for mind-and-matter that are co-arisen, excluding the five sense-consciousnesses. However, the characteristic of co-arisen matter will be explained by itself. Volition, when it arises, accomplishes two functions: the arrangement of co-arisen phenomena, and the depositing of a seed, called its own mode of arising, in that continuum for the manifestation of result in the future. There, the function of arrangement is common to all volitions. But the function of depositing a seed belongs only to volition that has attained wholesome or unwholesome status, as stated in "co-arisen volition," and so on. There, "co-arisen volition" means even volition co-arisen with the five sense-consciousnesses. For it too, by functioning as action, in the sense of arranging co-arisen phenomena, is indeed called action.