English
"The conditioned phenomena repeatedly resort to that conditioning phenomenon" is 'āsevana' (repetition). By this, it shows that it is called 'āsevana' because it is to be repeatedly resorted to by the conditioned phenomena. "That" means that preceding, preceding conditioning phenomenon. "They resort to" means they approach. Who resorts to? He says: "repeatedly..." "Arising phenomena." "Phenomena" here refers to the mind and mental factors that arise immediately after. How do they divide it? He says, "They proceed as if serving well, as if associating." The word "as if" indicates that in the world, some people serve some others well for some purpose. How are they as if served well? He says, "Of that former one," and so on. The meaning is, "of the former, immediately preceding mind-arising." "A complete aspect" refers to a complete aspect with all the qualities of impulsion, such as knowing, touching, and so on, with the speed of impulsion, and with blameworthy and blameless actions. "Serves" means it is as if it commands, "Serve me well." Therefore, he says, "its dwelling," and so on. Here, "dwelling" means impression. "Makes it well grasped" means it gives it completely. By this, it shows that just as in the world, one person gives what others desire. And those others associate with such a giver. There is no need for a command, "Associate with me." Similarly, here, giving a good impression is what is called "making one associate." "Or increases" by this, it speaks of the meaning of "serving, developing, increasing" in this context. "Former application" means from the very beginning, performing tasks like recitation according to one's ability and strength. For one who does so, that learning task goes to a state of increasing proficiency. "By way of serving" means by way of increasing, it is a helper, this is the connection. "Of the same kind" means of the same kind in terms of wholesome, etc. "Forming the body-component" is the act of bodily volition. "Forming the speech-component" is the act of verbal volition. "Forming the mind-component" is the act of mental volition. "By way of action" means by way of the act of arranging in activities like seeing and hearing, and in activities like walking, standing, and sitting. "In the base" means in the conception-base. The "act of forming as stated" refers to the act of forming the body-component, speech-component, and mind-component. "Generated by the speed of forming that" refers to the forming of that body-component, etc. Generated by the speed of non-arising is connected with the act of depositing a special activity. "In the continuum" means in the mind-continuum. And the state of ripening is connected with manifestation. The state of being calm and without effort like wholesome and unwholesome (actions) in the activities of conditioning body-parts and speech-parts and in the activities of future ripening is a state of calmness due to being without effort. Not a state of calmness in defilements. But in the activities of mind-conditioning, by way of associated volition, in the objects as they appear, there is only the effort of associated phenomena coming together. Beyond that, there is no activity of seeing dreams either. "In a very slow manner" means in an extremely slow manner, slower than slow. The mind that knows something is a process-mind that knows even a small amount of an object like kamma. By its occurrence. "Formless" means endowed with the characteristic of formlessness. It is said to be endowed with the characteristic of name (mentality). "Even while generating" means even while generating co-arisen phenomena. "For the continuity's stability" means for the establishment of the sequence. In "Why here?" and so on. "The two faculties of sex" means the two faculties of femininity and masculinity. "Here" means in this faculty-condition. Why are they not included? Is it not the intention that they should be included here because they are the cause of the occurrence of feminine characteristics, etc.? "Generating" means the act of generating. Likewise in the rest. "These three are also not present" means the three acts of generating, etc., are also not present. If that is so, how can they be the cause of the occurrence of characteristics, etc.? He says, "But merely..." and so on. "The two" means the two states of femininity and masculinity. It is not a faculty by way of being a faculty-condition. Just as a king in his own kingdom has houses built. He establishes a house-design, saying, "Let them build like this." All people build in that way, not otherwise. There, the king does not perform any act for the arising of houses or for the stability of houses. The house-owners or the house-builders do it. But while building, they do so without transgressing the design established by the king. In the same way, this should be understood. baṃ. The connection is: by approaching and by the nature of meditating. The word "upa" here means "above," as in the word "upanissaya." And "above" means in terms of strength, power, and growth, so it says, "in that," and so on. "In that" means in the object. It was said, "by the nature of leading to a good destination, a bad destination, and Nibbāna." That meaning is not present in the unconditioned path factors. If that is the case, how do they become path conditions? So it says, "and here," and so on. "By right view, etc." means by right view, right intention, etc. "Of those" means of the right views. "Even of those" means even of the right views that are unconditioned. "By that very nature" means by the nature of right view, etc., as a characteristic. Or, "by that very nature" means by the nature of leading to a good destination and Nibbāna. If that is the case, then conditioned resultant and functional unconditioned phenomena would also be entirely like wholesome phenomena by that very nature. They would not be, due to the lack of conditions. For resultant unconditioned phenomena, having merely fallen into the continuum by the force of kamma, being without effort and tranquil in nature, the volition associated with them does not become a kamma condition for different moments. And functional unconditioned phenomena, having arisen in a continuum without latent tendencies, the volition associated with them also does not become a condition for them. Therefore, in those resultant and functional unconditioned phenomena, right views, etc., do not bring about the nature of leading to a good destination. Due to the absence of the function of abandoning defilements, they do not bring about the nature of leading to Nibbāna either. However, the lack of their inherent characteristics is not present in those right views, etc. Therefore, they are included in the path condition. In the sense faculties, the function of dominance of the formless faculties operates only in formless phenomena. Form phenomena, however, are mentioned in those produced by them, because they originate from them. Similarly, in root, kamma, path, and jhāna. Therefore, it was said, "This method applies to kamma, faculty, and jhāna conditions as well." Here, the word "kamma" should be understood as a condition for different moments. "The doubt of being associated arises" means co-arisen mental phenomena with the material phenomena originating from them, and post-arisen phenomena with their respective conditions. With generated material forms, and base phenomena, and mental phenomena dependent on them, due to being connected as one both in time and in place, the doubt of their being associated arises. "There is no occasion for disassociated condition" – even conditions like object, contiguity, etc., are not associated with their own conditioned phenomena. Therefore, they should be spoken of as disassociated conditions. The meaning is that such an occasion for disassociated condition does not exist in those conditions like object, etc. "Just in the ways mentioned below" – here, by the word 'eva', it shows that there is no other condition. If there is no other condition, it should not be spoken of at all. Why? Because the speaker would incur the fault of useless repetition. No, it should be spoken. Why? In the world, that which itself does not exist, has ceased to be. How can it be a condition for anything? To abandon such a wrong view. By this, it makes known this meaning: In the world, some phenomena are conditions for others only when they themselves exist, not when they do not exist. Some phenomena are conditions for others only when they themselves do not exist, not when they exist. This distinction must certainly be desired. "By way of giving opportunity" means by way of giving opportunity for the arising of that other mind-moment. In the Suttas, "It exists" – this is one extreme. The self, which is the best essence of beings, in beginningless samsara, always exists. Neither annihilation nor liberation exists at all. This is called eternalism, one extreme, one wrong view. "It does not exist" – a being is limited to one existence, after death, there is nothing. It is utterly annihilated. This is called annihilationism, the second extreme, the second wrong view. For those who do not know dependent origination, these are called both extremes. But for those who know, such a self does not exist, which could be spoken of as "exists" or "does not exist." Only a pure continuum of phenomena exists. And for that, as long as ignorance is not abandoned, there is no annihilation. But when ignorance is abandoned, it does not continue thereafter. It exists. is not. This is called the middle way, free from both extremes. It describes many possibilities. The intention is that even for those who describe them, there is not much purpose. The exposition of the summary of conditions is finished. 168. In the explanation of conditions. "In five ways" means by five kinds of conditions. "In one way" means by one kind of condition. Thus in the remaining ones too.