English
and pre-nascent, and dissociated, and presence, and non-disappearance" – when these six conditions are applied, three answers are obtained, so is the explanation. The three answers are: the base is a condition for wholesome aggregates by six conditions. The base for unwholesome, the base for indeterminate. And here, for one who reflects, taking one's own internal base as object, by "my base is impermanent" and so on, the base-form is a condition for wholesome aggregates by six conditions. "This is mine, this I am, this is my self" – for one who grasps thus, the base-form is for unwholesome. In both cases, at the moment of advertence, it is for indeterminate. But for an Arahant who reflects by "that is impermanent" and so on, it is for functional indeterminate aggregates. Therefore he said "present base" and so on. Therein, "present base" means one's own present base. But in the method of determination, in going through the air, taking the physical body as object, consciousness... as one who determines the body to be light, the object pertaining to that should be connected with the two cognizing thoughts. “In an undesired place,” the arising of javana thought without advertence is sometimes desired. Sometimes undesired. There, at the emergence from cessation attainment, in the gotrabhu and vodāna stages of the path-process, and in the stage of adventitious bhavaṅga, this is called a desired place. Other than this is an undesired place. Thus, the meaning is in an undesired place. “In normal time,” at a time other than the time near death. “Or those,” or their respective support-objects. “Or another,” or another, such as form, other than the object. “Are of different objects,” meaning, the object of advertence is one, and the objects of the javanas are another; thus, the javanas have different objects from advertence. Therefore, it is said, “those arising later,” and so on. “Of those,” of the thought-processes. “That very,” that very object-form. “And object,” and the support. “Of those,” of the commentators. The connection is, they are not able to grasp. The rest here is easily understood. In “Why is it said,” and so on. “Of that yakkha,” of that yakkha named Indaka. “And of others,” and of those born of moisture and spontaneously arisen. “In two ways,” in two ways, thus: the function of generating form and the function of sustaining form. Or, “in two ways,” in two ways, thus: the sustenance of internal food and the sustenance of external food. “And of such forms,” and of those accomplished by a special kind of jhāna-attaining kamma. “Internal food also,” the word “also” includes the aforementioned life-faculty and formless foods. “Of object-results,” the object-form of the results. “In every way,” is an indeclinable word. And it is used with all cases. But here, it is in the nominative case, so it says “in every way,” meaning in all kinds. And the kind should be understood, is the connection. How should it be understood? It says, “threefold,” and so on. “Should be included in co-arisen,” in the sense of a condition. to be included. Co-arising means co-arising with that which generates itself. And this is not a separate generative function like that of kamma and consciousness. Only when it arises in oneself do other material phenomena arise. When it does not arise, they do not arise; such a generative function should be understood. "Without the function of co-arising" means that the nutriment has no activity in the function of co-arising with oneself. Therefore, even when it supports those that have co-arisen, it does not become a co-arisen condition. This is the same for the material life faculty. Therefore it is said, "life also," etc. "In these three" means in these three: object, decisive support, and presence. In the object-dominant condition, there is also a pre-arisen object-dominant condition. That is a pre-arisen presence condition, so it is included in the presence condition. "Of those occurring when that is done" means of those occurring precisely because that kamma is done. The aspect of an object is the aspect of a sense-sphere. "Having made a special continuum" means having made a seed-deposit. "They" are the object condition and the kamma condition. "Timeless" means timeless in terms of path-volition. For it generates its fruit immediately. Therefore, because there is no future time to be awaited, it is called timeless. The remaining non-momentary conditions are temporal. "In the sense of condition" means by way of the function of condition. The connection is that the world's occurrence is kamma-caused. "By the usage of fruit-cause" is the construction that, by superimposing the name of kamma, which is the cause of the entire world's occurrence (which is the fruit), onto the fruit, all twenty-three conditions do not transcend the nature of kamma. It is said that they fall into the category of kamma condition. "Existing only" means existing conditions only. "It is indeed contrary to the teaching's logic" Here, the teaching's logic means the three Pitakas. "It is indeed contrary" means that one who says that all object conditions such as earth, mountains, rivers, oceans, unformed space, all concepts, and Nibbāna fall into the category of kamma, and all a If one says that past and future phenomena are conditions of existence, he contradicts the three Piṭakas. Of the Paṭṭhāna Pāli, there is nothing to say. In Paṭṭhāna, the word 'atthi' (is/exists) means existing in the present, not in the sense of ultimate reality, nor in the sense of conventional usage. For even ultimate reality phenomena, past and future, do not here come under the count of 'atthi'. Nor are they concepts. "In mutually bound spaces" means in the sense-realm and form-realm spaces that are mutually dependent. "From which" means from which rebirth consciousness. Or, "from which" means from which head, from which seed it arises— this is the connection. "Like a great tree from a seed" means like the arising of a great tree's lineage from a seed condition, such as a sprout. In the Pāli text: "If it would not enter" means if it would not enter. "Would it accumulate?" means would it indeed accumulate, would it grow? "If it would vanish" means if it would vanish, would it be destroyed? "Would it arise?" means would it indeed arise, would it appear? "If it would be cut off" means if it would be cut off. "Would it come to be?" means would it indeed come to be? "That which is this" means that which is this. "This" is merely a particle. "Consciousness" means rebirth consciousness. That consciousness which exists. This is the phenomenon of consciousness— this is the connection. "For the arising of form" means for the production of form. Consciousness is the condition for this— thus, consciousness is the condition. The arising of form. "Of the stream of form" means of the continuity of kamma-born form. "Also temperature and food" means also internal temperature and internal food. This is said in terms of possibility. In reality, however, if there is no previously arisen stream of form, those internal temperature and food do not exist. But it should not be said that external temperature does not generate form even if there is no previously arisen stream of form. In the Ṭīkā text: "But the formless" means but the formless realm. "In which form" means in kamma-born form. "There is the state of condition" means there is the power of condition for the arising of later form. If one asks, "Why is it known?" ‘Of the son,’ and so on, he says. ‘Called the state of seed’ means the state of seed of mango seeds and so on. ‘Called the form of regulation’ means the specific season. ‘However it may be’ means it is said to be unregulated. ‘Called the state of womb’ means the state of birth of those respective families, clans, and castes. ‘The form of regulation’ means the form of regulation called the specific season. The analysis is: ‘whose forms and shapes are similar.’ ‘The power of the rebirth-linking consciousness itself’ means the power of the rebirth-linking consciousness that arises in the kalala stage and so on. Again, to explain that very meaning in detail, he says, ‘Moreover,’ and so on. ‘Come together’ means well and repeatedly come. The connection is: it regulates the form of womanhood and so on, and the seed-form. ‘Regulator’ means the regulator of various colors, shapes, and so on. ‘There, in this existence,’ and so on. The analysis is: wealth and grain, and all other enjoyments and consumables. The dvandva compound is: knowledge and skill and various erudition and study. ‘Of those future ones’ means of those new attainments of wealth, grain, and so on. ‘Condition of decisive support’ means the condition of decisive support of past karmic connections. There, making past connections for the attainment of wealth, grain, and enjoyments means engaging in agriculture, trade, and so on. There, in agriculture, for the attainment of wealth, grain, and enjoyments, the future decisive support condition is the wealth, grain, and enjoyments. Now, the act of agriculture is its result. At the time of attaining and enjoying wealth, grain, and enjoyments, the act of agriculture is the past decisive support condition. Their attainment and enjoyment are its results. At the moment of engaging in agriculture, the field, the land, the seeds, the rain, the plows and other farming implements, the cows and buffaloes, and the laborers are the present decisive support. The act of agriculture is its result. The parents and other ancestors of the one performing the action are the past decisive support condition for that action. That action is its. conditioned by. Thus in the remaining ones too. The rest is easily understood. In "five kinds" and so on. "State of form" means the state of all forms, taking atoms, motes, chariot-dust, lice, and so on. "State" here refers to their occurrence. "Cause of occurrence" refers to the ultimate reality of mental phenomena.