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Similarly, a single great element material phenomenon is like the sun, the co-arisen great element phenomena are like sunlight, and the co-arisen derived material phenomena are like sunbeams. This method applies to the lamp simile as well. The exposition of the co-arisen condition is finished. 7. Mutual Condition Among the phenomena distinguished in the co-arisen condition, whichever phenomenon was called a conditioning phenomenon, that very phenomenon here is both a conditioning phenomenon and a conditioned phenomenon. All mind and mental factors are both conditioning phenomena for each other and conditioned phenomena for each other. The co-arisen four great elements are both conditioning phenomena for each other and conditioned phenomena for each other. The rebirth-linking mental aggregates and the heart-basis material form co-arisen with rebirth-linking are both conditioning phenomena for each other and conditioned phenomena for each other. The meaning is easily understood. Just as three sticks propped up leaning on each other are both supports for each other and supported by each other. When one of them is propped up, all are propped up; when one of them falls, all fall. Thus, other mutual conditions should also be seen. Here they might say, "It is fitting that all mental concomitants cannot arise without obtaining mind-condition." Why? Because the mental functions of contact, etc., are preceded by the function of knowing; for it is said, "Mind is the forerunner." But it would not be fitting to say that mind cannot arise without obtaining mental concomitant-condition. It is said, mental concomitants are the helpers of mind. Therefore, mind also cannot arise without them. The same method applies to the four great elements. But derived material forms, being merely the outflow of the great elements, are not helpers. "But is not nutrition-material form and life-material form, due to being special conditions, a helper?" It is said, it is a helper only for continuance, not for arising. Here, however, a helper for arising is intended. The exposition of mutual condition is finished. 8. Support Condition Support condition is of three kinds: co-arising support, base pre-arising support, and base-object pre-arising support. Among these, what is co-arising support? All co-arising conditions are co-arising supports. Therefore, the division of conditions and the division of condition-originated phenomena should be understood there in the manner stated for co-arising condition. What, then, is base pre-arising support? The six bases: eye-base, ear-base, nose-base, tongue-base, body-base, heart-base. These six bases are, during the course of existence, the base pre-arising support for the consciousness-elements of beings. The base-material form itself, having pre-arisen, is the support; this is base pre-arising support. Here, "base" means the place of support for mind and mental concomitants. "Pre-arisen" means arisen in the moment prior to the moment of arising of its own condition-originated phenomenon. Here, the re-linking consciousness, due to the absence of a then pre-arisen base-material form, arises depending on the heart-base-material form that arose together with itself. The first bhavanga-consciousness, however, depends on the heart-base that arose together with the re-linking consciousness. This arises depending on the base-material form. The second bhavanga-consciousness arises depending on the first bhavanga-consciousness that arose together. Thus, the third bhavanga-consciousness arises depending on the second bhavanga-consciousness that arose together, and so on, up to the time near death, the base-pre-arisen dependence of the two mind-elements and mind-consciousness-elements should be understood. Just as sounds of a lute, indeed, arise only from the strings of the lute by the force of striking with the plectrum, and not otherwise. So too, the five consciousnesses, indeed, arise only in the five doors, which are called the five bases, by the force of the impact and approach of the five objects, and not otherwise. And the impact and approach of those door-objects occurs only at the moment of their reaching stability. And due to the impact and approach, the bhavanga vibrates twice. And due to the bhavanga vibrating, adverting arises. And due to adverting, those five consciousnesses arise. Therefore, the five bases such as the eye, etc., having arisen at the moment of arising of the past bhavanga-consciousness just before, are indeed the base-pre-arisen condition for the five consciousness-elements. However, at the time near death, all six bases arise only at the moment of arising of the seventeenth bhavanga-consciousness before the death-consciousness, and do not arise thereafter. Therefore, at the time near death, the bhavanga-consciousnesses, all six-door process-consciousnesses, and the death-consciousness, having arisen earlier, arise depending on their respective bases. This is the base-pre-arisen dependence. What then is the base-object-pre-arisen dependence? When, concerning one's own internal base-form, depending on which form my mind-consciousness operates, the mind-door process-consciousnesses, such as adverting, proceed either by way of grasping with craving, conceit, and wrong view, thinking "This is mine, this I am, this is my self," or by way of contemplating "This is impermanent, this is suffering, this is not self." Then, that particular base-form becomes for each of them both the base of dependence and the object. Therefore, that particular heart-base is its The condition of pre-arising support-object for the arising of that consciousness. This is the support-object pre-arising reliance. Thus, the reliance condition is threefold. Here, the Suttanta reliance should also be stated. These humans or animals or trees, etc., are established on the great earth; and the great earth is below the great mass of water; and the great mass of water is below the great mass of wind; and the great mass of wind is below the empty space without support. Humans are in houses, bhikkhus in monasteries, devas in divine mansions, and so on. Knowing all the occurrences of the world in this way, the reliance condition should be understood. The exposition of the reliance condition is finished. 9. Decisive Support Condition The decisive support condition is threefold: object decisive support, contiguity decisive support, and natural decisive support. Among these, object decisive support is similar to the object dominance condition, and contiguity decisive support is similar to the contiguity condition. What is natural decisive support? All past, future, and present internal and external mind-and-mental-factors, and material phenomena, and Nibbāna, and concepts, are, as appropriate, the natural decisive support for all present mind-and-mental-factors. Among these, our past, fully-extinguished Buddha, and Dhamma, and the Saṅgha of noble disciples, and the lineage of the conventional Saṅgha, are the natural decisive support condition for the arising of wholesome states in us, later generations. Similarly, in the world, past deceased parents and teachers, and wise ascetics and brahmins, and well-known teachers of various sects, and those with great psychic power and great might, and ancient kings, are the natural decisive support for the arising of wholesome states or unwholesome states or pleasure and pain in later generations. For they, for the benefit of later generations, established various good Dhamma concepts or various bad Dhamma concepts or various worldly implements in the past. And later generations, in those Dhamma practices such as giving and morality established by them, or in worldly customs, family and clan customs, or in various views and doctrines, or in various occupations and crafts, Receiving inheritance in places of knowledge, or in established villages, towns, cities, fields, lands, ponds, lakes, wells, and so forth, or in houses, chariots, carts, boats, ships, and related connections, and so forth, or in gold, silver, gems, pearls, and so forth, they prosper in the world. And the future Buddha named Metteyya, and his Dhamma, and his Sangha, are now a natural strong supporting condition for the practice of perfections and merits of many people. Similarly, the attainments of power, position, wealth, and grain, to be obtained in this existence and in the future time, are a natural strong supporting condition for the arising of various volitional formations of the great multitude of people existing in the past time. And the attainments of existence and enjoyment, and the attainments of path, fruit, and Nibbana, to be experienced in future existences, are a natural strong supporting condition for the arising of meritorious deeds like giving and morality for those existing in the present existence now. Just as in the world, thinking 'we will obtain grain and fruits in the winter season,' they undertake cultivation and sowing in the rainy season. Thinking 'when the work is done, we will obtain that wealth,' they undertake that particular effort-work or that particular wisdom-work beforehand. There, the obtaining of grain and fruits, and the obtaining of that wealth, are a future natural strong supporting condition for that undertaking of work. And that undertaking of work is a past natural strong supporting condition for the obtaining of grain and fruits and for the obtaining of that wealth. Just so, seeing and desiring various results of kamma in the later future time, great multitudes of people undertake various meritorious deeds in the earlier present time. There, the results of merit are a future natural strong supporting condition for meritorious deeds. Meritorious deeds are a past natural strong supporting condition for the results of merit. Therefore, even a future natural strong supporting condition, like a past natural strong supporting condition,