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is a very great condition. Present Buddhas are conditions for present humans, devas, and Brahmas. Present mothers and fathers for present sons, daughters, and so forth. Present... Unmade support, as it is called. It is very clear. Internal natural supports, as they are called, are conditioning phenomena that arise in sentient beings like the Buddhas and others. External natural supports, as they are called, are the earth, mountains, rivers, oceans, and so forth, which are the foundation for beings. Forests, groves, trees, grasses, grains, fruits, and so forth, which are very helpful to those beings. The moon, sun, planets, constellations, and so forth. Rain, water, fire, wind, cold, heat, and so forth. All of these are strong conditions for the arising of wholesome states, or unwholesome states, or happiness, or suffering for beings. These people cultivate the factors of enlightenment, thinking, "We will attain Nibbāna in this very life." Or they perfect the perfections, thinking, "We will attain Nibbāna in a future Buddha-era." Therein, Nibbāna is a strong condition for the arising of those phenomena. Name-concepts, which are various conventional expressions in the world, And name-concepts, which are the phenomena of the Tipitaka teachings in the Buddha's dispensation, Are strong conditions for understanding those respective meanings. Therein, conditioned phenomena, as they are called, arise when there is a condition, and do not arise when there is no condition. Even having arisen, they persist when there is a condition, and do not persist when there is no condition. Therefore, a condition for their arising or their persistence is to be desired. But Nibbāna and concepts are unconditioned phenomena. They are phenomena without birth, phenomena without arising, permanent phenomena, stable phenomena. Therefore, there is no condition for their arising or their persistence. Wholesome is a strong support for wholesome. It is very clear, for example, by relying on faith, one gives alms, one undertakes precepts, and so forth. Similarly, by relying on greed, one kills living beings, one takes what is not given, and so forth. And by relying on suitable weather, suitable food, one experiences bodily happiness, and so forth. Thus, unwholesome is a strong support for unwholesome, and indeterminate is a strong support for indeterminate, which is also very clear. But wholesome is also a strong support for unwholesome. Having given alms, by that alms-giving, one exalts oneself, one disparages others. Similarly, precepts... having attained virtue, having attained concentration, having attained wisdom, exalts himself, and disparages others. The wholesome is a strong supporting condition for the indeterminate. All wholesome actions of the four planes, or wholesome actions that are their retinue, are in due course a strong supporting condition for the resultant indeterminate actions of the four planes. Those fulfilling the perfection of giving, at the time of fulfillment, experience much bodily suffering. Likewise, the perfection of virtue, the perfection of renunciation, the perfection of wisdom, the perfection of energy, the perfection of patience, the perfection of truth, the perfection of determination, the perfection of loving-kindness, the perfection of equanimity. The same method applies to the development of jhāna and the development of the path. The unwholesome is a strong supporting condition for the wholesome. Here, some individual, having committed evil, later feels remorse, and for the abandonment of that evil, accomplishes wholesome actions of giving, virtue, jhāna, and the path. That evil is a strong supporting condition for those wholesome actions. The unwholesome is a strong supporting condition for the indeterminate. Here, many people, having committed evil deeds, fall into the four lower realms, and experience the suffering of those realms. Even in this visible world, some, due to their own or others' evil deeds, experience much suffering. Some, through evil deeds, obtain wealth and experience happiness. Many people experience much suffering rooted in craving, rooted in hatred, rooted in wrong view, rooted in conceit. The indeterminate is a strong supporting condition for the wholesome. Through the attainment of wealth, one gives gifts, fulfills virtue, fulfills wisdom, obtains a suitable dwelling for development, be it a cave, a grotto, a tree, a forest, a mountain, a village for alms, or suitable weather, or suitable food, and develops that development. The indeterminate is a strong supporting condition for the unwholesome. In the world, relying on the attainment of sight, many unwholesome actions rooted in seeing arise. The same method applies to the attainment of hearing and so on. Likewise, it should be stated with reference to the attainment of hands, the attainment of feet, the attainment of weapons, the attainment of arms, and so on. Thus, supporting condition is of three kinds. Here, there is also the supporting condition of the suttantas. should be said. Relying on a good friend, relying on a bad friend, relying on a village, relying on a forest— and so on, it appears in many places. Moreover, the five fixed laws are strong conditions for the uninterrupted continuity of the three worlds: the world of beings, the world of formations, and the world of space. And this meaning has been extensively explained by us in the Niyāmadīpanī. In what sense is it object-proximate-condition? The object itself, being dominant, in the sense of being a strong proximate condition for the object-related states, is object-proximate-condition. In what sense is it contiguity-proximate-condition? The immediately preceding consciousness itself, for the arising of the immediately succeeding consciousness, in the sense of being a strong proximate condition, is contiguity-proximate-condition. The preceding consciousness is like a mother, the succeeding consciousness is like a son. Just as a mother is a strong proximate condition for the arising of a son immediately after her, so too is the preceding consciousness for the arising of the succeeding consciousness. In what sense is it natural-proximate-condition? A proximate condition that is naturally evident to the wise in the world is natural-proximate-condition. Here, the influence of contiguity-proximate-condition manifests only in the immediately succeeding consciousness. But the influence of natural-proximate-condition manifests even at a distance. Thus, in this life, in previous days, or months, or years, objects seen, heard, smelled, tasted, touched, or cognized, later, when there is such a condition, come to mind at the mind-door even after a hundred years. Beings recollect, saying, "This was seen by me before," "heard," and so on. Spontaneously arisen beings, however, recollect even their previous existences. Similarly, among humans, some attain the memory of past births. Thus, among hundreds of thousands of objects seen and so on previously, later, seeing or hearing one object at one moment, at that very moment, the stream of mind-consciousness flows, pervading many of them. The exposition of the Proximate Condition is concluded. 10. Pre-nascent Condition The pre-nascent condition is threefold. There is base pre-nascent condition, and object And pre-nascent condition, and object-base pre-nascent condition. Therein, base pre-nascent and object-base pre-nascent were indeed stated previously in the support condition by the name of support. The object pre-nascent, indeed, are the present eighteen produced material phenomena. Among these, the present forms, sounds, etc., the five objects, for the five sense-door process-consciousnesses, certainly are object pre-nascent conditions. Just as, indeed, sounds of a lute, on the lute strings, by the lute stick, by the condition of striking, arise. And this being so, those sounds without the pre-nascent lute strings and lute stick, cannot arise. Just so, the five sense-door process-consciousnesses also in the five base-doors, for the five objects, by the condition of their coming into range, arise. And their coming into range of those (objects) occurs only at the moment of their reaching stability. And not only at that time do those five objects only in those five bases come into range. But indeed, in the life-continuum mind-door also, they come into range. Because of that coming into range, that life-continuum also, having vibrated twice, ceases. Only upon the cessation of the life-continuum do those process-consciousnesses arise. And this being so, those process-consciousnesses without the pre-nascent base, door, and object, cannot arise. But those, all eighteen produced material phenomena, having ceased, are also past. Having not yet arisen, they are also future. Having arisen, they are also present. All of them for the mind-door process-consciousnesses are objects. Among these, only the present ones for them are object pre-nascent conditions. When, far away or concealed, that particular object-base by the mind alone is made an object, then that particular base, if it is existing there and then, is called present. The exposition of the pre-nascent condition is finished. 11. Post-nascent condition The later, later present consciousness for the pre-nascent present (material phenomenon) For the four-origined material body, for its growth and development, there is a post-natal condition. Just as the rainwaters falling year after year in later years are post-natal conditions for the growth and development of the saplings born in earlier years. Here, "later and later consciousness" refers to all consciousness from the first bhavanga up to the death consciousness. "Of that which arose earlier" refers to all the four-origined material body included in the internal continuum, starting with the kamma-born material body arisen together with the rebirth-linking consciousness.