English
present, produced matter is understood. The five base-object pre-arisen are named: base-object pre-arisen, base-object pre-arisen dependence, base-object pre-arisen disassociated, base-object pre-arisen existence, base-object pre-arisen non-disappearance. Four kinds of post-arisen are: post-arisen, post-arisen disassociated, post-arisen existence, post-arisen non-disappearance. Seven immediately contiguous are: immediately contiguous, perfectly contiguous, immediately contiguous dependence, repetition, immediately contiguous kamma, non-existence, non-disappearance. And here, immediately contiguous kamma is named noble path volition; it produces the noble fruit in its immediate succession. Five distinct conditions are: remaining object, remaining object dominance, remaining object strong dependence, all natural strong dependence, remaining diverse-moment kamma. Thus, in detail, the Paṭṭhāna conditions are fifty-four kinds. Therein, all co-arisen kinds and all pre-arisen... Not born, all born later, born, material food, material life faculty— these are called present conditions. All born immediately after, all karma of different moments— these are called past conditions. Object, natural strong support— these are of three times, and are free from time by way of Nibbāna and concepts. Nibbāna and concept— these two phenomena are called unconditioned, are called uncompounded. Why? Because they are not born. For those which have birth, which have arising, they are called conditioned, are called compounded, are called dependently arisen. These two phenomena, because they are not born, not arisen, and not conditioned by birth, are called unconditioned, are called uncompounded. Among conditioned phenomena, among compounded phenomena, not even one phenomenon is called permanent, stable, eternal, unchangeable. Rather, all of them are impermanent by way of perishing. Why? Because they exist dependent on conditions themselves, and because conditions are impermanent phenomena. But are not Nibbāna and concept conditions? And are they not permanent and stable? True. However, nothing is arisen solely by the condition of Nibbāna or the condition of concept; it arises only by many conditions, and those conditions are impermanent and unstable. And those phenomena which are impermanent, they constantly oppress and torment beings with three kinds of suffering-punishments. Therefore, those phenomena are suffering by way of being fearful. There, the three kinds of suffering-punishments are: the suffering of suffering, the suffering of formations, the suffering of change. Whatever are impermanent, breaking up again and again even in one posture, how could they be called a self, be called an essence, for beings who perceive permanence throughout life? And those which are suffering, how could they be called a self, be called an essence, for beings who detest suffering and desire happiness? Therefore, those phenomena are non-self by way of being without essence. Moreover, because by this teaching of twenty-four conditions, this meaning is shown: All compounded... Conditioned phenomena, are dependent on causes, they are not dependent on the will of beings. And among those dependent on causes, not a single phenomenon arises from a small cause. Rather, it arises from many causes. Therefore, this teaching is supreme in revealing the characteristic of non-self of phenomena. The Summary of Similar Causes is finished. The Method of Causal Connection The Method of Causal Connection for the Fivefold Consciousnesses The Method of Causal Connection is declared. The connection of many causes when each conditioned phenomenon arises is called causal connection. By which phenomena are called with causes, conditioned, and dependently arisen, all those phenomena, at their arising and their persistence, being accompanied by these twenty-four causes, are called with causes, being with causes, they are called conditioned, being conditioned, they are called dependently arisen. But what are those phenomena? One hundred and twenty-one cittas, fifty-two cetasikas, and twenty-eight rūpas. Among these, the one hundred and twenty-one cittas are of seven kinds by way of element: eye-consciousness element, ear-consciousness element, nose-consciousness element, tongue-consciousness element, body-consciousness element, mind-element, and mind-consciousness element. Among these, the two eye-consciousnesses are called the eye-consciousness element. The two ear-consciousnesses are called the ear-consciousness element. The two nose-consciousnesses are called the nose-consciousness element. The two tongue-consciousnesses are called the tongue-consciousness element. The two body-consciousnesses are called the body-consciousness element. The five-door adverting citta and the two receiving cittas are called the mind-element. The remaining one hundred and eight cittas are called the mind-consciousness element. The fifty-two cetasikas are of four kinds by way of group: seven universal cetasikas, six occasional cetasikas, fourteen unwholesome cetasikas, and twenty-five beautiful cetasikas. Among the twenty-four causes, fifteen causes are common to all citta-arisings: object, proximity, contiguity, co-nascence, mutuality, support, And decisive support, and kamma, and nutriment, and faculty, and association, and presence, and absence, and disappearance, and non-disappearance. Indeed, nothing, neither mind nor mental factor, arises without an object. Similarly, with contiguity and so on. Eight conditions for some mind-states are common conditions: root, and dominance, and pre-arising, and repetition, and result, and jhāna, and path, and dissociation. Among these, root is common only for mind-states with roots; and dominance only for javanas with dominance; and pre-arising only for some mind-states; and repetition only for wholesome, unwholesome, and functional javanas; and result only for resultant mind-states; and jhāna only for mind-element and mind-consciousness-element mind-states; and path only for mind-states with roots; and dissociation does not exist for mind-states in the formless realm. One, post-arising, is distinct only for material phenomena. Here is the explanation. Seven universal mental factors are named: contact, feeling, perception, volition, one-pointedness, life-faculty, attention. Among these, mind is of the nature of dominance, and a nutriment condition, and a faculty condition. Contact is a nutriment condition. Feeling is a faculty condition and a jhāna condition. Volition is a kamma condition and a nutriment condition. One-pointedness is a faculty condition, and a jhāna condition, and a path condition. Life-faculty is a faculty condition. The remaining two phenomena are not special conditions. In eye-consciousness, seven universal mental factors are found. Together with consciousness, there are eight mental phenomena. All those phenomena by seven conditions are conditions for each other: by four great co-arising ones, excluding dissociation, and by three medium co-arising ones. Among those very eight phenomena, consciousness for the remaining seven phenomena is a condition by the nutriment condition and by the faculty condition. Contact by the nutriment condition. Feeling only by the faculty condition. Volition by the kamma condition and by the nutriment condition. One-pointedness i by way of the faculty condition alone, life is a condition for the other seven states by way of the faculty condition. But the eye-base form, for these eight states, by way of the six base-pre-arisen conditions; the present moment sense-objects that have come into range in that eye-base, for these, by way of the four object-pre-arisen conditions; the immediately ceased five-door-adverting consciousness, by way of the five immediate conditions; the wholesome or unwholesome kamma done previously, for the wholesome or unwholesome results, by way of the diverse-moment kamma condition; and the ignorance, craving, and clinging of previous existences, which were companions of kamma; and in this existence, dwelling, persons, seasons, food, and so on, for these eight states, by way of the natural decisive support condition, are conditions. In this consciousness, cause, dominance, post-arisen, repetition, jhana, and path— these six conditions are not found. Eighteen conditions are found. And just as in this consciousness, so too in ear-consciousness and so on, the six conditions are not found, eighteen conditions are found. The method of connecting conditions in the five kinds of consciousness is concluded. The method of connecting conditions in the ahetuka consciousness-arisings. There are six miscellaneous mental factors, namely: initial application, sustained application, determination, energy, joy, and desire. Among these, initial application is a jhana condition and a path condition. Sustained application is a jhana condition. Energy is of the dominant kind and a faculty condition and a path condition. Joy is a jhana condition. Desire is of the dominant kind. But determination is not a special condition. In the five kinds of consciousness: the five-door-adverting consciousness, the two receiving consciousnesses, and the two investigating consciousnesses accompanied by equanimity— ten mental factors are found: the seven universal mental factors, and among the miscellaneous ones: initial application, sustained application, and determination. Together with consciousness, there are eleven nama states individually. In these consciousnesses, the function of jhana is found. Feeling, one-pointedness, initial application, and sustained application accomplish the jhana condition. The five-door-adverting consciousness This is a functional consciousness; there is no resultant condition. And karma of different moments stands in the place of decisive support. Together with resultant condition, six conditions are not obtained.