Comments

Comm. NT: 74.
Atītādivibhāgakathāvaṇṇanā

“‘Cause’ (hetu) is what gives birth (janaka); ‘condition’ (paccaya) is what consolidates (upatthambhaka).
Their respective functions are arousing and consolidating. Just as the seed’s function is to arouse the sprout and that of the earth, etc., is to consolidate it, and just as kamma’s function is to arouse result as matter that is due to kamma performed, and that of nutriment is to consolidate it, so the function of those [conditions] that give birth to each material group and each thought-arising and serve as kamma and proximity-conditions, etc., for them, and the function of those that consolidate them and serve as conascence, prenascence, and postnascence conditions for them may be construed accordingly as appropriate.
“Because there is similarity and dissimilarity in temperature, etc., in the way stated, the pastness, etc., of material instances originated by it are stated according to continuity. But there is no such similarity and dissimilarity in the kamma that gives birth to a single becoming, so instead of stating according to continuity the pastness, etc., of material instances originated by that, it is stated according to what consolidates.
However, when there comes to be reversal of sex, then the male sex disappears owing to powerful unprofitable kamma, and the female sex appears owing to weak profitable kamma;
and the female sex disappears owing to weak unprofitable kamma, while the male sex appears owing to powerful profitable kamma (see Dhs-a 321). So there is in fact dissimilarity in what is originated by kamma and consequent dissimilarity in what is past, etc., in accordance with the continuity of these as well. But it is not included because it does not happen always.
The feeling that accompanies the faith, etc., occurring in one who sees an image of the Buddha or who hears the Dhamma, even for a whole day, is ‘present’

пали	Apica atikkantahetupaccayakiccaṃ atītaṃ, niṭṭhitahetukiccaṃ aniṭṭhitapaccayakiccaṃ paccuppannaṃ, ubhayakiccaṃ asampattaṃ anāgataṃ.
Nyanamoli thera	191. Furthermore, that whose functions of cause and condition74 have elapsed is past. That whose function of cause is finished and whose function of condition is unfinished is present. That which has not attained to either function is future.