Comments

Comm. NT: 44. As regards these four paragraphs from the Paṭisambhidā (see §§292, 294, 296, and 297), all four end with the word ‘paccayā’ (nom. pl. and abl. s. of paccaya = condition). In the first and third paragraphs (§§292 and 296) this is obviously nom. pl. and agrees with ‘ime pañca dhammā’ (these five things). But in the second and fourth paragraphs the context suggests vipākā (results) instead of conditions. However, there is no doubt that the accepted reading is paccayā here too; for the passage is also quoted in XIX.13, in the Sammohavinodanī (Paccayākāra-Vibhaṅga commentary = present context), and at M-a I 53. The Paramatthamañjūsā and Mūla Þīkā do not mention this point. The Saddhammappakāsinī (Paṭisambhidā commentary) comments on the first paragraph: “Purimakammabhavasmin ti atītajātiyā kammabhave karīyamāne pavattā; idha paṭisandhiyā paccayā ti paccuppannā paṭisandhiyā paccayabhūtā,” and on the second paragraph: “Idh’upapattibhavasmiṃ pure katassa kammassa paccayā ti paccuppanne vipākabhave atītajātiyaṃ katassa kammassa paccayena pavattī ti attho.” The Majjhima Nikāya Tīkā (M-a I 53) says of the second paragraph: “Ime paccayā ti ime viññāṇādayo pañca koṭṭhāsikā dhammā, purimabhave katassa kammassa, kammavaṭṭassa, paccayā, paccayabhāvato, taṃ paṭicca, idha, etarahi, upapattibhavasmiṃ upapattibhavabhāvena vā hontī ti attho.” From these comments it is plain enough that “paccayā” in the second and fourth paragraphs is taken as abl. sing. (e.g. avijjā-paccayā saṅkhārā). There is a parallel ablative construction with genitive at Paṭis II 72, 1.8: “Gatisampattiyā ñāṇasampayutte aṭṭhannaṃ hetūnaṃ paccayā uppatti hoti.” Perhaps the literal rendering of the second and fourth paragraphs’ final sentence might be: “Thus there are these five things here in the [present] rebirth-process becoming with their condition [consisting] of kamma done in the past,” and so on. The point is unimportant.

пали	Yathāha – "idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā, ime pañca dhammā idhūpapattibhavasmiṃ purekatassa kammassa paccayā"ti (paṭi. 1.47).
khantibalo	Согласно сказанному: "Здесь [в текущем пребывании] есть воссоединение ума, представляющее собой сознание, есть снисхождение [в утробу], представляющее собой умственно-телесное, есть чувствительность, представляющее собой сферы (способности восприятия), есть что подвергается касанию, являющееся соприкосновением, есть что ощущается, являющееся ощущением. Следовательно эти пять вещей в настоящем пребывании как процесс перерождения имеют в качестве условий поступки (камма) совершённые в прошлом".
Nyanamoli thera	according as it is said: “Here [in the present becoming] there is rebirth-linking, which is consciousness; there is descent [into the womb], which is mentality-materiality; there is sensitivity, which is sense base; there is what is touched, which is contact; there is what is felt, which is feeling; thus these five things here in the [present] rebirth-process becoming have their conditions44 in kamma done in the past” (Paṭis I 52).