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Объяснение взаимосвязей и условий Палийский оригинал
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| 594.Etthāha – gaṇhāma tāva etaṃ avijjā saṅkhārānaṃ paccayoti, idaṃ pana vattabbaṃ katamesaṃ saṅkhārānaṃ kathaṃ paccayo hotīti? | 65.Here it might be said: “Let us then firstly agree that ignorance is a condition for formations. But it must now be stated for which formations, and in which way it is a condition. ” | |
| Tatridaṃ vuccati, bhagavatā hi "hetupaccayo, ārammaṇapaccayo, adhipatipaccayo, anantarapaccayo, samanantarapaccayo, sahajātapaccayo, aññamaññapaccayo, nissayapaccayo, upanissayapaccayo, purejātapaccayo, pacchājātapaccayo, āsevanapaccayo, kammapaccayo, vipākapaccayo, āhārapaccayo, indriyapaccayo, jhānapaccayo, maggapaccayo, sampayuttapaccayo, vippayuttapaccayo, atthipaccayo, natthipaccayo, vigatapaccayo, avigatapaccayo"ti (paṭṭhā. 1.1.paccayuddesa) catuvīsati paccayā vuttā. | Here is the reply: “Twenty-four conditions have been stated by the Blessed One as follows. ” 66.“(1) Root-cause condition, (2) object condition, (3) predominance condition, (4) proximity condition, (5) contiguity condition, (6) conascence condition, (7) mutuality condition, (8) support condition, (9) decisive-support condition, (10) prenascence condition, (11) postnascence condition, (12) repetition condition, (13) kamma condition, (14) kamma-result condition, (15) nutriment condition, (16) faculty condition, (17) jhāna condition, (18) path condition, (19) association condition, (20) dissociation condition, (21) presence condition, (22) absence condition, (23) disappearance condition, (24) non-disappearance condition” (Paṭṭh I 1). | |
| Tattha hetu ca so paccayo cāti hetupaccayo, hetu hutvā paccayo, hetubhāvena paccayoti vuttaṃ hoti. | 67.(1) Herein, it is a root-cause and a condition, thus it is root-cause condition. It is by its being a root-cause that it is a condition; what is meant is that it is a condition owing to its status as root-cause. | |
| Ārammaṇapaccayādīsupi eseva nayo. | The same method applies in the case of object condition and the rest. | |
| 595.Tattha hetūti vacanāvayavakāraṇamūlānametaṃ adhivacanaṃ. | Herein, “cause” (hetu) is a term for a part of a syllogism, for a reason, and for a root. | |
| "Paṭiññā, hetū"tiādīsu hi loke vacanāvayavo hetūti vuccati. | For with the words “proposition” (paṭiññā), “cause” (hetu = middle term), etc., in the world it is a member of a syllogism (vacanāvayava) that is called a cause. | |
| Sāsane pana "ye dhammā hetuppabhavā"tiādīsu (mahāva. 60) kāraṇaṃ. | But in the Dispensation, in such passages as “Those states that are produced from a cause” (Vin I 40), it is a reason (kāraṇa); | |
| "Tayo kusalahetū, tayo akusalahetū"tiādīsu (dha. sa. 1059) mūlaṃ hetūti vuccati, taṃ idha adhippetaṃ. | and in such passages as “Three profitable [root-] causes, three unprofitable [root-]causes” (Dhs §1053), it is a root (mūla) that is called a cause. The last is intended here. | |
| Paccayoti ettha pana ayaṃ vacanattho, paṭicca etasmā etīti paccayo. | 68. As to “condition” (paccaya), the word-meaning here is this: It [the fruit] comes from that, depending thereon (paṭicca etasmā eti), thus that is a condition; (paccaya, see note 2) | |
| Apaccakkhāya naṃ vattatīti attho. | the meaning is, [a state] occurs by not dispensing with that. | |
| Yo hi dhammo yaṃ dhammaṃ apaccakkhāya tiṭṭhati vā uppajjati vā, so tassa paccayoti vuttaṃ hoti. | What is meant is: when a state is indispensable to another state’s presence or arising, the former is a condition for the latter. | |
| Lakkhaṇato pana upakārakalakkhaṇo paccayo. | But as to characteristic, a condition has the characteristic of assisting; | |
| Yo hi dhammo yassa dhammassa ṭhitiyā vā uppattiyā vā upakārako hoti, so tassa paccayoti vuccati. | for any given state [533] that assists the presence or arising of a given state is called the latter’s condition. | |
| Paccayo, hetu, kāraṇaṃ, nidānaṃ, sambhavo, pabhavotiādi atthato ekaṃ, byañjanato nānaṃ. | The words condition, cause, reason, source, originator, producer, etc., are one in meaning though different in the letter. | |
| Iti mūlaṭṭhena hetu, upakārakaṭṭhena paccayoti saṅkhepato mūlaṭṭhena upakārako dhammo hetupaccayo. | So, since it is a cause in the sense of a root, and a condition in the sense of assistance, briefly a state that is assistantial in the sense of a root is a [root-]cause condition. | |
| So sāliādīnaṃ sālibījādīni viya, maṇipabhādīnaṃ viya ca maṇivaṇṇādayo kusalādīnaṃ kusalādibhāvasādhakoti ācariyānaṃ adhippāyo. | 69. The intention of [some] teachers is that it establishes the profitable, etc., state in what is profitable, etc., as paddy seeds, etc., do for paddy, etc., and as the colour of gems, etc., do for the lustre of gems, and so on.10 |
Comm. NT: 10.
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| Evaṃ sante pana taṃsamuṭṭhānarūpesu hetupaccayatā na sampajjati. | But if that is so, then [it follows that] the state of root-cause condition does not apply to the kinds of materiality originated by it, for it does not establish any profitableness, etc., in them. | |
| Na hi so tesaṃ kusalādibhāvaṃ sādheti, na ca paccayo na hoti. | Nevertheless, it is a condition for them, | |
| Vuttañhetaṃ "hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo"ti (paṭṭhā. 1.1.1). | for this is said: “Root-causes are a condition, as root-cause condition, for the states associated with a root-cause and for the kinds of materiality originated thereby” (Paṭṭh I 1). | |
| Ahetukacittānañca vinā etena abyākatabhāvo siddho, sahetukānampi ca yonisomanasikārādipaṭibaddho kusalādibhāvo, na sampayuttahetupaṭibaddho. | Again, the indeterminateness of root-causeless consciousness is established without it. And the profitableness, etc., of those with root-cause is bound up with wise attention, etc., not with the associated root-causes. | |
| Yadi ca sampayuttahetūsu sabhāvatova kusalādibhāvo siyā, sampayuttesu hetupaṭibaddho alobho kusalo vā siyā abyākato vā. | And if the profitableness, etc., resided in the associated root-causes as an individual essence, then either the non-greed bound up with the root-cause in the associated states would be only profitable or it would be only indeterminate; | |
| Yasmā pana ubhayathāpi hoti, tasmā yathā sampayuttesu, evaṃ hetūsupi kusalāditā pariyesitabbā. | but since it can be both, profitableness, etc., in the root-causes must still be sought for, just as in the associated states [such as wise attention, and so on]. | |
| Kusalādibhāvasādhanavasena pana hetūnaṃ mūlaṭṭhaṃ agahetvā suppatiṭṭhitabhāvasādhanavasena gayhamāne na kiñci virujjhati. | 70.But when the root-causes’ sense of root is taken as establishing stableness, rather than as establishing profitableness, etc., there is no contradiction. | |
| Laddhahetupaccayā hi dhammā virūḷhamūlā viya pādapā thirā honti suppatiṭṭhitā, ahetukā tilabījakādisevālā viya na suppatiṭṭhitā. | For states that have obtained a root-cause condition are firm, like trees, and stable; but those without root-cause are, like moss [with roots no bigger than] sesame seeds, etc., unstable. | |
| Iti mūlaṭṭhena upakārakoti suppatiṭṭhitabhāvasādhanena upakārako dhammo hetupaccayoti veditabbo. | So an assistantial state may be understood as a root-cause condition, since it establishes stableness through being of assistance in the sense of a root. | |
| 596.Tato paresu ārammaṇabhāvena upakārako dhammo ārammaṇapaccayo. | 71.(2) As to the others that follow, a state that assists by being an object is an object condition. | |
| So "rūpāyatanaṃ cakkhuviññāṇadhātuyā"ti (paṭṭhā. 1.1.2) ārabhitvāpi "yaṃ yaṃ dhammaṃ ārabbha ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ ārammaṇapaccayena paccayo"ti (paṭṭhā. 1.1.2) osāpitattā na koci dhammo na hoti. | Now, there are no states that are not object conditions; for the passage beginning “The visible-data base [is a condition, as object condition,] for the eye-consciousness element” concludes thus: “When any states, as states of consciousness and consciousness-concomitants, arise contingent upon any states, these [latter] states are conditions, as object condition, for those [former] states” (Paṭṭh I 1).11 |
Comm. NT: 11.
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| Yathā hi dubbalo puriso daṇḍaṃ vā rajjuṃ vā ālambitvāva uṭṭhahati ceva tiṭṭhati ca, evaṃ cittacetasikā dhammā rūpādiārammaṇaṃ ārabbheva uppajjanti ceva tiṭṭhanti ca. | For just as a weak man both gets up and stands by hanging on to (ālambitvā) a stick or rope, so states of consciousness and consciousness- concomitants always arise and are present contingent upon visible data, etc., as their object (ārammaṇa = ālambana). | |
| Tasmā sabbepi cittacetasikānaṃ ārammaṇabhūtā dhammā ārammaṇapaccayoti veditabbā. | Therefore all states that are objects of consciousness and consciousness-concomitants should be understood as object condition. [534] | |
| 597.Jeṭṭhakaṭṭhena upakārako dhammo adhipatipaccayo, so sahajātārammaṇavasena duvidho. | 72. (3) A state that assists in the sense of being foremost is a predominance condition. It is of two kinds as conascent and as object. | |
| Tattha "chandādhipati chandasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ adhipatipaccayena paccayo"tiādivacanato (paṭṭhā. 1.3.3) chandavīriyacittavīmaṃsāsaṅkhātā cattāro dhammā adhipatipaccayoti veditabbā, no ca kho ekato. | Herein, because of the passage beginning “Predominance of zeal is a condition, as predominance condition, for states associated with zeal and for the kinds of materiality originated thereby” (Paṭṭh I 2), it is the four states called zeal, [purity of] consciousness, energy, and inquiry, that should be understood as predominance condition; but not simultaneously, | |
| Yadā hi chandaṃ dhuraṃ chandaṃ jeṭṭhakaṃ katvā cittaṃ pavattati, tadā chandova adhipati, na itare. | for when consciousness occurs with emphasis on zeal and putting zeal foremost, then it is zeal and not the others that is predominant. | |
| Esa nayo sesesupi. | So with the rest. | |
| Yaṃ pana dhammaṃ garuṃ katvā arūpadhammā pavattanti, so nesaṃ ārammaṇādhipati. | But the state, by giving importance to which, immaterial states occur, is their object-predominance. | |
| Tena vuttaṃ "yaṃ yaṃ dhammaṃ garuṃ katvā ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ adhipatipaccayena paccayo"ti (paṭṭhā. 1.1.3). | Hence it is said: “When any states, as states of consciousness and consciousness-concomitants, arise by giving importance to any states, these [latter] states are a condition, as predominance condition, for those [former] states” (Paṭṭh I 2). | |
| 598.Anantarabhāvena upakārako dhammo anantarapaccayo. | 73. (4), (5) A state that assists by being proximate is a proximity condition. | |
| Samanantarabhāvena upakārako dhammo samanantarapaccayo. | A state that assists by being contiguous is a contiguity condition. | |
| Idañca paccayadvayaṃ bahudhā papañcayanti. | The explanation of this pair of conditions is very diffuse, | |
| Ayaṃ panettha sāro, yo hi esa cakkhuviññāṇānantarā manodhātu, manodhātuanantarā manoviññāṇadhātūtiādi cittaniyamo, so yasmā purimapurimacittavaseneva ijjhati, na aññathā, tasmā attano attano anantaraṃ anurūpassa cittuppādassa uppādanasamattho dhammo anantarapaccayo. | but substantially it is this:12 the regular order of consciousness begins thus, mind element is proximate (next) after eye- consciousness, mind-consciousness element is proximate (next) after mind element, and this is established only by each preceding consciousness, not otherwise; consequently, a state that is capable of arousing an appropriate kind of consciousness proximate (next) to itself is a proximity condition. |
Comm. NT: 12.
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| Tenevāha – "anantarapaccayoti cakkhuviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ anantarapaccayena paccayo"tiādi (paṭṭhā. 1.1.4). | Hence it is said: “Proximity condition: eye-consciousness and the states associated therewith are a condition, as proximity condition, for mind element and for the states associated therewith” (Paṭṭh I 2). | |
| Yo anantarapaccayo, sveva samanantarapaccayo. | 74.(5) Proximity condition is the same as contiguity condition. | |
| Byañjanamattameva hettha nānaṃ, upacayasantatīsu viya adhivacananiruttidukādīsu viya ca. | The difference here is only in the letter, just as in the case of the words “growth” and “continuity” (XIV.66), etc., and as in the case of the “terminology dyad,” “language dyad,” (Dhs §1306) and so on; | |
| Atthato pana nānaṃ natthi. | there is none in the meaning. | |
| Yampi "atthānantaratāya anantarapaccayo, kālānantaratāya samanantarapaccayo"ti ācariyānaṃ mataṃ, taṃ "nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā samanantarapaccayena paccayo"tiādīhi (paṭṭhā. 1.1.418) virujjhati. | 75. The opinion of [certain] teachers13 is that proximity condition refers to proximity of aim (fruit) and contiguity condition refers to proximity of time. But that is contradicted by such statements as “The profitable [consciousness] belonging to the base consisting of neither perception nor non-perception in one who emerges from cessation is a condition, as contiguity condition, for fruition attainment [consciousness]” (Paṭṭh I 160). |
Comm. NT: 13.
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| Yampi tattha vadanti "dhammānaṃ samuṭṭhāpanasamatthatā na parihāyati, bhāvanābalena pana vāritattā dhammā samanantarā nuppajjantī"ti, tampi kālānantaratāya abhāvameva sādheti. | 76. Now, they say in this context that “the ability of states to produce [their fruit] is not diminished, but the influence of meditative development prevents states from arising in proximity.” But that only establishes that there is no proximity of time; | |
| Bhāvanābalena hi tattha kālānantaratā natthīti, mayampi etadeva vadāma. | and we also say the same, namely, that there is no proximity of time there owing to the influence of development. | |
| Yasmā ca kālānantaratā natthi, tasmā samanantarapaccayatā na yujjati. | But since there is no proximity of time, the state of contiguity condition is therefore impossible [according to them] | |
| Kālānantaratāya hi tesaṃ samanantarapaccayo hotīti laddhi. | since their belief is that the contiguity condition depends on proximity of time (cf. M-a II 363). | |
| Tasmā abhinivesaṃ akatvā byañjanamattatovettha nānākaraṇaṃ paccetabbaṃ, na atthato. | Instead of adopting any such misinterpretation, the difference should be treated as residing in the letter only, not in the meaning. | |
| Kathaṃ? | How? | |
| Natthi etesaṃ antaranti hi anantarā. | There is no interval (antara) between them, thus they are proximate (anantara); | |
| Saṇṭhānābhāvato suṭṭhu anantarāti samanantarā. | they are quite without interval because [even the distinction of] co- presence is lacking, thus they are contiguous (samanantara). 14 |
Comm. NT: 14.
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| 599.Uppajjamānova saha uppādanabhāvena upakārako dhammo sahajātapaccayo pakāsassa padīpo viya. | 77. (6) A state that, while arising, assists [another state] by making it arise together with itself is a conascence condition, as a lamp is for illumination. | |
| So arūpakkhandhādivasena chabbidho hoti. | With the immaterial aggregates, etc., it is sixfold, | |
| Yathāha – "cattāro khandhā arūpino aññamaññaṃ sahajātapaccayena paccayo. | according as it is said: “(i) The four immaterial aggregates are a condition, as conascence condition, for each other, (ii) the four great primaries are … for each other; (iii) at the moment of descent into the womb mentality and materiality are … for each other; (iv) states of consciousness and its concomitants are … for the kinds of materiality originated by consciousness; | |
| Cattāro mahābhūtā aññamaññaṃ, okkantikkhaṇe nāmarūpaṃ aññamaññaṃ, cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ, mahābhūtā upādārūpānaṃ, rūpino dhammā arūpīnaṃ dhammānaṃ kiñcikāle sahajātapaccayena paccayo, kiñcikāle na sahajātapaccayena paccayo"ti (paṭṭhā. 1.1.6). | (v) the great primaries are … for derived materiality; (vi) material states are sometimes [as at rebirth-linking] a condition, as conascence condition, and sometimes [as in the course of an existence] not a condition as conascence condition, for immaterial states” (Paṭṭh I 3). | |
| Idaṃ hadayavatthumeva sandhāya vuttaṃ. | This refers only to the heart-basis. | |
| 600.Aññamaññaṃ uppādanupatthambhanabhāvena upakārako dhammo aññamaññapaccayo aññamaññūpatthambhakaṃ tidaṇḍakaṃ viya. | 78.(7) A state that assists by means of mutual arousing and consolidating is a mutuality condition, as the three sticks of a tripod give each other consolidating support. | |
| So arūpakkhandhādivasena tividho hoti. | With the immaterial aggregates, etc., it is threefold, | |
| Yathāha – "cattāro khandhā arūpino aññamaññapaccayena paccayo. | according as it is said: “The four immaterial aggregates are a condition, as mutuality condition, [for each other]; | |
| Cattāro mahābhūtā okkantikkhaṇe nāmarūpaṃ aññamaññapaccayena paccayo"ti (paṭṭhā. 1.1.7). | the four great primaries are a condition, as mutuality condition, [for each other]; at the moment of descent into the womb mentality and materiality are a condition, as mutuality condition, [for each other]” (Paṭṭh I 3). | |
| 601.Adhiṭṭhānākārena nissayākārena ca upakārako dhammo nissayapaccayo tarucittakammādīnaṃ pathavīpaṭādayo viya. | 79.(8) A state that assists in the mode of foundation and in the mode of support is a support condition, as the earth is for trees, as canvas is for paintings, and so on. | |
| So "cattāro khandhā arūpino aññamaññaṃ nissayapaccayena paccayo"ti evaṃ sahajāte vuttanayeneva veditabbo. | It should be understood in the way stated for conascence thus: “The four immaterial aggregates are a condition, as support condition, for each other” (Paṭṭh I 3), | |
| Chaṭṭho panettha koṭṭhāso "cakkhāyatanaṃ cakkhuviññāṇadhātuyā - pe - sota… ghāna… jivhā… kāyāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo. | but the sixth instance has been set forth in this way here: “The eye base [is a condition, as support condition,] for the eye-consciousness element [and for the states associated therewith]; the ear base … the nose base … the tongue base … the body base is a condition, as support condition, for the body- consciousness element and for the states associated therewith; | |
| Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo"ti (paṭṭhā. 1.1.8) evaṃ vibhatto. | the materiality with which as their support the mind element and the mind-consciousness element occur is a condition, as support condition, for the mind element, for the mind- consciousness element, and for the states associated therewith” (Paṭṭh I 4). | |
| 602.Upanissayapaccayoti ettha pana ayaṃ tāva vacanattho, tadadhīnavuttitāya attano phalena nissito na paṭikkhittoti nissayo. | 80. (9) Decisive-support condition: firstly, here is the word-meaning: [536] it is treated as support, not dispensed with, by its own fruit because [its own fruit’s] existence is dependent on it, thus it is the support. | |
| Yathā pana bhuso āyāso upāyāso, evaṃ bhuso nissayo upanissayo, balavakāraṇassetaṃ adhivacanaṃ. | But just as great misery is despair, so great support is decisive support. This is a term for a cogent reason. | |
| Tasmā balavakāraṇabhāvena upakārako dhammo upanissayapaccayoti veditabbo. | Consequently, a state that assists by being a cogent reason should be understood as a decisive-support condition. | |
| So ārammaṇūpanissayo anantarūpanissayo pakatūpanissayoti tividho hoti. | It is threefold, namely, (a) object-decisive-support, (b) proximate-decisive- support, and (c) natural-decisive-support condition. | |
| Tattha "dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ garuṃkatvā paccavekkhati, pubbe suciṇṇāni garuṃkatvā paccavekkhati, jhānā vuṭṭhahitvā jhānaṃ garuṃkatvā paccavekkhati, sekkhā gotrabhuṃ garuṃkatvā paccavekkhanti, vodānaṃ garuṃkatvā paccavekkhanti. | 81. (a) Herein, firstly, “Having given a gift, having undertaken the precepts of virtue, having done the duties of the Uposatha, a man gives that importance and reviews it; he gives importance to former things well done and reviews them. Having emerged from jhāna, he gives jhāna importance and reviews it. |
Comm. NT: 15.
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| Sekkhā maggā vuṭṭhahitvā maggaṃ garuṃkatvā paccavekkhantī"ti (paṭṭhā. 1.1.423) evamādinā nayena ārammaṇūpanissayo tāva ārammaṇādhipatinā saddhiṃ nānattaṃ akatvāva vibhatto. | Trainers give importance to change-of- lineage and review it. They give importance to cleansing and review it.15 Trainers, having emerged from a path, give importance to the path and review it” (Paṭṭh I 165). - object-decisive-support condition is set forth without differentiating it from object-predominance in this way. | |
| Tattha yaṃ ārammaṇaṃ garuṃkatvā cittacetasikā uppajjanti, taṃ niyamato tesu ārammaṇesu balavārammaṇaṃ hoti. | Herein, the object in giving importance to which consciousness and consciousness concomitants arise, is necessarily a cogent one among these objects. | |
| Iti garukattabbamattaṭṭhena ārammaṇādhipati, balavakāraṇaṭṭhena ārammaṇūpanissayoti evametesaṃ nānattaṃ veditabbaṃ. | So their difference may be understood in this way: object-predominance is in the sense of what is to be given importance to, and object-decisive-support is in the sense of a cogent reason. | |
| Anantarūpanissayopi "purimā purimā kusalā khandhā pacchimānaṃ pacchimānaṃ kusalānaṃ khandhānaṃ upanissayapaccayena paccayo"tiādinā (paṭṭhā. 1.1.9) nayena anantarapaccayena saddhiṃ nānattaṃ akatvāva vibhatto. | 82. (b) Also proximate-decisive-support condition is set forth without differentiating it from the proximity condition in the way beginning, “Any preceding profitable aggregates are a condition, as decisive-support condition, for any succeeding aggregates” (Paṭṭh I 165). | |
| Mātikānikkhepe pana nesaṃ "cakkhuviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ anantarapaccayena paccayo"tiādinā (paṭṭhā. 1.1.4) nayena anantarassa, "purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ upanissayapaccayena paccayo"tiādinā (paṭṭhā. 1.1.9) nayena upanissayassa āgatattā nikkhepe viseso atthi. | But in the exposition there is a distinction, because in the exposition of the schedule (mātikā-nikkhepa) they are given as proximity in the way beginning, “Eye-consciousness element and the states associated therewith are a condition, as proximity condition, for mind element and for the states associated therewith” (Paṭṭh I 2) and as decisive- support in the way beginning, “Any preceding profitable states are a condition as decisive-support condition, for any succeeding profitable states” (Paṭṭh I 4), | |
| Sopi atthato ekībhāvameva gacchati. | though it comes to the same thing as regards the meaning. | |
| Evaṃ santepi attano attano anantarā anurūpassa cittuppādassa pavattanasamatthatāya anantaratā, purimacittassa pacchimacittuppādane balavatāya anantarūpanissayatā veditabbā. | Nevertheless, proximity may be understood as the ability to cause the occurrence of an appropriate conscious arising proximate (next) to itself, and decisive support as the preceding consciousness’s cogency in the arousing of the succeeding consciousnesses. | |
| Yathā hi hetupaccayādīsu kiñci dhammaṃ vināpi cittaṃ uppajjati, na evaṃ anantaracittaṃ vinā cittassa uppatti nāma atthi. | 83. For while in the cases of root-cause and other such conditions consciousness can arise actually without any of those conditions, there is no arising of consciousness without a proximate consciousness [to precede it], | |
| Tasmā balavapaccayo hoti. | so this is a cogent condition. | |
| Iti attano attano anantarā anurūpacittuppādanavasena anantarapaccayo, balavakāraṇavasena anantarūpanissayoti evametesaṃ nānattaṃ veditabbaṃ. | Their difference, then, may be understood in this way: proximity condition arouses an appropriate consciousness proximate (next) to itself, while proximity-decisive-support condition is a cogent reason. | |
| Pakatūpanissayo pana pakato upanissayo pakatūpanissayo. | 84.(c) As to natural-decisive-support: the decisive-support is natural, thus it is a natural-decisive-support. | |
| Pakato nāma attano santāne nipphādito vā saddhāsīlādi upasevito vā utubhojanādi. | Faith, virtue, etc., produced in, or climate, food, etc., habitual to, one’s own continuity are called natural. | |
| Pakatiyā eva vā upanissayo pakatūpanissayo, ārammaṇānantarehi asammissoti attho. | Or else, it is a decisive- support by nature, [537] thus it is a natural-decisive-support. The meaning is that it is unmixed with object and proximity. | |
| Tassa pakatūpanissayo "saddhaṃ upanissāya dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, jhānaṃ uppādeti, vipassanaṃ uppādeti, maggaṃ uppādeti, abhiññaṃ uppādeti, samāpattiṃ uppādeti. | It should be understood as variously divided up in the way beginning: “Natural-decisive-support: with faith as decisive-support a man gives a gift, undertakes the precepts of virtue, does the duties of the Uposatha, arouses jhāna, arouses insight, arouses the path, arouses direct-knowledge, arouses an attainment. | |
| Sīlaṃ, sutaṃ, cāgaṃ, paññaṃ upanissāya dānaṃ deti - pe - samāpattiṃ uppādeti. | With virtue … With learning … With generosity … With understanding as decisive-support a man gives a gift … arouses an attainment. | |
| Saddhā, sīlaṃ, sutaṃ, cāgo, paññā saddhāya, sīlassa, sutassa, cāgassa, paññāya, upanissayapaccayena paccayo"tiādinā (paṭṭhā. 1.1.423) nayena anekappakārato pabhedo veditabbo. | Faith, virtue, learning, generosity, understanding, are conditions, as decisive-support condition, for [the repeated arising of] faith, virtue, learning, generosity, understanding” (Paṭṭh I 165). | |
| Iti ime saddhādayo pakatā ceva balavakāraṇaṭṭhena upanissayā cāti pakatūpanissayoti. | So these things beginning with faith are natural-decisive-support since they are both natural and decisive-supports in the sense of a cogent reason. | |
| 603.Paṭhamataraṃ uppajjitvā vattamānabhāvena upakārako dhammo purejātapaccayo. | 85. (10) A state that assists by being present, having arisen previously, is a prenascence condition. | |
| So pañcadvāre vatthārammaṇahadayavatthuvasena ekādasavidho hoti. | It is elevenfold as physical basis and object in the five doors, and as the heart-basis, | |
| Yathāha – "cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. | according as it is said: “The eye base is a condition, as prenascence condition, for the eye-consciousness element and for the states associated therewith. | |
| Sota - pe - ghāna, jivhā, kāyāyatanaṃ, rūpa, sadda, gandha, rasa, phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. | The ear base … The nose base … The tongue base … The body base … The visible-data base … The sound base … The odour base … The flavour base … The tangible-data base is a condition, as prenascence condition, for the body-consciousness element and for the states associated therewith. | |
| Rūpa, sadda, gandha, rasa, phoṭṭhabbāyatanaṃ manodhātuyā. | The visible-data base … The sound base … The odour base … The flavour base … the tangible data base [is a condition, as prenascence condition,] for the mind element. | |
| Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. | The materiality with which as their support the mind element and mind- consciousness element occur is a condition, as prenascence condition, | |
| Manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ kiñcikāle purejātapaccayena paccayo. | for the mind-element and for the states associated therewith, and it is sometimes [as in the course of an existence] a condition, as prenascence condition, for the mind- consciousness element and for the states associated therewith” (Paṭṭh I 4–5). | |
| Kiñcikāle na purejātapaccayena paccayo"ti (paṭṭhā. 1.1.10). | sometimes [as at rebirth-linking] not a condition, as prenascence condition. | |
| 604.Purejātānaṃ rūpadhammānaṃ upatthambhakattena upakārako arūpadhammo pacchājātapaccayo gijjhapotakasarīrānaṃ āhārāsācetanā viya. | 86. (11) An immaterial state that [while present] assists prenascent material states [also present] by consolidating them is a postnascence condition, like the volition of appetite for food, which assists the bodies of vultures’ young. | |
| Tena vuttaṃ "pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātapaccayena paccayo"ti (paṭṭhā. 1.1.11). | Hence it is said: “Postnascent [538] states of consciousness and its concomitants are a condition, as postnascence condition, for the prenascent [co-present] body” (Paṭṭh I 5). | |
| 605.Āsevanaṭṭhena anantarānaṃ paguṇabalavabhāvāya upakārako dhammo āsevanapaccayo ganthādīsu purimapurimābhiyogo viya. | 87.(12) A state that assists the efficiency and power of the proximate (next) in the sense of repetition is a repetition condition, like repeated application to books and so on. | |
| So kusalākusalakiriyajavanavasena tividho hoti. | It is threefold as profitable, unprofitable, and functional impulsion; | |
| Yathāha – "purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ āsevanapaccayena paccayo. | for it is said: “Preceding profitable states are a condition, as repetition condition, for succeeding profitable states … Preceding unprofitable … | |
| Purimā purimā akusalā - pe - kiriyābyākatā dhammā pacchimānaṃ pacchimānaṃ kiriyābyākatānaṃ dhammānaṃ āsevanapaccayena paccayo"ti (paṭṭhā. 1.1.12). | Preceding functional indeterminate states are a condition, as repetition condition, for succeeding functional indeterminate states” (Paṭṭh I 5). | |
| 606.Cittapayogasaṅkhātena kiriyabhāvena upakārako dhammo kammapaccayo. | 88. (13) A state that assists by means of the action called intervening of consciousness is a kamma condition. | |
| So nānakkhaṇikāya ceva kusalākusalacetanāya sahajātāya ca sabbāyapi cetanāya vasena duvidho hoti. | It is twofold as (a) profitable and unprofitable volition acting from a different time, and (b) as all conascent volition (see Paṭṭh I 172), | |
| Yathāha – "kusalākusalaṃ kammaṃ vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo. | according as it is said: “Profitable and unprofitable kamma is a condition, as kamma condition, for resultant aggregates and for the kinds of materiality due to kamma performed. | |
| Cetanā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ kammapaccayena paccayo"ti (paṭṭhā. 1.1.13). | Conascent volition is a condition, as kamma condition, for associated states and for the kinds of materiality originated thereby” (Paṭṭh I 5). | |
| 607.Nirussāhasantabhāvena nirussāhasantabhāvāya upakārako vipākadhammo vipākapaccayo. | 89. (14) A resultant state that, by effortless quiet, assists effortless quiet [in other states] is a kamma-result condition. | |
| So pavatte taṃsamuṭṭhānānaṃ, paṭisandhiyaṃ kaṭattā ca rūpānaṃ, sabbattha ca sampayuttadhammānaṃ paccayo hoti. | In the course of an existence it is a condition for states originated by it, and at rebirth-linking for the kinds of materiality due to kamma performed, and in both cases for the associated states, | |
| Yathāha –"vipākābyākato eko khandho tiṇṇannaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ vipākapaccayena paccayo - pe - paṭisandhikkhaṇe vipākābyākato eko khandho tiṇṇannaṃ khandhānaṃ kaṭattā ca rūpānaṃ. | according as it is said: “One resultant indeterminate aggregate is a condition, as kamma-result condition, for three aggregates and for the kinds of materiality originated by consciousness … At the moment of rebirth-linking one resultant indeterminate aggregate [is a condition …] for three aggregates … | |
| Tayo khandhā ekassa khandhassa. | Three aggregates [are a condition …] for one aggregate … | |
| Dve khandhā dvinnaṃ khandhānaṃ kaṭattā ca rūpānaṃ vipākapaccayena paccayo. | Two aggregates are a condition, as kamma-result condition, for two aggregates and for the kinds of materiality due to kamma performed. | |
| Khandhā vatthussa vipākapaccayena paccayo"ti. | Aggregates are a condition, as kamma- result condition, for the physical basis” (Paṭṭh I 173). | |
| 608.Rūpārūpānaṃ upatthambhakaṭṭhena upakārakā cattāro āhārā āhārapaccayo. | 90. (15) The four kinds of nutriment, which assist material and immaterial states by consolidating them, are nutriment conditions, | |
| Yathāha –"kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo. | according as it is said: “Physical nutriment is a condition, as nutriment condition, for this body. | |
| Arūpino āhārā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ āhārapaccayena paccayo"ti (paṭṭhā. 1.1.15). | Immaterial nutriments are conditions, as nutriment condition, for associated states and for the kinds of materiality originated by them” (Paṭṭh I 5). | |
| Pañhāvāre pana "paṭisandhikkhaṇe vipākābyākatā āhārā sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ āhārapaccayena paccayo"tipi (paṭṭhā. 1.1.429) vuttaṃ. | But in the Question Section it is said: “At the moment of rebirth-linking, resultant indeterminate nutriments are conditions, as nutriment condition, for aggregates associated therewith and for the kinds of materiality due to kamma performed” (Paṭṭh I 174). | |
| 609.Adhipatiyaṭṭhena upakārakā itthindriyapurisindriyavajjā vīsatindriyā indriyapaccayo. | 91. (16) Leaving out the femininity and masculinity faculties, the twenty remaining faculties (see XIV.1), which assist in the sense of predominance, [539] are faculty conditions. | |
| Tattha cakkhundriyādayo arūpadhammānaṃyeva, sesā rūpārūpānaṃ paccayā honti. | Herein, the five, namely, the eye faculty, etc., are conditions only for immaterial states, the rest are conditions for material and immaterial states, | |
| Yathāha – "cakkhundriyaṃ cakkhuviññāṇadhātuyā - pe - sota… ghāna… jivhā… kāyindriyaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo. | according as it is said: “The eye faculty [is a condition, as faculty condition,] for eye-consciousness element [and for the states associated therewith]. The ear faculty … The nose faculty … The tongue faculty … The body faculty is a condition, as faculty condition, for the body-consciousness element and for the states associated therewith. | |
| Rūpajīvitindriyaṃ kaṭattārūpānaṃ indriyapaccayena paccayo. | The material life faculty is a condition, as faculty condition, for the kinds of materiality due to kamma performed. | |
| Arūpino indriyā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ indriyapaccayena paccayo"ti (paṭṭhā. 1.1.16). | The immaterial faculties are a condition, as faculty condition, for the states associated therewith and for the kinds of materiality originated thereby” (Paṭṭh 1, 5–6). | |
| Pañhāvāre pana "paṭisandhikkhaṇe vipākābyākatā indriyā sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ indriyapaccayena paccayo"tipi (paṭṭhā. 1.1.430) vuttaṃ. | But in the Question Section it is said: “At the moment of rebirth-linking resultant indeterminate faculties are a condition, as faculty condition, for associated aggregates and for the kinds of materiality due to kamma performed” (Paṭṭh I 175). | |
| 610.Upanijjhāyanaṭṭhena upakārakāni ṭhapetvā dvipañcaviññāṇe sukhadukkhavedanādvayaṃ sabbānipi kusalādibhedāni satta jhānaṅgāni jhānapaccayo. | 92.(17) All the seven jhāna factors classed as profitable, etc.—leaving out the pair, pleasant and painful feeling, in the case of the two sets of five consciousnesses—which factors assist in the sense of constituting a state of jhāna, are jhāna conditions, | |
| Yathāha –"jhānaṅgāni jhānasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ jhānapaccayena paccayo"ti (paṭṭhā. 1.1.17). | according as it is said: “The jhāna factors are a condition, as jhāna condition, for the states associated with jhāna and for the kinds of materiality originated thereby” (Paṭṭh I 6). | |
| Pañhāvāre pana "paṭisandhikkhaṇe vipākābyākatāni jhānaṅgāni sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ jhānapaccayena paccayo"tipi (paṭṭhā. 1.1.431) vuttaṃ. | But in the Question Section it is said: “At the moment of rebirth-linking, resultant indeterminate jhāna factors are a condition, as jhāna condition, for associated aggregates and for the kinds of materiality due to kamma performed” (Paṭṭh I 175). | |
| 611.Yato tato vā niyyānaṭṭhena upakārakāni kusalādibhedāni dvādasa maggaṅgāni maggapaccayo. | 93.(18) The twelve path factors classed as profitable, etc., which assist in the sense of an outlet from whatever it may be, are path conditions, | |
| Yathāha – "maggaṅgāni maggasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ maggapaccayena paccayo"ti (paṭṭhā. 1.1.18). | according as it is said: “The path factors are a condition, as path condition, for states associated therewith and for the kinds of materiality originated thereby” (Paṭṭh I 6). | |
| Pañhāvāre pana "paṭisandhikkhaṇe vipākābyākatāni maggaṅgāni sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ maggapaccayena paccayo"tipi (paṭṭhā. 1.1.432) vuttaṃ. | But in the Question Section it is said: “At the moment of rebirth-linking, resultant indeterminate path factors are a condition, as path condition, for aggregates associated therewith and for the kinds of materiality due to kamma performed” (Paṭṭh I 176). | |
| Ete pana dvepi jhānamaggapaccayā dvipañcaviññāṇāhetukacittesu na labbhantīti veditabbā. | But these two, namely, jhāna and path conditions, should be understood as inapplicable to the two sets of five consciousnesses and to the consciousnesses without root-cause ((34)–(41), (50)–(56), (70)–(72)). | |
| 612.Ekavatthukaekārammaṇaekuppādekanirodhasaṅkhātena sampayuttabhāvena upakārakā arūpadhammā sampayuttapaccayo. | 94. (19) Immaterial states that assist by the kind of association consisting in having the same physical basis, same object, same arising, same cessation, are association conditions, | |
| Yathāha – "cattāro khandhā arūpino aññamaññaṃ sampayuttapaccayena paccayo"ti (paṭṭhā. 1.1.19). | according as it is said: “The four immaterial aggregates are a condition, as association condition, for each other” (Paṭṭh I 6). | |
| 613.Ekavatthukādibhāvānupagamena upakārakā rūpino dhammā arūpīnaṃ dhammānaṃ, arūpinopi rūpīnaṃ vippayuttapaccayo. | 95.(20) Material states that assist immaterial states, and immaterial states that assist material states by not having sameness of physical basis, etc., are dissociation conditions. | |
| So sahajātapacchājātapurejātavasena tividho hoti. | This is threefold as conascent, postnascent, and prenascent, | |
| Vuttañhetaṃ "sahajātā kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ vippayuttapaccayena paccayo. | for this is said: “Conascent profitable aggregates are a condition, as dissociation condition, for the kinds of materiality originated by consciousness. | |
| Pacchājātā kusalā khandhā purejātassa imassa kāyassa vippayuttapaccayena paccayo"ti (paṭṭhā. 1.1.434). | Postnascent [540] profitable [mental] aggregates are a condition, as dissociation condition, for this prenascent body” (Paṭṭh I 176). | |
| Abyākatapadassa pana sahajātavibhaṅge "paṭisandhikkhaṇe vipākābyākatā khandhā kaṭattārūpānaṃ vippayuttapaccayena paccayo. | But in the analysis of the conascent in the indeterminate clause it is said: “At the moment of rebirth-linking, resultant indeterminate aggregates are a condition, as dissociation condition, for the kinds of materiality due to kamma performed. | |
| Khandhā vatthussa. | The aggregates are a condition, | |
| Vatthu khandhānaṃ vippayuttapaccayena paccayo"tipi (paṭṭhā. 1.1.434) vuttaṃ. | as dissociation condition, for the physical basis, and the physical basis for the aggregates” (Paṭṭh I 176). | |
| Purejātaṃ pana cakkhundriyādivatthuvaseneva veditabbaṃ. | But the prenascent should be understood as the eye faculty, etc., and the physical basis, | |
| Yathāha – "purejātaṃ cakkhāyatanaṃ cakkhuviññāṇassa - pe - kāyāyatanaṃ kāyaviññāṇassa vippayuttapaccayena paccayo. | according as it is said: “The prenascent eye base [is a condition, as dissociation condition,] for eye-consciousness … The body base is a condition, as dissociation condition, for body-consciousness. | |
| Vatthu vipākābyākatānaṃ kiriyābyākatānaṃ khandhānaṃ - pe - vatthu kusalānaṃ khandhānaṃ - pe - vatthu akusalānaṃ khandhānaṃ vippayuttapaccayena paccayo"ti (paṭṭhā. 1.1.434). | The physical basis [is a condition, as dissociation condition,] for resultant- indeterminate and functional-indeterminate aggregates … The physical basis [is a condition, as dissociation condition,] for profitable aggregates … The physical basis [is a condition, as dissociation condition,] for unprofitable aggregates” (Paṭṭh I 176–77). | |
| 614.Paccuppannalakkhaṇena atthibhāvena tādisasseva dhammassa upatthambhakattena upakārako dhammo atthipaccayo. | 96.(21) A state that, by means of existingness characterized by presence, assists a like state by consolidating it, is a presence condition. | |
| Tassa arūpakkhandhamahābhūtanāmarūpacittacetasikamahābhūtaāyatanavatthuvasena sattadhā mātikā nikkhittā. | A sevenfold summary is laid down for it according to immaterial aggregates, great primaries, mentality- materiality, consciousness and consciousness-concomitants, great primaries, bases, and physical [heart] basis, | |
| Yathāha –"cattāro khandhā arūpino aññamaññaṃ atthipaccayena paccayo, cattāro mahābhūtā, okkantikkhaṇe nāmarūpaṃ aññamaññaṃ. | according as it is said: “The four immaterial aggregates are a condition, as presence condition, for each other. The four great primaries … are … for each other. At the time of descent into the womb mentality and materiality [are a condition, as presence condition,] for each other. | |
| Cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ. | States of consciousness and consciousness-concomitants are … for the kinds of materiality originated by consciousness. | |
| Mahābhūtā upādārūpānaṃ. | The four great primaries are … for derived materiality. | |
| Cakkhāyatanaṃ cakkhuviññāṇadhātuyā - pe - kāyāyatanaṃ - pe - rūpāyatanaṃ - pe - phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo. | The eye base is … for the eye-consciousness element [and for the states associated therewith]. The [ear base … nose base … tongue base …] body base is … for the body-consciousness element … The visible-data base [is … for the eye-consciousness element … The sound base … odour base … flavour base …] tangible-data base is a condition, as presence condition, for the body- consciousness element and for the states associated therewith. | |
| Rūpāyatanaṃ - pe - phoṭṭhabbāyatanaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ. | The visible-data base … The [sound base … odour base … flavour base …] tangible-data base is a condition, as presence condition, for the mind element and for the states associated therewith. | |
| Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo"ti (paṭṭhā. 1.1.21). | The materiality with which as their support the mind element and mind-consciousness element occur is a condition, as presence condition, for the mind element, for the mind-consciousness element, and for the states associated therewith” (Paṭṭh I 6). | |
| Pañhāvāre pana sahajātaṃ purejātaṃ pacchājātaṃ āhāraṃ indriyantipi nikkhipitvā sahajāte tāva "eko khandho tiṇṇannaṃ khandhānaṃ taṃsamuṭṭhānānañca rūpānaṃ atthipaccayena paccayo"tiādinā (paṭṭhā. 1.1.435) nayena niddeso kato, purejāte purejātānaṃ cakkhādīnaṃ vasena niddeso kato. | 97. But in the Question Section, after setting forth conascence, prenascence, postnascence, nutriment, and faculty, the description is given first under conascence in the way beginning, “One aggregate is a condition, as presence condition, for three aggregates and for materiality originated thereby” (Paṭṭh I 178). Under prenascence the description is given according to the prenascent eye and so on. | |
| Pacchājāte purejātassa imassa kāyassa pacchājātānaṃ cittacetasikānaṃ paccayavasena niddeso kato. | Under postnascence the description is given according to postnascent consciousness and consciousness-concomitants as conditions for this body. | |
| Āhārindriyesu "kabaḷīkāro āhāro imassa kāyassa atthipaccayena paccayo. | Under nutriments and faculties [respectively] the description is given thus: “Physical nutriment is a condition, as presence condition, for this body,” [541] | |
| Rūpajīvitindriyaṃ kaṭattārūpānaṃ atthipaccayena paccayo"ti (paṭṭhā. 1.1.435) evaṃ niddeso katoti. | and “The material life faculty is a condition, as presence condition, for materiality due to kamma performed” (Paṭṭh I 178).16 |
Comm. NT: 16.
It may be noted that atthi has more than one use, among which the following two may be mentioned: (1) atthi (is) = upalabbhani... Все комментарии (1) |
| 615.Attano anantarā uppajjamānānaṃ arūpadhammānaṃ pavattiokāsadānena upakārakā samanantaraniruddhā arūpadhammā natthipaccayo. | 98.(22) Immaterial states that, by their ceasing in contiguity [before], assist by giving opportunity to immaterial states that arise proximately (next) after them are absence conditions, | |
| Yathāha –"samanantaraniruddhā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ natthipaccayena paccayo"ti. | according as it is said: “States of consciousness and consciousness-concomitants that have ceased in contiguity are a condition, as absence condition, for present states of consciousness and consciousness- concomitants” (Paṭṭh I 7). | |
| Te eva vigatabhāvena upakārakattā vigatapaccayo. | 99. (23) Those same states, because they assist by their disappearance, are a disappearance condition, | |
| Yathāha – "samanantaravigatā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ vigatapaccayena paccayo"ti. | according as it is said: “States of consciousness and consciousness-concomitants that have disappeared in contiguity are a condition, as disappearance condition, for present states of consciousness and consciousness-concomitants” (Paṭṭh I 7). | |
| Atthi paccayadhammā eva ca avigatabhāvena upakārakattā avigatapaccayoti veditabbā. | 100. (24) The same states that are presence condition, because they assist by their non-disappearance, should be understood as a non-disappearance condition. | |
| Desanāvilāsena pana tathā vinetabbaveneyyavasena vā ayaṃ duko vutto, ahetukadukaṃ vatvāpi hetuvippayuttaduko viyāti. | Or this dyad is stated as an embellishment of teaching to suit the needs of those who are teachable, just as [in the Mātikā of the Dhammasaṅgaṇī] the “dissociated- from-cause dyad” is given after the “causeless dyad.” |