Explanation of the Synopsis of Conditions
For by the perfectly Self-awakened One, in the Anuloma Paṭṭhāna, based on the twenty-two triads, what is called the Tika Paṭṭhāna was expounded; based on the hundred dyads, what is called the Duka Paṭṭhāna was expounded. Thereafter, taking the twenty-two triads and incorporating them into the hundred dyads, what is called the Duka-Tika Paṭṭhāna was shown. Thereafter, taking the hundred dyads and incorporating them into the twenty-two triads, what is called the Tika-Duka Paṭṭhāna was shown. And incorporating triads into triads themselves, what is called the Tika-Tika Paṭṭhāna was shown. And incorporating dyads into dyads themselves, what is called the Duka-Duka Paṭṭhāna was shown. Thus:
Dyad with triad and triad with dyad;
Triad with triad and dyad with dyad,
Six methods in the conformity, very profound.
In the Paccanīya Paṭṭhāna too, based on the twenty-two triads, it is called the Tika Paṭṭhāna. Based on the hundred dyads, it is called the Duka Paṭṭhāna. Incorporating the twenty-two triads into the hundred dyads, it is called the Duka-Tika Paṭṭhāna. Incorporating the hundred dyads into the twenty-two triads, it is called the Tika-Duka Paṭṭhāna. Incorporating triads into triads themselves, it is called the Tika-Tika Paṭṭhāna. Incorporating dyads into dyads themselves, it is called the Duka-Duka Paṭṭhāna - thus in the Paccanīya too, the Paṭṭhāna was expounded by six methods. Therefore it was said -
Dyad with triad and triad with dyad;
Triad with triad and dyad with dyad,
Six methods in the negative, very profound."
Thereafter, in the Anuloma-Paccanīya too, by this same method, six methods were shown. Therefore he said -
Dyad with triad and triad with dyad;
Triad with triad and dyad with dyad,
Six methods in the positive-negative, very profound.
Immediately after that, in the negative-positive, it was expounded by these same six methods. Therefore he said -
Dyad with triad and triad with dyad;
Triad with triad and dyad with dyad,
Six methods in the negative-positive, very profound.
Thus there are six Paṭṭhānas in the positive, six in the negative, six in the positive-negative, and six Paṭṭhānas in the negative-positive - this is what has been said: "It is called the Great Treatise of the Paṭṭhāna, which is the synthesis of the twenty-four universal Paṭṭhānas."
Therein, the meaning of the name of those twenty-four universal Paṭṭhānas by the synthesis of which it is said "it is called the Great Treatise of the Paṭṭhāna, which is the synthesis of the twenty-four universal Paṭṭhānas," and of this treatise itself, should first be understood thus. In what meaning is it "Paṭṭhāna"? In the meaning of conditions of many kinds. For the syllable "pa" conveys the meaning of many kinds, and the word "ṭhāna" conveys the meaning of condition. For in passages beginning with "skilfulness in what is possible and what is impossible," condition is called "ground" (ṭhāna). Thus, because it is taught by means of conditions of many kinds, each one among these twenty-four Paṭṭhānas is called a Paṭṭhāna. But from the collection of these Paṭṭhānas, this entire treatise should be understood as "Paṭṭhāna."
Another method - In what meaning is it "Paṭṭhāna"? In the meaning of classification. For in the passage where "describing, establishing, revealing, classifying, and making manifest" occurs, Paṭṭhāna is evident in the meaning of classification. Thus, because wholesome and other mental states have been classified by means of root condition and so on, each one among these twenty-four Paṭṭhānas is called a Paṭṭhāna. But from the collection of these Paṭṭhānas, this entire treatise should be understood as "Paṭṭhāna."
Another method - In what meaning is it "Paṭṭhāna"? In the meaning of setting forth. The meaning is: in the meaning of going. For in the passage where "Cattle that had departed from the cow-shed" occurs, by whatever setting forth the cattle were said to have "departed from the cow-shed," that in meaning is going. Thus, since omniscient knowledge, which goes without attachment, obtains an expanded method in the wholesome and other states distinguished by the divisions of root condition and so on, in the Compendium of Mental States and other texts where the methods are not overly expanded, because of going forth by way of non-attachment, each one among these twenty-four Paṭṭhānas is called a Paṭṭhāna. But from the collection of these Paṭṭhānas, this entire treatise should be understood as "Paṭṭhāna."
Therein, in the conformity, first, because it was expounded by way of triads, it is called the Conditional Relations of Triads. Its word analysis is - The conditional relations of triads are here - thus the Conditional Relations of Triads. The meaning is: various kinds of conditions for the triads are present in this teaching. In the second alternative too, the conditional relations of triads is just the Conditional Relations of Triads. The meaning is: the analysing of the triads by way of root condition and so on. In the third alternative, the triads themselves, having obtained detail through the diversity of divisions such as root condition and so on, are the conditional relations - thus the Conditional Relations of Triads. The meaning is: the plane of unobstructed movement of omniscient knowledge. In the Conditional Relations of Dyads and so on too, the same method applies. Thus, having known the six Paṭṭhānas in the conformity, in the negative and so on too they should be understood by this same method.
Since these, in the conformity, in the negative, in the positive-negative, and in the negative-positive, being six and six all around, amount to twenty-four; therefore they are called "twenty-four universal Paṭṭhānas." Thus, by way of the combination of these twenty-four universal Paṭṭhānas reckoned as minor Paṭṭhānas, this is called the Great Treatise on Conditional Relations, the combination of the twenty-four universal Paṭṭhānas.
But this, because it was expounded in dependence on those triads and so on, "Conditional Relations of Triads, Conditional Relations of Dyads, etc. Conditional Relations of Dyad-Dyads" - thus it was said; without touching upon those, in order to show those conditions by means of which those triads and so on were classified, from the beginning first the section called the laying down of the matrix was stated; The section on analysis of conditions is also a name for that very same one. That is twofold, as synopsis and analytic explanation. Of that, root condition, etc. non-disappearance condition - this is the synopsis.
Therein, it is a root and it is a condition - thus root condition. Having been a root, it is a condition; by way of being a root, it is a condition - thus it is said. In the object condition and so on too, the same method applies. Therein, "root" is a designation for a constituent of speech, a cause, and a root. For in such passages as "an acknowledgment is a cause" and so on, in the world, a constituent of speech is called "cause." But in the Dispensation, in such passages as "whatever phenomena arise from a cause" and so on, it means a cause. In such passages as "three wholesome roots, three unwholesome roots" and so on, root is called "cause." That is intended here. As for "condition," here is the verbal meaning - Dependent on this, it goes - thus "condition"; the meaning is: without rejecting it, it proceeds. For whatever phenomenon, without rejecting whatever other phenomenon, persists or arises, that is said to be its condition.
But by characteristic, a condition has the characteristic of being helpful; for whatever phenomenon is helpful to the presence or arising of whatever phenomenon, that is called a condition for it. Condition, cause; reason, source, origination, production - these are one in meaning, but different in phrasing. Thus, a cause in the meaning of root, a condition in the meaning of being helpful - in brief, a phenomenon that is helpful in the meaning of root is a root condition. For just as rice seeds and so on are for rice and so on, and just as the colour of gems and so on are for the radiance of gems and so on, it accomplishes the wholesome and so on nature of wholesome and so on states - this is the intention of the teachers. But this being so, the root conditionality does not succeed with respect to matter originating from them. For it does not accomplish their wholesome and so on nature, yet it is not the case that it is not a condition. For this was said: "Roots are a condition by way of root condition for states associated with root and for matter originating from them." And for rootless consciousnesses, the indeterminate nature is established without this.
And even for those with roots, the wholesome and so on nature is dependent on wise attention and so on, not dependent on the associated root. And if the wholesome and so on nature were by intrinsic nature itself in the associated roots, then non-greed, being dependent on the root associated with it, would be either wholesome or indeterminate. But since it is both ways, therefore just as among the associated states, so too among the roots the wholesome nature and so on should be sought. But not taking the meaning of root of the roots by way of accomplishing the wholesome and so on nature, when it is taken by way of accomplishing the state of being firmly established, nothing is contradicted. For mental states that have obtained the root condition are firm and firmly established, like trees with well-grown roots; but rootless ones are not firmly established, like moss of sesame seeds and so on. Thus, "helpful in the meaning of root" means a phenomenon that is helpful by accomplishing the state of being firmly established should be known as a root condition.
Among those that follow, a phenomenon that is helpful by way of object is an object condition. That, beginning with "the visible form sense base is for the eye-consciousness element," and because it concludes with "whatever phenomenon referring to which whatever consciousness and mental factors arise, those phenomena are a condition by way of object condition for those phenomena," there is no phenomenon whatsoever that is not one. Just as indeed a weak person, having taken hold of a stick or a rope, stands up and remains standing, so consciousness and mental factors, referring to an object such as matter and so on, arise and persist. Therefore all phenomena that have become objects of consciousness and mental factors should be known as object conditions.
A phenomenon that is helpful in the meaning of being foremost is a predominance condition. That is twofold by way of conascence and object. Therein, because of the statement beginning with "desire-predominance is a condition by way of predominance condition for states associated with desire and for matter originating from them," the four phenomena reckoned as desire, energy, consciousness, and investigation should be known as connascent predominance conditions, but not collectively. For when consciousness proceeds having made desire the leader and foremost, then desire alone is the predominant, not the others. The same method applies in the remaining ones too. But whatever phenomenon, having given weight to which, immaterial phenomena proceed, that is their object predominance. Therefore it was said - "Having given weight to whatever phenomenon, whatever consciousness and mental factors arise, those phenomena are a condition by way of predominance condition for those phenomena."
A phenomenon that is helpful by way of proximity is a proximity condition. A phenomenon that is helpful by way of contiguity is a contiguity condition. And this pair of conditions they elaborate in many ways. But here the essence is this - For whatever is this natural law of consciousness, namely that after eye-consciousness comes the mind-element, after the mind-element comes the mind-consciousness element, and so on - since that succeeds only by the power of the preceding consciousness, not otherwise. Therefore a phenomenon that is capable of producing the appropriate arising of consciousness immediately after its own respective cessation is a proximity condition. Therefore he said - "Proximity condition: the eye-consciousness element and states associated with it are a condition by way of proximity condition for the mind-element and for states associated with it" and so on.
That which is the proximity condition is itself the contiguity condition. The difference here is merely in phrasing, as in the case of production and continuity and so on, and as in the case of the designation and language dyad and so on; but in meaning there is no difference. As for the view of the teachers that "by proximity of duration it is a proximity condition, by proximity of time it is a contiguity condition," that is contradicted by such statements as "for one emerging from cessation, the wholesome of the plane of neither-perception-nor-non-perception is a condition for fruition attainment by way of contiguity condition" and so on. As for what they say there - "The ability to produce states does not decline, but because they are prevented by the power of meditative development, states do not arise in contiguity" - that too merely establishes the absence of proximity of time. Because by the power of meditative development there is no proximity of time there - we too say this very thing. And because there is no proximity of time, therefore the conditionality of contiguity condition is not fitting. For their view is that it is a contiguity condition because of proximity of time. Therefore, without adhering, the difference here should be understood as merely in phrasing, not in meaning. How? For "there is no interval between these" - thus they are "proximate" (anantarā). Because of the absence of a gap, "well proximate" - thus they are "contiguous" (samanantarā).
A state that is helpful by co-arising together with what is arising is a conascence condition, like a lamp for brightness. That is sixfold by way of immaterial aggregates and so on. As he said - The four immaterial aggregates are a condition for one another by way of conascence condition. The four primary elements mutually etc. At the moment of conception, mentality-materiality mutually etc. Consciousness and mental factors for consciousness-originated materiality etc. The primary elements for derivative materiality etc. Material states are a condition for immaterial states by way of conascence condition at some time; at some time not a condition by way of conascence condition. This was said with reference to the heart-organ only.
A state that is helpful by way of mutually supporting each other's arising is a mutuality condition. Like a tripod that supports one another. That is threefold by way of immaterial aggregates and so on. As he said - The four immaterial aggregates are a condition by way of mutuality condition. The four primary elements etc. At the moment of conception, mentality-materiality is a condition by way of mutuality condition.
A state that is helpful by way of the mode of foundation and the mode of support is the support condition, like earth, a canvas, and so on for paintings on trees and so on. That should be understood in the manner stated under conascence thus: "The four immaterial aggregates are a condition for one another by way of support condition." But the sixth portion here is classified thus: "The eye sense base is a condition by way of support condition for the eye-consciousness element; the ear, nose, tongue, and body sense bases are a condition by way of support condition for the body-consciousness element and for states associated with them. Whatever matter in dependence on which the mind-element and the mind-consciousness element occur, that matter is a condition by way of support condition for the mind-element and for the mind-consciousness element and for states associated with them." Thus it is classified.
"Decisive support condition" - now here, first, this is the verbal meaning: Because its functioning is dependent upon that, it is supported by its own result, and is not rejected - thus it is a support. But just as intense trouble is anguish, so an intense support is a decisive support. This is a designation for a powerful cause. Therefore, a state that is helpful by way of being a powerful cause should be understood as the decisive support condition. That is threefold: object decisive support, proximity decisive support, and natural decisive support. Therein, the object decisive support is first classified without making a distinction from object predominance, by the method thus: "Having given a gift, having taken upon oneself morality, having performed the Observance practice, having given weight to that, one reviews; having given weight to what was well practised before, one reviews; having emerged from meditative absorption, having given weight to the meditative absorption, one reviews; learners, having given weight to the change-of-lineage, review; having given weight to the cleansing, they review; learners, having emerged from the path, having given weight to the path, review." Therein, whatever object, having given weight to which, consciousness and mental factors arise, that is necessarily a strong object among their objects. Thus, object predominance in the meaning of merely being worthy of giving weight to, and object decisive support in the meaning of a powerful cause - thus the diversity of these should be understood.
The proximity decisive support too is classified without making a distinction from the proximity condition, by the method beginning with: "The former and former wholesome aggregates are a condition by way of decisive support condition for the latter and latter wholesome aggregates." But in the laying down of the matrix, since for them the proximity has come by the method beginning with "the eye-consciousness element and states associated with it are a condition by way of proximity condition for the mind-element and for states associated with it," and the decisive support has come by the method beginning with "the former and former wholesome mental states are a condition by way of decisive support condition for the latter and latter wholesome mental states," there is a distinction in the laying down; but that too, in meaning, goes to unity only. Even this being so, the state of proximity should be understood through the ability to cause the occurrence of a suitable arising of consciousness immediately following itself, and the state of proximity decisive support should be understood through the powerfulness of the preceding consciousness in producing the arising of the subsequent consciousness. For just as among the root condition and so on, consciousness arises even without some state, it is not so with the immediately preceding consciousness - there is no arising of consciousness without it; therefore it is a powerful condition. Thus, the proximity condition by way of the arising of a suitable consciousness immediately following itself, and the proximity decisive support by way of being a powerful cause - thus the diversity of these should be understood.
The natural decisive support, however - a natural decisive support is a decisive support that is natural. "Natural" means faith, morality, and so on produced in one's own continuity; or climate, food, and so on that are frequented. Or a decisive support by its very nature is a natural decisive support - unmixed with object and proximity - this is the meaning. Its "natural decisive support - in dependence on faith one gives a gift, takes upon oneself morality, performs the Observance practice, produces meditative absorption, produces insight, produces the path, produces direct knowledge, produces attainment, morality... the heard... generosity... in dependence on wisdom one gives a gift, etc. produces attainment. Faith... morality... the heard... generosity... wisdom for faith... for morality... for learning... for generosity... for wisdom by way of decisive support condition" - by this and other such methods, the manifold classification should be understood. Thus these beginning with faith are both natural and decisive supports in the meaning of a powerful cause - thus they are natural decisive supports.
A state that is helpful by way of its existing nature, having arisen first of all, is the prenascence condition. That is elevenfold by way of sense-base and object at the five sense doors and the heart-organ. As he said - The eye sense base is a condition by way of prenascence condition for the eye-consciousness element and for states associated with it. The ear... The nose... The tongue... The body sense base, the visible form sense base, sound... Odour... Flavour... The touch sense base is a condition by way of prenascence condition for the body-consciousness element and for states associated with it. The visible form, sound, odour, flavour, and touch sense base is a condition by way of prenascence condition for the mind-element and for states associated with it. Whatever matter in dependence on which the mind-element and the mind-consciousness element occur, that matter is a condition by way of prenascence condition for the mind-element and for states associated with it; for the mind-consciousness element and for states associated with it, at some time a condition by way of prenascence condition, at some time not a condition by way of prenascence condition.
An immaterial state that is helpful in the sense of supporting prenascent material states is the postnascence condition, like the volition of desire for food for the bodies of vulture chicks. Therefore it was said - "Subsequently arisen consciousness and mental factor states are a condition for this previously arisen body by way of postnascence condition."
A state that is helpful for the state of being well-practised and powerful of those in proximity, in the sense of repetition, is the repetition condition, like the earlier and earlier application in texts and so on. That is threefold by way of wholesome, unwholesome, and functional impulsion. As he said - The former and former wholesome mental states are a condition by way of repetition condition for the latter and latter wholesome mental states. The former and former unwholesome... etc. Functional-indeterminate mental states are a condition by way of repetition condition for the latter and latter functional-indeterminate mental states.
A state that is helpful by way of the functional state reckoned as the exertion of consciousness is the kamma condition. That is twofold by way of asynchronous wholesome-unwholesome volition and also conascent volition of all kinds. As he said - Wholesome-unwholesome action is a condition by way of kamma condition for resultant aggregates and for matter because of the doing. Volition is a condition by way of kamma condition for states associated with it and for matter originating from them.
A resultant state that is helpful by its nature of being without effort and peaceful for the state of being without effort and peaceful is the result condition. That is a result condition during occurrence for consciousness-originated materiality, at conception for matter because of the doing, and everywhere for associated states. As he said - One resultant indeterminate aggregate is a condition for three aggregates and for consciousness-originated materiality by way of result condition... etc. At the moment of conception, one resultant indeterminate aggregate... etc. two aggregates are a condition for two aggregates and for kamma-born materiality by way of result condition. The aggregates are a condition for the sense-base by way of result condition.
The four nutriments, being helpful in the sense of supporting material and immaterial phenomena, are the nutriment condition. As he said - Edible food is a condition for this body by way of nutriment condition. Immaterial nutriments are a condition by way of nutriment condition for states associated with them and for matter originating from them. But in the section on questions, it is also said: "At the moment of conception, resultant indeterminate nutriments are a condition by way of nutriment condition for associated aggregates and for kamma-born materiality."
Twenty faculties, excluding the femininity faculty and the masculinity faculty, being helpful in the sense of predominance, are the faculty condition. Therein, the five beginning with the eye-faculty are conditions for immaterial states only; the remaining are conditions for material and immaterial phenomena. As he said - The eye-faculty for the eye-consciousness element, the ear... The nose... The tongue... The body faculty is a condition by way of faculty condition for the body-consciousness element and for states associated with it. The material life faculty is a condition by way of faculty condition for kamma-born materiality. Immaterial faculties are a condition by way of faculty condition for states associated with them and for matter originating from them. But in the section on questions, it is also said: "At the moment of conception, resultant indeterminate faculties are a condition by way of faculty condition for associated aggregates and for kamma-born materiality."
Seven jhāna factors of all kinds distinguished as wholesome and so on, being helpful in the sense of closely contemplating, setting aside the twofold bodily pleasant and unpleasant feeling in the two sets of fivefold sense consciousness, are the jhāna condition. As he said - Jhāna factors are a condition by way of jhāna condition for states associated with jhāna and for matter originating from them. But in the section on questions, it is also said: "At the moment of conception, resultant indeterminate jhāna factors are a condition by way of jhāna condition for associated aggregates and for kamma-born materiality."
Twelve path factors distinguished as wholesome and so on, being helpful in the sense of leading out from here or there, are the path condition. As he said - "Path factors are a condition by way of path condition for states associated with path and for matter originating from them." But in the section on questions, it is said: "At the moment of conception, resultant indeterminate path factors are a condition by way of path condition for associated aggregates and for kamma-born materiality." But it should be understood that these two, the jhāna condition and the path condition, are respectively not obtained in the two sets of fivefold sense consciousness and in rootless types of consciousness.
Immaterial states, being helpful by way of the associated state termed having the same sense-organ, the same object, simultaneous arising, and simultaneous cessation, are the associated condition. As he said - "The four immaterial aggregates are a condition for one another by way of associated condition."
Material states are a condition for immaterial states, and immaterial states are a condition for material states, by way of dissociated condition, being helpful by not entering into the state of having the same sense-organ and so on. That is threefold by way of conascence, postnascence, and prenascence. For this was said: Conascent wholesome aggregates are a condition for consciousness-originated materiality by way of dissociated condition. Postnascent wholesome aggregates are a condition for this prenascent body by way of dissociated condition. But in the conascence analysis of the indeterminate term: "At the moment of conception, resultant indeterminate aggregates are a condition for kamma-born materiality by way of dissociated condition. The aggregates are a condition for the sense-base, the sense-base is a condition for the aggregates by way of dissociated condition." Thus it is said. But prenascence should be understood by way of the sense-base beginning with the eye-faculty only. As he said - Prenascence - the eye sense base for eye-consciousness... etc. the body sense base is a condition for body-consciousness by way of dissociated condition. The sense-base is a condition for resultant indeterminate and functional indeterminate aggregates, the sense-base is a condition for the wholesome aggregates, the sense-base is a condition for the unwholesome aggregates by way of dissociated condition.
A phenomenon that is helpful by way of supporting a phenomenon of just such a kind through the presence characterised by the present is the presence condition. Its matrix was laid down in seven ways by way of immaterial aggregates, primary elements, mentality-materiality, consciousness and mental factors, primary elements, sense bases, and sense-bases. As he said - The four immaterial aggregates are a condition for one another by way of presence condition; the four primary elements for one another, at the moment of conception mentality-materiality for one another, consciousness and mental factors for consciousness-originated materiality, the primary elements for derivative materiality, the eye sense base for the eye-consciousness element... etc. The body sense base... etc. the visible form sense base... etc. The touch sense base is a condition by way of presence condition for the body-consciousness element and for states associated with it. The visible form sense base, etc. The touch sense base is a condition by way of presence condition for the mind-element and for states associated with it. Whatever matter in dependence on which the mind-element and the mind-consciousness element occur, that matter is a condition by way of presence condition for the mind-element and for the mind-consciousness element and for states associated with them. But in the section on questions, having laid down conascence, prenascence, postnascence, nutriment, and faculty, first in conascence the description was made by the method beginning with "one aggregate is a condition for three aggregates and for consciousness-originated materiality by way of presence condition." In prenascence, the description was made by way of the prenascent eye and so on. In postnascence, the description was made by way of the condition of postnascent consciousness and mental factors for this prenascent body. But regarding nutriment and faculty, "edible food is a condition for this body by way of presence condition. The material life faculty is a condition for kamma-born materiality by way of presence condition" - thus the description was made.
Immaterial phenomena that have ceased in immediate contiguity, which are helpful by giving an opportunity for the occurrence of immaterial phenomena arising immediately after themselves, are the absence condition. As he said - Consciousness and mental factors that have ceased in immediate contiguity are a condition by way of absence condition for present consciousness and mental factors.
Those very same, because of being helpful through the state of having disappeared, are the disappearance condition. As he said - Consciousness and mental factors that have disappeared in immediate contiguity are a condition by way of disappearance condition for present consciousness and mental factors.
The very phenomena of the presence condition, because of being helpful through the state of non-disappearance, should be understood as the non-disappearance condition. But this dyad was stated by the elegance of teaching or according to those to be trained who are tractable in that way; just as the associated-with-root dyad is like the with-root dyad, even though it was also stated.
Now, for the purpose of non-confusion regarding these twenty-four conditions -
and by the conditionally arisen, the determination should be understood.
Therein, "by phenomenon" means - for among these conditions, the root condition, to begin with, among mental and material phenomena, is a part of mental phenomena. The object condition, together with concept and by the absence thereof, is all mental and material phenomena. In the predominance condition, the connascent predominance is a part of mental phenomena; likewise the kamma, jhāna, and path conditions. The object predominance is all phenomena that are to be esteemed as objects. The proximity, contiguity, postnascence, repetition, result, associated, absence, and disappearance conditions are only mental phenomena. Because Nibbāna is not included, it is also proper to say "a part of mental phenomena." The prenascence condition is a part of materiality. The remaining are mental and material phenomena according to what is obtainable - thus, for now, the determination here should be understood as to phenomenon.
As to time -
Five are only past, one is based upon two times;
Three are of the three times, and also liberated from time.
For among these, root condition, conascence condition, mutuality condition, support condition, prenascence condition, postnascence condition, result condition, nutriment condition, faculty condition, jhāna condition, path condition, associated condition, dissociated condition, presence condition, and non-disappearance condition - these fifteen conditions are only present states. Proximity condition, contiguity condition, repetition condition, absence condition, and disappearance condition - these five are only past. But one, the kamma condition, is based upon two times, the present and the past. The remaining object condition, predominance condition, and decisive support condition - these three conditions are also of the three times, and since Nibbāna is included together with concept, they are also independent of time. Thus the judgment here should be understood also as to time.
But the meaning of these two terms "by the diversity of various kinds" and "by the conditionally arisen" will become evident in the detailed exposition section.
Explanation of the Synopsis of Conditions.