Nyanatiloka Buddhist Dictionary

6. Co-nascence " : sahajáta "7. Mutuality " : aññamañña "8. Support " : nissaya "9. Decisive Support " : upanissaya "10. Pre-nascene " : purejáta "11. Post-nascene " : pacchájáta "12. Repitition " : ásevana "13. Karma " : kamma "14. Karma-result " : vipáka "15. Nutriment " : áhára "16. Faculty " : indriya "17. Jhána " : jhána "18. Path " : magga "19. Associaton " : sampayutta "20. Dissociation " : vippayutta "21. Presence " : atthi "22. Absence " : natthi "23. Disappearance " : vigata "24. Non-disappearance " : avigata "(1) Root-condition (hetu-paccaya) is that condition that resembles the root of a tree. Just as a tree rests on itsroot, and remains alive only as long as its root is not destroyed, similarly all karmically wholesome andunwholesome mental states are entirely dependent on the simultaneity and presence of their respective roots,i.e, of greed (lobha), hate (dosa), delusion (moha), or greedlessness (alobha), hatelessness (adosa),undeludedness (amoha). For the definition of these 6 roots, s. múla."The roots are a condition by way of root for the (mental) phenomena associated with a root, and for thecorporeal phenomena produced thereby (e.g. for bodily expression)" (Patth).(2) Object-condition (árammana-paccaya) is called something which, as object, forms the condition forconsciousness and mental phenomena. Thus, the physical object of sight consisting in colour and light('light-wave'), is the necessary condition and the sine qua non for the arising of eye-consciousness(cakkhu-viññána), etc.; sound ('sound wave') for ear-consciousness (sotá-viññána), etc.; further, any objectarising in the mind is the condition for mind-consciousness (mano-viññána). The mind-object may beanything whatever, corporeal or mental, past, present or future, real or imaginary.(3) Predominance-condition (adhipati-paccaya) is the term for 4 things, on the preponderance andpredominance of which are dependent the mental phenomena associated with them, namely: concentratedintention (chanda, q.v.), energy (viriya, q.v.), consciousness (citta) and investigation (vímamsá). In one andthe same state of consciousness, however, only one of these 4 phenomena can be predominant at a time.