Nyanatiloka Buddhist Dictionary

(11) Post-nascence-condition (pacchá-játa-paccaya) refers to consciousness and the phenomena therewithassociated, because they are - just as is the feeling of hunger- a necessary condition for the preservation ofthis already arisen body.(12) Repetition-condition (ásevana-paccaya) refers to the karmical consciousness, in which each time thepreceding impulsive moments (javana-citta, q.v.) are for all the succeeding ones a condition by way ofrepetition and frequency, just as in learning by heart, through constant repetition, the later recitation becomesgradually easier and easier.(13) Karma-condition (kamma-paccaya). The pre-natal karma (i.e karma-volitions, kamma-cetaná, in aprevious birth) is the generating condition (cause) of the 5 sense-organs, the fivefold sense-consciousness,and the other karma-produced mental and corporeal phenomena in a later birth. - Karmical volition is also acondition by way of karma for the co-nascent mental phenomena associated therewith, but these phenomenaare in no way karma-results.(14) Karma-result-condition (vipáka-paccaya). The karma-resultant 5 kinds of sense-consciousness are acondition by way of karma-result for the co-nascent mental and corporeal phenomena.(15) Nutriment-condition (áhára-paccaya). For the 4 nutriments, s. áhára.(16) Faculty-condition (indriya-paccaya). This condition applies to 20 faculties (indriya, q.v.), leaving outNo. 7 and 8 from the 22 faculties. Of these 20 faculties, the 5 physical sense-organs (1 - 5), in their capacityas faculties, form a condition only for uncorporeal phenomena (eye-consciousness etc.); physical vitality (6)and all the remaining faculties, for the co-nascent mental and corporeal phenomena.(17) Jhána-condition (jhána-paccaya) is a name for the 7 so-called jhána-factors, as these form a condition tothe co-nascent mental and corporeal phenomena, to wit: (1) thought-conception (vitakka), (2) discursivethinking (vicára), (3) interest (píti), (4) joy (sukha), (5) sadness (domanassa), (6) indifference (upekkhá), (7)concentration (samádhi). (For definition s. Páli terms. )1, 2, 3, 4, 7 are found in 4 classes of greedy consciousness (s. Tab. I. 22-25); 1, 2, 5, 7 in hatefulconsciousness (ib. 30, 31); 1, 2, 6, 7 in the classes of deluded consciousness (ib. 32, 33).This condition does not only apply to jhána alone, but also to the general intensifying ('absorbing') impact ofthese 7 factors.(18) Path-condition (magga-paccaya) refers to the 12 path-factors, as these are for the karmically wholesomeand unwholesome mental phenomena associated with them, a way of escape from this or that mentalconstitution, namely: (1) knowledge (paññá = sammáditthi, right understanding), (2) (right or wrong)thought-conception (vitakka), (3) right speech (sammá-vácá), (4) right bodily action (sammá-kammanta), (5)right livelihood (sammá-ájíva), (6) (right or wrong) energy (viriya), (7) (right or wrong) mindfulness (sati),(8) (right or wrong) concentration (samádhi), (9) wrong views (miccháditthi), (10) wrong speech(micchá-vácá), (11) wrong bodily action (micchá-kammanta), (12) wrong livelihood (micchá-ájíva). Cf.magga.(19) Association-condition (sampayutta-paccaya) refers to the co-nascent (s. 6) and mutually (s. 7)conditioned 4 mental groups (khandha), "as they aid each other by their being associated, by having acommon physical base, a common object, and by their arising and disappearing simultaneously" (Patth.Com.).(20) Dissociation-condition (vippayutta-paccaya) refers to such phenomena as aid other phenomena by notbaving the same physical base (eye, etc.) and objects. Thus corporeal phenomena are for mental phenomena,and conversely, a condition by way of dissociation, whether co-nascent or not.(2l) Presence-condition (atthi-paccaya) refers to a phenomenon - being pre-nascent or co-nascent - whichthrough its presence is a condition for other phenomena. This condition applies to the conditions Nos. 6, 7, 8,