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they are conditioned by mutuality, they are conditioned by support, they are conditioned by association. At the moment of rebirth-linking, these twenty-six phenomena are conditioned by co-arising, they are conditioned by mutuality, they are conditioned by support, they are conditioned by disassociation. Through the attainment of a good destination, the arising of these six roots is conditioned by disassociated knowledge. Of wealthy khattiyas, of wealthy brahmins, of householders For the great wealthy ones, for the sense-sphere deities, disconnected from knowledge, which of the six roots is the condition for their arising? At the impulsion moment of wholesome kamma, two roots are wholesome; by the volition arisen at that moment, they are co-arisen conditions. Therefore it is said – "Conditions are also rooted in wholesome... for the great wealthy Khattiyas, for the great wealthy Brahmins, for the great wealthy Householders, for the sense-sphere deities, disconnected from knowledge, the arising is conditioned by these six roots." The discourse on destinations is finished. 7. Discourse on Kamma 234. There was kamma, there was kamma-result. There was kamma, there was no kamma-result. There was kamma, there is kamma-result. There was kamma, there is no kamma-result. There was kamma, there will be kamma-result. There was kamma, there will be no kamma-result. [Past Kamma] There is kamma, there is kamma-result. There is kamma, there is no kamma-result. There is kamma, there will be kamma-result. There is kamma, there will be no kamma-result. [Present Kamma] There will be kamma, there will be kamma-result. There will be kamma, there will be no kamma-result. [Future Kamma] 235. There was wholesome kamma, there was result of wholesome kamma. There was wholesome kamma, there was no result of wholesome kamma. There was wholesome kamma, there is result of wholesome kamma. There was wholesome kamma, there is no result of wholesome kamma. There was wholesome kamma, there will be result of wholesome kamma. There was wholesome kamma, there will be no result of wholesome kamma. There is wholesome kamma, there is result of wholesome kamma. There is wholesome kamma, there is no result of wholesome kamma. There is wholesome kamma, there will be result of wholesome kamma. There is wholesome kamma, there will be no result of wholesome kamma. There will be wholesome kamma, there will be result of wholesome kamma. There will be wholesome Action is futile, the result of wholesome action will not be. There was unwholesome action, there was a result of unwholesome action. There was unwholesome action, there was no result of unwholesome action. There was unwholesome action, there is a result of unwholesome action. There was unwholesome action, there is no result of unwholesome action. There was unwholesome action, there will be a result of unwholesome action. There was unwholesome action, there will not be a result of unwholesome action. There is unwholesome action, there is a result of unwholesome action. There is unwholesome action, there is no result of unwholesome action. There is unwholesome action, there will be a result of unwholesome action. There is unwholesome action, there will not be a result of unwholesome action. There will be unwholesome action, there will be a result of unwholesome action. There will be unwholesome action, there will not be a result of unwholesome action. There was blameworthy action...etc... There was blameless action...etc... There was dark action...etc... There was bright action...etc... There was action leading to happiness...etc... There was action leading to suffering...etc... There was action with a pleasant result...etc... There was action with an unpleasant result, there was a result of action with an unpleasant result. There was action with an unpleasant result, there was no result of action with an unpleasant result. There was action with an unpleasant result, there is a result of action with an unpleasant result. There was action with an unpleasant result, there is no result of action with an unpleasant result. There was action with an unpleasant result, there will be a result of action with an unpleasant result. There was action with an unpleasant result, there will not be a result of action with an unpleasant result. There is action with an unpleasant result, there is a result of action with an unpleasant result. There is action with an unpleasant result, there is no result of action with an unpleasant result. There is action with an unpleasant result, there will be a result of action with an unpleasant result. result. There is karma with a painful result, there will not be a result of karma with a painful result. There will be karma with a painful result, there will be a result of karma with a painful result. There will be karma with a painful result, there will not be a result of karma with a painful result. The discourse on karma is finished. 8. Discourse on Perversions 236. Former Account. "Monks, there are these four perversions of perception, perversions of mind, perversions of view. Which four? Monks, the perversion of perception, perversion of mind, perversion of view that the impermanent is permanent. Monks, the perversion of perception, perversion of mind, perversion of view that suffering is happiness. Monks, the perversion of perception, perversion of mind, perversion of view that non-self is self. Monks, the perversion of perception, perversion of mind, perversion of view that the impure is pure. These, monks, are the four perversions of perception, perversions of mind, perversions of view." "Monks, there are these four non-perversions of perception, non-perversions of mind, non-perversions of view. Which four? Monks, the non-perversion of perception, non-perversion of mind, non-perversion of view that the impermanent is impermanent. Monks, the non-perversion of perception, non-perversion of mind, non-perversion of view that suffering is suffering. Monks, the non-perversion of perception, non-perversion of mind, non-perversion of view that non-self is non-self. Monks, the non-perversion of perception, non-perversion of mind, non-perversion of view that the impure is impure. These, monks, are the four non-perversions of perception, non-perversions of mind, non-perversions of view." "Perceiving permanence in the impermanent, And perceiving happiness in suffering; And perceiving self in non-self, Perceiving purity in the impure; Beings struck by wrong view, With minds deranged, perverted in perception. They, yoked to Māra, People unsafe from the yoke; Beings go to transmigration, Bound for birth and death. But when Buddhas in the world Light-bringers arise; They proclaim this Dhamma, leading to the cessation of suffering. Having heard them, the wise, regained their own minds; They saw the impermanent as impermanent, they saw suffering as suffering. In the non-self, as non-self, in the impure, they saw impurity; Having embraced right view, they transcended all suffering. Are these four perversions abandoned for a person endowed with right view, or not abandoned? Are some abandoned, some not abandoned? The perversion of perception, perversion of thought, perversion of view that the impermanent is permanent, is abandoned. The perception, thought, and view that suffering is pleasure, is abandoned. The perversion of perception, perversion of thought, perversion of view that the non-self is self, is abandoned. The perception, thought, and view that the impure is pure, is abandoned. In two cases, six perversions are abandoned. In two cases, two perversions are abandoned, four perversions are not abandoned. In four cases, eight perversions are abandoned, four perversions are not abandoned. The discourse on perversions is concluded. 9. Discourse on the Path 237. What is the meaning of "Path"? At the moment of the Stream-entry Path, by way of seeing, right view is the path and cause for the abandonment of wrong view, is the path and cause for the support of co-arisen phenomena, is the path and cause for the exhaustion of defilements, is the path and cause for the purification of penetration and so on, is the path and cause for the establishment of the mind, is the path and cause for the cleansing of the mind, is the path and cause for the attainment of distinction, is the path and cause for further penetration, is the path and cause for the realization of the truths, is the path and cause for establishment in cessation. By way of directing, right intention is the path and cause for the abandonment of wrong intention, is the path and cause for the support of co-arisen phenomena, is the path and cause for the For the exhaustion of defilements is both the path and the cause, for the purification of initial penetration is both the path and the cause, for the establishment of the mind is both the path and the cause, for the purification of the mind is both the path and the cause, for the attainment of distinction is both the path and the cause, for further penetration is both the path and the cause, for the realization of truths is both the path and the cause, for establishment in cessation is both the path and the cause. Right Speech, in the sense of embracing, for the abandoning of wrong speech is both the path and the cause, for the support of co-arisen states is both the path and the cause, for the exhaustion of defilements is both the path and the cause, for the purification of initial penetration is both the path and the cause, for the establishment of the mind is both the path and the cause, for the purification of the mind is both the path and the cause, for the attainment of distinction is both the path and the cause, for further penetration is both the path and the cause, for the realization of truths is both the path and the cause, for establishment in cessation is both the path and the cause. Right Action, in the sense of origination,