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for unwise attention is unique to unwholesome states, while objects, sense-objects, and so on are common. Therefore, here, even though other causes of volitional formations exist, such as object, sense-object, and co-arisen states, ignorance, because of the saying "For one who dwells on enjoyment, craving increases" and "From the arising of ignorance comes the arising of taints," is the cause of other causes of volitional formations, such as craving, because of its prominence, and because of the obviousness and uniqueness that "An ignorant person, monks, steeped in ignorance, performs even meritorious volitional formations," it should be understood that it is shown as the cause of volitional formations. And by this statement of resolving the showing of result from a single cause, everywhere the showing of a single The purpose should be understood as illuminating cause and effect. Here it is said: Even so, how can ignorance, which is blameworthy and leads to exclusively undesirable results, be a condition for meritorious and imperturbable volitional formations? Surely, sugarcane does not arise from a neem seed. How can it not be fitting? For in the world – The opposed and the unopposed, The similar and the dissimilar thus; As conditions for phenomena are established, But they are not only their results. For in the world, both opposed and unopposed conditions for phenomena are established in terms of location, nature, function, and so on. The preceding thought is a condition opposed in location for the subsequent thought, and prior training in crafts and so on is a condition for subsequent activities in crafts and so on. Action is a condition opposed in nature for form, and milk and so on are conditions for curds and so on. Light is opposed in function to eye-consciousness, and molasses and so on are conditions for intoxicants and so on. But eye, form, and so on are conditions unopposed in location for eye-consciousness and so on. The preceding impulsion and so on are unopposed in nature and unopposed in function to the subsequent impulsion and so on. And just as opposed and unopposed conditions are established, so too are similar and dissimilar conditions. For only similar form, namely that consisting of season and food, is a condition for form, and rice seeds and so on are conditions for rice fruits and so on. Dissimilar form is also a condition for the formless, and the formless is a condition for form; hair, wool, horns, curds, sesame flour, and so on are conditions for grass, beings, and so on. And whatever opposed, unopposed, similar, and dissimilar conditions there are for phenomena, those phenomena are not only the results of those phenomena. Thus, this ignorance, being blameworthy due to its nature of exclusively undesirable results in terms of result, should be understood as a condition for all these meritorious volitional formations and so on, according to their suitability, in terms of opposed and unopposed conditions in location, function, and nature, and in terms of similar and dissimilar conditions. And that conditionality of it is explained by "For one whose ignorance, known as ignorance, regarding suffering and so on is not abandoned, that person, taking the suffering of saṃsāra as happiness due to ignorance regarding the past and so on in suffering, undertakes all three kinds of volitional formations that are the cause of it," and so on. As was said. And also, this is another way – In passing away and rebirth, in samsara, and in the characteristics of formations; He who is confused about the dependently arisen phenomena. He accumulates these, the three kinds of formations, because; Ignorance is the condition for them, for these three kinds, that is so. But how does he who is confused about these, make these three kinds of formations? Confused about passing away, not grasping passing away as "the dissolution of the aggregates is death" everywhere, he imagines things like 'a being dies, the being transmigrates to another existence'. Confused about rebirth, not grasping rebirth as "the manifestation of the aggregates is birth" everywhere, he imagines things like 'a being is reborn, the manifestation of a new body for the being'. Confused about samsara, he imagines things like 'this being goes from this world to another world, comes from another world to this world', not grasping that samsara is – "The continuous succession, of aggregates, elements, and sense bases; Uninterruptedly proceeding, is called samsara." Thus is samsara described. Not grasping it thus. Confused about the characteristics of formations, not grasping the inherent characteristic and the common characteristic of formations, he imagines formations as self, belonging to self, permanent, pleasant, and happy. Confused about dependently arisen phenomena, not grasping the arising of formations etc. from ignorance etc., he imagines either that "the self knows or does not know, it both does and causes to be done, it is reborn in a new existence, its atomic lord etc. establish the body in the state of the embryo etc. and produce the senses, endowed with senses it contacts, feels, craves, clings, strives, it is reborn again in a future existence," or that "all beings are transformed by fate, chance, or nature." Blinded by ignorance in this way, imagining thus, just as a blind man wandering on the earth treads on both the path and the non-path, both the high ground and the low ground, both the even ground and the uneven ground, so too he accumulates merit, demerit, and the imperturbable. He fabricates formations. Therefore, it is said: Just as a man born blind, An incompetent guide; Sometimes goes by the path, Sometimes by a wrong path. Wandering in Saṃsāra, a fool, Likewise, an incompetent guide; Sometimes does merit, Sometimes demerit. When, having known the Dhamma, He will comprehend the truths; Then, with the cessation of ignorance, He will live calmed. This is the extensive explanation Of the phrase "Conditioned by ignorance are formations." The definition of the phrase "Conditioned by ignorance are formations." The Definition of the Consciousness Phrase 227. In the definition of the consciousness phrase, Conditioned by formations, Among cakkhuviññāṇaṃ, etc., Eye-consciousness is twofold: Kusala-vipāka and akusala-vipāka. Likewise, are ear, nose, tongue, and body consciousnesses. But mind-consciousness is twenty-twofold: Two mano-dhātus, Three ahetuka-mano-viññāṇa-dhātus, Eight sahetuka-kāmāvacara-vipāka-cittas, Five rūpāvacara, And four arūpāvacara. Thus, all thirty-two Worldly vipāka-consciousnesses are included In these six consciousnesses. But the supramundane are not included, Because they are not suitable for the round of existence. Here, there might be: How is it to be known that 'This consciousness of the kind described Is conditioned by formations?' Because of the absence of accumulated karma, There is an absence of result. This is a result, And a result does not arise In the absence of accumulated karma. If it were to arise, All results would arise for all; And since they do not arise, It should be known that 'This consciousness is conditioned by formations.' If asked, What formations condition what consciousness? Conditioned by kāmāvacara-puññābhisaṅkhāra, There are sixteen kusala-vipākas: The five eye-consciousness, etc., In mind-consciousness, one mano-dhātu, Two mano-viññāṇa-dhātus, And eight kāmāvacara-mahāvipākas. As it was said: "Having done and accumulated Kāmāvacara-kusala-kamma, Eye-consciousness arises as its result. Likewise, ear, nose, tongue, and body consciousness arise, And the result is mind-conscious Eye-consciousness arises, Ear-consciousness arises, Nose-consciousness arises, Tongue-consciousness arises, Body-consciousness arises, Mind-element arises, Mind-consciousness-element arises accompanied by joy, Mind-consciousness-element arises accompanied by equanimity, Mind-consciousness-element arises accompanied by joy, associated with knowledge, accompanied by joy, associated with knowledge, prompted, accompanied by joy, dissociated from knowledge, accompanied by joy, dissociated from knowledge, prompted, accompanied by equanimity, associated with knowledge, accompanied by equanimity, associated with knowledge, prompted, accompanied by equanimity, dissociated from knowledge, accompanied by equanimity, dissociated from knowledge, prompted. But due to the meritorious form-producing volition, five form-realm results arise. As it is said: "Due to the performance and accumulation of that same meritorious form-realm action, as a result, quite secluded from sensual pleasures… …attains and abides in the first jhāna… …attains and abides in the fifth jhāna." Thus, due to the meritorious volition, twenty-one kinds of consciousness arise. But due to the demeritorious volition, five unwholesome results arise, namely eye-consciousness, etc., one mind-element, one mind-consciousness-element, thus seven kinds of consciousness arise. As it is said: "Due to the performance and accumulation of unwholesome action, as a result, eye-consciousness arises. Likewise, ear-, nose-, tongue-, body-consciousness, resultant mind-element, resultant mind-consciousness-element arise." But due to the imperturbable volition, four formless results arise, thus four kinds of consciousness arise. As it is said: "Due to the performance and accumulation of that same meritorious formless-realm action, as a result, with the complete surmounting of perceptions of form, associated with the perception of the sphere of infinite space… …associated with the perception of the sphere of infinite consciousness… …associated with the perception of the sphere of nothingness… …associated with the perception of the sphere of neither-perception-nor-non-perception, and with the abandoning of pleasure… …attains and abides in the fourth jhāna." Thus, whatever consciousness arises due to volition,