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resultant consciousness arises" and so on. Having been conditions for their own appropriate fruit, they are no longer fruit-bearing, having ripened to fruition. Therefore, to clarify this meaning, this example of surety and so on should be understood. Just as in the world, someone becomes a surety for the sake of fulfilling a certain purpose, or buys goods, or takes a loan. For them, that mere act of doing is a condition for the fulfillment of that purpose, not the existence or non-existence of the act. Nor is one a holder beyond the fulfillment of that purpose. Why? Because the fulfillments have been done. Similarly, having been done, the formations are conditions for their own result, but they do not bring about results beyond the appropriate giving of results. Thus, the arising of rebirth-consciousness, which occurs in two ways, mixed and unmixed, is shown to be conditioned by formations. Now, to dispel confusion about all these thirty-two consciousnesses: Formations should be understood, In these existences and so on, by way of rebirth and arising; How they are conditions for which, And in what manner. Therein are three existences, four wombs, five destinies, seven abodes of consciousness, and nine abodes of beings, these are called existences and so on. In these existences and so on, in rebirth and in arising, it should be understood how they are conditions for which resultant consciousnesses, and in what manner they are conditions. Therein, meritorious formations, the meritorious formation consisting of eight types of consciousness in the desire realm, is a condition, without distinction, in the desire realm, in a good destiny, for the rebirth of nine resultant consciousnesses, in two ways: by means of the momentary karma condition and the support condition. The meritorious formation consisting of five types of wholesome consciousness in the form realm is a condition only for the rebirth of five in the form realm. However, the previously mentioned types of consciousness in the desire realm, in a good destiny, are conditions in the same way for the arising of seven limited resultant consciousnesses, excluding the non-rooted mind-element consciousness accompanied by indifference, but not in rebirth. The same is true in the form realm for the five resultant consciousnesses, a condition in the same way for arising, but not in rebirth. However, in the desire realm, in a bad destiny, for all eight. For resultant consciousnesses, the condition operates only in continuity, not in rebirth. There, in hell, for the Venerable Mahāmoggallāna in his hell-wandering, etc., the condition arises through the association with a desirable object. Among animals, however, for powerful nāgas, garuḍas, and petas, a desirable object is indeed obtainable. In the realm of desire, in happy destinations, for all sixteen wholesome resultant consciousnesses, the condition operates both in continuity and in rebirth. Without distinction, meritorious activity in the realm of form, for ten resultant consciousnesses, the condition operates both in continuity and in rebirth. The twelvefold unwholesome volitional activity, demeritorious activity, in the realm of desire, in unhappy destinations, for one consciousness, the condition operates only in rebirth, not in continuity; for six, in continuity, not in rebirth; for all seven unwholesome resultant consciousnesses, in both continuity and rebirth. In the realm of desire, however, in happy destinations, for those same seven, the condition operates only in continuity, not in rebirth; in the realm of form, for four resultant consciousnesses, the condition operates only in continuity, not in rebirth. And that is in the realm of desire, through seeing undesirable forms and hearing sounds. In the Brahma-world, however, undesirable forms, etc., do not exist, nor in the desire-realm deva-worlds. Imperturbable activity in the formless realm, for four resultant consciousnesses, the condition operates both in continuity and in rebirth. From wholesome and unwholesome actions in the desire realm, however, in a comprehensive manner, the twentyfold volitional activity as bodily activity in the desire realm, for ten resultant consciousnesses, in rebirth, is a condition in two ways: through the diverse momentary karma condition and through the dependence condition. That same activity in the desire realm for thirteen, in the form realm for nine resultant consciousnesses, the condition operates only in continuity, not in rebirth. That same activity in the desire realm for twenty-three resultant consciousnesses, the condition operates both in continuity and in rebirth. The same method applies to verbal activity. But the twenty-eight or twenty-ninefold volitional activity as mental activity in the three realms, for nineteen resultant consciousnesses, Just so, a condition in rebirth, but not in the course of life. Those same twenty-two resultant consciousnesses, of the thirteen and nine mentioned above, in two existences, just so, a condition in the course of life, but not in rebirth. But in three existences, even thirty-two resultant consciousnesses, just so, a condition both in the course of life and in rebirth. Thus, first, in existences, by way of rebirth and the course of life, those formations, for which they are conditions, and how they are conditions, should be understood. By this same method, they should be understood in the wombs, etc., too. Here, this is a mere initial disclosure: For among these formations, since meritorious formation, having given rebirth in two existences, generates all its result, so also in the four wombs, such as egg-born, in the two destinies, reckoned as gods and humans, in the four stations of consciousness, reckoned as those of diverse body and diverse perception, diverse body and unified perception, unified body and diverse perception, unified body and unified perception, in terms of humans and the first, second, and third jhāna planes. But in the realm of non-percipient beings, it forms only materiality, having given rebirth in only four abodes of beings, it generates all its result. Therefore, this, in these two existences, four wombs, two destinies, four stations of consciousness, and four abodes of beings, is a condition for twenty-one resultant consciousnesses, in the manner stated, as is appropriate, both in rebirth and in the course of life. But since demeritorious formation, ripens only in one sense-sphere existence, in the four wombs, in the remaining three destinies, in one station of consciousness, reckoned as diverse body and unified perception, and in just such a single abode of beings, by way of rebirth, therefore, this, in one existence, four wombs, three destinies, one station of consciousness, and one abode of beings, is a condition for seven resultant consciousnesses, in the manner stated, both in rebirth and in the course of life. But since imperturbable formation, in one immaterial existence, in one By way of rebirth, it ripens in one destiny of gods, in three abodes of consciousness, such as the sphere of infinite space, and in four abodes of beings, such as the sphere of infinite space. Therefore, in one existence, in one womb, in one destiny of gods, in three abodes of consciousness, in four abodes of beings, it is a condition for four consciousnesses, in the manner stated above, both at rebirth and in its course. Since bodily formation, having given rebirth in one sensual existence, in four wombs, in five destinies, in two abodes of consciousness, and in two abodes of beings, produces all its own result, therefore, in one existence, in four wombs, in five destinies, in two abodes of consciousness, and in two abodes of beings, it is a condition for twenty-three resultant consciousnesses, in the same way, both at rebirth and in its course. The same method applies to verbal formation. But since mental formation does not ripen anywhere, except in one abode of beings, therefore, in three existences, in four wombs, in five destinies, in seven abodes of consciousness, and in eight abodes of beings, it is a condition for thirty-two resultant consciousnesses, as appropriate, in the same way, both at rebirth and in its course. But in the unconscious abode of beings, there is no consciousness due to formation as condition. Moreover, meritorious formation is a condition for the cuta-produced material phenomena in the unpercipient beings, by way of the condition of momentary karma. Thus: These formations should be understood, in terms of their dependence on existences and so on, in relation to rebirth and its course, and how they are conditions for which. Explanation of the phrase "conditioned by formations, consciousness." Explanation of the phrase "conditioned by consciousness, name-and-form." 228. In the explanation of name-and-form conditioned by consciousness: The determination should be understood, by way of the divisions of the teaching, the occurrence in all existences and so on, the synthesis, and the conditional relations. "By way of the divisions of the teaching": "And what is form there? The four great elements and form derived from the four great elements" (SN 2.2; MN 1.100) Thus, in the suttas, a uniform teaching has been given regarding the term "form"; the term "name" But according to the division. For in the Suttanta it is said, "What is name? Feeling, perception, volition, contact, attention." Here, "The aggregate of feeling, the aggregate of perception, the aggregate of volitions." There, even that name which arises dependent on eye-consciousness, and the arising and duration of the mind, the life of immaterial phenomena, is not to be grasped by dependence on other phenomena, but is manifest. Showing that, having divided the aggregate of volitions threefold as volition, contact, and attention, he taught it together with the two aggregates.