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the unwholesome answer should be understood in terms of causeless five-sense consciousness. "One, due to the absence of path" means the unwholesome answer in terms of causeless resultant and functional consciousness. By this method, the meaning should be understood in all connections. 369-383. In the direct-reverse sequence, the ten absences of root, etc., mentioned below are obtained only from the reverse perspective, not the rest. Even among those that are obtained, when root is established in the direct sequence, absorption and path are not obtained from the reverse perspective. Everything should be understood in the same way as mentioned below. 384-391. In the reverse-direct sequence, the absence of root... In the causeless states, only delusion obtains the condition of the path of absorption, the rest do not. Also, the eight causeless consciousnesses are not condition through absorption. Not through the condition of action, not through the condition of root, not through the condition of dominance, not through the condition of prenascence, in the object, only in the immaterial, through the causeless functional volition, the indeterminate is condition for the indeterminate. In this way, what is obtained, and what is not obtained, in terms of that, the calculation should be understood everywhere. Explanation of the Association Mode. 6. Explanation of the Conjunction Mode 392-400. In the Conjunction Mode, "the wholesome state is conjoined" means "making the wholesome state a conjoined condition." The rest here should be understood in the same way as explained in the Association Mode. However, at the end, "association is conjunction, conjunction is association" is said to show that these two modes are not different in meaning. In meaning, these are not different, like co-nascent conditions and dependence conditions. Even so, they are stated to define the meaning of each other. For in "associated are the yoked horses" (Ja. 2.22.70), even what is not conjoined is called associated. And in "that investigation associated with sloth and torpor, conjoined with sloth and torpor" (SN. 5.832), even what is not associated but scattered is called conjoined. Thus, to define the state of being associated of the conjoined, which has the characteristic of single arising, by the Association Mode, and the state of being conjoined of the associated, which has the characteristic of single arising, etc., both of these are stated. Moreover, both of these are stated according to the inclination of those who understand in that way, by the grace of teaching, and by the knowledge of the distinctions of analytical knowledge of language. Explanation of the Conjunction Mode. In these six modes, is there any condition that does not stand entirely in accordance, but stands only in opposition? Is there any that does not stand entirely in opposition, but stands only in accordance? Is there any that stands not exclusively, both in accordance and in opposition? This miscellaneous section should be understood. There, first, The first question is about the post-arisen, the second about the great tetrad, the third should be understood in terms of the remaining pairs. 7. Description of the Chapter on Questions 401-403. In the Chapter on Questions, "A wholesome state may be related to a wholesome state by way of root condition," and so on, is stated to show the answers in terms of availability to the questions to be raised in the wholesome triad. A wholesome state, while arising itself, except for the post-arisen and the result, arises by the remaining twenty-two conditions. While being a condition for a wholesome state, except for the pre-arisen, post-arisen, result, and dissociated, it is a condition by the remaining twenty conditions. Therefore, to show in order the conditions by which a wholesome state is a condition for a wholesome state, "by way of root condition" and so on is begun. Here, the statement "roots for associated states" is not made as in the Chapter on Conditions, but rather "roots for associated aggregates" is made. The purpose of doing so is this: there, "states" is stated to indicate the meaning of emptiness. Here, states arising from a condition arise in a mass, not individually, so "aggregates" is stated to indicate the meaning of mass. Or, in the Chapters on Dependent Arising and so on, the teaching of conditioned arising is established in terms of aggregates, and thus it is established here in the same order. But why is it established in this way in these cases? For the sake of non-confusion and showing the distinction. For if it were said in the manner of "depending on one state, the remaining states," it would not be possible to know, without confusion, which state is relied upon and which state arises as a condition, and in that case, the enumeration and definition would be indistinguishable. Therefore, it should be understood that it is established in this way for the sake of non-confusion and showing the distinction. "Of mind-produced" is stated to show which unwholesome state is related to a wholesome state by way of root condition. In the Chapter on Conditions, however, without making a distinction in terms of wholesome and so on, generally, for all... It is said "produced by them" instead of saying "produced by the causes" to show the form produced by causes. Therefore, the form produced by unwholesome causes there, and the form produced by karma at the moment of conception, are included. In this way, the meaning should be understood in other similar explanations. 404. Having given alms, having relinquished the gift. The volition with which it is given, that volition is alms. Having given, having purified that volition, having made it pure. Having undertaken morality, having taken the precepts of morality, such as the five precepts. By this, only the morality of undertaking is shown. But the morality of restraint and the morality of eradication are not mentioned because they are not obvious as morality in the world. Although not mentioned, they certainly exist as object-condition. There, the morality of eradication is the object of the wholesome only for the trainees, not for others. Having performed the Uposatha observance, having performed the eight-factored Uposatha observance on Uposatha days, as it is said, "I will not kill, nor will I take what is not given" (A. N. 3.71). He reflects on that, both the trainee and the ordinary person reflect on that wholesome deed, and even the Arahant reflects on it. For even for the Arahant, the wholesome deed done in the past is still wholesome, but the mind with which he reflects is called a functional mind. Therefore, it is not obtained in this context, "This is a wholesome phenomenon of a wholesome phenomenon." Previously accumulated, it should be understood that "having given, having undertaken, having done" are said to be done recently, these are not done recently. Or this is said to show the remaining wholesome deeds of the sense-sphere along with alms and so on. Having arisen from Jhāna, having arisen from Jhāna. Or this is the very text. Trainees, the change-of-lineage, is said with reference to the Stream-enterer. For he reflects on the change-of-lineage. Purification, this is said with reference to the Once-returner and the Non-returner. For their mind is called purification. Trainees, the Stream-enterer, the Once-returner, the Non-returner. Having arisen from the path, having attained by oneself through the overcoming of the fruition-path life-continuum. Having arisen from the path, there is no such thing as reviewing after arising from the pure path itself. Here, "wholesome is impermanent" should be understood as referring to the three planes of existence that are conducive to insight, while insight-wholesomeness is only in the sense sphere. "With knowledge of the minds of others" shows wholesome form realm. "The sphere of infinite space," etc., refers to the wholesome formless realm arising in dependence on the wholesome formless realm as object. "Wholesome aggregates, knowledge of psychic power," etc., shows it in terms of phenomena without touching on the person. Therefore, the knowledge of the minds of others, which was taken up below, is mentioned again here. 405. "He savors" means he experiences and is attached with joyful, accompanied by greed, conciousness. "He welcomes" means he rejoices and is delighted with craving accompanied by delight, or he welcomes with welcoming of views. "Lust arises" means lust arises in one who savors. This is said having taken up the eight accompanied by greed. "A view arises" means a view associated with all four types of consciousness arises in one who welcomes, in terms of 'self' and 'belonging to self', etc. Doubt arises in one who has fallen into uncertainty. Distraction arises in one who is scattered, and remorse in one who is regretful, thinking, "I have not done good." "Based on that" means having made those well-done deeds the object. The plural ending here is a singular ending, or it is a singular based on class. 406. "The arahant, having arisen from the path" means having arisen from the path-process by way of the cessation of the life-continuum immediately after fruition. But his reviewing consciousnesses are inoperative and indeterminate. Having shown the object-condition of what is thus inoperative and indeterminate, he now says "Or the learner," etc., to show what is inoperative and indeterminate as result. "Wholesome has ceased" means when the insight-impulsion process has been cut off. "Result" means result in the sense sphere. "Because of that object" means because of that object; it means arising having made that insight-wholesome, which is the object of that wholesome impulsion, the object. And not only in dependence on that object, but also rebirth. Even by way of bhavanga-cuti.