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lead to the decline of the jhāna without initial thought, is fitting. Or the teaching that perceptions and attentions accompanied by equanimity, together with the proximate conditions of the fourth jhāna, lead to the decline of jhāna, is not fitting. The teaching that perceptions and attentions accompanied by equanimity lead to distinction, for the sake of higher jhāna, is fitting. In the remaining cases too, the application should be made according to the meaning. The mind that is familiar with mastery in the aforementioned attainments, familiar with skill, is called 'mind'. Not only this much investigation of logic should be done. To show that the investigation of logic, as found in the nine types of suttas, should also be done, the phrase "thus all" etc. was said. Because it might be asked: "By whom should the applicability of all methods, which are within the scope of the aforementioned grounds, be believed, after having been investigated by the method of analysis and joined by the method of logic?" the phrase "therefore he said" etc. was said. There, by that applicability, the venerable Mahākaccāna said the statement "of all" etc. It is said that it should be believed by that statement. Thus, in the analysis of the method of logic, it was composed according to the strength of beings. The explanation is finished. But by the wise, according to the commentaries and sub-commentaries, the profound meaning should be taken by dividing it in detail. 4. Explanation of the Analysis of the Method of Proximate Cause 22. By which special descriptive element, which is the analysis of the method of logic, the fittingness and unfittingness of answers to questions and so forth is distinguished, that special descriptive element is the analysis of the method of logic. is complete. Because it is to be asked, "What is the analysis of the basis-for-arising mode?", it begins with, "Among these, what is the basis-for-arising mode?" There, "among these" refers to the sixteen modes of teaching, etc., that have been indicated. "What is the basis-for-arising mode?" is asking, "What is the specific description, the analysis of the basis-for-arising mode?" The description, "The Victor taught the Dhamma," and so on, is now being explained by me as "This is the basis-for-arising mode," and so on. This extensive descriptive explanation is to be understood as the analysis of the basis-for-arising mode. Therefore it is said, "Among these, what is the basis-for-arising mode? This is the analysis of the basis-for-arising mode." Setting aside the question, "What kind of Dhamma does this extensive basis-for-arising mode, which is now being explained, describe or explain among the teachings taught in the three Piṭakas?", it is stated, "This is the basis-for-arising," and so on, to define and analyze, "This is the proximate cause for this proximate result." Its meaning is: Ignorance has as its characteristic the non-penetration of reality regarding all knowable phenomena. Thus, it is characterized by the non-penetration of reality regarding all phenomena. The perversions, such as seeing "beauty" in the unbeautiful, are the basis-for-arising, the proximate cause, for that ignorance. When perversions exist, ignorance arises and continues to grow, it does not diminish. Therefore, perversions are the basis-for-arising, the proximate cause, for ignorance. Since ignorance is the root of the cycle of existence, it should be understood that the basis-for-arising is analyzed starting with it. Since craving is also a root of the cycle of existence, to analyze the basis-for-arising of craving immediately thereafter, it is stated, "characterized by clinging," and so on. There, "agreeable form, pleasant form" refers to the class of phenomena, such as the eye, that are agreeable in nature, pleasant in nature. When there are agreeable and pleasant things, such as the eye, craving arises and continues to grow. Therefore, agreeable form and pleasant form are the basis-for-arising, the proximate cause, for craving. When taking what is not given occurs, greed arises. Therefore, taking what is not given is the basis-for-arising for greed. For even if taking what is not given arises once, it is not seen as blameworthy... The proximate cause of greed indeed exists. Even when the perception of beauty arises in impure things like hair, characterized by grasping at signs like blue color, long shape, and smiling, non-restraint of the eye faculty and so on becomes the footing for the perception of beauty. Even when the perception of pleasure arises in suffering-as-suffering and so on, characterized by approaching contact with defilements, the enjoyment in forms and so on is the footing for the perception of pleasure. Even when the perception of permanence arises in impermanent aggregates of form and so on, characterized by not discerning the conditioned characteristics of phenomena, the consciousness grasping permanence in the aggregates of form and so on is the footing for the perception of permanence. Even when the perception of self arises in the aggregates and so on, designated as impermanent, suffering, and non-self, characterized by not discerning the perceptions of impermanence and suffering, the mental body that arises as "I" and "mine" is the footing for the perception of self. Thus, having shown the footing for unwholesome phenomena like ignorance and so on, now, to show the footing for phenomena like wisdom and so on, which are their opposites, "characterized by penetrating all phenomena" and so on is said. For wisdom that arises in all knowable phenomena, because it is characterized by penetrating all phenomena, all that is knowable is the footing for wisdom. For tranquility, because it is characterized by suppression, which is the withdrawal of restlessness, called mental distraction, the impure things that become a counter-sign are the footing for tranquility. For by impurity, being the opposite of craving, and in the absence of craving, tranquility stands. For non-greed that arises by way of abstaining from taking what is not given, because it is characterized by withdrawing from the sphere of desire, abstaining from taking what is not given is the footing for non-greed. For non-hatred that arises by way of abstaining from killing living beings, because it is characterized by non-affliction, abstaining from killing living beings is the footing for non-hatred. For non-delusion that arises by way of right practice, because it is characterized by not erring regarding the object, right practice is the footing for non-delusion. For the perception of impurity that arises by way of disenchantment, because it is characterized by grasping at the livid and festering, disen Dispassion is the proximate cause of the perception of impurity. For by the knowledge of dispassion non-delight arises, and by non-delight the perception of impurity is established. Feeling is the proximate cause of the perception of suffering, which arises by way of painful feeling, because it is characterized by the full understanding of contact with taints. Arising and passing away are the proximate cause of the perception of impermanence, which arises by way of arising and passing away, because it is characterized by the contemplation of conditioned phenomena. For having contemplated arising and passing away, the perception of impermanence arises. The perception of phenomena is the proximate cause of the perception of non-self, which arises by way of the perception of mere phenomena, because it is characterized by non-adherence to all phenomena. The five sense objects are the proximate cause of sensual passion, because sensual passion has the five sense objects, such as forms, as its object. The five sense faculties and forms are the proximate cause of passion for form, which arises with reference to the body, which is called form, because it arises following the five sense faculties, such as the eye. The six sense bases are the proximate cause of passion for existence, which arises by way of delight in existence. Having contemplated existing existences, the delight in forms arises in such a way as: "May such an undesirable form not arise, may such a desirable form arise; may such a painful feeling not arise, may such a pleasant feeling arise." That is the proximate cause of the five aggregates of clinging. The knowledge of past lives is the proximate cause of the knowledge of the ownership of kamma, because the knowledge of the ownership of kamma is accompanied by the knowledge of past lives. Faith is characterized by conviction, meaning conviction is its characteristic. Faith is characterized by resolution, meaning resolution is its manifestation. Serenity is characterized by clarity, meaning clarity is its characteristic. Serenity is characterized by purification, meaning purification is its manifestation. And that serenity should be understood as a specific state of faith. Unwavering serenity is the proximate cause of faith characterized by aspiration, characterized by conviction. Momentary faith is the proximate cause of confidence marked by clarity. The four right efforts, energy, are the proximate cause of energy marked by exertion. Mindfulness of body, etc., is the proximate cause of mindfulness marked by non-forgetting. Because concentration accompanied by jhana is marked by one-pointedness, the jhanas beginning with vitakka are the proximate cause of concentration. Because wisdom is marked by knowing its function and knowing its object, the truths are the proximate cause of wisdom. "Of which ignorance, etc., the proximate causes have been explained by the teacher, of which phenomena are these ignorance, etc., the proximate causes?" — because it should be asked, to show that these ignorance, etc., are also the proximate causes of these phenomena, "another method" and so on was stated. Ignorance is the proximate cause of unwise attention,