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they are divided and classified. breaking up the thought-arisings that should be removed, he makes them to be cultivated, saying, "There may be those that should not be spoken of, those with limited objects," and so on. Since these are absent, they are not spoken of here in the group of those that have arisen. Alternatively, just as the three great elements in the rūpa-dhātu are called "with impingement" because they are of the same nature as those with impingement, as it is said: "Dependent on one great element, which is invisible and with impingement, for non-percipient beings, there are two great elements; dependent on two great elements, there is one great element." Similarly, there is no occasion to say that those occurring in ordinary people are "to be abandoned by cultivation" because they are of the same nature as those to be abandoned by cultivation. And if this is so, then the meaning is obtained that the desire and lust, etc., for one's own possessions, which occur in ordinary people and are to be abandoned by cultivation, are a proximate condition for the desire and lust, etc., for others' possessions, and lust is a dominant condition for lust and wrong views. However, just as the three great elements in the rūpa-dhātu are not ultimately with impingement because they are without contact, similarly, the desire and lust, etc., for one's own possessions, occurring in ordinary people who are devoid of the requisite cultivation, are not ultimately to be abandoned by cultivation. Therefore, the conditionality of diverse moments of kamma for those to be abandoned by cultivation is not stated, nor is it stated that "those to be abandoned by seeing are a condition for those to be abandoned by cultivation by any condition." For those defilements that are conditions to be abandoned by seeing do not continue beyond seeing. But for the condition to be abandoned by seeing, accompanied by restlessness, only the lack of a helper is brought about by seeing, and no state of it is made to be of a nature that does not arise through seeing. Therefore, its being exclusively to be abandoned by cultivation is stated. Hence, the statement of the production of result when such a helper is present, and the statement of the non-production of result when it is absent, is not contradictory. If that too, in its being a condition for consciousness, is to be removed, why is it said, "twenty-five volitions"? Showing the reason for this, he says, "But all these are dependent on ignorance." If so, the volition of higher knowledge with it, saying, “twenty-one”? No, because it is said of what is unspoken. But that is also the reason for the other unspoken, and by the reason for the spoken of similar intention, it shows that for which a reason was expected, and one was spoken, by that reason the other is also to be spoken, and for which a reason was not expected, by that reason the spoken is also not to be spoken. The imperturbable volitional formation is just a mental formation, so there is no difference, it is clear, and its connection is not shown. By “having taken it as a perception of pleasure,” he shows the arising of craving. “Adorned by craving” means surrounded by craving, or adorned by craving, as in “pleasant, beautiful,” and so on. For craving is the origin of suffering, and not knowing this, one adorns formations, thinking, “Oh, may I, after the breaking up of the body, after death, be reborn in the company of wealthy Khattiyas.” “For immortality” means the difficult ascetic practice undertaken for immortality, or ascetic practice for divinity, or because of suffering, death is a killer, so immortal ascetic practice. Just as the word “unseen” is used for the seen, so the word “immortal” should be understood for the mortal. The similarity of the meritorious volitional formation to a precipice of death is stated, because it generates the suffering of the precipice of birth and so on. The fruit of merit, being taken as delightful and enjoyable, is like a lamp flame or a razor blade smeared with honey, and the meritorious volitional formation for that purpose is like licking that fall. “The touch of this young, soft, hairy arm of the wanderer is pleasant,” and so on (M.N. 1.469), by the perception of pleasure, like a fool playing with excrement, overcome by defilements, overcome by anger and aversion, helpless, desiring to die, like eating poison, one undertakes the unmeritorious volitional formation, which is disgusting in its causes and effects, and is suffering. The similarity to playing with excrement should be applied to that accompanied by greed, and the similarity to eating poison to that accompanied by hatred. Just as a city of ogres, though full of sense pleasures, is a cause of perverted pleasure even for the fearful, so too for the formless results, whose arising and passing away are not perceived due to their continuity, and their long duration. because they are not to be grasped, because they are subject to change, and because they are suffering due to the change of formations, they are also the cause of perversions like permanence. Thus, their similarity to a city of goblins, and their similarity to going towards it, should be applied to the imperturbable formations. "Tāva" is a particle indicating an expectation of an intervening statement, therefore, "ignorance is the cause of formations" is thus established, and "this is another matter to be stated" is the meaning. "All these arise from ignorance" is said, showing the causal relationship of supernormal knowledge and volitions. It should be applied to the time when one knows the deluded minds of others and oneself through the knowledges of penetrating minds, past lives, and future events. "Because of being deluded by ignorance" means because of being deluded by ignorance that conceals the dangers of existence. "Of lust and so on" refers to the arising of lust, views, doubt, restlessness, and ill-will, which are conjoined with ignorance, at the time of relishing lust and so on, should be understood as having ignorance as their object. Relishing with importance should be applied to ignorance conjoined with lust and views. Relishing is lust, and views are not disjoined from it. Thus, by the word "relishing," the view that makes ignorance important, as stated, is also expressed. By "lust and so on," which are explicitly stated in the Pāli, it shows that the formations conjoined with them have ignorance as their object and so on. To encompass everything, both unstated and stated, in the statements about the object, dominant condition, and immediate condition of the first impulsion whose object is not ignorance, it says "whatever." "In the manner stated" means in the manner stated by desiring to transcend existence. The fault of the single-cause theory is mentioned as "a problem arises." Indeed, the single-cause theory is undesirable because it implies the possibility of everything arising at all times, and the possibility of everything having a single, uniform nature. Since the meaning exists in explaining a single cause and effect only when the first three types are absent and the fourth type is present by elimination, it is not illogical. "The determination of feeling according to contact" means "Monks, pleasant feeling arises dependent on pleasant contact," and so on (Saṃyutta Nikāya 2.62), "Dependent on the eye... and so on... the coming together of three" contact, feeling arises from contact,” and so on, as in the Saṃyutta Nikāya, where pleasant feelings and so forth are distinguished according to pleasant-feeling-producing eye-contact and so on, in accordance with eye-contact and so on; because there is no variation of pleasantness and so on due to contact, even with the same eye and visible object; because there is no variation of eye-contact-born feeling and so on due to the impact of the eye and so on, even with the same visible object and attention; and because there is no mixing of gross and subtle, and so on, in pleasant and so on, eye-contact-born feelings and so on, due to contact, even with other common conditions. This is the meaning. The non-perverted conditionality of the aforementioned contact for pleasantness and so on, is indeed the distinction of contact according to feeling, or it is the determination of the fruit-cause distinction by means of the cause-fruit distinction. Thus, in both cases, the determination is called distinction. “Karma and so on” means karma, food, season, and so on, which are not evident, as diseases are alleviated by phlegm remedies. “Because it is said, ‘Craving grows in one who contemplates enjoyment’”— this means that craving is stated to be a condition for formations by this Sutta: “Monks, for one who dwells contemplating enjoyment in things that are fettering, craving grows. From craving, clinging. From clinging, becoming.” Again, to show that ignorance is also a condition for that, he says, “Because it is said, ‘From the arising of ignorance, the arising of taints.’” Or, craving, which is the four kinds of clinging, and the taints of sensual becoming and views, are evident conditions for formations. Thus, by both Suttas, he shows only that ignorance is a condition for formations. For by the phrase “contemplating enjoyment,” ignorance, whose function is to conceal danger, is shown to be a condition for craving. Because one is ignorant, one forms meritorious formations and so on. Thus, the conditionality of ignorance for formations is evident, and the nature of the ignorant person is stated as the condition for formations, because formations are absent in an Arahant, and thus it is not common. The objects and so on, common to meritorious formations and so on, or ignorance, which conceals the danger of meritorious becoming and so on, is an uncommon condition for meritorious formations and so on. that should be seen. "Opposed in station" means opposed in existence.