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"but of the characteristics of the conditioned." Showing that the meaning intended here is "mutuality as a condition for mutuality," it says, "mutuality...etc....is intended." And thus they say, "and mutuality here is not to be taken in the sense of mutuality that appears in the origination." "Of the accumulation of the eye-base and the like" means the eye-base and the like that have arisen as if piled up one upon another, or the eye-base and the like that support the eye-base and the like. The explanation of the Tetrad of Mutuality is finished. The Explanation of the Matrix of the Method Rooted in Formations and the like 247. Although it is a specific instance of the general, nevertheless, by taking the general, the specific instance within the method is shown in its own nature. Therefore, having said, "ignorance conditioned by name," it also says, "of the specific names...etc....stated," to show that specific names are conditions for it. Why is "but whatever name" and so on said? Is not this meaning already shown, that by taking "name," even birth and the like, though not taken, are taken by taking "existence"? Referring to this objection, it says, "and by taking existence" and so on. "Here also" means "here also, in 'ignorance conditioned by existence'." "Should not be" means "it is said 'ignorance conditioned by ignorance'." That should not be. Therefore, because the general statement is not a specific statement, therefore. That is existence. By that, by the inclusion of existent and non-existent phenomena. And because clinging is a part of existence, it is said: "Clinging is a condition for... ...not grasped." Referring to the statement "Existence is a condition for birth," he says: "The word 'existence'... ...being spoken." In "Name is a condition for ignorance," setting aside the conditioned result and taking the condition, the four aggregates, free from ignorance, are called by the word 'name'. Therefore, he says: "The word 'name' is not all-encompassing." And here, a reason should not be sought absolutely. Why the word 'existence' is all-encompassing, but not the word 'name', he says: "Such is the nature of these expressions." By this intention: the word 'existence' is all-encompassing because it refers to the four aggregates that are clung to, by this intention. Because of the changing nature of phenomena like 'being born', birth and so on are said to be connected with the aggregates like 'being born'. But the aggregates like 'being born' are not connected with birth and so on. Therefore, the conditionality of birth and so on for ignorance is not possible in a single moment of consciousness. This meaning he states with "But for those being born..." (etc.). But in different moments of consciousness, birth and so on are a strong supporting condition for ignorance. Therefore, "in a single moment of consciousness" is specified. By that, by its impossibility. The explanation of the matrix is finished. Explanation of the section on unwholesome things. 248-9. That is clinging to views. For the other, it is clinging to sensual pleasures. By the inclusion of craving, because it is included by the term 'craving' in "Craving is a condition for..." If craving is thus included by the term 'name', why is it stated again? He says: "Because there is no specific conditionality as in 'name'." In "Name is a condition for the sixth sense-base," sensual craving is indeed included in 'name'. Thus, the conditionality of name for the sixth sense-base is stated as appropriate, and there is specific conditionality there. But for clinging, there is also inclusion in existence. Therefore, by "Craving is a condition for clinging," there is no specific distinction from "Clinging to sensual pleasures is a condition for existence." that it is "without a special condition, like a name." Craving is its condition, thus, conditioned by craving, is view. Being a condition for existence, it is the cause of both kinds of existence. By both, it clarifies that grasping should be placed in the definition of existence. The conditioned by a condition and the condition are one and the same, thus, the conditioned by a condition mentioned in "conditioned by craving is grasping," and the condition mentioned in "conditioned by grasping is existence," are one and the same meaning. Therefore, the condition is not distinguished as separate from the conditioned by a condition. 252. By way of supporting, generating, and post-natal conditions, means by way of generating the mind-originated form that is supportive, and by way of post-natal condition. 254. Of the five, meaning of the five eye-bases and so on. Co-arising and so on condition, means co-arising, support, presence, non-disappearance, and so on conditions. Form called base. Pre-natal and so on condition, means pre-natal, support, dissociation, presence, non-disappearance conditions. Post-natal and so on condition, means post-natal, dissociation, presence, non-disappearance conditions. For the sixth, co-arising and so on, by the word "and so on," mutual, support, association, presence, non-disappearance, and so on are included. 264. "Whose," refers to the word "whose" mentioned in "and to whom it occurs." Therefore, he says, "it should be construed as 'occurs'." 280. "Of that," refers to the phrase "of strong defilement, doubt." "By that," refers to the phrase "in the place of craving." In the section on mind-origination and so on, by the word "and so on," it includes the Suttanta division and so on in this analysis of dependent origination. The description of unwholesome states is finished. Description of wholesome and indeterminate states 306. With effort, means with exertion, meaning they are result-producing phenomena. Ignorance is abandoned for these, thus, they are states where ignorance is abandoned. Referring to, he speaks as if clarifying the intention, but in its own nature, it is said in the commentary, "and eye-consciousness and so on do not originate form." The construction is: name and form are not not obtained. The description of wholesome and indeterminate is finished. The description of wholesome rooted in ignorance 334. By "wholesome fruit," the rebirth consciousness of wholesome result is taken, and its similarity to a seed of a tree with good taste is stated. Even if the connection is obtained by "conditioned by formations," etc., the unseparated fourfold, etc., are not obtained, as shown by the connection according to what is obtained. The description of wholesome rooted in ignorance is finished. The description of result rooted in wholesome 343. The intention is that it is a condition like kamma, in the state of being a result. When kamma is a condition for result, it is pre-eminent, so it is direct; for those associated with it, it might be indirect. With this intention, it is said, "they are called indirectly decisive support condition." However, from the saying, "The wholesome phenomenon is a condition for the indeterminate phenomenon by way of decisive support condition" (Paṭṭhāna 1.1.423), "The unwholesome phenomenon is a condition for the indeterminate phenomenon" (Paṭṭhāna 1.1.423), "The phenomenon of result-nature is a condition for the phenomenon of neither-result-nor-result-nature by way of decisive support condition" (Paṭṭhāna 1.3.103), this meaning appears: all wholesome and unwholesome phenomena are directly a decisive support condition for result. Showing that the anadesa of "wholesome root, unwholesome root" is stated in the masculine gender "esā" with reference to the word "condition," it says, "esā... should be connected." By "attention also," etc., it shows that even for those with unabandoned ignorance, the wholesome and unwholesome roots and ignorance are not decisive supports for their actions. It is said that the formations and consciousnesses that are kamma-round and result-round are intended in the latter method, "but actions... go." The connection is that the intention is "of many kinds by way of those conditions." Of the nine, etc., kinds: of such kinds as nine, eight, seven, six. Of the four fourfolds: of the four fourfolds that appeared in the former method and the latter method, according to what is obtained. "And in the result of wholesome and unwholesome," by the word "ca" (and) And also "unwholesome" should be included, so it is said: "wholesome...etc....should be said." By way of the root-cause being a single condition: by way of the root-word being a single condition, by way of decisive support condition. By way of a single method: in wholesome and unwholesome states, rooted in ignorance; in results, rooted in wholesome and unwholesome states; thus, by way of a single method. In the distinction of conditions of phenomena: showing this meaning, that phenomena are causes or effects by way of being conditions, having said "ignorance, etc.", he again explains the same by another method, saying "those respective mind-arisings, etc." The explanation of the exposition of results rooted in wholesome states is finished. The explanation of the Abhidhamma analysis is finished. The explanation of the analysis of Dependent Origination is finished. 7. The Analysis of the Foundations of Mindfulness 1. The Sutta Analysis Explanation of the Section on Exposition The extraction of meanings that are expressible by similar words is the extraction of meaning. Since this is not an investigation of the meaning of words, therefore it is said: "not here...etc....the showing of meaning." The prefix "pa-" indicates the meaning of pre-eminence, as in "excellent phenomena" and so on. Non-infusion is non-defilement. Therefore it is said: "transcending both." Penetrating the meaning of "bhusattha" (much/strong) is a distinguished penetration, an entering into. "Of enjoyment" means of craving. The specific taking of "permanent, self" as the object of clinging by wrong view, and of mental phenomena as the specific causes,