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it should be understood that this, "volition is the arisen condition," is said with reference to such a collection of mere volition as "three by way of cause." For the word "etc." means "of that kind." But in co-nascence, mutual dependence, support, nutriment, presence, and non-disappearance, material qualities are also found. The explanation of the conditions, their opposites, and their conformities is finished. The explanation of the Dependent Origination section is finished. 2. Explanation of the Co-nascence Section 234-242. In "co-nascent with a wholesome phenomenon," "co-nascent with one wholesome aggregate," etc., by the word "co-nascent," either the making of the co-nascent condition or the going to a state of dependence on co-nascence is said. It should be understood that the usage of "wholesome," etc., is made as the object of that making or going. This method applies also to the condition section, etc. For there too, by the word "condition," either the making of the support condition or the going to a state of dependence on support is said. And by the word "associated," either the making of the associated condition or the going to a state of dependence on association is said. The usage of "wholesome," etc., is made as the object of that. And derived material quality is not a condition for fundamental material quality by co-nascence; the meaning is that the condition indicated by the word "dependent on" is not present. And "derived material quality for fundamental material quality" is said by way of example. For derived material quality is not a condition for derived material quality in the manner stated. And material qualities, excluding the basis, are formless. The explanation of the Co-nascence section is finished. 3. Explanation of the Condition Section 243. In "condition" (paccaya), here "pati" and "aya" make "paccaya." The word "pati" (means) "towards" or "back." It explains the meaning of 'standing'. The word 'aya' means 'going'. It is said that 'going' which is a foundation is a support, a condition. From that, conditions. The meaning is 'because of making it a condition' or 'because of going to a state of dependence on it'. "Dependent on the great elements, mind-originated form" (Paṭṭhāna 1.1.245) is said, encompassing both the great elements and derived forms. However, in the commentary, it should be understood that "mind-originated derived form dependent on mind-originated great elements" is given as an example by derived form arising in the support, without itself being the support. 255. In "unconscious...etc....kamma-born form is derived form," the meaning stated in the Paṭicca-vāra regarding co-arisen kamma- and temperature-born forms, and regarding kamma, kamma-born forms that are exclusively and non-exclusively kamma-born, is not intended. Rather, abandoning that, it states the meaning "kamma-born form designated as derived form" by way of specifying the kamma-born form as it is understood, because all kamma-originated form is taken as "kamma-born form." However, the arising of the great elements dependent on conditions and the great elements should not be prevented. Therefore, it should be understood that the taking of "derived form" is a specification of the taking of "kamma-born form" by the existence of derived forms that are to be excluded, without differentiating the taking of "kamma-born form" by the taking of "derived form." 269-276. Where it should be said "By the indeterminate, indeterminate, wholesome, unwholesome," it says "By the indeterminate, wholesome, unwholesome, indeterminate." And "Dependent on a wholesome phenomenon, wholesome and unwholesome phenomena are for the wholesome" without touching upon it – these should be seen as scribal errors in the earlier text. 286-287. In "Two in non-root condition, non-pre-arisen," it is said in the commentary: "In the immaterial realms, two are stated by way of rootless delusion and rootless functional consciousness. In non-disjoined, two are stated in the immaterial realms by way of rootless unwholesome functional consciousness." This should be understood as stated by way of example, as a partial illustration of what is obtainable. However, in the immaterial realms, two are stated by way of rootless delusion, rootless functional consciousness, rootless rebirth-linking consciousness, and some form. In non-disjoined, two are stated... in form, it is said to be by way of unwholesome volitional actions without root causes, and by way of certain forms. It is said, "Not in non-existent, not in departed, one" by way of all form. Since this method is not rooted in causes, it is not found to obtain the condition of cause, so it should be "by way of certain form." But by way of eye and other phenomena, or by way of the division of mind-originated and so on, all is found, so it might be said "by way of all form." 289-296. "Future and past" is said by way of the question, and "obtainable and unobtainable" by way of obtainable and unobtainable phenomena in the question. The description of the Condition Section is finished. 4. Description of the Support Section 329-337. "The state of support condition by the Condition Section" means to determine the state of support condition mentioned in the Support Section. The description of the Support Section is finished. 5. Description of the Concomitant Section 351-368. In the Concomitant Section, in the negative, "there is no rebirth in the non-disjoined" is said because rebirth, being without a basis, is not separately adduced. For in the Dependent Origination Section and so on, rebirth with a basis is adduced to show the conditionality of the co-arisen. That (rebirth) is not found here in the dominant, pre-arisen, repeated, non-kamma-result, non-jhana, non-disjoined, and it is found in other conditions that are found from the affirmative and negative, to show this distinction, it is adduced. Where it says "the remaining thirteen are not found," it should be "the remaining fourteen." "Not in jhana, one" is by way of rootless fivefold consciousness. It should be understood that the mention of "rootless" is made to show merely the absence of the cause condition in the fivefold consciousness. It is said, "Not on the path, one" by way of rootless functional consciousness. It should be "by way of rootless resultant and functional consciousness." 369-391. "By the method stated below" means by the method stated in the affirmative and negative of the Dependent Origination Section. It is said, "Among those arisen from non-cause conditions, only rootless delusion obtains the jhana and path condition, the others do not." But among the others, the rootless aggregates apart from the fivefold consciousness, and their arising. The present states receive the condition of absorption, but in the reverse-direct order there is no joining with the direct order of the two conditions. Thus, it cannot be said that the path condition of absorption is received together. Therefore, it must be said, “Only the rootless delusion receives the path condition.” The explanation of the Conjoined Section is finished. 6. Explanation of the Associated Section 392-400. Similar and associated, conjoined and mixed, are not conjoined. Thus, when both are spoken of as mutually dependent, they become regulators of each other. The explanation of the Associated Section is finished. 7. Explanation of the Question Section Analysis 401-403. The conditions by which wholesome is a condition for wholesome, those conditions are shown in sequence. This means they are shown in the order in which they appear. “Wholesome for wholesome” is merely an example. By this, all classifications such as wholesome for wholesome and so on, unwholesome for unwholesome and so on, indeterminate for indeterminate and so on, wholesome-indeterminate for wholesome and so on, are indicated. Taking all as indicated, it is said, “those conditions are shown in sequence.” 404. In “having given,” the word “dā” also means purification. Thinking this, it is said, “having made pure.” For them, that mind— this refers to the gotrabhū mind, which precedes the path of once-returner and so on, and is worthy of being called “theirs.” However, insight wholesome is only of the sense-sphere. Thus, it distinguishes the conditioned from the plane. “By that very reason” means by the nature of the dhamma, implying a different teaching. 405. Enjoyment is the function of passionate joy and joyful passion. Thus, it is said, “he experiences and is delighted.” Rejoicing is the function of craving accompanied by joy. Thus, it is said, “by way of craving with joy.” Rejoicing in views is just views. Here, however, taking only the latter meaning, it is said, “for one who rejoices, the view arises in the manner of ‘self and what belongs to self’…and so on.” But it cannot be said that rejoicing is only rejoicing in views, “for A phenomenon to be abandoned by development is an object for a phenomenon to be abandoned by development... he savours and delights in lust to be abandoned by development —according to this saying (Paṭṭhāna 2.8.72)— therefore, the former meaning should also be understood as stated. But in the two minds accompanied by joy, for one who savours with the aforementioned joy and lust, and for one who delights with craving accompanied by delight in those very minds, and with delight in views in all four, view arises—this too can be construed. "By way of birth" means "by way of well-practiced asceticism." 406. "Being that object" means "by way of being that object." Here, a case ending has been elided. Or, since there is no other state apart from the possessor of the state, it specifies the result by the state itself. The result is that which has become the state of being that object—this is the meaning. Unlike the results of the sphere of infinite consciousness and the sphere of neither perception nor non-perception,