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meaning, for one who is generating wise attention for that purpose. "That" means wise attention. And wise attention is a proximate cause for the unwholesome and the four-fold resultant state, this is the connection. "Likewise for the functional state" means: Just as the proximate cause was stated in terms of wise attention for the wholesome state, so too it should be connected in terms of wise attention for the functional state. For he, that proximate cause... In the evening, in the production of greed, etc., by the method stated for unwholesome (karma), through the nature of wholesome and unwholesome (karma) as strong support, it is indeed a strong support for the four-fold resultant (karma). If action (kiriya) is reckoned as... (etc.)... it is indeed, then why is action not taken in the division of natural strong support, but only seasons, food, and lodging are taken? He says, "Among phenomena that are neither resultant nor productive of result... (etc.)... it is merely a showing of method." And so on, by the word "etc.", it includes "a wholesome phenomenon, a co-arisen unconditioned phenomenon arises, not by strong support condition," and so on. Having said that the synonym for strong support is the word "upanisa", it is stated, "Name-and-form is conditioned by consciousness, and the six sense-bases are conditioned by name-and-form," and so on. Here, indeed, the nature of consciousness, name-and-form, contact, form, etc., and eye-base, etc., as strong support is stated. The explanation of the strong support condition is concluded. 10. Explanation of the pre-nascent condition. 10. It is to be construed as "merely shown by way of illustrating the method." If it is merely shown, why is it said, "the teaching was made with a remainder"? He says, "because it was not shown in its full form." Because in the Pāli, it was not shown in its full form, "Whatever pre-nascent phenomena, by taking them as object, whatever mental and mental concomitant phenomena arise, those phenomena are a condition by way of pre-nascent condition for those phenomena." And by the word "and" in "for the supernormal powers," the inclusion of the knowledge of decease and rebirth should also be understood. For that too, when its object is a material phenomenon, among the eighteen, whatever is an object-pre-nascent (phenomenon) exists, because its object is present. For it is said, "when passing away, when being reborn." And regarding the divine eye and divine ear knowledges, there is nothing to be said. "Because of the absence of the other" means, "because of the absence of the object-pre-nascent (phenomenon) for the rebirth-linking (consciousness), it is not taken" – this is the construction. Even if there is an object-pre-nascent (phenomenon) for some rebirth-linking (consciousness), because it is made indistinct and there is no making it an object, it is said, "because of the absence of the other," treating it as if it does not exist. Therefore, it is said, "like for rebirth-linking, for an indistinct object..." due to being merely an object of the mind. And for the mind-consciousness element, which is of the nature of investigating, the five objects, such as forms, are always a purejāta condition. This is the connection. Here, "and of the mind-elements" and so on, should be stated before the phrase "of the nature of that object," it is written in reverse order. The description of the Purejāta Condition is finished. 11. Description of the Pacchājāta Condition 11. By means of showing the purejāta that has been shown completely, that is, by means of showing the purejāta effect, which has been shown completely as "the body of forms arising from four causes and arising from three causes." For here, the conditions are the kāmāvacara and rūpāvacara vipāka. Among these, the kāmāvacara vipāka is a condition for the body of forms arising from four causes, not the other. Therefore, it is said, "but the rūpāvacara vipāka is not for that arising from nutriment." Thus, even when "for that alone" is said, the meaning should be understood as appropriate. The description of the Pacchājāta Condition is finished. 12. Description of the Āsevana Condition 12. "Paguṇa" means multiplied by various ways, meaning, cultivated by repeated occurrence. "Paguṇatara" means exceedingly cultivated, therefore, more powerful. Its state, by that state of being more cultivated and more powerful, is distinguished, having attained a distinction. This distinction does not exist in vipāka, therefore it is said, "by this it distinguishes from vipāka and abyākata." The description of the Āsevana Condition is finished. 13. Description of the Kamma Condition 13. "Evaṃsabhāvā" means of such a nature as to be helpful by the kamma condition. "Samatthatā" means power. "Tassa" means of the fruit, which is called the vipāka aggregates and kamma-born form. "Kammapaccayabhāvo vutto" means the state of being a condition by the kamma condition is stated. "Ekavokāre rūpampīti" means even in the one-constituent existence, it does not generate form, much less in the four-constituent existence. The description of the Kamma Condition is finished. 14. Description of the Vipāka Condition 14. Just as in the form realm, for the percipient beings, the arising of form is solely by the meritorious formations produced by them, so too for the non-percipient beings. Therefore, by kāmāvacara kamma, that Thus, being a condition for results according to their nature, it is only for some, not for all. It is only in some places, not in all places. It is not thus for results, therefore it is said "exclusively." "By means of them" means by means of those result-aggregates that obtain the result-condition. By "not indeed" and so on, the meaning stated as "exclusively" is explained by way of exclusion. "Result of two planes" means the result of the sense-sphere and fine-material sphere. It is not indeed a condition for form in the formless sphere, this is the connection. The description of the Result-Condition explanation is finished. 15. The description of the Nutriment-Condition explanation. 15. Due to the absence of ingesting pure nutriment, it is said: "ingested along with things like eaten and drunk." In the case of what is eaten, such as solid food and soft food, let it be in the form of a morsel. But how about what is drunk and so on? It is said: "what is drunk... and so on... are." Or it should be understood that this is said mostly. "Sustainer" means supporter. The conditionality of morsel food as nutriment for the mind-originated body should be considered and taken. If you ask "Why?" Here, the reason is stated by "not indeed" and so on. If there were indeed such a conditionality, it should have been said: "Mind-originated morsel food is a condition for the mind-originated body by way of nutriment-condition," and so on. But it was not said. However, it was said for what is not mind-originated. Therefore, it is said: "all three kinds... and so on... are stated." The description of the Nutriment-Condition explanation is finished. 16. The description of the Faculty-Condition explanation. 16. "Due to being mixed" - this refers to the fact that the material and immaterial life faculties, by their nature as faculties, were taught by bringing them together. Therefore, "due to being mixed" means "due to being mixed with the material life faculty." "Life faculty" means the immaterial life faculty. "Not everything is excluded by everything" means: Just as in the questioner, the immaterial life faculty was not taken due to being mixed, it is not the case that here the immaterial life faculty is not taken. This is the meaning. For the immaterial (states) such as eye-consciousness, which depend on other conditions, which depend on other conditions like adverting and object, they would be faculty-conditions for the eye and so on, for material and immaterial (states), mutually... because there is no state of not being disjoined at any time, and because it depends on the conjunction of other conditions. But what is independent, just as the eye and so on are dependent on other conditions, not being thus dependent, that which is an independent faculty-condition among the disjoined phenomena, such as both kinds of life faculty, that is its own… (the rest is omitted) …there is not, is the connection. Even for those disjoined ones, such as gender and so on, because it is not seen that there is a faculty-conditionality for those disjoined resultant phenomena. Is it not seen that the eye and so on, being disjoined, are faculty-conditions? It is indeed seen, but it is not of the same kind, thus showing this, he says, "for not indeed…" and so on. When there is, when there is a faculty-conditionality of the disjoined of the kind thus stated, of the same kind, together with the male and female faculties. For in co-occurrence, this is an instrumental case. Although the male and female faculties would not exert faculty-conditionality on gender and so on at the time of the embryo stage, because they do not exist then. But those material phenomena that exist then, they are indeed disjoined from them, why do they not exert influence on them? he says, "but for others…" and so on. Because of being seedless, because of being signless. They desire the existence of those that are suitable for that, suitable for the embryo and other stages, because the distinction of "female, male" is understood, that is their intention. "In the wholesome kind" is the locative of determination. But for those who read "of the wholesome kind," it is the singular of each. Separately, it is not a single kind or a single plane, because it is a part of that. And in "cause and so on," the word "and so on" includes "the same method applies to unwholesome nutriment" and so on. "The same method" means the method of meaning stated in establishing the faculty-condition that is not obtainable in the immaterial realm,