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by "in those stated by way of plane" and so on, that method is to be applied. Similarly, unincluded wholesome cause, similarly, unwholesome causes, here too, the first unincluded wholesome cause and the unwholesome cause accompanied by displeasure are not separately a single kind or a single plane, so even though they are not obtainable in the immaterial realm, they are separate. should be joined as "is not established." This is the method in "the same method applies to unwholesome foods," and so on. Since there is a co-nascent condition, it might be an faculty condition even at the moment of arising, so it was said, "referring to the absence of a co-nascent condition." For it was said, "a phenomenon that is helpful at the moment of arising, by being co-nascent, is a co-nascent condition" (Paṭṭhāna Commentary, Description of Conditions). Although the absence of its co-nascent condition is shown explicitly in the commentary as "it does not have a co-nascent condition," nevertheless, not accepting that, it says "to prevent arising...etc." and then, by "will state," etc., it supports that meaning. For by this, its conditionality at the moment of arising is revealed, similar to a kamma condition. And by the word "and in the course of existence," the meaning is that there is no other faculty condition for the resultant matter at the moment of rebirth, apart from the life faculty of matter. The six sections, from the dependent sections up to the end of the associated sections, operate by taking only the moment of arising, as in "dependent on a wholesome phenomenon, a wholesome phenomenon arises, by way of root condition," etc., and not the moment of persistence—this is the intention. And having done so, because they operate by taking only the moment of arising. In these, in the six sections thus stated. Some, however, say, "the maintenance of the life faculty of matter is not evident and strong at the moment of arising, as it is evident and strong at the moment of persistence due to obtaining posterior-nascent and other conditions, thereby attaining stability; therefore, 'at the moment of persistence' was said." The description of the faculty condition is finished. 17. Description of the Jhāna Condition 17. Called joy and sorrow: these are called by the terms joy and sorrow, or alternatively, joy and sorrow, being the specific qualities of jhāna factors, are themselves the jhāna factors of pleasure and pain, and not other pleasures and pains. The mention of joy and sorrow is made to show the jhāna factor nature of only those pleasures and pains that are jhāna factors. Now, the same as stated, "in the double fivefold consciousnesses," etc. is explained in detail, that is well understood. By that, by the grasping of joy and sorrow, which are specific. Merely by falling upon, due to being merely an object. By the occurrence of thinking, by the occurrence of contemplation. By the reason stated, by the reason that "there is no aspect of contemplation." Previously, from the beginning. Four factors are omitted, among the seven factors shown, four factors are omitted. This is an Aṭṭhakathā, it states the reason for being revealed by implication. In all three, only one should be stated, because the other three are of similar characteristics, they are also included. But by the mention of three, by the mention to show the non-jhāna-factor status of equanimity, pleasure, and pain. Therefore, from equanimity and so on, the jhāna-factor of one-pointedness of mind becomes extracted, because it is not included among the non-jhāna-factors. By the reason stated, by the reason stated as "there is no aspect of contemplation," by another reason, it becomes unextracted, because it is not included with those of non-contemplative nature, or by another reason than the aspect of contemplation, one-pointedness of mind is not extracted in the Pāḷi. To avoid that fault, to remove the fault stated. And those, this is merely a display of word forms. By joy and so on, by joy, sorrow, jhāna-factor equanimity. The unmanifest state is equanimity. Equanimity is said to have an unmanifest function. Of what are they similar? Of pleasure and so on. By what? By joy and so on. How? Pleasure... and so on... connected, this is the connection. Not by one-pointedness of mind, by pleasure and so on, and by other factors like initial application, and by the function of not being an faculty, and by the function of not contemplating, and by not being similar, in the five consciousnesses, the reason for one-pointedness of mind being a jhāna-factor should not be stated as unextracted. That, is one-pointedness of mind. Here, in this Aṭṭhakathā statement "equanimity, pleasure, and pain," it is not included. In the mind-element connected with doubt and so on, in the mind-element connected with doubt, in the receiving consciousness. in the channels. And also in the one-pointedness of mind of that. The explanation of the condition of absorption is finished. 18. The explanation of the condition of the path 18. Both kinds of intention, right intention and wrong intention, thus both kinds by the division of blameless and blameworthy. The same method applies here to energy and concentration. Having collected, having taken together with the common nature of vitakka and so on, meaning having made each one. By those wrong speech, action, and livelihood. Here, in this explanation of the condition of the path, those that are obtained as conditions of the path, and by the word "ca" (and), those that are not obtained because they are not conditions of the path. If so, why are they mentioned? He says, "by the common expression of path factors." He refers to the question, "What is the purpose of this indirect explanation here?" and says, "Thus, the usage in the suttas is also shown." In showing thus, even things that are not path factors in the ultimate sense, but are considered path factors in the suttas, are shown here together with the path factors. Having extracted, having extracted the word. Now, the twelve factors should not be shown together with wrong speech and so on. Why? He says, "Indeed, in the Pāḷi... should be said." The intention is that wrong path factors are so only by being their opposite, not by their inherent nature like wrong view and so on. To show that even in the explanation of meaning for showing path factors directly and indirectly, it should not be said thus, he says, "indirect... cases." Its meaning is: just as in "of a different kind of case," the word "case" which is a counterpart to the Pāḷi word "adhikaraṇa" is extracted as "cases are four cases," encompassing both the Pāḷi word and others, similarly here, one who wishes to show both direct and indirect path factors should extract a word for path factor that encompasses both the Pāḷi word and others, but it was not done so. Therefore, because only the Pāḷi word for path factor was extracted, not one that encompasses others, and the intended meaning was not specified through an explanation of meaning, therefore. In those, the rootless mind in the wrong paths. "Right view... and so on... concentrations" here, the intentions, efforts, and concentrations are described by distinguishing them with the terms "right" and "wrong." Therefore, it says, "right view and so on exist as described." And some who have attained intentions, efforts, and concentrations do indeed exist there. Alternatively, "right view and so on" refers to all right views and so on of the kind described. Therefore, it says, "as described." The intention is that it serves to regulate the place of origin, not to specify. The explanation of the condition of path is finished. 20. Explanation of the condition of dissociation 20. "Being the basis for the doubt of association" means being the foundation for the doubt of association. Therefore, the commentary says, "Indeed, the formless aggregates arise as if emerging from within the bases of the eye and so on." The explanation of the condition of dissociation is finished. 21. Explanation of the condition of existence 21. "That which, when it exists, something occurs, and when it does not exist, something does not occur, is its condition." This is the general characteristic of a condition, which is referred to in the Sutta: "When this exists, that occurs; when this does not exist, that does not occur." Applying this to the condition of existence, it says, "For that which..." and so on. And this method is not applicable to Nibbāna. Therefore, to show that Nibbāna is not presented as a condition of existence, it says, "Nibbāna... and so on... is helpful." This shows that the causal nature of conditioned phenomena is particularly evident through negation. "Opposed to being helpful through non-existence" means opposed to the condition of non-existence. For just as the conditions of presence and absence stand in direct opposition to each other, so do the conditions of non-existence and existence. Nibbāna is not a condition of existence because it is not opposed to being helpful through non-existence. The intention is that those phenomena that are conditions of existence are indeed seen to be opposed to being helpful through non-existence. "And having arisen when it exists" is the connection. "The nutriment and faculties are conditions for them" is the construction. "From one" means together. "Because of not being a condition of co-arising and so on" means co-arising, pre-arising, post-arising. due to the absence of a condition. That absence means the absence of a co-arising and other conditions. Of these means of the nutriment and faculties that operate by way of the presence condition. By way of the nature of phenomena means by way of their inherent nature. For this is the nature of things, that the nutriment and faculties, which are obtained before and after the conditioned phenomena, are a presence condition for them, not a co-arising or other condition. Just as,