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in a way that includes all.” 93. “Conditioned by co-arising and pre-arising”— to show that this is the characteristic of the conditioned phenomena by means of the condition, it was said, “Co-arising and causes, etc. …the meaning should be understood.” Then, with “For indeed,” etc., that very meaning is confirmed. 94-97. “That condition”— that condition which pervades by way of dependent origination. 99-102. “Originating from mind, etc.”— by the word “etc.” are included the parts of matter originating from external matter, from food, etc. “Of that”— of the matter that obtains the path condition. “And in the same way”— by this, it summarizes the meaning that just as it was said in the path condition, so too, among the cause condition, etc., that which obtains the cause condition is diminished. Therefore it was said, “The conditioned arising of some matter should be understood.” 107-130. “In all”— in all methods, such as the fifteen root methods. Although there are different explanations in the pure method, etc., to show the intended meaning here, it was said, “In some,” etc. “Here”— in these methods, such as the food-root method, etc. “It is only enumeration, not a display of essence”— the meaning is that it is only enumeration, not a display of essence, as in the pure method. The description of the conditions’ opposites is finished. The description of the conditions’ direct and opposite relations 131-189. “Of the three”— of these three conditions: cause, dominance, and path. “Common”— because it was said in a way that includes those common conditions that are not obtained from the opposite side. “In the path condition”— when it stands directly in the path condition. “By the others”— by the cause and dominance conditions. “Seven are common”— seven, excluding the path condition. “The cause condition is also not obtained from the opposite side”— because there is no dominance in those without cause. “But that”— the cause condition was not mentioned because it is uncommon, and what is being mentioned are the common ones that are not obtained. For the cause condition is not common to the path condition. aṇo. By which, by which conditions. Those are the anantara condition and so on. Due to being exclusive, due to being inseparable. Pertaining to the formless realm, meaning the conditions pertaining to the formless realm, such as the anantara condition, are only conditions for formless phenomena. Therefore, because it is intended here that "the exclusive ones pertain to the formless realm." By those, by the purejāta and āsevana conditions. By means of their, by means of those lesser counts, of ones and so on. Of that, of that, of that dukādi with a large count, which is connected to the opposite. Count, the lesser count. Even if it stands in the direct order, the word "pi" indicates that whether it stands in the direct order or is connected to the opposite, it is similar to the lesser count. This characteristic is not exclusive, by this, it shows that the characteristic as stated is generally spoken. The description of direct and opposite conditions is finished. Description of opposite and direct conditions 190. In all, in all conditions except the pacchājāta. For it, being taken as unobtainable in the direct order, does not obtain inclusion in "in all." Because purejāta and āsevana are unobtainable for the resultant consciousness of the formless realm and for the supramundane resultant consciousness arisen in the formless realm, he says, "showing something by way of example." Only the obtainment of the remaining, the obtainment of some of the remaining. Therefore he says, "not the obtainment of all remaining." There is no implication for the pacchājāta, there is no such implication that the pacchājāta stands in the direct order. Purejā…etc…is obtained, by this, it is also implied in meaning that when the vippayutta stands in the opposite, the purejāta is obtained. Having determined that, to show what should be said there, it is said, "and this also, that the purejāta is obtained in the direct order when it stands in the opposite in the vippayutta," and so on. There, "if taken in the sense that all the remaining," this should be seen as merely showing the existence of that implication, but such a meaning is not found, this is the intention here. Therefore he says, "and what some," and so on. There, some This is said with reference to the "padakas" (those who analyze the words). For they say, "To make known that for one who, having passed away from the formless realm, is reborn in the sense realm, the sign of destiny is an object that is born before, the meaning of 'nine factors not disjoined, born before' has been determined." This is not appropriate, as the arising of consciousness with a material object is impossible in the formless realm. Similarly, some desire for the kāmāvacara rebirth consciousness, subsequent to the formless realm, to have an object that was not present before, just as it is for that subsequent to the asañña realm. Therefore, it is said, "that too is merely their preference," and so on. "According to the arising of suitable conditions" means that in whichever condition is present in direct order, whatever conditioned phenomenon is suitable to arise, it is according to that. The intention is that it was "not considered" because it is "easily understood." "Nine" refers to the factors of object, contiguity, immediate contiguity, support, pre-nascent, repetition, association, absence, and disappearance. "That too" refers to the unavailability of these nine factors in direct order. 191-195. "Not of a root joined with another" means because the seventh root, joined with that which is established as an opponent by the mutual condition, has been expounded. "All is similar" means that all occurrences in the Pāli text are similar. In "in this... etc. ...is to be known," there are two locative designations: "in this" and "here." Of these, the scope of the first is shown in the commentary itself as "in the opposing direct order," so to show the scope of what is not shown, "in these" and so on is said. "By the word 'pi'" refers to the word "pi" in "of these also." "In some condition." It is said "mostly" because eye and so on, and vipāka-consciousness and so on, which receive kamma-condition, do not receive indriya (faculty) condition; it means that a few do not receive it. The same method applies to "magga-condition" and so on. "As stated" refers only to the kamma-born rūpas included in the five-constituent existence and the asañña-bhava, not to mind-originated rūpas; this is the intention. "Which are conditions for rūpa-dhamma" means those conditions like root, dominance, co-nascence, etc., which are conditions for rūpa-dhamma, these six, namely root, dominance, etc. they do not obtain the conditions. By the statement "these very ones," it is established that some others do obtain them, and showing this, it is said: "those born later... ...obtains." And this obtaining of conditions is not to be understood as by way of generation, and to show this, it is said: "being obtained... ...seeing." "By way of phenomena" means by way of the conditioned phenomena. "Faculty" means the faculty condition. "If so," then whatever the kamma-born matter does not obtain, if that is to be stated, then among material phenomena, only the primary elements obtain mutual conditions, so it is said: "derived matter... ...to be stated." That is the statement of derived matter not obtaining mutual conditions. "Not obtaining immaterial faculties" means not obtaining the faculty condition by way of immaterial faculties. 196-197. Even a large number, when combined with a smaller number, becomes the smaller number, and having made this point, it is said: "even if in the triads and so on, 'five by way of root' is not present." "Unfathomable" means profound due to being difficult to understand. Just as the primary elements do not arise from mutual conditions by way of object condition, so too the base matter at the moment of rebirth, it is said: "the base also obtains." Just as "two-rooted" was said below for a single root, so here too they call "two-rooted" "three-rooted." 203-233. "Collecting only volition" means in problems where only volition is taken as the conditioned phenomenon. For there, it is possible to say: "not by kamma condition, by root condition." "Of this kind" means showing that this is the meaning of the word "etc." in "in the three and so on," it is said: "for the word 'etc.' has only the meaning of 'kind'." Matter is also obtained, as it does not collect only volition. The description of the conditions and their opposites is finished. The description of the Dependent Origination section is finished. 2. Description of the Co-arisen Section 234-242. "Making co-arisen condition" means the occurrence of a co-arisen conditioning phenomenon as the condition. "Going to a state dependent on co-arisen" means the going of the conditioned phenomenon to a state of dependence on the co-arisen conditioning phenomenon, its own existence dependent on the co-arisen condition. titā. And here, that which makes a co-arisen condition is co-arisen, and so is the condition-arisen phenomenon. The word "co-arisen" occurring there, because it speaks of the condition-phenomenon as co-arisen with itself, making it a condition, and its arising, and its becoming dependent on it, therefore it is said, "by the word 'co-arisen'...pe...said." Of that making, of that going, or of that co-arisen condition-making as stated, or of that becoming dependent on co-arising. "A wholesome phenomenon co-arisen" means, making a wholesome phenomenon co-arisen and co-existent with it as a condition, so it says, "due to the action-state of wholesome and so on." To encompass the conditions that are co-existent with the co-arisen condition, it is said here, "or the going to a state of dependence on co-arising." "Due to that action-state"