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means, due to the action-state of those condition-makings and their becoming dependent as stated. In the Commentary, however, "a wholesome phenomenon co-arisen" is explained by introducing the word "paṭicca" (dependent on), as "dependent on a wholesome phenomenon, having co-arisen with it." This is said by taking "paṭicca-meaning" as "sahajāta-meaning." Some say that the justification for the accusative case "kusalaṃ dhammaṃ" (a wholesome phenomenon) in conjunction with "sahajāta" is not stated, but since "tena sahajāto hutvā" (having co-arisen with it) is stated, it is shown to be the accusative case in the sense of an instrument. However, in the section on support, by saying, "making a wholesome phenomenon a condition in the sense of support," it is implied that here too the meaning is, "making a wholesome phenomenon a condition in the sense of co-arising." And the introduction of the word "paṭicca" should be understood to indicate this very meaning. Some derived form that is not a sustainer or supporter of the primary form, even if it is, does not have the characteristic of co-arising. Therefore, it does not extend to the meaning of "paṭicca," so it says, "the condition indicated by this word 'paṭicca' does not exist." "Said by way of example" means, said by way of illustration, not exhaustively; that is the meaning. "As stated" means, the extension of the meaning of "paṭicca." is said. Just as derived matter is not a condition for fundamental matter and derived matter, so too, showing that, apart from the six bases, other kinds of matter are not conditions for immaterial phenomena, it is said: "Matter, excluding the bases, and for immaterial phenomena." The description of the Co-existent Section is finished. 3. Description of the Condition Section 243. The word "pati" indicates establishment, as in "established in the essence" and so on. The word "aya" indicates going, as in "that which goes, therefore 'aya'." Having included fundamental and derived matter together, just as fundamental matter is a support for derived matter. If so, why does the commentary only show derived matter, saying "derived matter arising from mind, dependent on the great elements"? It says, "But in the commentary," and so on. 255. In the Dependent Section, "co-existent" means in the description of the co-existent condition in the Dependent Section. "Arising from kamma and temperature" means the meaning is stated in terms of what arises from kamma and what arises from temperature, this is the connection. For it is said there, "stated in terms of the two continuities of arising" (Paṭṭhāna-aṭṭhakathā 1.57). "And in kamma" means when kamma, the generating kamma condition, is taken. "Arising from kamma, exclusively and non-exclusively" means what arises exclusively from kamma and what does not arise exclusively from kamma. There, in the non-percipient existence, what arises exclusively from kamma is the life faculty. The other, derived matter and fundamental matter, does not arise exclusively from kamma. Both of these are mentioned together there, but "matter produced by kamma, dependent on the great elements" is stated only in terms of arising from kamma. "That is not intended" means the meaning stated in the co-existent condition of the Dependent Section, as shown, is not intended here. If asked why, it says, "because kamma... and so on... is taken." "Abandoning that" means abandoning that meaning stated in the Dependent Section, not taking it. "As taken" means as taken in the Pāli text, "non-percipient... and so on... matter produced by kamma, derived matter." "Dependent condition" is an indicator for both sections. In the way it appears in the Dependent Section, dependent on the great elements; in the way it appears in the Condition Section, the great elements are a condition for the great elements. Arising should not be prevented. Therefore, "volitional rūpa, reckoned as derived rūpa," thus by taking derived rūpa, without distinguishing volitional rūpa, due to the existence of derived rūpa that should be prevented, arisen from season, mind, and food, volitional... (ellipsis) ...the distinction should be seen. Thus the connection here should be understood. Of some rūpa, it means of that arisen from rootless consciousness. In other instances of taking "some rūpa" hereafter, the same method applies. "By way of eye and other phenomena," it means by way of rūpa-phenomena like the eye-base. "By way of divisions like mind-originated," it means by way of parts of rūpa-phenomena like mind-born. "All is obtained," it means even though this method is not based on roots, a definite enumeration among "not existing, not gone," all rūpa, by way of all rūpa, enumeration is obtained, because there is nothing to be excluded among the twenty-five rūpa-phenomena existing by way of the four continuities. The explanation of the Condition Chapter is finished. 4. Explanation of the Support Chapter "The state of being a support-condition" means: The connection is that the state of being a condition of the support-factor, which is co-arisen and pre-arisen, mentioned in the Support Chapter, is determined by the Condition Chapter. Similarly, the connection is that the co-arisen and pre-arisen state of the condition-phenomenon, mentioned as "conditions" in the Condition Chapter, is determined by the Support Chapter. And this determination here should be understood as showing that there is no difference in meaning, because the state of being a condition and the state of being a support are revealed by an alternative term. Therefore it is said: "Conditionality is support-ness, support-ness is conditionality." The explanation of the Support Chapter is finished. 5. Explanation of the Concomitance Chapter "Sā" means rebirth with a base. "Here also" means in this Concomitance Chapter also. In the cases of predominance, pre-arisen, and repetition, when taken directly, and in the cases of non-kamma-result, non-jhana, and disjoined, when taken in opposition, it is not obtained. But in other cases like co-arisen, when taken directly, and in cases like root, when taken in opposition and directly, it is obtained. Therefore it is said: "among the obtainable conditions." "Of this distinction" means the showing of this aforementioned distinction. ...are extracted. Therefore, because there is no such special quality to be shown, rebirth without a basis is not extracted. The meaning is: it is not present in those standing as opponents, not disjoined. By this, for the purpose of merely showing the absence of the root condition, it shows that the statement of fact, the taking of 'rootless', is not for preventing deviation. It should be: "by way of rootless resultant actions," because the path is limited by roots. 369-391. What is said here in the commentary, such as: "When roots are present in the direct order, jhana-paths are not obtained from the opposite," that, by the method stated in the description of the direct and opposite in the dependent origination section, it is possible to understand that there is no phenomenon arising by way of root condition, etc., that does not obtain these eight conditions: the four omnipresent ones, nutriment, faculty, jhana, and path. Thus he says, "in the dependent origination section... by the method." In the remaining (rootless states), excluding rootless delusion, the five consciousnesses... obtain the jhana condition. Therefore, it cannot be said that "only rootless delusion obtains the jhana-path condition." Moreover, in the direct and opposite, there is no joint application of two conditions in direct order, because each one comes by itself. Therefore, the application here should be understood as: "only rootless delusion obtains the path condition." The description of the Conjoined Section is finished. 6. Description of the Associated Section 392-400. "Similar is associated" - what is called "what is similar is conjoined" is not associated, as in "conjoined horses are yoked," etc. "Unconjoined is mixed" - what is not conjoined, even if mixed by arising intermittently, and is called associated, is not conjoined, as in "that investigation... associated with laziness," etc. Thus, there is a synonym for 'conjoined' even for what is not associated, and a synonym for 'associated' even for what is not conjoined. To show that both regulate each other, he says, indicating the teaching of the two sections, "both... are regulative," the word 'conjoined'... For there is no meaning of 'mingled', and the word 'associated' has a similar meaning; therefore, just as the word 'mingled', when dependent on the word 'associated', deviates from the similar meaning and conveys the meaning of a single arising, etc., so too the word 'associated', when dependent on the word 'mingled', deviates from the meaning of 'mingled'; thus, the mutual regulation of the two words, which are mutually dependent, should be understood. The explanation of the 'Associated' section is concluded. 7. The Explanation of the Analysis of the 'Questions' Section 401-403. 'Those conditions' refers to those conditions such as root, etc. Here, regarding 'in sequence', to show that the meaning is appropriate in both ways, whether as a sequence of conditions or a sequence of terms like 'wholesome', etc., it is first said, referring to 'in due order', etc. Its meaning is: to show those conditions in accordance with the sequence in which they appeared in the 'Dependent Origination' section, by way of the teaching sequence, such as 'root condition, object condition', etc. And to show the second, 'wholesome for wholesome', etc., is stated. But since this sequence of terms is not shown merely by showing the term 'wholesome', therefore, showing it in its entirety by way of a part, it is said, 'wholesome for wholesome... (etc.)... is'. By 'that' is meant the term 'wholesome for wholesome' as a mere example.