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wrong action, wrong livelihood— these are abandoned by the knowledge of the first path. Wrong intention, slanderous speech, harsh speech— these are abandoned by the knowledge of the third path. Here, wrong speech should be understood as the intention itself. Frivolous talk, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, wrong knowledge— these are abandoned by the knowledge of the fourth path. Among the worldly conditions: aversion is abandoned by the knowledge of the third path. Compliance is abandoned by the knowledge of the fourth path. Some say that compliance with fame and praise is abandoned by the knowledge of the fourth path. Envies are indeed abandoned by the knowledge of the first path. But among the perversions: the perversions of perception, thought, and view regarding the impermanent as permanent, and the non-self as self; and the perversion of view regarding suffering as pleasure, and the unattractive as attractive— these are abandoned by the knowledge of the first path. The perversions of perception and thought regarding the unattractive as attractive are abandoned by the knowledge of the third path. The perversions regarding suffering as pleasure are abandoned by the knowledge of the fourth path. Among the bodily ties: the bodily ties of attachment to rites and rituals, and clinging to "this is the truth" are abandoned by the knowledge of the first path. The bodily tie of ill-will is abandoned by the knowledge of the third path. The bodily tie of covetousness is indeed abandoned by the knowledge of the fourth path. The wrong courses of action are abandoned by the knowledge of the first path. Among the cankers: the canker of views is abandoned by the knowledge of the first path. The canker of sensual desire is abandoned by the knowledge of the third path. The other two are abandoned by the knowledge of the fourth path. The same method applies to the floods and yokes. Among the hindrances: the hindrance of doubt is abandoned by the knowledge of the first path. Sensual desire, ill-will, and remorse— these three are abandoned by the knowledge of the third path. Sloth, torpor, and restlessness are abandoned by the knowledge of the fourth path. Grasping is abandoned by the knowledge of the first path. Among the clingings: because all worldly things are referred to as "sensual pleasures" in terms of their basis, even attachment to form and formless realms falls under the clinging to sensual pleasures. Therefore, that clinging to sensual pleasures is abandoned by the knowledge of the fourth path. The rest are abandoned by the knowledge of the first path. Among the latent tendencies: the latent tendencies of views and doubt are abandoned by the knowledge of the first path. The latent tendencies of sensual desire and aversion are abandoned by the knowledge of the third path. The latent tendencies of conceit, craving for becoming, and ignorance are abandoned by the knowledge of the fourth path. are destroyed by knowledge. Among defilements, the stain of hatred is destroyed by the third knowledge, while the others are destroyed by the fourth knowledge. Among the paths of unwholesome action, killing, taking what is not given, sexual misconduct, lying, and wrong view—these are destroyed by the first knowledge. Slanderous speech, harsh speech, and ill-will are destroyed by the third knowledge. Frivolous talk and covetousness are destroyed by the fourth knowledge. Among unwholesome states of consciousness, the four states of consciousness associated with wrong view, and the one associated with doubt—these five are destroyed by the first knowledge. The two associated with aversion are destroyed by the third knowledge. The remaining ones are destroyed by the fourth knowledge. And that which is to be destroyed by something, is to be abandoned by that something. Therefore it is said: "These knowledges are the means of abandoning these fetters and so forth, each according to its suitability." 1376. And among these knowledges, By which, indeed, Whatever dhamma meets its destruction; That, without remainder, Has been well shown by me in this way. In the discourse on the sequence of abandoning defilements. 1377. The functions of full understanding and so forth, Which were spoken by the Teacher; I shall explain them from now on, In the comprehension of the Truths. 1378. For each of these, In a single moment of knowledge, There can be full understanding and abandonment, Realization and development. 1379. These functions of full understanding and so forth, In a single moment, Are to be known by the wise, According to their true nature. 1380. Just as a lamp in the world, Here, without prior or subsequent, Performs four functions, In a single moment. 1381. It illuminates, And dispels darkness; It consumes the oil, And burns the wick simultaneously. 1382. In the same way, that path-knowledge, Without prior or subsequent, Performs all four functions, In a single moment. 1383. By the comprehension of full understanding, He comprehends suffering; By the comprehension of abandonment, He likewise comprehends the origin. 1384. By the method of development, He comprehends that path; By the action of the object, He realizes cessation. And it was also said: "For one endowed with the path, that knowledge is knowledge of suffering, that knowledge is knowledge of the origin of suffering, that knowledge is knowledge of the cessation of suffering." That knowledge, the knowledge of the path leading to the cessation of suffering. Therein, just as a lamp burns the wick, so too path-knowledge fully comprehends suffering. Just as it destroys darkness, so too it abandons the origin (of suffering). Just as it reveals light, so too, by means of co-nascent and other conditions, it develops the path beginning with right thought. Just as it consumes oil, so too, by the consumption of defilements, it realizes cessation. This should be understood. 1385. Just as the rising sun, without prior or later (action), performs four functions, at a single moment here. 1386. It illuminates forms, and destroys darkness; It reveals light, and repels cold. 1387. And just as a great ship, without prior or later (action), performs four functions, at a single moment. 1388. It leaves the near shore, and cuts through the current; It carries goods, and reaches the far shore. 1389. Just as the ship's abandoning of the near shore; So too is the path-knowledge's full comprehension of suffering. 1390. Just as it cuts that current, so too it abandons craving; Just as it carries that cargo, by co-nascent and other (conditions). 1391. So too, by way of condition, he develops the path; Just as the far shore, so too should be the object of cessation. 1392. The supramundane development, which is taught by the supramundane; That, in brief, has been well explained by me. 1393. What person in the world, bringing supramundane happiness; Would not, with wisdom, develop such a practice, being wise? 1394. Having known this beneficial development, whoever indeed approaches the forest, that is conducive to happiness and welfare; Having dispelled the mind's supreme darkness, he attains the unshakeable, tranquil state. Thus ends the twenty-third chapter, named 'Explanation of the Purity of Knowledge and Vision', in the Abhidhammāvatāra. 24. Twenty-fourth Chapter Explanation of Conditions 1395. By the power of which conditioning phenomena, these conditioned phenomena exist; Those conditions I shall, explain hereafter. Which What are the conditions? It is said – They are twenty-four kinds by way of root, object, dominance, immediacy, perfect immediacy, co-nascence, mutuality, support, strong support, pre-nascence, post-nascence, repetition, kamma, result, nutriment, faculty, jhāna, path, association, dissociation, presence, absence, disappearance, and non-disappearance. Among these, root condition means greed, hatred, delusion, non-greed, non-hatred, non-delusion – these six states are root conditions. Object condition means whatever mundane and supramundane states by taking which as object whatever mind and mental states arise, those states are conditions for those states by way of object condition. Dominance condition means here it is twofold by way of co-nascent dominance and object dominance. Among these, co-nascent dominance is fourfold by way of desire, mind, energy, and investigation. Object dominance, however, excluding displeasure, doubt, restlessness, functional and indeterminate unwholesome results, and also disagreeable and deemed undesirable form, is the remainder. Immediacy condition means mind and mental states that have ceased immediately. And so too perfect immediacy condition. Co-nascence condition means mind and mental states, and also the great elements and the heart-base. And so too mutuality condition. Support condition means the base-forms and also the great elements, and mind and mental states. Strong support condition means it is threefold by way of object, immediacy, and natural strong support. Among these, object strong support is just object dominance. Immediacy strong support, however, is just immediacy condition. Natural strong support, however, is bodily pleasure and pain, seasons, food, lodging, persons, faith, virtue, learning, generosity, wisdom, and also non-greed, non-hatred, non-delusion, etc. Pre-nascence condition means it is twofold by way of base and object. Among these, base pre-nascence means the base-forms. Object pre-nascence means just present forms, etc. Post-nascence condition means mind and mental states. Repetition condition means excluding the two advertings, just mundane wholesome, unwholesome, functional, and indeterminate states. Kamma condition means it is twofold by way of co-nascent and diverse-moment. Among these, co-nascent are just mundane and supramundane. Diverse-moment