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full of great dangers; Beset by many defilements, this is suffering, in sum. 787. Thus indeed the collection divided into the five aggregates of clinging; The chariot of existence of self-being, like a machine released from the hand. 788. In destinations, standings, abodes, wandering on ceaselessly; By this wheel it proceeds, this is considered the wheel of existence. 789. Having shattered the egg of ignorance, by the occurrence of penetration; Conditioned and dependently arisen things, they are well-understood by their nature. 790. Impermanent, suffering, non-self, subject to dissolution, fearful; And full of drawbacks, having understood, one stands in the turning away. 791. Then craving with its latent tendencies, ceases in future existence; Due to the absence of delight in continuity, it does not leap into relinking. 792. By its non-growth, where the cycle is opposed; By the nature of formations, volitions do not arise. 793. Nor do they generate rebirth-linking in a future existence; Thus, with the cessation of ignorance, karmic volitions cease. 794. By the cessation of the condition's purpose, by the cessation of formations; Consciousness, due to the absence of a generator, is said to have ceased. 795. And with the cessation of consciousness, so too with name-and-form and so on; Thus is the cessation of this mass of suffering proclaimed. 796. Thus, by the power of the cycle and its reversal, twofold is it explained; This Dependent Origination, taught by the Great Sage. 797. All conditioned phenomena, all phenomena are conditions; Generators and supporters, divided appropriately. 798. In the sense of direct conditions, they stand in twenty-four ways; Root, object, dominance, contiguity, and immediate contiguity. 799. Co-arising, mutuality, reliance, and strong reliance; Pre-arising, post-arising, repetition, and kamma itself. 800. Result, nutriment, faculty, jhāna, and path factors, associated; Dissociated, presence, absence, and vanished, not-vanished. 801. Five are past, kamma is said to be present; In all ways, three are said to be present, the others after that. 802. Sixfold is name for name, fivefold for name-and-form; Onefold again for form, and form for name is onefold. 803. Concept, name, and form, twofold for name, two for the pair; Ninefold for the pair, thus how are the conditions sixfold? 804. Immediately after cessation, immediately for those arising; Name-phenomena alone are generators and helpers for names. 805. By continuous occurrence, appropriate to immediate contiguity; By the condition of immediate contiguity, it is proclaimed as a condition. 806. By the nature of immediate contiguity, those very ones are conditions for them; By the name of immediate contiguity, it is proclaimed as a condition. 807. For the existence of phenomena, they are helpers for non-existence; By the name of absence-condition, those very ones are called such. 808. By the nature of providing opportunity, they are also helpers for vanishing; Those very phenomena are called the vanished-condition. 809. For the proficiency of impulsion, impulsion those are helpful; The 'Repetition condition' is considered for those that cease immediately. For the conjoined and co-arisen, by their association, is a condition; The 'Association condition' is said to be for mind-states by mind-states. Thus one is present, and five are past, as appropriate; For mind-states by mind-states, conditions are considered sixfold. In the course of existence, for mind-born, and kamma-born at the juncture; For co-arisen material forms, and for mind-states of such a kind. The six states that are roots, are helpful by way of their root-nature; By being the 'Root condition', they are declared as conditions. Similarly, by way of their scrutinizing nature, they are helpful to those very things; By the name 'Jhana condition', the jhana states are made clear. Likewise, by way of their leading out nature, they are declared as conditions; By the name 'Path condition', the path factors are taught by the Great Seer. And for those very states, volition is co-arisen; By way of its active kamma function, it is a present condition. For kamma-produced mind-states and material forms, volition of different moments; By way of its fashioning nature, is considered a 'Generative condition'. Thus, volition, with its two kinds of distinctions, by way of its spreading nature; By the name 'Kamma condition', is declared as a condition. For co-arisen material forms, and for mind-states mutually; Conditions by way of their peaceful nature, are declared as results. One is past, and four are present, thus fivefold; Conditions are mind-states alone, said to be for mind and matter. For this material body, that which arises later is helpful; The 'Post-nascence condition' is mind-states for material forms, in one way. For the seven consciousness-elements, the six bases in their occurrence; For the five sense-door consciousness processes, the five objects, in due order. By way of their prior arising distinction, they are helpful to mind-states; The 'Pre-nascence condition' is material form for mind-states, in one way. Mind and mental factors, whatever they arise apprehending; This is all called the 'Object condition'. Whatever object, having made it weighty, mind-states proceed; That very thing is declared as the 'Object-supportive condition'. By the 'Contiguity condition', those states that are considered conditions; Those very things, or the 'Contiguity-supportive condition'. was proclaimed as reliance. 827. Qualities like lust and faith, residing within oneself; And the qualities of the seven aggregates, cultivated externally. 828. The Tathāgata established the deeds of qualities like lust and faith, as the cause of their fruits, as natural strong reliance. 829. Thus, this condition, which is helpful through strong reliance, is known as three kinds by the name of strong reliance. 830. And thus, material and immaterial, temporal and non-temporal; And concepts of names, are known as two kinds of conditions. 831. Objects and dominant factors, are the weighty spheres of names; Qualities of co-arising dominance, are for co-arising things, as appropriate. 832. Thus, the condition for name and form through dominance; Is explained as two kinds, the dominance condition. 833. Co-arising for name and form, and the great elements for material things; The base at the moment of rebirth, for names, in all ways. 834. Qualities that are helpful through the distinction of co-arising; Are thus explained as three kinds, the co-arising condition. 835. The four immaterial aggregates, the four great elements; The base and names at rebirth, are co-arising, in all ways. 836. And operating as helpful, for each other in that way; Are known as three kinds, divided as the mutuality condition. 837. For the seven consciousness elements, for material things born of elements and clinging; And for co-arising name and form qualities, respectively. 838. The four aggregates that are the base, are helpful through reliance; The reliance condition, is known as three kinds of condition. 839. Nutritive food, is a condition for the material body; And immaterial foods, are for co-arising things, as appropriate. 840. Thus, conditions for name and form, in the sense of sustenance; Are thus proclaimed as two kinds, the food condition. 841. Qualities of sensitive faculty, life faculty, and immaterial faculties, respectively; For the five consciousness-born material things, and for name and form. 842. Thus, conditions in the sense of mastery, for co-arising things; Are declared as three kinds, the faculty condition. 843. The six bases, respectively, for the seven consciousness elements; And mind and mental factors, which are post-arising for the body. 844. Formless states, for forms arisen together, are considered in three ways. As the non-concomitant condition, they render help by non-concomitance. 845. Co-arisen, pre-arisen, and post-arisen, in every way; edible food, and the life-faculty of form. 846. The condition, reckoned as the existence condition, is considered in five ways. By its existing nature, the condition-state is as is fitting. 847. Those very ones, being non-disappeared, render help as existing. As the non-disappearance condition, by the Fortunate One, they are established. 848. Thus eight existing mind and matter are conditions. And the dominant in all, in nine ways, for mind and matter. 849. Thus enumerated and explained, the summary of the method of relations, by wholesome, unwholesome, etc., well-divided by the Great Seer. 850. Of concepts, mind, and matter, by means of, standing in three ways, as conditions, declare the twenty-four wise ones. 851. Concept, as that which is conceptualized, and as that which conceptualizes, in two ways. Distinct from mind and matter, conceptualized, how by such a one? 852. Taking the form of elemental transformation, in various ways: earth, mountains, rocks, grass, trees, vines, and so on. 853. Taking the form of an assemblage, distinguished by arrangement: vehicles, villages, forests, gardens, mats, cloths, and so on. 854. The form of agent and experiencer, characterized by intimation and faculties, based on the five aggregates: humans, asuras, devas, and so on. 855. By the revolution of the moon, etc., conventional terms for directions, times, and so on. By tradition, etc., birth, lineage, family, and so on. 856. By various distinctions of actions, etc., conceptualized are hard things, and so on. Not touched by various clusters: wells, space, caves, and so on. 857. Taking various signs as a basis, appearing to one who contemplates: terms like kasiṇa, and so on, objects of meditative development. 858. By the non-existence of what was previously perceived: the removal of kasiṇa, and so on. And the attainment of cessation,