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as the five aggregates. 50. The five aggregates of clinging are likewise considered to be of the three planes. Nibbāna, due to its indivisibility, is excluded from the aggregate classification. 51. The sense bases arise through the distinction of doors and objects. The elements arise through the distinction of doors, objects, and their resultant consciousness. 52. Suffering is the cycle of existence in the three planes; Craving is considered the origin. Cessation is Nibbāna; The path is considered supramundane. 53. The path and its fruits, are excluded from the four truths. Thus, the entire compendium is expounded in five divisions. Thus ends the seventh chapter called the Division of the Compendium of Categories in the Abhidhammatthasaṅgaha. 8. The Chapter on Conditions 1. Those conditioned phenomena, and those phenomena which are conditions as they are. I shall now explain their divisions here, as is fitting. 2. The collection of conditions is to be understood as twofold: the way of dependent origination and the way of conditions. 3. Of these, the way of dependent origination is characterized solely by the mode of being when that exists, while the way of conditions is spoken of with reference to the immediate existence of conditions. But the teachers mix both and elaborate. The Way of Dependent Origination 4. Of these, conditioned by ignorance are volitional formations; conditioned by volitional formations is consciousness; conditioned by consciousness is mind-and-matter; conditioned by mind-and-matter are the six sense bases; conditioned by the six sense bases is contact; conditioned by contact is feeling; conditioned by feeling is craving; conditioned by craving is clinging; conditioned by clinging is becoming; conditioned by becoming is birth; conditioned by birth arise aging-and-death, sorrow, lamentation, pain, grief, and despair. Thus arises this whole mass of suffering. This here is the way of dependent origination. 5. In this, three periods, twelve factors, twenty aspects, three connections, four summaries, three rounds, and two roots are to be understood. 6. How? Ignorance and volitional formations are the past period; birth, aging, and death are the future period; the eight in the middle are the present period— thus, three periods. 7. Ignorance, volitional formations, consciousness, mind-and-matter, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging-and-death— these are the twelve factors. 8. The mention of sorrow, etc., here is an indication of the resultant fruit. 9. Here, by the taking of ignorance and volitional formations, craving, clinging, and becoming are also taken; likewise, by the taking of craving, clinging, and becoming, ignorance and volitional formations are taken; and by the taking of birth, aging, and death, only the five fruits beginning with consciousness are taken— having made this point: 10. In the past, five causes; now, five fruits. Now, five causes; in the future, five fruits. Thus, there are twenty aspects, three connections, and four summaries. 11. Ignorance, craving, and clinging are the round of defilements; the part of becoming called kamma-becoming and volitional formations are the round of kamma; the part of becoming called rebirth-becoming and the rest and that is the result-round. These are the three rounds. 12. The two roots, ignorance and craving, should be understood. 13. By the cessation of these very roots, there is cessation. Constantly afflicted by the swoon of old age and death; From the arising of defilements, ignorance proceeds. The Great Sage established this beginningless three-fold existence, binding the rounds together, as Dependent Origination. The Method of Patthana 14. Condition of root, condition of object, condition of dominance, condition of contiguity, condition of immediate contiguity, condition of co-nascence, condition of mutuality, condition of reliance, condition of decisive reliance, condition of pre-nascence, condition of post-nascence, condition of repetition, condition of kamma, condition of result, condition of nutriment, condition of faculty, condition of jhana, condition of path, condition of association, condition of dissociation, condition of presence, condition of absence, condition of disappearance, condition of non-disappearance—this is the method of Patthana here. 15. How are there six ways for name to name, five ways for name to name-and-form? Again, one way for form to form, and one way for form to name. Name-and-form as concept, two ways for name to two; And nine ways for the two— how are there six kinds of conditions? 16. Mind and mental factors that have ceased immediately are conditions for present mind and mental factors by way of contiguity, immediate contiguity, absence, and disappearance. Earlier impulsion moments are conditions for later impulsion moments by way of repetition. Co-nascent mind and mental factors are conditions for each other by way of association. Thus, name is a condition for name in six ways. 17. Roots, jhana factors, and path factors are conditions for co-nascent name-and-form by way of root, etc. Co-nascent volition is a condition for co-nascent name-and-form. Volition at different moments is a condition for kamma-produced name-and-form by way of kamma. Resultant aggregates are conditions for co-nascent forms by way of result. Thus, name is a condition for name-and-form in five ways. 18. Post-nascent mind and mental factors are conditions for this pre-nascent body by way of post-nascence. Thus, name is a condition for form in one way. 19. The six bases are In the past, for the seven consciousness-elements, the five objects and the five consciousness-processes, as pre-arisen, in one way, matter is a condition for mind. 20. As object, as decisive support, in these two ways, concept, mind, and matter are conditions for mind itself. 21. Therein, as sense-objects and so on, the object is sixfold. 22. Decisive support, however, is threefold: decisive support as object, decisive support as contiguity, and decisive support as nature. 23. Therein, the object itself, when made weighty, is decisive support as object. 24. Mind and mental factors that have ceased immediately before are decisive support as contiguity. 25. Lust and other states, faith and other states, happiness, suffering, the person, food, season, lodging, as appropriate, internal and external, for wholesome and other states, and kamma for its results, in many ways, is decisive support as nature. 26. As dominance, co-arisen, mutuality, support, nutriment, faculty, dissociation, presence, and non-disappearance, as appropriate, in nine ways, mind and matter are conditions for mind and matter. 27. Therein, the weighty object, as object-dominance, for minds; and co-arisen dominance, of all four kinds, as co-arisen, for co-arisen mind and matter; in these two ways, is the dominance condition. 28. Mind and mental factors for each other and for co-arisen matter; the great elements for each other and for derived matter; at the moment of rebirth, the base and results for each other; in these three ways, is the co-arisen condition. 29. Mind and mental factors for each other; the great elements for each other; at the moment of rebirth, the base and results for each other; in these three ways, is the mutuality condition. 30. Mind and mental factors for each other and for co-arisen matter; the great elements for each other and for derived matter; the six bases for the seven consciousness-elements; in these three ways, is the support condition. 31. Edible food for this body; immaterial nutriment for co-arisen mind and matter; in these two ways, is the nutriment condition. 32. The five sense-faculties for the five consciousnesses; The life faculty of form for dependent forms, the faculties of the formless for co-arisen mind-and-matter, thus there are three kinds of faculty condition. 33. At the moment of rebirth-linking, the base for resultant states, mind and mental factors for co-arisen forms by way of co-arising, later-arising mind and mental factors for this body that arose earlier by way of later-arising, the six bases in the course of existence for the seven consciousness-elements by way of earlier-arising, thus there are three kinds of dissociated condition. 34. Co-arisen, earlier-arisen, and later-arisen in all ways. Nutritive food, and the life of form, thus there are five kinds of existent condition and non-absent condition. 35. All conditions are included in the object, proximity, kamma, and existent conditions. 36. Here, "co-arisen form" should be understood as being of two kinds: mind-originated forms in all courses of existence, and kamma-originated forms at rebirth-linking. 37. Thus, phenomena of the three times, and those free from time, internal and external, conditioned and unconditioned likewise; by way of concept and mind-and-matter, they are established in three ways; the conditions in the Paṭṭhāna, are twenty-four in all ways. 38. Here, form-phenomena are just the form aggregate, the four formless aggregates consisting of mind and mental factors, and Nibbāna— these five kinds are called formless and also name. The Division of Concepts 39. The remaining concepts, are of two kinds: concept because it is conceived, and concept because it conceives. 40. How? Concepts like land, mountains, etc., conceived in various ways by taking the transformation of various elements; concepts like houses, chariots, carts, etc., by taking the arrangement of components; concepts like man, person, etc., by taking the five aggregates; concepts like direction, time, etc., by taking the revolution of the moon, etc.; concepts like wells, caves, etc., by taking the uncontacted aspect; concepts like kasiṇa signs, etc., by taking the sign of various elements and specific development; these and other such distinctions, though not existing in ultimate reality,