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this triad of saṅkhāras is stated. The eight wholesome volitions pertaining to the sense sphere and the twelve unwholesome volitions, when occurring at the body door, are bodily saṅkhāras, when occurring at the speech door, are verbal saṅkhāras, and these themselves, when occurring at the mind door, and the form and formless wholesome volitions that occur only at the mind door, are called mental saṅkhāras. Here, the volitions of higher knowledge, and the volition of distraction, although to be excluded from being a condition for rebirth consciousness later, are to be included here because they arise conditioned by ignorance, thus this triad enters only into the former triad, that is, worldly wholesome and unwholesome volitions are to be understood as saṅkhāras conditioned by ignorance. And this is according to the Suttanta method, but according to the Abhidhamma method, since the twelve links of dependent origination are grasped in each moment of consciousness, all volitions are to be understood as saṅkhāras. Thus, in consciousness, name and form, etc., too, the distinction of the Dhamma is to be understood in terms of being associated with all consciousness. But we will show it only according to the Suttanta method. Saṅkhārapa Consciousness is of six kinds, such as eye-consciousness, etc., and is only the thirty-two kinds of mundane resultant consciousness; but supramundane (consciousness) is not included, as it does not fit into the cycle of existence. Dependent on consciousness, name-and-form are the three immaterial aggregates associated with all mundane consciousness. Form is all material phenomena and derived materiality. The six sense-bases are the mind and the six senses. Contact is the six resultant contacts beginning with eye-contact, and so is feeling. Craving is sixfold, with distinctions such as craving for forms, etc., and is greed. Clinging is fourfold, beginning with sense-clinging, and is greed and wrong view. Becoming is twofold: active becoming and rebirth-becoming. Therein, active becoming is wholesome and unwholesome volitions in the three realms, and associated covetousness, etc. Rebirth-becoming is the five aggregates produced by action. It is classified as three kinds of becoming: sense-sphere becoming, form-sphere becoming, and formless-sphere becoming; three kinds of becoming: perception, non-perception, and neither-perception-nor-non-perception; and three kinds of becoming: one-constituent, four-constituent, and five-constituent, thus it is specified as ninefold. Birth and the rest have been stated earlier. In these, by the inclusion of birth, consciousness, name-and-form, the six sense-bases, contact, and feeling are included, because they are inseparable. Similarly, by the inclusion of aging and death, only their resultant aspects are included. But sorrow and the rest are stated as a single summary with aging and death, the twelfth factor, not as separate factors. Why is that? To show the continuity of the cycle of existence. From sorrow, ignorance is established, and from the cessation of ignorance, and from the arising of ignorance. For these arise only for the fool afflicted by aging and death, and with their establishment, ignorance is established, and thus, dependent on ignorance, activities arise, and thus, the cycle of existence is continuous, beginningless, endless, and without limit in the succession of cause and effect. If so, why is ignorance stated first? It is stated first to show its prominence. For ignorance is the primary cause of the three cycles, because it exists when they exist, and ceases when it ceases. Thus, by the twelve factors beginning with ignorance, all mundane phenomena are conditioned and dependently arisen according to the method of the Suttanta teachings. It should be understood as spoken in a conventional way. But according to the Abhidhamma method, it is also supramundane, this is the distinction of the Dhamma here. In the Vibhaṅga method, there is no method of asking questions here, and the Suttanta Bhājanīya method is also explained in detail in the same way as the Dhamma distinction. But in the Abhidhamma Bhājanīya – "Conditioned by ignorance is volitional activity, conditioned by volitional activity is consciousness, conditioned by consciousness is name, conditioned by name is 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 are aging and death, thus is the arising of this entire mass of suffering. "Conditioned by ignorance is volitional activity… …conditioned by consciousness is name, conditioned by name is contact… …thus is the arising. "Conditioned by ignorance… …conditioned by consciousness is name and form, conditioned by name and form is the six sense bases, conditioned by the six sense bases is contact… …thus is the arising. "Conditioned by ignorance… …conditioned by consciousness is name and form, conditioned by name and form is the six sense bases, conditioned by the six sense bases is contact… …thus is the arising" (vibha. 243) – Thus, four sets of conditions, again, "conditioned by ignorance is volitional activity, caused by ignorance," etc. (vibha. 244), four sets of causes in the same way as stated, again, "conditioned by ignorance is volitional activity, associated with ignorance," etc. (vibha. 245), four sets of associations, again, "conditioned by ignorance is volitional activity, and conditioned by volitional activity is ignorance," etc. (vibha. 246), thus, four sets of mutual conditions, in this way, four sets of four based on ignorance are stated. Similarly, "conditioned by volitional activity is ignorance," etc., in the eight sections ending with volitional activity, etc., and ending with clinging, thirty-two sets of four in total, having established the matrix and set it aside, then, in each of the unwholesome, wholesome, resultant, and functional minds, both mundane and supramundane, according to what is appropriate, in detail, with the thirty-six and thirty-two matrix sets of four that have been set aside. Thus the conditioned arising is distinguished. And since this conditioned arising is not only in diverse minds, but also occurs in a single mind, Nor is it only in cyclical minds, but also in liberated minds due to the absence of craving, Therefore, to show that momentary conditioned arising which is without fixed location, it was said. Therefore, here, instead of saying "Conditioned by ignorance are volitional formations," It is said in the singular, "Conditioned by ignorance is volitional formation," Because there are not many intentions in a single moment of consciousness. There, this first tetrad, in the first instance, taking name in the name-and-form condition, and the sixth sense base in the six sense bases condition, In a way common to all realms of existence, both form and formless, etc., And in a way that includes phenomena encompassed in a single moment of consciousness, Form is omitted because form is not common to all realms of existence, and because it lasts for many moments of consciousness. The second, name in the name-and-form condition, and taking only contact in the "conditioned by name is contact" and the six sense bases condition, In order to show that contact can occur even without the six sense bases, And to show the method of the Great Discourse on Causation. The third, taking only the sixth sense base in the six sense bases condition, And it is said in relation to those in the womb whose sense bases are not fully developed, And those who are form-based, etc. The fourth, "Conditioned by name are the six sense bases, conditioned by the six sense bases is contact," Thus, showing that the six sense bases, in relation to the other sense bases, are especially the condition for contact, And it is said in relation to those who are spontaneously born, whose sense bases are fully developed, and who are desire-realm-based. Thus also in the second tetrad, etc. Here in all cases, since sorrows, etc., do not all occur in a single moment of consciousness, Nor do they occur in every mind, or in every existence, Therefore, they are not included. And here, birth, aging, and death are merely characteristics of formless phenomena, And though they are only moments of non-consciousness, being included within the moment of consciousness, They are included as conditioned arising by way of implication in order to complete the factors. And here, existence means the four formless aggregates without the conditions of clinging, etc., Craving In "Conditioned by ignorance," Only three kinds of clinging are taken, Excluding sensual clinging. Since two states with one characteristic Cannot occur in one moment, In minds rooted in aversion and delusion, Devoid of greed, And in wholesome and indeterminate minds, Due to feeling as condition, Aversion, doubt, and restlessness, These three, like craving, Occur appropriately. Among them, in those free from doubt And disassociated from views, Resolution is taken in the place of clinging. Since resolution is also impossible Together with doubt, It is taken as "doubt as condition, becoming." And resolution is taken in the place of clinging. Here, for mundane wholesome and indeterminate states, Conditionality through dependence is stated, Due to ignorance. But for supramundane states, Since one with unabandoned ignorance Cultivates the supramundane For the abandonment and stilling of ignorance, Conditionality through transcendence is stated, Not through co-nascent condition. Therefore, in their specification passages, Without distinguishing "what is ignorance there?" It is distinguished as "what is volitional activity Conditioned by ignorance there?" But since there is no way