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those dhammas are not merely the results of those dhammas. Thus, this ignorance, by way of result, has an exclusively undesirable fruit, and by way of nature, being blameworthy, it should be understood that for all these meritorious formations and so on, it is a condition by way of its appropriate basis, function, nature, opposed and unopposed conditions, and similar and dissimilar conditions. And its conditionality has been stated in the manner beginning with: ‘‘For whom, indeed, ignorance, called unknowing, concerning suffering and so on, is not abandoned, he, by unknowing, takes the suffering of transmigration as a perception of happiness concerning suffering, the past, and so on, and undertakes the three kinds of formations that are its cause.’’ 619. Moreover, there is this other method – In death and rebirth, in transmigration, and in the characteristics of formations; Whoever is deluded concerning dependent-originated dhammas. He forms these, the three kinds of formations, because; Ignorance is the condition for them, for these three kinds, there. But how does one who is deluded concerning these make these three kinds of formations? First, one deluded concerning death, not taking death as ‘‘the breaking up of aggregates everywhere’’, imagines things like ‘‘a being dies, a being transmigrates to another body’’. One deluded concerning rebirth, not taking rebirth as ‘‘the manifestation of aggregates everywhere’’, imagines things like ‘‘a being is reborn, a being’s new body appears’’. One deluded concerning transmigration, that which is, ‘‘The succession of aggregates, and of elements and sense-bases; Flowing on without interruption, is called transmigration.’’ – not taking transmigration thus described, imagines things like ‘‘this being goes from this world to another world, comes from another world to this world’’. One deluded concerning the characteristics of formations, not taking the specific and common characteristics of formations, imagines formations as self, as belonging to self, as permanent, as pleasant, as beautiful. One deluded concerning dependent-originated dhammas, by ignorance and so on... Not grasping the arising of elements and such, he speculates: "A self knows or does not know, it alone acts and causes to act. It arises in rebirth, and its subtle lords, forming the body as a germ, produce the faculties. Endowed with faculties, it touches, feels, craves, grasps, strives. It again exists in another existence." Or, "all beings are transformed by fate and association" (D.N. 1.168), thus he speculates. He, blinded by ignorance, thus speculating, just as a blind person wandering on earth encounters both path and no-path, high ground and low ground, even and uneven ground, so too he performs meritorious, demeritorious, and imperturbable volitional formations. Therefore it is said – Just as a man born blind, without a guide; Sometimes goes on the path, sometimes on the wrong path. Wandering in transmigration, the fool, likewise without a guide; Sometimes performs merit, sometimes demerit. But when he knows the Dhamma, and comprehends the Truths; Then, with the cessation of ignorance, he will live in peace. This is the detailed explanation of the phrase "Ignorance conditions volitional formations". Detailed explanation of the phrase "Volitional formations condition consciousness" 620. In the phrase "Volitional formations condition consciousness" – consciousness is sixfold, such as eye-consciousness. Therein, eye-consciousness is twofold: resultant of wholesome and resultant of unwholesome. Similarly, ear, nose, tongue, and body consciousnesses. Mind-consciousness is twenty-twofold: the two mind-elements that are resultant of wholesome and unwholesome, the three rootless mind-consciousness elements, the eight resultant sensuous-sphere consciousnesses with roots, the five fine-material-sphere, and the four immaterial-sphere. Thus, by these six consciousnesses, all thirty-two mundane resultant consciousnesses are included. Supramundane ones, however, are not included as they are not relevant to the discourse on the round of existence. Therein, it might be asked, "How is it to be known that this aforementioned kind of consciousness arises conditioned by volitional formations?" In the absence of accumulated kamma, there is no resultant... from its nature. This is result, and result does not arise without accumulated karma. If it were to arise, all results would arise for all, and they do not arise, this should be known: from volitional formations this consciousness arises. If (you ask) from which volitional formations which consciousness? First, from meritorious volitional formations of the sense-sphere, five wholesome results like eye-consciousness and so on, in mind-consciousness, one mind-element, two mind-consciousness elements, and eight great sense-sphere results, thus sixteen. As it is said – “Due to the doing and accumulation of wholesome karma of the sense-sphere, resultant eye-consciousness arises… ear… nose… tongue… body-consciousness… resultant mind-element arises. Mind-consciousness element accompanied by joy arises. Mind-consciousness element accompanied by equanimity arises. Accompanied by joy, associated with knowledge. Accompanied by joy, associated with knowledge, with prompting. Accompanied by joy, dissociated from knowledge. Accompanied by joy, dissociated from knowledge, with prompting. Accompanied by equanimity, associated with knowledge. Accompanied by equanimity, associated with knowledge, with prompting. Accompanied by equanimity, dissociated from knowledge. Accompanied by equanimity, dissociated from knowledge, with prompting.” But from meritorious volitional formations of the form-sphere, five form-sphere results. As it is said – “Due to the doing and accumulation of that same wholesome karma of the form-sphere, resultant, having secluded from sensual pleasures, he abides in the first jhāna… and so on… the fifth jhāna.” Thus, from meritorious volitional formations, twenty-one kinds of consciousness arise. But from demeritorious volitional formations, five unwholesome results like eye-consciousness and so on, one mind-element, one mind-consciousness element, thus seven kinds of consciousness arise. As it is said – “Due to the doing and accumulation of unwholesome karma, resultant eye-consciousness arises… ear… nose… tongue… body-consciousness… resultant mind-element, resultant the mind-consciousness element arises." (Dhs. 556) But conditioned by the imperturbable formations, there are four formless results. Thus, consciousness is of four kinds. As it is said – "As a result of that same wholesome kamma of the formless sphere, performed and accumulated, by completely transcending perceptions of form, accompanied by the perception of the sphere of infinite space... and by the perception of the sphere of infinite consciousness... and by the perception of the sphere of nothingness... and accompanied by the perception of the sphere of neither perception nor non-perception, by abandoning pleasure and pain, one dwells having entered the fourth jhāna." (Dhs. 501) 621. Thus, having known which consciousness arises conditioned by which formation, its occurrence should now be understood as follows – for all of this occurs in two ways: as occurrence and as rebirth-linking. Among these, the two five-fold consciousnesses, the two mind-elements, and the rootless mind-consciousness element accompanied by joy – these thirteen occur only as occurrence in the five-constituent existence. The remaining nineteen occur appropriately in all three existences, both as occurrence and as rebirth-linking. How? First, the five wholesome resultant consciousnesses, such as eye-consciousness, occur accomplishing the function of seeing, hearing, smelling, tasting, and touching, relying on the eye-sensitivity and so on, taking as their object a desirable or neutral desirable sight and so on, which has come into the range of the eye and so on, of the sense faculty that has reached maturity, produced by wholesome or unwholesome kamma, respectively. Similarly, the five unwholesome resultant consciousnesses. The only difference is that their object is undesirable or neutral undesirable. This is the only distinction. All ten of these have fixed doors, objects, and bases, and they have fixed functions. Then, immediately after the wholesome resultant eye-consciousness and so on, the wholesome resultant mind-element occurs, accomplishing the function of receiving, relying on the heart-base, taking those same objects. Similarly, immediately after the unwholesome resultant consciousnesses, the unwholesome resultant mind-element occurs. And this pair has an unfixed door and object, a fixed base, and a fixed function. i. The mind-consciousness element accompanied by joy, rootless, immediately after the mind-element of wholesome result, having that same object as its object, based on the heart-base, performing the function of investigating, in the six doors, with strong objects, for beings in the sense-sphere, mostly at the end of javana impelled by greed, interrupting the bhavanga-process, having taken the object seized by javana, as tadārammaṇa, occurs once or twice, so it is said in the Majjhima Aṭṭhakathā. In the Abhidhamma Aṭṭhakathā, however, two mind-processes are mentioned for tadārammaṇa. This mind, however, receives two names: tadārammaṇa and piṭṭhibhavanga (subsequent bhavanga). It has an indeterminate door and object, a determinate base, and an indeterminate place and function. Thus, these are to be understood as occurring only in the thirteen five-constituent existences. Among the remaining nineteen, nothing occurs for its own suitable rebirth. In the course of life, however, the two rootless mind-consciousness elements of wholesome and unwholesome result, immediately after the mind-elements of wholesome and unwholesome result in the five doors,