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and in the arising of causes belonging to past existences, phenomena like echoes, lamps, seals, and reflections should be examples. Just as echoes, lamps, seals, and shadows are caused by sounds etc. without going elsewhere, even so is this mind. And here, in the continuity-connection, there is neither identity nor diversity. For if, in the continuity-connection, there were absolute identity, then curd would not arise from milk. But if there were absolute diversity, then curd would not be dependent on milk. This is the method for all things arisen from causes and conditions. And if this were so, all worldly convention would be lost, and that is undesirable. Therefore, here, neither absolute identity nor diversity should be assumed. 634. Here it is said: "Indeed, if there is such a non-transference manifestation, since the aggregates in this human existence have ceased, and the karma that is a condition for results does not go there, then that result would belong to another, and come from another. And if there is no enjoyer, to whom would that result belong? Therefore, this arrangement is not good." To this, it is said: This result which is in the continuity, is neither of another, nor from another. The preparation of seeds is the proof of this meaning. For a result arising in a single continuity, because absolute identity and diversity are denied there, it is neither "of another" nor "from another." And the preparation of seeds is the proof of this meaning. For when the preparations for mango seeds etc. are made, a special fruit arising later, having received conditions in the continuity of that seed, is not of other seeds, nor does it arise from the conditions of other preparations, nor do those seeds or those preparations reach the state of fruit. This should be understood in the same way. This meaning should also be understood from knowledge, skills, medicines, etc., applied to a child's body, which yield results in an adult's body later. As to what was said, "And if there is no enjoyer, to whom would that result belong?" regarding that, By the arising of the fruit itself, the convention of an enjoyer is established; By the arising of the fruit of the tree, y Then the convention bears fruit. Just as, when the fruit of a tree, which is a part of the phenomena called 'tree', arises, it is said 'the tree bears fruit' or 'the tree ripens'; so too, when the fruit of pleasure and pain, which is called 'experience' and is a part of the aggregates called 'deity' or 'human', arises, it is said 'the deity or human experiences' or 'is happy' or 'is suffering'. Therefore, there is no meaning here in any other experiencer. 635. If anyone should say, "Even so, these formations might be causes of fruit either while existing or while not existing. If existing, their result should occur at the moment of their arising. If not existing, they would constantly bring fruit before and after their arising," he should be told thus: Because they are done, these are causes, And they do not always bring fruit; A guarantor and so forth there, Should be known as an example. Indeed, formations are causes of their own fruit precisely because they are done, not because they exist or do not exist. As it is said: "The eye-consciousness, which is a result, has arisen due to the doing and accumulation of wholesome kamma in the sense-sphere" (Dhs. 431). And having been causes of their respective fruits, they do not bring fruit again because they are results. To clarify this meaning, this example of a guarantor and so forth should be known. Just as in the world, whoever is a guarantor for the repayment of some matter, or buys goods, or takes a loan, for him that mere act of doing is the cause for the repayment of that matter and so forth, not the existence or non-existence of the act, nor does he remain a debtor beyond that repayment and so forth. Why? Because the repayment and so forth have been done. In this way, formations too are causes of their own fruit precisely because they are done, and they do not bring fruit beyond the giving of their respective fruits. Thus far, the arising of rebirth-linking consciousness, which occurs in two ways, mixed and unmixed, due to the condition of formations, has been shown. is the father. 636. Now, for the removal of confusion regarding all these thirty-two resultant consciousnesses, In terms of the continuity of rebirth, These are in existences and so forth; The formations should be known, And how and of what they are conditions. Here, the three existences, the four wombs, the five destinations, the seven stations of consciousness, the nine abodes of beings—these are called existences and so forth. In these existences and so forth, how and of what resultant consciousnesses these are conditions, in rebirth and in the course of life, should be known—this is the meaning. Among these, first, the meritorious formation, which is the eight kinds of volitions in the sense-sphere, without distinction, is a condition for nine resultant consciousnesses in the sense-sphere existence, in a good destination, in rebirth, in two ways: by way of diverse-moment karma condition and by way of decisive support condition. The meritorious formation, which is the five kinds of wholesome volitions in the fine-material sphere, is a condition for five resultant consciousnesses in the fine-material sphere existence, only in rebirth. However, the aforementioned sense-sphere meritorious formation is a condition for seven kinds of minor resultant consciousnesses, excluding the mind-consciousness element accompanied by equanimity and without root causes, in the sense-sphere existence, in a good destination, in the course of life, in the same two ways, but not in rebirth. That same formation is a condition for five resultant consciousnesses in the fine-material sphere existence, in the same way, in the course of life, but not in rebirth. In the sense-sphere existence, in a bad destination, it is a condition for all eight kinds of minor resultant consciousnesses, in the same way, in the course of life, but not in rebirth. There, in hell, in the journeys to hell of Mahāmoggallāna Thera and others, that formation is a condition for the conjunction with desirable objects, and in the animal realm and among powerful hungry ghosts, desirable objects are indeed obtained. That same formation is a condition for all sixteen kinds of wholesome resultant consciousnesses in the sense-sphere existence, in a good destination, in the same way, both in the course of life and in rebirth. Without distinction, the meritorious formation is a condition for ten resultant consciousnesses in the fine-material sphere existence, in the same way, both in the course of life and in rebirth. The unmeritorious formation, which is the twelve kinds of unwholesome volitions, is a condition for one consciousness in the sense-sphere existence, in a bad destination, in the same way, in rebirth, but not in the course of life. Six in the course of existence, not at rebirth. For all seven unwholesome resultant consciousnesses, both in the course of existence and at rebirth. But in the sense-sphere existence, in a good destination, for these same seven, in the same way, it is a condition in the course of existence, not at rebirth. In the fine-material existence, for four resultant consciousnesses, in the same way, it is a condition in the course of existence, not at rebirth. And this is in the sense-sphere by way of seeing unpleasant forms and hearing unpleasant sounds, but in the Brahma-world, there are no unpleasant forms and so on. Likewise in the sense-sphere deva-worlds. The imperturbable volitional formation in the immaterial existence, for four resultant consciousnesses, in the same way, it is a condition both in the course of existence and at rebirth. Thus, in this way, it should be understood how these volitional formations are conditions for which existences, by way of rebirth and the course of existence. In the same way, it should be understood in terms of wombs and so on. 637. Here is a brief explanation from the beginning: Among these volitional formations, since the meritorious volitional formation, having given rebirth in two existences, generates all its results. Likewise in the four wombs, such as egg-born, in the two destinations, called devas and humans, in the four stations of consciousness, called diverse-bodied and diverse-percipient, diverse-bodied and single-percipient, single-bodied and diverse-percipient, single-bodied and single-percipient. But in the realm of non-percipient beings, it forms only matter. Thus, having given rebirth in these four abodes of beings, it generates all its results. Therefore, this is a condition for twenty-one resultant consciousnesses in these two existences, four wombs, two destinations, four stations of consciousness, and four abodes of beings, in the manner stated, as is possible, at rebirth and in the course of existence. The unmeritorious volitional formation, since it ripens by way of rebirth in only one sense-sphere existence, in four wombs, in the remaining three destinations, in one station of consciousness, called diverse-bodied and single-percipient, and in one such abode of beings, therefore, this is in one existence, in four wombs, in three destinations, in one For the station of consciousness, and in one abode of beings, it is a condition for seven resultant consciousnesses, in the manner stated, for rebirth-linking and for continuance. But the imperturbable volitional formation, since it ripens as rebirth-linking in one formless existence, in one spontaneously arising birth, in one divine destiny, in the three stations of consciousness beginning with the sphere of infinite space, and in the four abodes of beings beginning with the sphere of infinite space; therefore, it is a condition for four consciousnesses, in the manner stated, in one existence, in one birth,