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in one destiny, in three stations of consciousness, in four abodes of beings, for rebirth-linking and for continuance. Thus, Of rebirth-linking and continuance, by means of these in existences and so on, the volitional formations should be understood, as to how and for which they are conditions. This is the detailed explanation of the phrase: "Volitional formations are a condition for consciousness." Detailed explanation of the phrase: "Consciousness is a condition for name-and-form." 638. In the phrase: "Consciousness is a condition for name-and-form" – The divisions of name-and-form, from their occurrence in existences and so on, the collections and the manner of conditionality, the determination should be understood. Here, regarding "the divisions of name-and-form," "name" means the three aggregates beginning with feeling, bending towards the object. "Form" means the four great elements, and the derived form of the four great elements. Their division has already been stated in the exposition of aggregates. Thus, here, the determination of the divisions of name-and-form should be understood. And here, regarding "occurrence in existences and so on," name, excluding one abode of beings, occurs in all remaining existences, births, destinies, stations of consciousness, and abodes of beings. Form occurs in two existences, in four births, in five destinies, in the first four stations of consciousness, and in five abodes of beings. And when this name-and-form thus occurs, since for those born from the womb without a base, and for the egg-born, at the moment of rebirth-linking, two sets of ten forms (the base and the body) and three formless aggregates appear; therefore, for them, in detail, twenty phenomena from form, and three formless aggregates – these twenty-three phenomena are consciousness... Nāmarūpa is to be understood as conditioned by consciousness. However, by not taking what is already taken, removing nine material phenomena from one continuity-head, there are fourteen. Including the ten existences of those with inherent nature, there are thirty-three. And of these, by not taking what is already taken, removing eighteen material phenomena from two continuity-heads, there are fifteen. And since, at the moment of rebirth-linking for spontaneously arisen beings like the Brahma-deities, four continuity-heads of matter appear due to the eye-ear-base decads and the life-faculty nonad, and three immaterial aggregates appear, therefore, for them, in detail, from matter, there are thirty-nine phenomena, and three immaterial aggregates; these forty-two phenomena are to be understood as Nāmarūpa conditioned by consciousness. However, by not taking what is already taken, removing twenty-seven phenomena from three continuity-heads, there are fifteen. But in the sense-sphere existence, since at the moment of rebirth-linking for other spontaneously arisen beings, or for those born from moisture, whose inherent faculties are complete, seven continuity-heads of matter appear, and three immaterial aggregates appear, therefore, for them, in detail, from matter, there are seventy phenomena, and three immaterial aggregates; these seventy-three phenomena are to be understood as Nāmarūpa conditioned by consciousness. However, by not taking what is already taken, removing fifty-four phenomena from six continuity-heads of matter, there are nineteen. This is the maximum. By reduction, however, for those lacking certain continuity-heads of matter, the enumeration of Nāmarūpa conditioned by consciousness at rebirth-linking, both in brief and in detail, is to be understood by successively subtracting accordingly. For the immaterial beings, however, there are only three immaterial aggregates. For the non-percipient beings, from matter, there is only the life-faculty nonad. This is the method for rebirth-linking. However, in the course of existence, everywhere in the realm where matter occurs, at the static moment of the rebirth-linking consciousness, a pure octad arising from temperature, which occurs together with the rebirth-linking consciousness, appears. But the rebirth-linking consciousness does not generate matter. For just as a man fallen into an abyss cannot be a condition for another, so too due to its weakness, being weak, it cannot produce matter. But from the rebirth-consciousness upwards, from the first bhavanga, the mind-originated pure octad; at the time of the appearance of sound, from the moment of rebirth upwards, the season- and mind-originated sound nonad; and for those beings who subsist on edible food, who are in the womb, of them, “Whatever food and drink the mother eats and drinks; By that the person in the mother’s womb sustains himself there.” – According to this saying, in the body nourished by the food consumed by the mother; for spontaneously arisen beings, at the time of first swallowing their own saliva, the food-originated pure octad – this food-originated pure octad, and the two excellent nonads originated from season and mind, thus twenty-six kinds; and the karma-originated matter, which was said to arise three times in each mind-moment previously, is seventy kinds; thus ninety-six kinds of matter, and the three immaterial aggregates – in short, ninety-nine phenomena. Or, since sound is inconstant, appearing only sometimes, excluding both kinds of sound, these ninety-seven phenomena should be understood as name-and-form dependent on consciousness for all beings, as far as possible. For these phenomena, dependent on consciousness, occur for them, even when sleeping, even when heedless, even when eating, even when drinking, by day and by night. And we shall describe their dependence on consciousness later. And this karma-born matter here, even though it is established first in the planes of existence, births, stations, and abodes of beings, it cannot exist without being supported by matter originated from three sources, nor can the three-source-originated matter exist without being supported by it. But just as bundles of reeds, struck by the wind, are arranged in four directions; and just as those whose vehicles are broken, struck by the force of waves in the great ocean, find some support – these, supporting each other, without falling, exist for one year, two years… up to a hundred years. And for those beings, either the exhaustion of life-span or the exhaustion of merit, so long do they continue. Thus, its occurrence in existences and so forth, the determination should be understood here. 639. By "comprehension" here, that which in the formless realms, in continuity and rebirths, and in the five-constituent existence, in continuity, is name only, conditioned by consciousness; and that which in the non-percipient realms, everywhere, and in the five-constituent existence, in continuity, is form only, conditioned by consciousness; and that which in the five-constituent existence, everywhere, is name-and-form, conditioned by consciousness; all that name, form, and name-and-form, having been comprehended by the method of single-part-identity-single-remainder, should be understood as "name-and-form conditioned by consciousness." If it is said that in the non-percipient realms, due to the absence of consciousness, it is not fitting, it is not unfitting. This also (is said): That consciousness which is the cause of name-and-form, is considered to be of two kinds; resultant and non-resultant, and this is indeed fitting. For that consciousness which is the cause of name-and-form, is considered to be of two kinds, due to the distinction of resultant and non-resultant. And this, in the non-percipient beings, due to being karma-originated, is form conditioned by the volitional consciousness occurring in the five-constituent existence. Similarly, in the five-constituent existence, in the continuity, at the moment of wholesome and other thoughts, it is karma-originated, and this is indeed fitting. Thus, the determination of its comprehension should be understood here. 640. Here, by "method of condition," indeed, Resultant consciousness is a condition for name in nine ways; for the base-form, in nine ways; for the remaining form, in eight ways. Volitional consciousness is a condition for form in one way; but other consciousness, for each of those, as appropriate. For that name, which is called resultant, whether in rebirth or in continuity, for that, whether mixed with form or not mixed, whether rebirth-related or other resultant consciousness, is a condition in nine ways, by way of co-nascence, mutuality, support, association, resultant, nutriment, faculty, presence, and non-disappearance conditions. For the base-form in rebirth, it is a condition in nine ways, by way of co-nascence, mutuality, support, resultant, nutriment, faculty, dissociation, presence, and non-disappearance conditions. But excluding the base-form, for the remaining form, from these nine, removing the mutuality condition, by the remaining ones... It is a condition by eight conditions. Formative consciousness, however, is a condition in one way only, by way of strong dependence, according to the Suttanta method, for the material form of non-percipient beings, or for the kamma-born material form in the five-constituent existence. All other consciousness, from the first life-continuum onwards, should be understood to be a condition for that respective name-and-form, as is appropriate. However, if its conditioning method were to be shown in detail, the entire Patthana discourse would have to be elaborated, and so we do not undertake it. Here it might be asked: "How then is it to be known that rebirth name-and-form is conditioned by consciousness?" From the Suttas and from reasoning. For in the Suttas, by the method beginning with "phenomena follow the mind" (Dhs. Du. 62), the conditioning of feelings and so on by consciousness is established in many ways. But from reasoning, For by mind-born form,