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seen here, it is established; that even for unseen form, consciousness is a condition. For when the mind is clear or unclear, corresponding forms are seen to arise. And by what is seen, there is inference of what is unseen; thus, by this mind-born form seen here, it should be known that consciousness is a condition even for the unseen rebirth-form. For even for that kamma-originated form, its conditioning by consciousness, just like mind-originated form, is stated in the Patthana. Thus, the determination here should be known from the method of conditions. This is the detailed explanation of the phrase "name-and-form conditioned by consciousness." Detailed explanation of the phrase "the six sense bases conditioned by name-and-form" 641. In the phrase "the six sense bases conditioned by name-and-form" – Name is the three aggregates, form is considered the elements, bases, and so on; that, having made one remainder, is a condition for that of the same kind. That name-and-form which is a condition for the six sense bases, therein, "name" means the three aggregates beginning with feeling. "Form," however, belonging to one's own continuum, is definitely the four great elements, the six bases, and the life faculty; thus, it should be understood as the elements, bases, and so on. That, however, name and form, name-and-form, name-and-form... Thus, it should be understood that the sixth sense-base and the six sense-bases are the six sense-bases, and thus, it is a condition for the six sense-bases of that very kind. Why? Because in the formless realms, only mind is the condition, and that is only for the sixth sense-base, not for any other. For it is said in the Vibhaṅga: "Mind is the condition for the sixth sense-base." Here it might be asked: How is it to be known that "mind-and-matter is a condition for the six sense-bases"? By its arising when mind-and-matter arise. For when that mind and that matter exist, then that sense-base arises, not otherwise. And its being conditioned by that will become manifest in the way of conditions. Therefore, Whether in rebirth or in the course of life, what is a condition for what, and how it is a condition, should be known by the discerning. Here is the elucidation of the meaning: Indeed, in the formless realms, in rebirth and in the course of life, mind alone is a condition in seven ways, in six ways, by drawing it in. How? In rebirth, by drawing it in, mind is a condition for the sixth sense-base in seven ways, by way of co-nascence, mutuality, support, association, result, presence, and non-disappearance. And some of it is a condition by way of root, some by way of nutriment, and so on, it is a condition in other ways too; the increase and decrease should be understood according to that. In the course of life too, result is a condition in the manner stated. But the other, by drawing it in, is a condition in six ways, by way of the conditions mentioned, excluding the result condition. And some of it is a condition by way of root, some by way of nutriment, and so on, it is a condition in other ways too; the increase and decrease should be understood according to that. In other existences too, mind, just as in rebirth, is a condition for the sixth, and for the others, in six ways. For in other existences too, in the five-constituent realms, that resultant mind, being an associate of the heart-base, is a condition for the sixth mind-base in seven ways, by drawing it in, just as stated in the formless realms. But for the other five, the eye-base and so on, being an associate of the four great elements, it is a co-nascence. by way of not-born, by way of dependence, by way of result, by way of disjoined, by way of existing, by way of not-gone, it is a condition in six ways. Something here by way of root-condition, something by way of nutriment-condition, thus it is a condition otherwise too, by its way, the increase and decrease should be understood. Even in the course of existence, it is so, result is a condition for result; Not-result for not-result, in six ways for the sixth, it is a condition. Even in the course of existence, in the five-constituent existence, just as in rebirth, even so, the result-name, for the sixth sense-base of result, by way of decrease, it is a condition in seven ways. Not-result, however, for the sixth of not-result, by way of decrease, removing the result-condition therefrom, it is a condition in six ways. Herein, the increase and decrease should be understood by the method stated. Therein, for the other five, result is a condition; In four ways, not-result also, thus it is declared. Therein, in the course of existence, for the other five, such as the eye-base, the other result-name, which has the eye-sensitivity and so forth as its basis, by way of post-natal, disjoined, existing, and not-gone conditions, it is a condition in four ways. And just as result, not-result also is declared in the same way. Therefore, it should be understood that even that which is divided into wholesome and so forth, is a condition for them in four ways. Thus, the name itself, whether in rebirth or in the course of existence, for whichever sense-base it is a condition, and in whatever way it is a condition, should be understood thus. Form here in the formless, becomes a condition; Not even for one sense-base, but in the five-constituent existence. From form in rebirth, the basis, in six ways for the sixth, it is a condition; The great elements are in four ways, for the five, without distinction. From form, in rebirth, the basis-form, for the sixth, the mind-base, by way of co-nascent, mutual, dependence, disjoined, existing, and not-gone conditions, it is a condition in six ways. The four great elements, however, without distinction, in rebirth and in the course of existence, whatever sense-base arises, by its way, for all five, such as the eye-base, by way of co-nascent, dependence, existing, and not-gone conditions, they are conditions in four ways. Life-faculty for these in three ways, and nutriment in the course of existence; Those same (five) in six ways for the sixth, the base for that same (sixth) in five ways. But for these five, beginning with the eye, both at rebirth and in the course of existence, the life-faculty of matter, by way of presence and non-disappearance, is a condition in three ways. And nutriment, by way of presence and non-disappearance of nutriment, is a condition in three ways, but this is only for those beings who subsist on nutriment, in their bodies sustained by nutriment, only in the course of existence, not at rebirth. But those five, beginning with the eye-base, are conditions for the sixth, the mind-base, which consists of eye-, ear-, nose-, tongue-, and body-consciousness, in six ways—by way of support, pre-existence, faculty, dissociation, presence, and non-disappearance—in the course of existence, but not at rebirth. Excluding the five consciousnesses, the base-matter for the remaining mind-base is a condition in five ways—by way of support, pre-existence, dissociation, presence, and non-disappearance—only in the course of existence, not at rebirth. In this way, how matter is a condition for which base, whether at rebirth or in the course of existence, and how it is a condition, should be understood accordingly. But both mind-and-matter, that which is a condition for which, and how that also everywhere, should be understood by the discerning one. For example, at rebirth in the five-constituent existence, mind-and-matter, consisting of the three aggregates and base-matter, is a condition for the sixth base by way of conascence, mutuality, support, result, association, dissociation, presence, non-disappearance, and so on. This is merely an introduction here. But everything can be applied according to the method stated, so no further elaboration is shown here. This is the detailed explanation of the phrase "mind-and-matter is a condition for the six bases." Detailed explanation of the phrase "the six bases are a condition for contact" 642. In the phrase "the six bases are a condition for contact" – There are six contacts in brief, beginning with eye-contact; like consciousness, thirty-two, they become in detail. In brief, "the six bases are a condition for contact" means these: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. There are six contacts: eye-contact and so on. But in detail, there are ten: five eye-contacts and so on which are wholesome-resultants, and five which are unwholesome-resultants. The remaining twenty-two are associated with mundane resultant consciousnesses. Thus, all thirty-two are like the consciousnesses mentioned, conditioned by formations. Now, the condition for this contact, even of thirty-two kinds, is the six sense-bases. Regarding that, With the sixth, the internal eye and so on, with the external ones, the discerning ones desire the six sense-bases along with the six. Now, those who "This is a discourse on the arisen, grasped-at things," and show only the condition and the conditioned as belonging to their own continuity, they, following the Pāli "Contact is conditioned by the sixth sense-base" (Vibh. 322), desire the sixth sense-base in the immaterial realms, and elsewhere, the six sense-bases by comprehensive inclusion, as the condition for contact, making a single remainder of a part of the form, that is, the internal eye and so on along with the sixth are the six sense-bases. For that sixth sense-base and the six sense-bases are reckoned as the six sense-bases. But those who show only the conditioned as belonging to one continuity, but the condition as belonging to a different continuity, they, showing all the sense-bases that are conditions for contact, including the external ones, desire that same internal eye and so on, along with the sixth, and with the external form-base and so on, as the six sense-bases.