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"Or for whom the mind faculty arose, for him the eye faculty arose?" "Yes." The section on future occurrence. Question – In the Abhidhamma Piṭaka, friend, in the Indriya-Yamaka, in the three great sections, in the section on occurrence, the section on future occurrence, how was it taught by the Blessed One, having been analyzed in detail? Answer – In the Abhidhamma Piṭaka, Venerable Sir, in the Indriya-Yamaka, in the three great sections, in the section on occurrence, the section on future occurrence, was taught by the Blessed One, having been analyzed in detail, in this way: "For whom the eye faculty will arise, for him the ear faculty will arise?" "Yes." "Or for whom the ear faculty will arise, for him the eye faculty will arise?" "Yes." "For whom the eye faculty will arise, for him the nose faculty, the tongue faculty, the body faculty will arise?" Those who, having arisen in the Form Realm, will attain final Nibbāna, for them the eye faculty will arise, but for them the body faculty will not arise. For others, for them the eye faculty will arise and the body faculty will arise. "For whom the eye faculty will arise, for him the femininity faculty will arise?" Those who, having arisen in the Form Realm, will attain final Nibbāna, and those men who, by this very existence, having shown a few existences, will attain final Nibbāna, for them the eye faculty will arise, but for them the femininity faculty will not arise. For others, for them the eye faculty will arise and the femininity faculty will arise. Whose eye faculty will arise, for him the male faculty will arise, it is said. Those who, having been reborn in the rūpa-world, will attain final Nibbāna, and those women who, having shown a few existences in this very state, will attain final Nibbāna, for them the eye faculty will arise, but for them the male faculty will not arise. For the others, for them both the eye faculty and the male faculty will arise. Whose female faculty will arise, for her the male faculty will arise, it is said. Those women who, having shown a few existences in this very state, will attain final Nibbāna, for them the female faculty will arise, but for them the male faculty will not arise. For the others, for them both the female faculty and the male faculty will arise. The Patthana Question: By that Venerable One, the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One, in the seventh year from the time of his full enlightenment, having displayed the Twin Miracle in the human world, and thereafter having gone to the Tāvatiṃsa deva-world, having sat down there on the Pandukambala stone, while teaching the Abhidhamma discourse to the devas who had come from ten thousand world-systems and were seated there, having taught the first six Abhidhamma treatises up to the Yamaka treatise, what treatise was taught thereafter? Answer: By that Venerable One, the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One, in the seventh year from the time of his full enlightenment, having displayed the Twin Miracle in the human world at Sāvatthī, at the root of the Mango tree, and thereafter having gone to the Tāvatiṃsa deva-world, having assembled there on the Pandukambala stone, while teaching the Abhidhamma discourse to the devas who had come from ten thousand world-systems and were seated there, having taught the first six Abhidhamma treatises, thereafter the seventh great treatise, named Anantanayasamanta-Patthana, was taught. Question: But, friend, for what reason is this Patthana called Patthana? Answer: But, venerable sir, this Patthana... It is called Paṭṭhāna because of its various causes, because of its analysis, and because of its establishment. Question: Friend, when the Blessed One taught the Great Treatise of Paṭṭhāna, into how many sections was it divided and taught? Answer: Venerable sir, when the Blessed One taught the Great Treatise of Paṭṭhāna, it was divided and taught into two sections: the Summary of Causes, which is called the Mātikā-nikkhepa-vāra (Matrix-Depositing Section), and the Detailed Exposition of Causes, which is called the Mahā-vāra (Great Section). Question: Friend, in those sections, how did the Blessed One teach the Summary of Causes section, the first of the Mātikā-nikkhepa-vāra? Answer: Venerable sir, in those two sections, in the first, the Mātikā-nikkhepa-vāra, in the Summary of Causes, the root condition, the object condition, the dominance condition, the contiguity condition, the immediate contiguity condition, the co-nascence condition, the mutuality condition, the support condition, ...and so on... the non-disappearance condition. Thus, Venerable sir, did the Blessed One divide and teach it. Question: And after that, friend, how did the Blessed One divide and teach the Detailed Exposition of Causes section? Answer: And after that, Venerable sir, the Detailed Exposition of Causes section (was taught thus): "As to the root condition: Roots are a condition by way of root condition for the states associated with roots and for the material phenomena arisen from them. As to the object condition: A visible object is a condition by way of object condition for the eye-consciousness element and for the states associated with it. A sound object for the ear-consciousness element... An odor object for the nose-consciousness element... A taste object for the tongue-consciousness element... A tangible object for the body-consciousness element and for the states associated with it by way of object condition. A visible object, a sound object, an odor object, a taste object, a tangible object are a condition by way of object condition for the mind-element and for the states associated with it. All states are a condition by way of object condition for the mind-consciousness element and for the states associated with it. Whatever states arise, mental and mental concomitants, with reference to whatever state, "May those phenomena be a condition for those phenomena by way of object condition." Thus and so forth, it was taught by the Blessed One, having been analyzed. Question: By that, friend, the Perfectly Self-Enlightened One, in the Abhidhamma Piṭaka, in the seventh great treatise, in the second great section of the two principal sections, how many points were taught, having been analyzed? Answer: In the Abhidhamma Piṭaka, venerable sir, among the seven treatises, in the seventh great treatise, the Anantanayasamanta-Paṭṭhāna, in the second great analytical section of the two principal analytical sections, in the direct method, six Paṭṭhānas, and likewise, in the inverse method, in the direct-inverse method, and in the inverse-direct method, twenty-four Paṭṭhānas were taught by the Blessed One, having been analyzed. Direct Method Triplets Paṭṭhāna Question: Among those twenty-four Paṭṭhānas, friend, in the first, the Dhammānuloma-tika-Paṭṭhāna, by how many sections were the twenty-two triplets taught by the Blessed One, having been analyzed? Answer: Venerable sir, among those twenty-four great Paṭṭhānas, in the first, the Dhammānuloma-tika-Paṭṭhāna, the twenty-two triplets were taught by the Blessed One, having been analyzed, by seven sections each: the Dependent Origination section, the Co-arising section, the Condition section, the Support section, the Association section, the Concomitance section, the Question section. Dependent Origination Section of the Wholesome Triplet Question: And among those twenty-two triplets, friend, in the first, the Wholesome Triplet, among the seven great sections, how was the first great Dependent Origination section taught by the Blessed One, having been analyzed? Answer: Venerable sir, among those twenty-two triplets, in the first, the Wholesome Triplet, among the seven great sections, the first great Dependent Origination section: It may be that, dependent on a wholesome phenomenon, a wholesome phenomenon arises by way of root condition. It may be that, dependent on a wholesome phenomenon, an unwholesome phenomenon arises by way of root condition. It may be that, dependent on a wholesome phenomenon, an indeterminate phenomenon arises by way of root condition. It may be that, dependent on a wholesome phenomenon, wholesome and indeterminate phenomena arise by way of root condition. It may be that, dependent on a wholesome phenomenon, unwholesome and indeterminate phenomena arise by way of root condition. might be, depending on a wholesome phenomenon, wholesome and unwholesome phenomena might arise, with root-condition. might be, depending on a wholesome phenomenon, wholesome, unwholesome, and indeterminate phenomena might arise, with root-condition.” and so on, with the question method. “Depending on a wholesome phenomenon, a wholesome phenomenon arises, with root-condition. Depending on one wholesome aggregate, three aggregates; depending on three aggregates, one aggregate; depending on two aggregates, two aggregates. Depending on a wholesome phenomenon, an indeterminate phenomenon arises, with root-condition. Depending on wholesome aggregates, mind-originated matter. Depending on a wholesome phenomenon, wholesome and indeterminate phenomena arise, with root-condition. Depending on one wholesome aggregate, three aggregates and mind-originated matter; depending on three aggregates, one aggregate and mind-originated matter; depending on two aggregates, two aggregates and mind-originated matter.” and so on, with the answer method. “In root, nine; in object, three; in dominance, nine; in contiguity, in immediate contiguity, three; in co-nascence, nine; in mutuality, three; in support, nine; in strong support, three; in pre-nascence, three; in repetition, three; in kamma, nine; in result, one; in nutriment, in jhāna, in faculty, in path, nine; in association, three; in dissociation, in presence, nine; in absence, in disappearance, three; in non-disappearance, nine.”