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the wholesome triad, in the seventh of the seven great sections, the question section, in the first of the four methods, the method of condition-accordance, in the second of the three sections, namely the question, explanation, and enumeration sections, in the explanation section, among the twenty-four analyses, starting with the analysis of the root condition, the second, the object condition... How is the Aramaṇa-paccaya-vibhaṅga taught in detail, having been analyzed? Answer: In the Abhidhamma Piṭaka, venerable sir, among the seven treatises, in the seventh, the Mahāpakaraṇa, the Anantanayasamantapaṭṭhāna, among the twenty-four Paṭṭhānas, in the first, the Dhammānulomatikapaṭṭhāna, among the twenty-two Tika-s, in the first, the Kusalattika, among the seven Mahāvāra-s, in the seventh, the Pañhāvāra, among the four Naya-s, in the first, the Paccayānulomanaya, and among the three Vāra-s, in the second, the Vibhaṅgavāra, among the twenty-four Vibhaṅga-s, beginning with the Hetupaccayavibhaṅga, the second, the Ārammaṇapaccayavibhaṅga, was taught by the Blessed One, analyzed in detail, as follows: "Wholesome phenomena are a condition for wholesome phenomena by way of the object condition. Having given alms, having undertaken precepts, having performed the Uposatha observance, one reflects on that. One reflects on what was well-done before. Having emerged from jhāna, one reflects on jhāna. Trainees reflect on the Gotrabhu. They reflect on purification. Having emerged from the path, trainees reflect on the path. Trainees or ordinary people discern the wholesome as impermanent, as suffering, as non-self. By means of the knowledge of penetration of minds, they know the mind of one endowed with a wholesome mind. The wholesome of the base of infinite space is a condition for the wholesome of the base of infinite consciousness by way of the object condition. The wholesome of the base of nothingness is a condition for the wholesome of the base of neither perception nor non-perception by way of the object condition. Wholesome aggregates are a condition for the knowledge of psychic power, for the knowledge of penetration of minds, for the knowledge of recollection of past lives, for the knowledge of the passing away and reappearance of beings according to their kamma, for the knowledge of future events, by way of the object condition." Thus, and so on, it was taught by the Blessed One, analyzed in detail. Adhipatipaccayavibhaṅga Question: In the Abhidhamma Piṭaka, friend, among the seven treatises, in the seventh, the Paṭṭhānamahāpakaraṇa, among the twenty-four Paṭṭhānas, in the first, the Dhammānulomatikapaṭṭhāna, among the twenty-two Tika-s, in the first, the Kusalattika, among the seven Mahāvāra-s, in the seventh, the Pañhāvāra, among the four Naya-s, in the first, the Paccayānulomanaya, among the three Vāra-s, designated as question, answer, and enumeration, in the second, designated as answer, the Vibh In the section, among the twenty-four analyses, including the analysis of the Root Condition, how was the third, the analysis of the Predominance Condition, taught, analyzed in detail? Answer – Venerable sir, in the Abhidhamma Piṭaka, in the seventh of the seven treatises, the great treatise called Anantanayasamantapaṭṭhāna, in the first of the twenty-four Paṭṭhānas, the Dhamma-anulomatika Paṭṭhāna, in the first of the twenty-two Tika-s, the Kusalattika, in the seventh of the seven great sections, the Pañhāvāra (Question Section), in the first of the four methods, the Paccayānuloma method, in the second of the three sections, namely the Question, Answer, and Enumeration sections, in the section called Answer, the Vibhaṅgavāra (Analysis Section), among the twenty-four analyses, including the analysis of the Root Condition, the third, the analysis of the Predominance Condition, was taught by the Blessed One, analyzed in detail, as follows: "Wholesome phenomenon is a condition for a wholesome phenomenon by way of predominance condition. Object predominance, conascence predominance. Object predominance: Having given a gift, having undertaken precepts, having performed the Uposatha observance, one reviews it, making it weighty. One reviews good deeds done previously, making them weighty. Having emerged from jhāna, one reviews the jhāna, making it weighty. Learners review the gotrabhu (change of lineage), making it weighty. They review the vodāna (purification), making it weighty. Having emerged from the path, learners review the path, making it weighty. Conascence predominance: Wholesome predominance is a condition for the associated aggregates by way of predominance condition." Thus, and so on. Analysis of the Immediate Condition Question – Friend, by that Blessed One... how was the fourth, the analysis of the Immediate Condition, taught, analyzed in detail? Answer – Venerable sir, in the Abhidhamma Piṭaka... the fourth, the analysis of the Immediate Condition, was taught as follows: "Wholesome phenomenon is a condition for a wholesome phenomenon by way of immediate condition. Earlier, earlier wholesome aggregates are a condition for later, later wholesome aggregates by way of immediate condition. Anuloma (adaptation) is for gotrabhu (change of lineage). Anuloma is for vodāna (purification). Gotrabhu is for the path. Vodāna is for the path by way of immediate condition." "ayo" and so on, by the Blessed One, extensively analyzed and taught. Analysis of the Co-nascence Condition Question: Friend, how was the sixth analysis of the co-nascence condition taught in detail? Answer: In the Abhidhamma Piṭaka, Venerable Sir, the sixth analysis of the co-nascence condition was taught by the Blessed One, extensively analyzed, as follows: "A wholesome phenomenon is a condition for a wholesome phenomenon by way of co-nascence condition. One wholesome aggregate is a condition for three aggregates by way of co-nascence condition. Three aggregates are a condition for one aggregate by way of co-nascence condition. Two aggregates are a condition for two aggregates by way of co-nascence condition. A wholesome phenomenon is a condition for an indeterminate phenomenon by way of co-nascence condition. Wholesome aggregates are a condition for mind-originated material phenomena by way of co-nascence condition," and so on. Analysis of the Decisive Support Condition Question: Friend, how was the ninth analysis of the decisive support condition taught in detail by the Blessed One? Answer: In the Abhidhamma Piṭaka, Venerable Sir, the ninth analysis of the decisive support condition was taught by the Blessed One, extensively analyzed, as follows: "A wholesome phenomenon is a condition for a wholesome phenomenon by way of decisive support condition. Object decisive support, contiguity decisive support, natural decisive support. Object decisive support – having given alms, having undertaken precepts, having performed the Uposatha observance, having revered whom, one reflects... and so on. Natural decisive support – relying on faith, one gives alms, undertakes precepts, performs the Uposatha observance, generates jhana, generates insight, generates the path, generates supernormal knowledge, generates attainments," and so on, by the Blessed One, extensively analyzed and taught. Analysis of the Pre-nascence Condition Question: Friend, how was the tenth analysis of the pre-nascence condition taught in detail? Answer: In the Abhidhamma Piṭaka, Venerable Sir, the tenth analysis of the pre-nascence condition was taught by the Blessed One, extensively analyzed, as follows: "An indeterminate phenomenon is a condition for an indeterminate phenomenon by way of pre-nascence condition. Object... Pre-arisen object, pre-arisen base. Pre-arisen object: The Arahant sees the eye as impermanent, as suffering, as non-self. He sees the ear, the nose, the tongue, the body, forms, sounds, odors, tastes, tangibles, the base, as impermanent, as suffering, as non-self. With the divine eye, he sees forms; with the divine ear-element, he hears sounds. The form-ayatana is a condition for eye-consciousness by way of pre-arisen condition. The sound-ayatana for ear-consciousness, the odor-ayatana for nose-consciousness, the taste-ayatana for tongue-consciousness, the tangible-ayatana for body-consciousness, by way of pre-arisen condition. Pre-arisen base: The eye-ayatana is a condition for eye-consciousness, the ear-ayatana for ear-consciousness, the nose-ayatana for nose-consciousness, the tongue-ayatana for tongue-consciousness, the body-ayatana for body-consciousness. The base is a condition for resultant and functional undetermined aggregates by way of pre-arisen condition. Thus, the Blessed One taught it, analyzing it in detail. Analysis of Kamma Condition Question: Venerable sir, how did the Blessed One teach the thirteenth analysis of kamma condition, analyzing it in detail? Answer: Venerable sir, in the Abhidhamma Piṭaka, the thirteenth analysis of kamma condition was taught by the Blessed One, analyzing it in detail, as follows: "Wholesome phenomenon is a condition for wholesome phenomenon by way of kamma condition. Wholesome volition is a condition for associated aggregates by way of kamma condition. Wholesome phenomenon is a condition for undetermined phenomenon by way of kamma condition. Co-existent, and non-co-existent. Co-existent: Wholesome volition is a condition for mind-originated matter by way of kamma condition. Non-co-existent: Wholesome volition is a condition for resultant aggregates and kamma-born matter by way of kamma condition. Wholesome phenomenon is a condition for wholesome and undetermined phenomenon by way of kamma condition. Wholesome volition is a condition for associated aggregates and mind-originated matter by way of kamma condition." Thus, the Blessed One taught it, analyzing it in detail. Analysis of Food Condition Question: Venerable sir, how did... the fifteenth food