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or knowledge, skills, and learning or morality, concentration, and wisdom in this life, or for the attainment of states of existence, enjoyments, and paths and fruits in future existences, the decisive support conditionality of those future things should be understood. But in the Paṭṭhāna, it is said, "Desiring future eye-faculty perfection, desiring ear, nose, tongue, body perfection, desiring beauty perfection, sound, smell, taste, touch perfection, desiring future aggregates, one gives dana, undertakes sīla," and so on. Here, only perfections pertaining to future existences are mentioned. And these should be seen as stated in accordance with the nature of actions like dana. The kamma condition, however, is of two times: present and past. The immediate, co-immediate, repetition, absence, and disappearance conditions are of past time. The remaining fifteen conditions are of present time. In the internal and external pair, the object, dominance, co-nascent, mutuality, support, decisive support, pre-nascent, nutriment, presence, and non-disappearance conditions are internal and external. The remaining fourteen conditions are only internal. The object, dominance, and decisive support are Unconditioned they are. The rest are conditioned. Also, form is said to be fivefold. Why? Because it never goes to the state of a form-construct, a shape. And it is called name. Why? Because it comes to be grasped by listeners through the mode of naming, which is a designation-construct. 169. That which is made known is a concept. This is also one meaning of a word, established by the worldly populace. It is used and accepted, this is the meaning. Whatever is a conventional truth, an expressive meaning. Similarly, the meanings to be made known are made known by this, thus it is a concept. The word 'concept' illuminates the expressive meaning, thus it is said that concept is twofold, and the rest. (La. It is twofold.) There, because it is made known, it is a concept, thus it speaks of meaning-concept. Because it makes known, it is a concept, thus it speaks of word-concept. The mode of transformation of those elements, that is, the mode of transformation of the earth and other great elements, which is called the mode of their excessive existence, a mode of specific activity, this is the meaning. 'Upādāya' means depending on, relying on. First taking it with the mind, this is the meaning. 'Thus made known' means that by the populace, in such ways as "this is earth," "this is a mountain," etc., it is made known, spoken, used. 'Earth, mountain, etc.' - with the word 'etc.', rivers, oceans, etc. are included. This is called a group-concept. [241] However, in the Vibhāvanī, it is called "shape-concept." That does not seem appropriate. For here, shape is not primary. 'Mode of arrangement of components' means the mode of arrangement of components like wood, etc., in various ways. Here too, with the word 'etc.', boats, etc. are included. This is a shape-concept. For wood, etc., arranged in the form of a house, are called a house; arranged in the form of a chariot, are called a chariot. [242] However, in the Vibhāvanī, it is called "group-concept." That is not appropriate. For here, the group is not primary. The concept of being, such as a person or individual, is also called a concept of appropriation. Moon's orbit, etc. The turning and so forth of the sun and moon and so on, having circumambulated Meru. From where the moon and sun rise, that is called the eastern direction. Because it receives light earlier. But where they set, that is called the western direction. Because it receives light later. The direction to their right side, in the sense of growth, is called the southern direction. The other, however, in the sense of being higher, is called the northern direction. When the sun rises, then, being the earlier part of the entire day, it is called morning. Such designations of directions and designations of time. By the word "and so on," designations of place like land and low ground are included. "Non-contacting aspect" means the aspect of the great elements not touching each other. This is called the designation of space. "That and that element-sign" means the element-sign like earth-kasina and the bloated corpse and so on. The color-sign like blue-kasina and so on is included right here. "Distinction of development" means the distinction of development like preliminary work and so on. By this, it states the cause for the arising of the preliminary sign, the learning sign, and the counter-sign. This is called the designation of sign. "Such and so forth kinds" here, by the word "and so on," the designations of dependence and designations of comparison and so on, found in the commentaries, are included. "Even though not existing in ultimate reality" by this, it shows their existence by convention. For by taking their existence and speaking in such and such ways, there is no lie. "In the manner of a shadow of meaning" means in the manner of a shadow of the collection and configuration of those ultimate realities like elements and so on. "In the manner of a shadow of meaning" or rather, in the manner of a substance-image, called a verbal designation, is the meaning of "with a body-like aspect." "Having taken that and that" means having taken that and that particular occurrence of ultimate phenomena. "Having compared" means having leaned upon. "Being conceptualized" means being conceptualized and grasped by conceptual understanding. Here, however, all such kinds of designations, being objects, being conceptualized, are designated in the sense that they are made known. "Is counted" means is enumerated. Is set aside as something to be counted. Meaning. It is commonly known, thus it is agreed upon. Name, naming-action, appellation, expression, manifestation, declaration – these six are name and naming-actions. There, it bends to the meaning, thus it is a name. Being indeed the domain of meaning, it proceeds, that is the meaning. And it bends the meaning itself, thus it is a name. For when there is a name, reckoned as the Three Piṭakas, all its meanings come to those who grasp it, word by word, sentence by sentence. Moreover, it bends the knowledge of listeners towards its respective meaning, thus it is a name. Because it is to be done by way of grasping a name, the name itself is the action, thus naming-action. It is held, it is borne, thus it is 'dheyya'. The name itself is the 'dheyya', thus appellation. The meaning, standing on the unknown side, is drawn out by this and spoken, declared, thus it is expression. From the manifestation of meaning, from making it clear, it is manifestation. The meaning is spoken, declared, by this, having been made manifest, thus it is declaration. And here, designation of sound, designation of letter, designation of vowel, designation of long (vowel), designation of short (vowel). Designation of consonant, class, voiced, unvoiced; designation of gender. Designation of word, designation of sentence – these too should be seen as its divisions. A designation that proceeds concerning meanings existing in ultimate reality is called 'designation of the existing'. A designation that proceeds concerning non-existing things like earth, mountains, and so on, is called 'designation of the non-existing'. Having reached the state of compound, these very (designations) become the other four by way of combining two words. To show this, "there" and so on was said. "They designate by this" means "by this they designate an existing meaning, therefore it is 'designation of the existing'" – this meaning is stated. This method applies elsewhere too. "He has six supernormal powers, thus he is 'one with six supernormal powers'" – having made this, because the six supernormal powers, which are the qualifiers, exist, and the person to be qualified does not exist, "one with six supernormal powers" is called 'designation of the existing by the non-existing'. "The woman does not exist, the sound exists, thus 'woman's sound' or 'woman-sound'" – this is called 'designation of the non-existing by the existing'. And the eye and eye-consciousness, both exist, thus in the eye... The designation of what exists as eye-consciousness, is a designation of what exists by what exists. The king and the son, both do not exist, so the king's son, the prince, is a designation of what does not exist by what does not exist. Showing this meaning, he begins with "of both". Here, some say that there is no distinct designation of name, which is the nature of sound, apart from the word and the meaning of the word. That is not correct. Because it is distinctly established as illuminating meaning. For sound, only when it has attained the state of letters, words, and syllables, is it capable of illuminating meaning. But ultimate sound, being momentary and fragmented, does not attain that state. Therefore, there is indeed a distinct designation of name, which is the nature of sound. Its existence is evident from the occurrence of a mind-consciousness that apprehends letters, words, and syllables immediately after hearing a vocal sound, and immediately after that, a mind-consciousness that understands its meaning. Thus, he states two verses. There, "following the vocal sound" means: this designation is an object of the mind-door that arises immediately after the occurrence of the ear-consciousness process, which arises by taking the vocal sound, that is, the uttered sound, as its object. What kind of designation is this? He says, "its meaning. La. After that." There, "after that" means: after the arising of the mind-door whose object is the designation of name, the meanings are understood. The meanings, which are ultimate designations, are understood following this designation of name. This designation should be understood as created by worldly convention. And here, in "by the ear-consciousness process",