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when the heart-form of a person with a developed mind becomes clear or unclear, the mind-consciousness elements become subservient to it. The exposition of the faculty condition is finished. 17. The Jhāna Condition The seven jhāna factors are the jhāna condition: initial application, sustained application, rapture, joy, displeasure, equanimity, one-pointedness. Co-arisen with them, excluding the fivefold consciousness, are mind and mental factors and material phenomena conditioned by it. In what sense is it jhāna? It is jhāna in the sense of close contemplation. And in the sense of contemplating closely, having approached the object with the mind, in the sense of contemplating, in the sense of observing. Just as indeed an archer, standing far away, inserting an arrow into a small target circle, making the arrow straight and steady with his hands, and making the target clear, inserts it contemplating with his eye. Just so, a person contemplating with these factors, making the mind straight and steady, and making the object clear, is said to contemplate closely. Having thus contemplated closely, whatever bodily action, or verbal action, or mental action one performs, one performs it without failing. Therein, bodily action is called going forward, going back, and so on. Verbal action is called making distinctions in speech complete in letters and sounds. Mental action is called whatever mental clarification of an object. The action of giving or the action of taking life cannot be done with a weak mind without suitable jhāna factors. This is the way in the remaining wholesome and unwholesome actions. And this meaning of the jhāna factor phenomena such as initial application and so on should be explained individually by their intrinsic characteristics. In co-arisen phenomena, towards the object... Initial application is the characteristic of vitakka; it firmly applies the mind to the object. Sustained application is the characteristic of vicāra; it firmly binds the mind to the object. Delight in the object is the characteristic of pīti; it makes the mind delighted with the object. All three feelings have the characteristic of experiencing the taste of the object; they also firmly bind the mind to the object through the function of experiencing pleasant, unpleasant, or neutral tastes. Concentration is the characteristic of one-pointedness; it also makes the mind steady and keeps it on the object. The explanation of Jhana-condition is finished. 18. Path-condition The twelve path-factors are path-condition: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration; wrong view, wrong intention, wrong effort, wrong concentration. The remaining three factors—wrong speech, wrong action, wrong livelihood—are not separate mental factors. They are names for the four unwholesome aggregates that arise through lying and so on. Therefore, they are not taken separately in path-condition. All root-conditioned mental and mind-associated phenomena, and root-conditioned material phenomena co-arisen with root-conditioned consciousness, are its conditioned phenomena. In what sense is it a path? It is a path in the sense of leading to the destination of happy states, unhappy states, and Nibbāna. Indeed, the eight factors of the right path, beginning with right view, conduce to reaching the destination of happy states and the destination of Nibbāna. The four factors of the wrong path conduce to reaching the destination of unhappy states. Therein, the Jhana-condition makes the mind straight on the object, makes it firm, makes it attain absorption. Attaining absorption means the mind is said to have entered into the sign-object, such as a kasina-sign, like a fish thrown into deep water. The Path-condition makes volitional action on the round of rebirth, and development-action on the path to liberation, straight, makes it firm, makes it attain the path of action, makes it grow, develop, and expand, makes it attain higher planes. This is of these two con The distinction of accumulations. Therein, what is called "having reached the path of action" is volitional action. It has reached the course of action, being called capable of generating rebirth-linking by the completion of the factors of wholesome and unwholesome actions such as killing living beings and so on. What is called "having reached an intermediate plane" is development-action which, by the sequence of development, starting from the sense-sphere plane up to the supramundane plane, has reached higher and higher planes even in one posture. And this meaning, in the manner stated in the Jhana Condition, should be explained by the individual intrinsic characteristics of the path-factor phenomena such as right view and so on. The explanation of the Path Condition is concluded. 19. Concomitant Condition Concomitant Condition and Non-concomitant Condition is one pair. Existing Condition and Non-existing Condition is one pair. Absent Condition and Non-absent Condition is one pair. These three pairs of conditions are not separate special conditions. Among the conditions mentioned previously, some conditions become a condition by being concomitant with their conditioned phenomena; some by being non-concomitant; some by being existing; some by being non-existing; some by being absent; some by being non-absent. For the purpose of showing this, these three pairs of conditions are stated. And here, in such instances as "It is, Kaccana, this is one extreme," and "It is not, Kaccana, this is the second extreme," the words "is" and "is not" operate in eternalism and annihilationism. Therefore, for the purpose of averting such meanings, the pair of Absent Condition is stated again. All co-arisen mind and mental factors phenomena are both conditions and conditioned phenomena of each other. In what sense is it concomitant? By oneness of arising, oneness of cessation, oneness of basis, and oneness of object— being endowed with these four factors of concomitance, it is conjoined, having attained oneness. Thus, it is concomitant. Therein, "having attained oneness" means eye-consciousness, together with the seven mental factors such as contact and so on, has attained oneness. As "seeing," it goes by one designation. The eight phenomena do not go by individual designation, distinguishing having gone, it cannot be known. This is the method in all other mind-arisings. The exposition of the Concomitant Condition is finished. 20. The Disjoined Condition The Disjoined Condition is of four kinds: co-arisen, object-base-pre-arisen, object-and-base-pre-arisen, and post-arisen. Among these, the co-arisen disjoined condition is when, in the two co-arisen conditions and their conditioned name-and-form, name is disjoined from form, or form is disjoined from name, becoming a condition. Here, "name" means the four-aggregate name in the course of existence, "from form" means from mind-born form. "Form" means the heart-base form at the moment of rebirth-linking, "from name" means from the four-aggregate name of rebirth-linking. The other three disjoined conditions have already been explained before. The exposition of the Disjoined Condition is finished. 21. The Presence Condition The Presence Condition is of seven kinds: co-arisen presence condition, object-base-pre-arisen presence condition, object-pre-arisen presence condition, object-and-base-pre-arisen presence condition, post-arisen presence condition, material-food presence condition, and material-life-faculty presence condition. Among these, the co-arisen condition itself is called the co-arisen presence condition. This is the method for the other six. The distinction between condition and conditioned has also been stated here and there below. In what sense is it the presence condition? By the state of presence, which is its own momentary present existence, it is a condition for a present phenomenon; it is the presence condition. The exposition of the Presence Condition is finished. 22. The Absence Condition 23. The Disappearance Condition 24. The Non-Disappearance Condition All the Contiguity Condition is called the Absence Condition. Likewise, the Disappearance Condition. The Non-Disappearance Condition is entirely similar to the Presence Condition. "Is present" and "is non-disappeared" are one and the same in meaning. Likewise, "is absent" and "is disappeared." The exposition of the Absence, Disappearance, and Non-Disappearance Conditions is finished. The exposition of the meaning of conditions is finished. Classification of Conditions The classification of conditions is now stated. There are fifteen kinds of co-arisen conditions: four great co-arisen, four medium co-arisen, and seven minor co-arisen. Among these, the four great co-arisen are... Indeed, co-arisen, co-arisen dependence, co-arisen existence, co-arisen non-disappearance. Four intermediate co-arisen are named: mutual, result, associated, co-arisen disassociated. Seven minor co-arisen are named: root, co-arisen dominance, co-arisen kamma, co-arisen nutriment, co-arisen faculty, jhāna, path. Three material nutriments: material nutriment, material nutriment existence, material nutriment non-disappearance. Three material life faculties: material life faculty, material life faculty existence, material life faculty non-disappearance. Seventeen kinds of pre-arisen are: six base pre-arisen, six object pre-arisen, five base-object pre-arisen. Therein, the six base pre-arisen are named: base pre-arisen, base pre-arisen dependence, base pre-arisen faculty, base pre-arisen disassociated, base pre-arisen existence, base pre-arisen non-disappearance. The six object pre-arisen are named: object pre-arisen, some object, some object dominance, some object strong dependence, object pre-arisen existence, object pre-arisen non-disappearance. In "some object" and so on, by the words "some" and "some,"