The third of the five carita-viśodhana practices, corresponding to the moha-carita (delusion-temperament) practitioner. The Śrāvakabhūmi's source treatment of this carita-viśodhana entry is unusually brief — definition only, distinguishing 'this-conditionality dependent origination' (the abstract structural principle: that arising is conditioned and conditions arising) from the substantive twelve-link account. The fuller practice unfolds in sbh2.6's third paricaya of breath-mindfulness, where dependent origination is the third of five investigative frames applied to the breath.
What is this-conditionality dependent origination?
Across the three times — past, future, present — it is: mere formation, mere dharma, mere substance, mere cause, mere effect — consistent with reasoning, namely, by dependence-reasoning, by cause-and-effect reasoning, and by proof-establishing reasoning. It is the carrying of dharmas by dharmas alone, and the absence of an agent or experiencer. This is called the this-conditionality-dependent-origination object.
Attending to this object, the delusion-predominant person of delusion-conduct abandons delusion, thins it, and purifies the mind from delusion-conduct.