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Because there is no further training needed, not a trainee, hence a non-trainee. Or, having attained growth, trainees, hence non-trainees. This is a designation for the qualities of the fruit of Arahatship. The third term is stated by negating both. 12. In the state of the limited, because it is fragmented all around, it is small, hence limited; as in "a limited lump of cow dung" and so on. These too are limited because of their small power, hence limited; this is a designation for the qualities of the sense-sphere. Having attained greatness due to the power to suppress defilements, great fruitfulness, and long continuity, or endowed with great and excellent desire, energy, mind, and wisdom, They are practicing, and also great. The qualities that make a measure, such as lust, are called measure. Or, from the standpoint of object or association, there is no measure for them, and they are the opposite of measure, so they are immeasurable. 13. In the triad of limited objects, that which has a limited object is a limited object. The same method applies to the other two terms. 14. In the triad of inferior, inferior means base, unwholesome qualities. That which exists in the middle of inferior and excellent is middling. The remaining qualities of the three realms are excellent in the sense of supreme and unsurpassed; the supramundane qualities. 15. In the triad of wrongness, because even if one wishes, "May they bring benefit and happiness to me," it is not so, and because of the reversed application of "good in the impure," etc., they are of a wrong nature, so they are wrong; because they give result immediately after the dissolution of the aggregates when the result is given, they are fixed; wrong and fixed, so they are wrong and fixed. With the meaning opposite to that stated, they are of a right nature, so they are right; right and fixed, so they are right and fixed, giving fruit immediately. In either way, they are not fixed, so they are unfixed. 16. In the triad of path-objects, that which seeks the path, investigates, or goes killing the defilements is the path. That which has the path as its object is a path-object. The eightfold path is also the cause for them in the sense of condition, so they are path-caused. Or, the qualities associated with the path are causes, or the causes are in the path, so they are path-causes. These are causes for them, so they are path-caused. Right view is itself both path and cause. Thus, the path is the cause for these, so they are path-caused. The path is the dominant factor for these in the sense of prevailing, so they are path-dominant. 17. In the triad of arisen, from arising up to dissolution, they have gone forth and continue, so they are arisen. That which has not arisen is unarisen. Because they are a part of the completed cause, they will necessarily arise, so they are arising. 18. In the triad of past, having attained its own nature or the moment of arising, it has passed, so it is past. Neither of these has come, so it is future. Having arisen dependent on that particular cause, it is present. 19. In the triad of contiguous, the past Their object is past, so they are of past object. The same method for the other two terms. 20. In the internal triad, "We are existing as self," this kind of grasping, like with "we will go," existing by making the self the authority, so they are internal. But this word "internal" is seen in four meanings: object-internal, own-internal, internal-internal, and subject-internal. For example, "Therefore, Ānanda, a bhikkhu should settle his mind on that same original meditation subject, internally" (M. III, 188), "delighting internally, concentrated," etc. (Dhp. 362), here it is seen as object-internal. "Internal confidence" (D. I, 228; Dhs. 161), "or dwells contemplating the Dhamma in the Dhamma internally" etc. (D. II, 373), as own-internal. "The six internal sense bases" etc. (M. III, 304), as internal-internal. "But this, Ānanda, is the dwelling fully awakened to by the Tathāgata, namely, having attained internal emptiness through non-attention to all signs, he dwells" etc. (M. III, 187), as subject-internal; meaning, a state of mastery. For the fruit attainment is called the Buddhas' state of mastery. Here, however, own-internal is intended. Therefore, those individual phenomena existing in one's own continuum should be understood as internal. But those external to that, whether bound by the senses or not, are called external. The third term is stated in terms of both. 21. The subsequent triad is stated in terms of existing by making those same three kinds of phenomena the object. 22. In the visible triad, with visibility, which is the nature of being seen, so they are visible. With resistance, which is the nature of striking, so they are resistant. Visible and resistant, so they are visible and resistant. There is no visibility for them, which is the nature of being seen, so they are invisible. Invisible and resistant in the manner stated, so they are invisible and resistant. The third term is both. Said by way of rejecting what is not. This, to begin with, is the word-by-word explanation in sequence of the Triad Matika. The word-by-word explanation of the Triad Matika is complete. Word-by-word Explanation of the Dyad Matika 1-6. In the Dyad Matika, however, we will only explain the future words in the triads. In the section on roots, "root-dhamma" means dhammas called roots in the sense of being fundamental. "Root, dhammas" is also a reading. "Not roots" is a term rejecting those same dhammas. "With a root" means with a root, together with what arises in association. "Without a root" means there is no root for these that arise in the same way. "Associated with a root" means associated with a root because of having a single arising, etc. "Dissociated from a root" means dissociated from a root. Although there is no difference in meaning between these two dyads, they are stated in that way because of the style of teaching, or according to the inclinations of the people who understand. After that, the first dyad is combined with the second and third, and three more dyads are stated according to how they fit with the terms "root, not root," etc. There, just as "roots and dhammas, and with a root" is possible, so too is "roots and dhammas, and without a root." And just as "with a root and dhammas, and not roots" is possible, so too is "without a root and dhammas, and not roots." The same method applies when combining with the dyad associated with a root. There, since it is established that "not roots, dhammas, both with a root and without a root," the additional words "but not roots, dhammas" are stated, and it should be understood that this additional meaning is included because of that. How? Not only "not root dhammas, but also others that are neither with a root nor without a root," but also otherwise. This is what is said: just as "not roots, dhammas, both with a root and without a root," so too "roots, dhammas, both with a root and without a root." And just as "not roots, dhammas, both with a root and without a root," so too "not roots, dhammas, both associated with a root and dissociated from a root." 7-13. In the Lesser Antara Dyads, together with what produces itself, With causes, thus with conditions. No cause in their arising or persisting, thus without conditions. Having come together with conditions, thus conditioned. Not conditioned, thus unconditioned. Having form in the sense of indivisibility, thus with form. No such form for these, thus formless. Or, form is characterized by decay; having that, thus with form. Not with form, formless. Worldly phenomena are called the world, in the sense of breaking and decaying, a cycle; being connected to that, being bound in the world, thus worldly. Having transcended that, thus transcendental; not being connected to the world, being beyond the world, thus transcendental. Knowable by something, that is, knowable by one of the sense-consciousnesses, by eye-consciousness or ear-consciousness. Not knowable by something, that is, not knowable by that same eye-consciousness or ear-consciousness. Thus, since the meanings of the two terms are different, it is a pair. 14-19. In the group of taints, they flow, thus taints. From the eye...pe... from the mind they flow, it is said. Or, from the Dhamma to the Gotrabhu, from the sphere to the peak of existence, they flow, thus taints. Having enclosed these phenomena and this sphere, they flow, thus the meaning. For this 'ā' is in the sense of enclosing. Like intoxicants, such as liquor, in the sense of long association, taints. Or, like intoxicants, thus taints. For in the world, intoxicants, such as liquor, are called taints due to long association. And if taints are in the sense of long association, these alone are fit to be. For it was said, "The earliest beginning of ignorance is not evident, before this there was no ignorance," etc. (A. N. 10.61). Or, they flow, they pour forth long suffering in saṃsāra, thus taints. Other than that, they are not called taints. With taints, along with those that arise having self as object, thus with taints. Not having taints, for these do not arise in this way, thus without taints. The rest should be understood in the manner stated in the group of roots. But this is the difference: just as there, "But phenomena that are not roots are both with roots and without roots," this final pair of opposites is the opposite of the first pair. Having placed the second word at the beginning, it is said, thus here, "But are there dhammas that are āsava, that are sāsava, and that are anāsava?" is not said. Although it is not said, however, this difference and another should be understood in the way it was said there. 20-25. In the group of fetters, those that exist in a person, they bind and connect that person to the round of existence, therefore they are fetters.