English
the triad beginning with birth is manifest, therefore it is not non-existent. And when they do not exist, it is not manifest, therefore it is not eternal. And this too is said to prevent attachment: "Old age and death, monks, are impermanent, conditioned, dependently arisen" (SN 2.20). It should be understood that those two forms do not arise from any of these methods. Moreover, in 'arising' there is another meaning. This is its framework: 'Karma-produced, karma-conditioned, karma-conditioned season-produced, nutriment-produced, nutriment-conditioned, nutriment-conditioned season-produced, season-produced, season-conditioned, season-conditioned season-produced, mind-produced, mind-conditioned, mind-conditioned season-produced.' There, the eight kinds of form beginning with the eye-sensitivity, together with the heart-base, are called 'karma-produced.' Hair of the head, beard, tusks of elephants, tails of horses, tails of yaks, and so on, are called 'karma-conditioned.' The wheel-jewel, the pleasure gardens and mansions of the gods, and so on, are called 'karma-conditioned season-produced.' Is called "origination from nutriment." A pure octad arisen from nutriment is called "nutriment-originated." Edible food is a condition for both continuities of form, for nutriment-originated and for appropriated form. Being a generator, it is a condition for nutriment-originated form; being a maintainer, it maintains kamma-originated form, this kamma-originated form sustained by nutriment is called "nutriment-conditioned." Having consumed unsuitable food, while going in the sun, birthmarks, black leprosy, etc., arise; this is called "nutriment-conditioned and season-originated." A pure octad arisen from season is called "season-originated." In that, season originates another octad; this is called "season-conditioned." In that too, season originates another octad; this is called "season-conditioned and season-originated." Thus, it can only strike three continuities. Not beyond that. It is fitting to illustrate this meaning even with the unappropriated. Season-originated is like a cloud. Season-conditioned is like a stream of rain. But when the rain falls, seeds sprout, the earth emits fragrance, mountains appear blue, the ocean swells; this is called "season-conditioned and season-originated." A pure octad arisen from mind is called "mind-originated." "Subsequent mental states are a condition for this prior body by way of subsequent condition" this is called "mind-conditioned." In the sky, in the atmosphere, it shows an elephant, it shows a horse, it shows a chariot, it shows a diverse battle array; this is called "mind-conditioned and season-originated." "Perfected" means fifteen forms are called perfected, ten are called unperfected. "If they were unperfected, they would be called unconditioned." "But the bodily change of those very forms is called 'bodily intimation,' the verbal change is called 'verbal intimation,' the gap, the opening, is called 'space element,' lightness is called 'lightness,' softness is called 'softness,' workability is called 'work- "Alteration" is name for arising, "Accumulation" is name for origination, "Continuity" is name for progression, "Aging characteristic" is name for decay, "Having been, the state of non-being" is name for impermanence. All is completely produced, Indeed, conditioned. The Description of the Section on Matter is Finished. 3. The Section on Abbreviation The Discourse on the Abbreviation of the Triads 985. Thus far, the wholesome triad has been extensively explained by the method of analyzing the terms of all wholesome and other qualities. But since this method of analysis of the wholesome triad has been stated, the same method of analysis applies to the remaining triads and dyads. Just as here, "Which qualities are associated with pleasant feeling? At the time when a wholesome consciousness belonging to the sense-sphere arises, accompanied by joy, associated with knowledge, with a form as its object…pe… or whatever other immaterial qualities that arise dependently at that time, except for the feeling aggregate, these qualities are associated with pleasant feeling," in this way, wise individuals can discern the method of analysis in all the triads and dyads in due order. Therefore, having set aside that extensive explanation, and in order to show the division of all the triad and dyad qualities in a way that is neither too concise nor too extensive, the Section on Abbreviation is begun with "Which qualities are wholesome?" The Section on the Arising of Consciousness is an extensive explanation, the Section on the Commentary is a concise explanation. But this Section on Abbreviation is concise in relation to the Section on the Arising of Consciousness, and extensive in relation to the Section on the Commentary, thus it has the nature of being both concise and extensive. Therefore, this should be understood as the Section on Abbreviation, both because it is taught after setting aside the extensive explanation, and because of the reasons stated below. For it has been said: Having set aside from the root, and also from the aggregates, And also from the doors, and also from the plane, From the meaning, and also from the qualities, From the name, and also from the sign, Because it is taught having set aside, It is called the Abbreviation. For this is taught having set aside from the root, in the way of "These three are wholesome roots," etc. "The feeling aggregate associated with that" is from the aggregates. "Arisen from that" As to bodily action, by way of the door. For action occurring through the body door is called bodily action. In the happy realm, having set aside the realm of desire, it was taught. There, because it was taught by way of meaning, Dhamma, name, and characteristic, it should be understood as taught by setting aside meaning, etc., and name. Here, in the specification of the term "wholesome," "three" is the numerical limit. And those wholesome things that are roots, or, by way of being the cause, condition, origin, producer, source, and establisher of wholesome things, are "wholesome roots." Having thus shown it by way of meaning, now, to show it by way of name, he said, "non-greed, non-hatred, non-delusion." Inasmuch as there is no wholesome thing free from a root, therefore, the King of the Dhamma showed the four-planed wholesome by encompassing it with three roots. "Associated with them" means associated with those non-greed, etc. There, in the aggregates of formations associated with non-greed, non-hatred and non-delusion also go to the reckoning of the aggregates of formations associated with non-greed. In the association by way of the remaining two, this is the same method. Thus, the King of the Dhamma again showed the four-planed wholesome by encompassing it with the four aggregates that are associated. "Arisen from them" means arisen from those non-greed, etc. By this method also, the King of the Dhamma showed that same four-planed wholesome by encompassing it by way of the three doors of action. Thus, indeed, the wholesome was shown by encompassing it in three places. 986. In the unwholesome also, this is the same method. For there is not even one of the twelve unwholesome thoughts that is free from a root, so the King of the Dhamma showed it by encompassing it with a root. And since there is no unwholesome thing beyond the four aggregates associated with it, the King of the Dhamma showed those same twelve unwholesome thoughts by encompassing them by way of the four aggregates. However, the King of the Dhamma showed them by encompassing them by way of the doors of action, since the occurrence of these exists by way of bodily action, etc. Here, in what was said, "that which is in one place, and defilements, etc.," "in one place" means standing in one thought or person. There, "in one." That which exists together in one mind is called "sahajekaṭṭha." That which exists in one person is called "pahānekaṭṭha." Because of greed, etc., or something else specified there, existing together in one place is "tadekaṭṭha." There, "What states are defiled and defiling? The three unwholesome roots—greed, hatred, and delusion, and the defilements that exist together with them," in the defiled triad; "What states are inferior? The three unwholesome roots—greed, hatred, and delusion, and the defilements that exist together with them," in the inferior triad; "What states are unwholesome? The three unwholesome roots—greed, hatred, and delusion, and the defilements that exist together with them," in this wholesome triad; "What states are defiled? The three unwholesome roots—greed, hatred, and delusion, and the defilements that exist together with them," in the defilement group; "What states are with attachment? The three unwholesome roots—greed, hatred, and delusion, and the defilements that exist together with them," in the attachment dyad—in these many places, "sahajekaṭṭha" appears. However, in the triad of what is to be abandoned by seeing, "These three fetters, and the defilements that exist together with them," and in the triad of what has causes to be abandoned by seeing, "These three fetters, and the defilements that exist together with them," again, in the same place, the three fetters—personality belief, doubt, and clinging to rites and rituals, these states are to be abandoned by seeing; the greed, hatred, and delusion that exist together, these states are causes to be abandoned by seeing; and the defilements that exist together, the aggregate of feeling associated with them...pe... the aggregate of consciousness, the bodily action, verbal action, and mental action arising from them, these states are causes to be abandoned by seeing; in the analysis of right effort, "There, what are the evil, unwholesome states? The three unwholesome roots—greed, hatred, and delusion, and the defilements that exist together with them" (Vibha.