English
Thus, here the state of ignorance is profound in its lack of knowledge, lack of seeing, and lack of penetration of the truth; the state of formations is profound in its intentional forming, accumulation, attachment, and detachment; the state of consciousness is profound in its emptiness, non-activity, non-transmigration, rebirth, and manifestation; the state of name-and-form is profound in its simultaneous arising, inseparability, non-inseparability, and bending and breaking; the state of the six sense bases is profound in its dominance, world, door, field, object, and objectification; the state of contact is profound in its touching, collision, association, and confluence; the state of feeling is profound in its experience of the taste of the object, happiness, suffering, neutrality, and lifeless feeling; the state of craving is profound in its rejoicing, clinging, stream, creeper, river, ocean of craving, and insatiability; the state of clinging is profound in its taking, grasping, insistence, attachment, and difficulty to overcome; the state of becoming is profound in its intentional forming, accumulation, womb, destiny, and duration. Its depth of penetration is this: It is the place of casting off dwellings, Its nature is the nature of birth, the coming together of births, the transcending, the production, the arising, Its nature is the decay, the wasting away, the breaking, the change of old age and death, it is profound. Because in this there are four aspects of meaning: The aspect of oneness, The aspect of diversity, The aspect of non-activity, The aspect of suchness, Therefore, this wheel of existence should be understood according to its appropriate aspect. Herein, "Conditioned by ignorance are volitional formations, Conditioned by volitional formations is consciousness," Thus, like the attainment of tree-hood by a seed in the form of a sprout and so on, the unbroken continuity of the stream is called the "aspect of oneness"; Seeing this rightly, one abandons the annihilation view, because of the understanding of the unbroken continuity of the stream that proceeds by way of cause and effect; Seeing it wrongly, one clings to the eternalist view, because of the grasping of oneness in the unbroken continuity of the stream that proceeds by way of cause and effect. But the defining of ignorance and the rest according to their own individual characteristics is called the "aspect of diversity"; Seeing this rightly, one abandons the eternalist view, because of seeing the arising of new and new things; Seeing it wrongly, one clings to the annihilation view, because of the grasping of diversity as if it were a different stream, when it is only a single stream. The absence of activity such as, "Volitional formations should be produced by me" by ignorance, or "Consciousness is produced by us" by volitional formations, is called the "aspect of non-activity"; Seeing this rightly, one abandons the self view, because of the understanding of the absence of a doer; Seeing it wrongly, one clings to the inaction view, because of the non-grasping of the causal nature of ignorance and the rest, which is established by the inherent necessity of their own nature, even though there is no activity. But the arising of volitional formations and the rest only from causes such as ignorance and the rest, like the arising of curds and the rest from milk and the rest, and not from others, this is called the "aspect of suchness"; Seeing this rightly, one abandons the causeless view and the inaction view, because of the understanding of the result in accordance with the conditions; Seeing it wrongly, one clings to the causeless view and determinism, because of the non-grasping of the arising of the result in accordance with the conditions, and the grasping of the impossibility of anything arising from anything at all, This wheel of becoming – From the truth's origin, functions, Hindrances, and similes; And profound distinctions of method, Should be understood accordingly. For this, being profound and unfathomable, difficult to approach due to grasping various methods, with the wisdom sword sharpened well on the samādhi rock – Having shattered the wheel of becoming, Like a thunderbolt wheel constantly churning; One who has crossed the fear of saṃsāra, Exists not even in a dream. And this was said by the Blessed One – "Profound, Ānanda, is dependent origination, and profound is its appearance. Because of not understanding, not penetrating this Dhamma, this generation is tangled like a ball of thread, knotted like a bird's nest, matted like muñja grass, and does not transcend the woeful state, the bad destination, the downfall, saṃsāra" (Dī. Ni. 2.95; Saṃ. Ni. 2.60). Therefore, one who is practicing for the benefit and happiness of oneself or others, having abandoned the remaining duties – In the profound distinctions of causal origination, Here the wise one; Just as one might obtain a ford, Should always diligently apply mindfulness. Explanation according to the Suttanta method. 2. Explanation according to the Abhidhamma method 243. Thus, like one spreading out the great earth, like one expanding the sky, the Teacher, with unobstructed knowledge in all things, having shown the causal origination, free from knots and tangles, in various ways of thinking according to the Suttanta method, now, because this causal origination is not only in various ways of thinking, but also exists in a single thought, therefore, to show the causal origination in a single moment of thought in various ways according to the Abhidhamma method, he first established the matrix with the method beginning with "with ignorance as condition, volitional formations..." However, with the matrix thus established – With ignorance and so on as roots, Nine root terms are nine; Methods there, four each, And the distinctions of turns, it shows. Here is the explanation – for here, with the nine root terms, beginning with ignorance and so on, distinguished as ignorance, volitional formations, consciousness, name, the six sense bases, contact, feeling, craving, grasping, and so on, ignorance and so on, volitional formations and so on, consciousness and so on, name and so on, the six sense bases and so on, contact and so on, feeling and so on, craving and so on, grasping and so on, In these Nādikoti, there are nine root principles, nine methods. Among them, this principle beginning with ignorance, there are four quartets: the quartet of conditions, the quartet of causes, the quartet of association, and the quartet of reciprocity. Just as here, so in the others. In each principle, by way of four quartets each, there are thirty-six quartets. There, because each quartet includes four instances, by way of the four quartets, in each principle, there are sixteen instances each, thus one hundred forty-four instances, it should be known. 1. The Quartet of Conditions There, this quartet of conditions in the principle rooted in ignorance, which is first of all, in it, the first, because of the mention of name in the condition of name-and-form, and of the sixth sense base in the condition of the six sense bases, is called the twelve-factored instance with two incomplete factors. The second, because of the mention of only name in the condition of name-and-form, and of none in the condition of the six sense bases, is called the eleven-factored instance with one incomplete factor. The third, because of the mention of the sixth sense base in the condition of the six sense bases, is called the twelve-factored instance with one complete factor. But the fourth is complete with all twelve factors. There, it might be: this too, because of the statement "contact is conditioned by the six sense bases," is indeed an instance with one incomplete factor? No, because it is not a factor. Contact itself is a factor here, not the six sense bases. Therefore, because it is not a factor, this is not an instance with one incomplete factor. In the commentary, however, it is said: "The first is taken in the sense of all-inclusiveness, the second in the sense of specific conditions, the third in terms of beings in the womb, the fourth in terms of spontaneously born beings. Likewise, the first is taken in the sense of all-inclusiveness, the second in the sense of specific conditions, the third in terms of incomplete sense bases, the fourth in terms of complete sense bases. Likewise, the first is taken in the sense of all-inclusiveness, the second according to the Mahānidāna Suttanta, the third in terms of the realm of form, the fourth in terms of the realm of desire." There, p The eighth does not enter anywhere in these second and third rounds, therefore it is called all-inclusive. The distinction of the rest will appear later. To make that clear: Whatever is said differently anywhere, and whatever is not said anywhere; Whatever is the condition of whatever, one should understand all that. Here is the method: Without distinction, in all four, just as in the Suttanta analysis, without saying "saṅkhāras," it is said "saṅkhāro," why is that? Because of the single moment of consciousness. There, the conditional mode of various moments of consciousness is distinguished. Here, a single moment of consciousness is begun. And since there are not many intentions in a single moment of consciousness, without saying "saṅkhāras," it is said "saṅkhāro." In this first round here, because of the inclusion of phenomena pertaining to a single moment of consciousness, and because of being common to all places, having omitted rūpa, it is said only "nāma conditioned by viññāṇa." For that pertains to a single moment of consciousness and is common to all places, and does not occur in any place where consciousness occurs. And since here there is only one contact pertaining to a single moment of consciousness, therefore, taking the corresponding condition, in the place of the six sense bases,