English
There, although only two continuities, karma-originated and mind-originated, are taken, the other two continuities should also be taken. For consciousness is indeed a condition for them as well. 254. In the fourth round, however, since in a single moment of consciousness, the eye-base and so on are caused by the great elements, the sixth sense base by the heart-base, and all are occurring appropriately by way of subsequent-arising, co-nascent, and so on due to name, therefore, there, which is the six sense bases due to name and form? "The eye-base" and so on is said. 256. In the second tetrad, everything is self-explanatory. 264. In the third tetrad, to show separately that which does not have the state of being a conascent condition and that which does, this is said. i.e., name and form conditioned by consciousness, name meaning associated with consciousness, etc., was stated. 272. In the fourth tetrad, in the specification of name conditioned by contact, although it is not stated, "excluding contact, the feeling aggregate...and so on...the consciousness aggregate - this is called name conditioned by contact," nevertheless, because it was stated in the immediately preceding specification of terms, "excluding contact, the feeling aggregate...and so on...the consciousness aggregate," even what is unstated is as good as stated. For whatever name is a condition for contact, contact is also a condition for that same name. And just as this tetrad of tetrads, with its sixteen variations, rooted in ignorance, the first method, is manifested in this first wholesome thought, so too should the eight methods beginning with those rooted in volitional formations be understood. But the text is concise. Thus, in that very first wholesome thought, there are nine methods, thirty-six tetrads, and four hundred and forty-four variations, it should be understood. 280. Now, to show the causal pattern in the remaining unwholesome thoughts by this same method, "What are the unwholesome states?" etc., is begun. There, because in those dissociated from views, there is no clinging conditioned by craving, therefore, in the place of clinging, the term is filled with adhimokkha, like clinging, with firm insistence. And in those accompanied by displeasure, because there is no craving conditioned by feeling, therefore, in the place of craving, the term is filled with aversion, like craving, with a strong defilement. In the place of clinging, with adhimokkha. But in those associated with doubt, because there is no settling, therefore there is no adhimokkha, therefore, in the place of craving, the term is filled with doubt, a strong defilement. The place of clinging is diminished. But in those associated with restlessness, because there is adhimokkha, therefore, in the place of craving, the term is filled with restlessness, a strong defilement. In the place of clinging, with adhimokkha. And everywhere, showing only a slight difference, the text is concise. And this difference that is shown, there only the specification of adhimokkha is new. The rest has come before. In the specification of adhimokkha, however, the Resolution. Because by it the mind is resolved, it settles on an object, free from doubt, therefore it is resolution. The act of resolving is resolution. The state of being resolved of that mind, or on that object, is its resolution. And in all minds, in the first mind, the fourfold method should be understood in the manner described earlier. Only, because of the absence of the root-based method in conjunction with doubt, there are eight methods, thirty-two tetrads, and one hundred and twenty-eight variations. Explanation of the Exposition of the Unwholesome. Explanation of the Exposition of the Wholesome. 292. Now, to show the causal pattern in wholesome minds and so on by this same method, "Which are the wholesome states?" etc., has been begun. But as in the unwholesome, first the matrix was laid down and afterwards the exposition was made, it is not so here. Why? Because of the possibility of variety in the appanā-occasion. For in the mundane wholesome states and so on, since those states are included in the truth of suffering, there is the appanā, "Thus is the arising of this entire mass of suffering," but in the supramundane wholesome states and so on, "Thus is the arising of these states." Therefore, here, it is not possible to establish the matrix in general, and so the exposition has been made only after specifying the matrix for each of those wholesome states and so on individually. There, since in one mind-moment ignorance is not together with a wholesome aggregate, therefore, not mentioning that, as ignorance is the root of the unwholesome, the wholesome root is the root of the wholesome, and because of the absence of craving and clinging, in the place of craving, as craving is deeply immersed in the object, confidence, and in the place of clinging, as clinging is firmly fixed, resolution is said to be. The rest should be understood in the manner described below. Explanation of the Exposition of the Wholesome. Explanation of the Exposition of the Indeterminate. 306. The indeterminate has been distinguished in the order that came earlier in the section on the arising of consciousness. And in all occasions, the methods rooted in ignorance are omitted. Why? Because of the absence of what should be placed in the place of ignorance. For in wholesome minds, there is a wholesome root to be placed in the place of ignorance, but in eye-consciousness and so on, there is not. But in the causally-conditioned, Although it exists, even so, here it is cut off, therefore it is not included there. It should be understood that the teaching was given as if one had just become a stream-enterer in the five sense-consciousness streams. Herein especially, in eye-consciousness and so on, the basis for craving and the basis for clinging are diminished. Why? Because of the absence of a strong dhamma suitable as a basis for craving, and because of the lack of conviction. In the causeless, only the basis for craving is diminished. In the causal, because of the presence of confidence, the basis for craving is filled with confidence. Thus, in these wholesome and unwholesome results, in eye-consciousness and so on, six each based on formations, consciousness, name, the sixth sense-base, contact, and feeling; in the causeless, seven each, together with that based on conviction; in the causal, eight each, together with that based on confidence, these ways should be understood. There, even in eye-consciousness and so on, only the first turn of each of the four tetrads is stated. The second turn, though obtainable in terms of specific conditions, is not stated. The third and fourth turns are simply impossible. For they are mixed with form, and eye-consciousness and so on do not produce form. And just as two turns are obtainable in the first tetrad, so too in the remaining tetrads. Therefore, it should be understood that the second turn in the first tetrad, and the two turns in the remaining tetrads, though unstated, are indeed stated. In the causeless indeterminate, all turns are obtainable in all tetrads. But here, because it is cut off, it is not included further on. The teaching was given as if one had just become a stream-enterer. The same method applies to the remaining causal results, except for the formless-realm results. For in the formless-realm results, only two turns are obtainable. Explanation of the Indeterminate Section. Explanation of the Wholesome Section Rooted in Ignorance. 334. Now, to show the causal pattern in a single moment of consciousness by another method, "Again, which dhammas are wholesome?" and so on is begun. There, "conditioned by ignorance" is stated in reference to the condition of decisive support. Therefore, in the passage of exposition, without distinguishing "what is ignorance there," it is distinguished as "what is the formation conditioned by ignorance there?" For wholesome volitional formation is called s Only ignorance is co-arisen with the mind at that time, not non-ignorance. There, for mundane wholesome deeds, ignorance is a condition in the way described in the Suttanta method. But since one with unabandoned ignorance cultivates the supramundane for the abandonment of ignorance, therefore it is a condition by way of overcoming it. For the accumulation of wholesome deeds is only due to ignorance, not otherwise. There, in the wholesome deeds of the three realms, accumulation is obtained by way of delusion and by way of overcoming cultivation; in the supramundane, by way of cutting-off cultivation. The rest is as previously stated. But this is the difference: just as below, in each wholesome deed, nine sixteens were obtained by way of the four tetrads, so here they are not obtained. Why? Because of the absence of mutually conditioning non-separation and association with ignorance. Here, only the first tetrad is obtained by way of dependence. That too is shown and summarized in the first instance. But it is to be shown by extracting it. Explanation of the section on wholesome deeds rooted in ignorance. Explanation of the section on the results of wholesome roots. 343. Now, to show the causal mode in the unwholesome as well, by another method, the passage beginning with "Which are the unwholesome things?" is commenced. There, "wholesome root condition" is stated with reference to dependence condition. For the wholesome root is a dependence condition for the result of wholesome deeds, and the unwholesome root is a dependence condition for the result of unwholesome deeds; but there is nothing to be said about the momentary karma condition. Therefore, this is a condition by way of dependence condition and by way of momentary karma condition. Therefore, in the descriptive passage, without distinguishing "Which is the wholesome root there?", it is distinguished as "Which is the formation