English
Indeterminate for indeterminate, and by the same, for wholesome, unwholesome, wholesome-indeterminate, and unwholesome-indeterminate; by wholesome-indeterminate, for wholesome, indeterminate, and wholesome-indeterminate; by unwholesome-indeterminate, for unwholesome, indeterminate, and unwholesome-indeterminate; thus, seventeen should be understood. Seven by way of object: wholesome for wholesome; unwholesome for unwholesome, indeterminate for indeterminate, wholesome, unwholesome; wholesome-indeterminate for wholesome; unwholesome-indeterminate for unwholesome; thus, seven. One by way of result: indeterminate for indeterminate alone. Thus, here there are three divisions of rounds: seventeen, seven, and one. Among them, twelve are of seventeen, ten are of seven, and one is of one; having carefully considered all of these, the enumeration should be understood based on the lesser number in the combination of conditions in pairs, triads, etc. Indeed, it is possible to know the division of rounds in the root pair, etc., by this enumeration. Therefore, again, "wholesome states as condition for wholesome states..." Without clinging to "mo," to show the division of turns by calculation alone, "hetupaccayā ārammaṇe sattātiādi" is begun. There, "kusalaṃ dhammaṃ paccayā kusalo dhammo uppajjati hetupaccayā ārammaṇapaccayā. Kusalaṃ ekaṃ khandhaṃ paccayā tayo khandhāti," in this way, the answers obtained in the ārammaṇa should be expanded. This, indeed, is the direct order method. 277-285. But in the reverse order, since "kusalaṃ na labbhatīti," "akusalaṃ dhammaṃ paccayāti," beginning with the unwholesome, the answer is begun. That goes according to the text itself. Whatever should be said here, that has already been said in the reverse order of the dependent origination. 286-287. Now, to show by calculation the division of answers obtained in the reverse order, "nahetuyā cattārītiādi" is said, there are six divisions: four, seventeen, seven, five, three, one. Based on these, the calculation should be understood in the dyads, triads, etc., by connecting the conditions. For the condition that obtains seventeen answers, in a similar connection, seventeen are obtained, in a lesser connection, the remaining six divisions are obtained. Thus, in the remaining cases as well, keeping the greater division, the equal and lesser ones are obtained. And here, the greater ones are not obtained, this is the rule here. However, the equal and lesser ones are obtained when there is a conflict of meanings. Therefore, here, "nahetupaccayā nārammaṇe eka" etc., is said. Here, because four are obtained by the non-root condition, and five by the non-object condition, it should be said that there are four by way of the non-root condition, but because it is combined with the non-object condition, the object-condition dhamma is contradictory, therefore, "akusalaṃ dhammaṃ paccayā akusalo dhammo, abyākataṃ dhammaṃ paccayā akusalo, akusalañca abyākatañca dhammaṃ paccayā akusaloti," three answers are lost. "Abyākataṃ dhammaṃ paccayā abyākatoti," only one is said in terms of form. Thus, everywhere, knowing what is contradictory and non-contradictory, the obtainable division should be understood. Moreover, here, This is a mere glimpse of the method. Not through dominance, but forty through non-cause are obtained. The same method applies to the remaining sets of four. In non-contiguity, one: through the arising of causeless consciousness and the remaining form, the unwholesome is related to the unwholesome. Thus, in all single instances, the applicable form should be understood. In non-precedence, two: here too, it should be said that forty are due to non-cause. However, because of association with non-precedence, two exclusions are lost: through object-precedence, the unwholesome as a condition for the unwholesome, and the unwholesome and the unwholesome as a condition for the unwholesome. In the immaterial realm, two are stated through causeless delusion and causeless action. In non-separation, two: in the immaterial realm, through causeless unwholesome action, two. In non-existence and non-absence, one: through all form, the unwholesome should be seen as related to the unwholesome. In the triads and so on, there is nothing unprecedented. 288. In the root of non-object, however, five through non-dominance: they are obtained through non-object. In non-kamma, one: here, excluding consciousness-arising and materiality produced by kamma, through the remaining form, the unwholesome should be understood as related to the unwholesome. 289-296. In the root of non-dominance, seven through non-precedence: they are obtained through non-precedence. In non-postcedence, seventeen: these seventeen are also obtained there. Non-contiguity, non-immediacy, non-co-influence, non-support, non-association, non-existence, and non-absence roots are similar to the non-object root. Through this mere glimpse of the method, everywhere, what is present and absent, obtainable and unobtainable, should be understood. The commentary on the negation is finished. 297-328. However, with this same characteristic, placing the direct order first in the direct order negation, and placing the negation first in the negation direct order, the calculation of quantity, what is present and absent, obtainable and unobtainable, should be understood. The commentary on the condition chapter is finished. 4. The commentary on the dependence chapter 329-337. In the dependence chapter, "depending on wholesome phenomena": "having made wholesome phenomena a dependence in the sense of a foundation" is the meaning. The rest is here the same as in the condition. It should be understood in the same way as explained in the previous section. However, at the end, the statement "Conditionality is dependence, dependence is conditionality" is made to show that there is no difference in meaning between these two sections. In meaning, they are inseparable like co-nascent factors. Even so, they are stated to define the meaning for each other. For example, in "Conditioned by ignorance are volitional formations," even what arises without dependence and is momentary is said to "arise due to a condition." And in things that cling together, like wood and fire, one is not a dependence condition for the other; similarly, derived materiality is not a dependence condition for the great elements. Thus, both sections are stated to define the state of dependence condition through the section on conditions, and to define the co-nascent and pre-nascence states of what is said to be a condition through the section on dependence. Moreover, these two are stated according to the inclination of those who understand in that way, through the elegance of the teaching, and through the knowledge of the distinctions of analytical knowledge of language. Explanation of the Section on Dependence. 5. Explanation of the Section on Association 338-346. In the Section on Association, "associated with a wholesome state" means having made a wholesome state a condition in the sense of association, with characteristics such as single arising. "A wholesome state is associated with one aggregate" means having made one wholesome aggregate a condition of association, three aggregates arise, which is said to be a root condition. The meaning should be understood in this way in all passages. In this root condition, only the three questions are answered by making immaterial states a condition in the sense of association. As in the root condition, so also in the object condition and others, except that in the result condition, there is only one answer. 347-350. Now, to show the answers obtained in terms of enumeration, "three in root" etc. is stated. There, in all triads, the rule is that wholesome is with wholesome, unwholesome with unwholesome, and indeterminate with indeterminate. But in the singular, only indeterminate is obtained with indeterminate. Thus, here, among the twenty-four conditions, three, and one in result. Two sections. There is no direct sequence for what arises later. Therefore, "three, one" means, in the context of connecting conditions in dyads and so on, where the resultant condition enters, there is one; in the remaining cases, there are three. Thus, the calculation should be understood. The rest here in the direct sequence is straightforward. 351-354. In the reverse sequence, since wholesome is not obtained, the answer is given by starting with unwholesome. That is straightforward. 359. Here, in the section on answering the reverse sequence, to show the calculation by counting, it is said, "two, due to the absence of root," and so on. There, "two, three, one" means three sections. Based on them, the calculation should be understood in the connection of conditions in dyads and so on. Here too, in comparing a larger number with a smaller number, only the smaller number is obtained; with an equal number, an equal number. Since only immaterial phenomena are conditionally arisen here, therefore, due to the absence of root, absence of dominance, absence of prenascent, absence of postnascent, absence of repetition, absence of kamma, absence of result, absence of absorption, absence of path, absence of association, only ten conditions are shown from the reverse perspective; the remaining fourteen are not obtained. Even among those that are obtained, when a result is conditionally arisen, absence of kamma and result are not obtained. 360-368. "Two, due to the absence of root and absence of dominance" means only the duality obtained due to the absence of root. The same method applies to the remaining two dualities. "One, due to the absence of kamma" means making causeless functional consciousness conditionally arisen, the unwholesome is connected with the unwholesome. "Two, due to the absence of result" means two due to causeless delusion and functional consciousness. "One, due to the absence of absorption" means