English
In dependence too, four are stated by means of object-dependence. Here, there is only one combination. In the dominance-based and the like, below, All that is obtainable and unobtainable in the manner described above, having carefully considered, the combination, arrangement, and calculation should be understood. 83-87. In the negative, in the wholesome triad, having extracted the conditions in the manner described above, in direct order, nine instances are shown for the non-root condition in all the conditions, by way of calculation from the negative, based on the instances obtained there. These nine instances of single-root, single-final, should be shown by extracting the Pāli passage in the manner, "A state associated with pleasant feeling is related to a state associated with pleasant feeling by the non-root condition, having given a gift with a mind associated with pleasant feeling," etc. Here, in the condition combination, the non-root condition...through...the non-proximity condition are eight, and should be understood as momentary karma condition. For weak karma is not a proximity condition for result. However, it is only a condition by momentary karma condition. The rest here, in direct-negative and negative-direct, it is possible to calculate the number of instances obtained in the combination of those conditions in the manner described below, therefore it is not elaborated. Explanation of the Feeling Triad. 3. Explanation of the Result Triad 1-23. In the result triad, conditioned by a result state, a result state arises by the root condition, the thirteen instances stated in the root condition, to show them concisely by calculation, it is stated as thirteen by root. The same method applies to five by object, etc. Thus here, there are six numerical divisions of thirteen, five, nine, seven, three, and two, and based on them, the calculation should be understood in the condition combination in the manner described below. 24-52. In the negative also, conditioned by a result state, a result state arises by the non-root condition, the ten instances stated in the non-root condition, to show them concisely by calculation, it is stated as ten by non-root. The same method applies to five by non-object, etc. Thus here, there are eight numerical divisions of ten, five, thirteen, twelve, two, one, nine, and three, and they In association and combination of conditions, the calculation should be understood in detail, in the manner stated below. But the Pāli is concise. However, by combining and contrasting the already calculated and determined rounds, one should understand the direct-inverse and the inverse-direct. The co-nascence condition is uniform in this way. The condition-support, association, and conjoined conditions proceed according to the Pāli itself. 92. In the question round, "the wholesome and unwholesome are ceased," the wholesome ceases when it occurs in the manner of insight, and the unwholesome ceases when it occurs in the manner of attachment, etc. The result and subsequent consciousness arise; the result of the sense-sphere arises as subsequent consciousness. But those who say, "At the end of the insight impulsion and doubt and restlessness, there is no subsequent consciousness," they should be refuted by this treatise. The wholesome of the sphere of infinite space is a condition by way of object-condition for the action of the sphere of infinite consciousness; this is said with reference to one who, having attained arahantship, enters into attainments in reverse order, which he had not previously attained. By this method, one should carefully examine the Pāli in all the distributions and understand the meaning. 120. In "seven by way of root, nine by way of object, ten by way of dominance," etc., one should consider all the distributions that are obtained in each place, in each way, and to each extent, such as by way of co-nascence dominance, by way of object dominance, by way of co-nascence support, by way of pre-nascence support, by way of contiguity support, by way of object-support, by way of natural support, by way of co-nascence dissociation, by way of pre-nascence and post-nascence dissociation. Similarly, in the inverse, etc., the extraction of rounds in the direct manner, the calculation of rounds obtained from the direct in the inverse, the combination of conditions, and the calculation of available rounds in the root-condition, etc., which occur in the direct-inverse and inverse-direct and in the pure cases and in those that occur by way of combination, and the non-availability of the unavailable; all this should be understood in the manner stated below. And so here, and so onwards in the triads and dyads. For the Paṭṭhāna treatise is truly endless, immeasurable in the Pāli itself. To undertake to describe its meaning according to the sequence of words, even one of exceedingly long life would not have enough life. Nor is it possible to understand the meaning by describing one part and indicating the method in the remainder. Therefore, from here on, without saying even this much, in the remaining triads and dyads, because of the modes not spoken of below, whatever must necessarily be said, that alone we will say. But what we pass over without saying, that should be understood by the method of the Pāli itself. Explanation of the Vipāka Triad. 4. Explanation of the Upādinna Triad. 51. In the question section of the Upādinnupādāniya Triad, the object is said to be a condition by way of the pre-nascence condition for the aggregates that are objects of clinging, with reference to the occurrence. But at rebirth, that is not pre-nascent. 72. "Upādinnupādāniya nutriment as food is a condition by way of the nutriment condition for the body that is upādinnupādāniya," here, upādinnupādāniya nutriment as food is the nutritive essence internal to the karma-produced material phenomena. "For the body that is upādinnupādāniya" means it is a condition by way of the nutriment condition for that same karma-produced material phenomenon body. Like the material-life faculty, it is a condition by way of maintaining and supporting the produced material phenomena, not by way of generating. But what some say, that the nutritive essence in the bodies of snakes, etc., which have swallowed and are holding frogs, etc., is a condition by way of the nutriment condition for the living bodies of the frogs, etc., should not be accepted. For the nutritive essence in a living body does not accomplish the nutriment condition for another body. But in "for the body that is anupādinnupādāniya," it can be obtained even by way of generating. In "for the upādinnupādāniya and for the anupādinnupādāniya," it is spoken of either for one by way of supporting, for one by way of generating, or for both by way of supporting alone. But two nutriments, becoming conditions together, are only supporters, not generators. The remainder here should be understood by carefully examining the Pāli itself. Explanation of the Upādinna Triad. 5-22. Saṅkiliṭṭha Triad. Description of the Initial Triads In the defiled and defiling triad, everything should be understood according to the method stated in the wholesome triad. 79. In the triad of thoughts, the preliminary work for the knowledge conforming to karma is the same as the preliminary work for the divine eye, as it is the preliminary work for its arising. However, this is said with reference to the preliminary work during the stage of strengthening what has arisen. The rest here follows the text. 82. This is said in terms of the bhavanga-vibration and root-bhavanga with that object. The rest here should all be understood according to the text. In the triad of what is to be abandoned by seeing, in "craving to be abandoned by seeing arises," etc., what is to be abandoned by seeing arises for the ordinary person. What is to be abandoned by cultivating arises even for the stream-enterer. Thus, it should be understood that the lower and lower do not arise for the higher and higher. A phenomenon to be abandoned by seeing is not a condition for a phenomenon to be abandoned by cultivating by any condition. The rest here, following the text, should be understood according to the characteristics stated in the wholesome triad. In the triad of roots to be abandoned by seeing, the distinction of roots to be abandoned by seeing, etc., should be understood according to the method stated in the commentary section. Doubt and distraction-concomitant delusion, being without root, are included in the third category. Thus, here, those who have a root to be abandoned by seeing or cultivating are roots to be abandoned. Those who do not have that are neither roots to be abandoned by seeing nor by cultivating. Having understood this distinction of roots to be abandoned, the rest should be understood according to the characteristics shown in the triad of what is to be abandoned by seeing and in the wholesome triad. In the triad of accumulating, in the associated modes of dependent origination, the direct order is similar to the wholesome triad. The rest, in terms of distribution and calculation, follows the text. In the triad of the trainee, an adept phenomenon is not a condition for a trainee phenomenon by any condition. A trainee is, however, an immediately proximate dependence and a prenascent dependence for an adept. The rest here follows the text, and so it is in the triad of the limited. In the triad of objects that are limited, the gotrabhu-consciousness of trainees is an unlimited object. And it is fitting to say that it is only a reviewing consciousness. For the results have a limited object, that is, in rebirth, having karma as object, and in the course of existence, having form and so on as object in the way of eye-consciousness and so on, and having the limited object grasped by the javana in dependence on that object as object, they arise.