English
But those who say, "There is no rebirth with the gotrabhu-citta," should be refuted by this sutta. The rest here should be understood according to the method of the Pali. The base triad is similar to the defiled triad. In the wrongness triad, a wrongness-bound state is not a condition for a rightness-bound state, nor is a rightness-bound state a condition for a wrongness-bound state by any condition. There is no wrongness-bound state or rightness-bound state without co-nascent dominance. In a rightness-bound state, there is absolutely no object-prenascence; in a wrongness-bound state, there might be object-prenascence. Depending on an indeterminate mind, a fixed wrong view might arise. The rest, depending on a fixed state, a fixed state does not arise; no dhamma arises by making a wrongness-bound state heavy. A wholesome state is not a support condition for wrongness. The rest here should be understood according to the method stated in the Pali. In the path-object triad, in the direct order of dependent origination, there is no result condition. In this triad, even the karma condition is not found to be of different moments, and so it is in the arisen triad and the past triad. In the reverse order, a causeless state is a path-object, that is, a causeless state is a path-object; this is said with reference to adverting. The rest here should be understood according to the Pali. In the arisen triad and the past triad, there are no direct order of dependent origination and so on; only the question order is found. Why? Because the direct order of dependent origination and so on are only for co-nascent and prenascent states. And these triads are a mixture of past and future. In the arisen triad here, even the immediately proximate conditions are not found. Why? Because in the arisen triad, there is no past. The arisen and the unarisen, these two dhammas here, the arisen and the unarisen, these two are not a condition for each other by any condition. The unarisen And these two, arising and causing, are conditions by two conditions, through object and dependence for what has arisen. The rest here should be understood just as it comes in the Pāli text. In the past triad, the present is a condition for the past and future, and the past and future are a condition for the past and future by no condition. But Nibbāna in both of these triads is obtained neither as a condition nor as conditioned. The rest here also should be understood just as it comes in the Pāli text. In the internal triad, the internal-external term is not included. For both groups, called internal and external, are neither conditions together, nor conditioned; therefore, it should be understood that even the color of a mustard seed placed on the palm of the hand is not an object together with the color of the palm. And just as the internal-external term, so here in the internal-object triad the internal-external-object term is not found. The rest proceeds just as in the Pāli text. In the visible triad also, the meaning should be taken according to the Pāli text. The calculation here, having abbreviated the occurrences that come in the Pāli text, should be understood by comparing them in the comparisons in the manner stated below. Explanation of the Triad Conditionality in Accordance with the Dhamma. 2. Explanation of the Dyad Conditionality In the Dyad Conditionality also, the question-answers and calculations in all dyads should be understood just as they come in the Pāli text. Moreover, here the explanation of the dyad of with-cause and without-cause-associated is similar to the explanation of the cause dyad; so also of the dyads of cause-and-with-cause, cause-and-cause-associated, and of the dyad of with-condition-conditioned. This dyad should be done just as the with-condition dyad, because it is said that since it is with-condition, even when conditioned by without-condition, a connection with the unconditioned is not found. The dyad of with-object-mind-associated-conjoined is also of similar explanation; so also are the groups of defilement, flood, yoke, and object. For these three are of similar explanation to each other. Moreover, the dyads of mundane-with-defilement, with-bond-with-attachment-with-hindrance-with-grasping-with-defilement These pairs, separated from nourishment, separated from fetters and bonds, separated from bonds and their necessity, separated from hindrances and their necessity, separated from clinging and its object, separated from defilements and their corruption, included in defilements, the higher dyads, these dyads are similar. The defilement dyad is like the fetter dyad. The dyads of defiled defilements and associated, hindrances and associated, and what is to be abandoned by seeing, are also similar. Thus, defilements and defiled things, hindrances and associated things, defilements and associated things, are defilement-associated dyads. In this way, the explanations of all dyads that are similar in meaning should be understood as similar. But in the entire Paṭṭhāna, no dyad can be found that can be distinguished by anyone. Defilements and defilement-associated things, fetters and fetter-associated things, bonds and bond-associated things, hindrances and hindrance-associated things, defilements and defiled things: in such dyads, neither resultant condition nor momentary karma condition is found. In the not-cause/with-cause and not-cause/without-cause, there is no cause condition. Causes and cause-associated things, defilements and defilement-associated things, bonds and bond-associated things: in these dyads, not-cause, not-absorption, and not-path are not found. Fetters and fetter-associated things, hindrances and hindrance-associated things, defilements and defilement-associated things, defilements and defiled things: in these, however, because of the delusion associated with doubt and restlessness, the not-cause condition is found; the not-absorption and not-path conditions are not found. Thus, in all dyads, after examining what is found and not found, the counting of turns should be understood according to the Pāli itself. Explanation of the Dyad Paṭṭhāna. 3. Explanation of the Dyad-Triad Paṭṭhāna In the Dyad-Triad Paṭṭhāna, "Because of a causal, wholesome thing, a causal, wholesome thing arises, due to the cause condition," thus, only by extracting the question matrix, a summary exposition has been made. But the detailed explanation should be stated in the manner of "Because of wholesome non-greed, there is non-hatred and non-delusion," and so on. It could be known, in the manner shown below, even if not explicitly stated, that not even a single word or suffix is mentioned. But this summary exposition, should be understood as made in this way. For by combining the root with the wholesome category, all obtainable conditions are shown, in terms of the forward and reverse order of conditionality. And the modes of co-nascence and so on, of the forward-reverse and reverse-forward order, are not shown, but only, "It should be expanded just like the conditional order" is said. In the question order, without even answering the question, only the question heading is made, and the obtainable conditions are shown, only in terms of the forward and reverse order. And as with the wholesome category, so also the unwholesome and indeterminate categories, should be combined with the root, and the root-wholesome dyad-triad should be specified, it is said. Thereafter, the twenty-one dyads-triads, beginning with the root-feeling dyad-triad, are shown, in the manner of "a root, a state associated with pleasant feeling," and so on. But since a root, is neither visible with impact nor invisible with impact, therefore the categories of visible with impact and invisible with impact, are not combined with the root category. Thus, by combining twenty-two triads, with the root category, then again they are combined, with all the dyads, beginning with the dyads with root, and ending with the dyads with refuge. Therein, whatever category, does not go together with whatever category, that is not found in the text itself, it is said. Thus here, by combining twenty-two triads, with one dyad, then again twenty-two with another, twenty-two with another, in order, it is said that by taking twenty-two triads, and placing them in a hundred dyads, with the obtainable dyad categories, the dyad-triad origination is taught. Therein, in whatever places, a method is shown, and a summary is made in the text, in those places, its expansion should be understood, in accordance with the method shown. Explanation of the Dyad-Triad Origination. 4. Triad-Dyad Origination Explanation of the Pairs of Triplets In the Pairs of Triplets section of the Paṭṭhāna, the teaching is given concisely, starting with the question: "Conditioned by a wholesome, causal state, does a wholesome, causal state arise through the root condition?" Just extracting the question is how it's taught. Here, just as below, the wholesome category is combined with the root pair, and a summary teaching is given for all cases in terms of all conditions. In the same way, here, the root pair is combined with the wholesome triplet, and a summary teaching is given for all cases in terms of all conditions. And just as the root pair is, so too the non-root pair is combined with the wholesome triplet, and the wholesome triplet-root pair is completed. After that, twenty-one pairs of triplets, beginning with the feeling triplet-root pair, are shown in the manner of "Conditioned by a state associated with pleasant feeling, a causal state..."