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In this way, the root pair is combined with twenty-two triplets, and then the associated root pair and other pairs, ending with the refuge pair, are combined with those same triplets based on what is obtainable. Here too, whatever term does not fit the combination is rejected in the text itself. Thus, taking one hundred pairs and inserting them into the twenty-two triplets, what is called the Pairs of Triplets section is taught. Even there, in whatever way the text is condensed, that way should be understood in detail. Explanation of the Pairs of Triplets section of the Paṭṭhāna. 5. Explanation of the Triplets of Triplets In the Triplets of Triplets section of the Paṭṭhāna, the teaching is given concisely, starting with the question: "Conditioned by a wholesome state associated with pleasant feeling, does a wholesome state associated with pleasant feeling arise through the root condition?" Just extracting the question is how it's taught. Here, the wholesome triplet is inserted into the feeling triplet and others, and the feeling triplet and others are inserted into the wholesome triplet; in this way, triplets are inserted into triplets. And whatever term does not fit the combination with whatever term is omitted, and the cases and methods of calculation are shown in all conditions based on what is obtainable; therefore, these should be carefully examined in the text and understood. And just as the wholesome triplet is combined with the feeling triplet and others, and the feeling triplet and others are combined with it, so too... Each triad with the remainders. And the remainders should be understood by combining them with those. Explanation of the Triad-Triad Paṭṭhāna. 6. Explanation of the Dyad-Dyad Paṭṭhāna In the Dyad-Dyad Paṭṭhāna too, "Because of a root-with-root state, a root-with-root state arises through root condition," the teaching has been given concisely in the manner of raising questions. There, the root dyad with the with-root dyad, and the with-root dyad etc. are combined with it. But each dyad with the remainders, and the remainders should be combined with those in order. For this Dyad-Dyad Paṭṭhāna is taught by "placing a dyad within dyads." Therefore, here the combination of all dyads with all dyads should be understood. But the Pāli is concise. And with whichever term the combination of whichever term does not go, the teaching has been given by omitting just that. Explanation of the Dyad-Dyad Paṭṭhāna. Thus far – The excellent triad and the supreme dyad of Paṭṭhāna, The dyad and the triad, and the triad and the dyad; The triad and the triad, and the dyad and the dyad, These six methods are very profound in the direct order. – As shown in the verse stated in the commentary, six methods are indicated in the Direct Order Paṭṭhāna. However, due to the condition, in each Paṭṭhāna, the four methods, direct order etc., by one mode, the Direct Order Paṭṭhāna itself should be understood as adorned with twenty-four methods. 7-12. Explanation of the Reverse Order Paṭṭhāna 1. Now, to show the Reverse Order Paṭṭhāna, which has obtained its name due to the reversal of states in the manner of rejecting the terms such as wholesome etc., it is begun with, "Because of an unwholesome state, an unwholesome state arises through root condition," etc. There, "because of an unwholesome state" prevents the conditionality of the wholesome. "An unwholesome state arises" prevents the arising of the wholesome. Therefore, here the question should be answered in this way, "Because of one aggregate that is unwholesome and indeterminate, three aggregates that are unwholesome and indeterminate, and mind-originated material form." However, the calculation obtained in each condition is stated in the Pāli. Just that much. And those turns of phrase that are similar, they too are shown there. Therefore, everything here should be understood by examining the Pāli according to the method stated below. Just as here, so too in the Duka-paṭṭhāna, Duka-tika-paṭṭhāna, Tika-duka-paṭṭhāna, Tika-tika-paṭṭhāna, and Duka-duka-paṭṭhāna. Thus far – The Tika, the excellent Paṭṭhāna, the supreme Duka, The Duka and Tika, and the Tika and Duka; The Tika and Tika, and the Duka and Duka, Six methods, very profound, in the Paccanīya. – Are shown in the verse stated in the commentary. In the Dhamma-paccanīya-paṭṭhāna, six methods are indicated. However, due to the conditions, in each Paṭṭhāna, there are four methods, Anuloma and so on, thus, by one mode, the Paccanīya-paṭṭhāna itself should be understood as adorned with twenty-four methods. The Commentary on the Paccanīya-paṭṭhāna. 13-18. The Commentary on the Anuloma-paccanīya-paṭṭhāna 1. Now, to show the Anuloma-paccanīya-paṭṭhāna, which has obtained its name due to the rejection of the wholesome nature, etc., of the condition-arisen, without rejecting the condition-dhamma in the dhammas of wholesome, etc., "Kusalaṃ dhammaṃ paṭicca na kusalo dhammo uppajjati hetupaccayā" is begun. There, "Kusalaṃ dhammaṃ paṭicca" acknowledges the conditionality of the wholesome. "Na kusalo dhammo uppajjati" prevents the arising of the wholesome itself. Therefore, the explanation is shown in the manner of "Kusale khandhe paṭicca cittasamuṭṭhānaṃ rūpa," all of which should be carefully considered by looking at the Pāli. Whatever is similar to what, and whatever is found where, and whatever is the enumeration and delimitation of the explanations of which conditions, all that is shown in the Pāli, therefore, the Pāli itself is the meaning here. Just as here, so too in the Duka-paṭṭhāna and so on. Thus far – The Tika, the excellent Paṭṭhāna, the supreme Duka, The Duka and Tika, and the Tika and Duka; The Tika and Tika, and the Duka and Duka, Six methods, very profound, in the Anuloma-paccanīya. – The commen Here, in the verse-explained Dhammānuloma-paccanīya Paṭṭhāna, six methods are indicated. Due to the conditionality here, in each Paṭṭhāna, the four methods beginning with anuloma, thus, with one mode, adorned with twenty-four methods, only the Anuloma-paccanīya Paṭṭhāna should be understood. Explanation of the Anuloma-paccanīya Paṭṭhāna. 19-24. Explanation of the Paccanīyānuloma Paṭṭhāna 1. Now, in the case of dhammas such as kusala, having rejected the paccaya-dhamma, and without rejecting the kusalādi-nature of the paccayuppanna, to show the Paccanīyānuloma Paṭṭhāna, which has obtained its name due to the paccanīya-anuloma nature of the dhammas, "Dependent on a dhamma that is not kusala, an akusala dhamma arises as a root condition," etc., is begun. There, "Dependent on a dhamma that is not kusala" denies the conditionality of kusala. "An akusala dhamma arises" approves the arising of akusala. For what is not kusala is either akusala or abyākata, and when that is made a co-arisen condition, there is no kusala arising, therefore the teaching is given in terms of akusala and abyākata. There, "Dependent on one khandha that is akusala, three khandhas" etc., thus, the answering dependent on a dhamma that is not kusala should be understood. But this question, "Dependent on a dhamma that is abyākata, an abyākato dhamma arises as a root condition," is answered thus: "Dependent on one khandha that is vipākābyākata or kiriyābyākata, three khandhas and cittasamuṭṭhāna rūpa." Thus, in all questions, the answer is according to the meaning of what is not answered, and the answer is just as it comes in the text of what is answered. And in each triad and dyad, the method of counting the variations and conditions, all should be understood according to the method stated below. And to this extent – The best triad and the excellent dyad, The dyad and the triad, the triad and the dyad; The triad and the triad, the dyad and the dyad, Six methods in the Paccanīyānuloma, very profound. – As explained in the verse stated in the commentary. In the Dhammapaccanīyānuloma Paṭṭhāna, six methods are indicated. Due to the conditionality here, in each Paṭṭh These are the four anuloma and paccanīya ways, Thus, in one method, it is adorned with twenty-four ways, Know this as the Paccanīyānulomapaṭṭhāna. Explanation of the Paccanīyānulomapaṭṭhāna. Thus, in the four sections, beginning with dhammānuloma, In each, with twenty-four ways, there are ninety-six ways. Here, excluding the paccaya way, In each paṭṭhāna, only with the six ways of the tikas and dukas, Know this great treatise of the Samantapaṭṭhāna, adorned with twenty-four ways. Some, however, establish a "kusalārammaṇo dhammo akusalārammaṇo dhammo" way, Calling it Ārammaṇamātika, Then show an Ārammaṇapaṭṭhāna with the "kusalārammaṇo dhammo kusalārammaṇassa dhammassa hetupaccayena paccayo" way, And further, extracting and showing a Phassapaṭṭhāna based on phassa and other factors. Since this is not seen in the Pāli or the commentaries, it is not discussed here. Know that the explanation here is done only according to the Pāli established in the Saṅgīti. Thus far – Where beings are confused, having become entangled, They do not overcome the saṃsāra, a forest of various sufferings. Skilled in the distinctions of conditions, respecting the causal pattern in the world, Extremely subtle and profound, the realm of the Buddha's knowledge. The Teacher, relying on the distinctions of kusala and other dhammas, Expanding the seventh book of Abhidhamma with various calculations of ways. The well-established Paṭṭhāna, which he revealed, The commentary on it, begun by me with faith. Without deviating from the teachers' tradition, for the disciples of the Vibhajjavādins, In this world with many obstacles, without interruption. That commentary, completed today in fourteen bhāṇavāra portions, Revealing the meaning of the entire excellent Paṭṭhāna. May the well-established intention, just as it has reached completion, Quickly bring all auspicious aspirations to many people. Thus far –