English
" "Single-rooted" should be taken in the sense of "equal-rooted," not in the sense of "single" as in counting. The meaning here is: all those things are equal-rooted with the wholesome root. Whatever is the root of contact, that is also the root of feeling, etc. Then, accepting their being so, he says, "Yes." "Wholesome-arisen" shows the form arisen from wholesome consciousness. "Single-rooted" means equal-rooted with the wholesome root of non-greed, etc. Just as non-greed, etc., are the root of contact, etc., because they are the condition of cause, so too is it of that arisen form, but that is not wholesome because it lacks the characteristic of wholesomeness. 52. In the reciprocal-pair, instead of asking "Are any things wholesome?" the question is asked, "Are any things single-rooted with the wholesome root?" Why? Because that meaning is also possible with this expression. "Wholesome roots" is a qualification of the former. For it was said, "Roots that arise together," but those can be wholesome roots, unwholesome roots, or indeterminate roots; here, it is said "wholesome roots" to show the distinction. "And reciprocal-roots" means they are conditions for each other by way of the condition of cause. In the reverse question of that, instead of saying "Are all those things single-rooted with the wholesome root?" it is said "Are all those things wholesome?" Why? Because there is no difference in meaning. For if the question were asked, "Are they single-rooted with the wholesome root?" the answer would have to be given in the same way as stated below, "Roots that arise together," and in that case, there would be no difference in meaning. Therefore, instead of doing so, the question is asked in this way. By this method, the root Even in the root-nayas, beginning with the non-root-naya, a distinction of questions should be understood, based on whether they are mutually rooted. 53-55. In the root-root-naya, does it ask, "Are all those roots, roots of wholesome roots?" meaning, "Are all those counted as wholesome roots, roots?" "Having one root-root" means, having the same meaning, they have just one root-root, therefore, they have one root-root. "Having mutually rooted roots" means, a root of each other is a mutually rooted root, they have a mutually rooted root, a root in the sense of a condition by way of cause, therefore, they have mutually rooted roots. 56. In the root-naya, "having a wholesome root" means, they have a wholesome root in the sense of a condition by way of cause, therefore, they have a wholesome root. 57-61. In the root-root-naya, "having a wholesome root-root" means, the root of wholesome things is a wholesome root. They have a wholesome root as a root, in the sense of a condition by way of cause, therefore, they have a wholesome root-root. This, indeed, is the specific meaning in the question of the nayayamaka concerning the wholesome term. 62-73. The same method applies to the unwholesome term and so on. But this is the distinction: "Uncaused unwholesome" is said referring to delusion associated with both doubt and restlessness. 74-85. "Uncaused indeterminate" means the eighteen consciousnesses, form, and nibbāna. "Not one root with the indeterminate root" here, however, setting aside form arising from a caused indeterminate, the rest is obtained. Form arising from a caused indeterminate is one root with the indeterminate root, making that non-conventional, this explanation was done solely on the basis of what is obtained together. 86-97. "Things that are name" means things counted as name. In meaning, they are the four immaterial aggregates and nibbāna. "The nine roots are name-roots" means nine roots in terms of wholesome, unwholesome, and indeterminate roots. "Uncaused name is not one root with the name-root" means all uncaused name, the eighteen consciousnesses, doubt, restlessness, delusion, and nibbāna, counted as name, is not one root with the name-root. For that does not arise together with that. In the phrase "caused name with the name-root" the meaning is "caused name with the name-root." The rest is all of obvious meaning everywhere. Explanation of the Root Section. 98-99. In the Cause Section and so on, the meaning should be understood in this way. Root. Because the super-gāthās, the reasons, and the causes, for the undefined ten turns, have been stated simply by way of the summary. Commentary on the Root-Pairs. 2. The Aggregate-Pairs 1. Commentary on the Designation-Statement Turn 1. Now, after the Root-Pairs have been taught, the commentary on the Aggregate-Pairs, taught immediately after the Root-Pairs, is given, having gathered the wholesome etc. phenomena by way of the aggregates. Here, the arrangement of the text should be understood thus: In this Aggregate-Pairs there are three great turns: the Designation Turn, the Occurrence Turn, and the Comprehension Turn. Among these, the Designation Turn is called the Designation Turn because it proceeds simply by way of purifying the names and designations of the aggregates. The Occurrence Turn proceeds purifying the occurrence of the aggregates, whose names and designations have been purified, by way of arising and ceasing; therefore, it is called the Occurrence Turn. The Comprehension Turn proceeds revealing, in brief, the three comprehensions of the aggregates that occur in this order; therefore, it is called the Comprehension Turn. Among these, the Designation Turn is arranged in two ways: by way of statement and exposition. In the others, there is no separate statement turn. From the beginning onwards, they are arranged in one way by way of question and answer. Here, from the phrase "the five aggregates" as the beginning, up to the phrase "not aggregates, not formations" is to be understood as the statement turn of the Designation Turn. The question turn is also a name for that same thing. Here, "the five aggregates" is the statement of the aggregates to be questioned by way of pairs. "The form aggregate… the consciousness aggregate" is the arrangement of the names of those same things by way of distinctions. 2-3. Now, with respect to these aggregates, there are four method turns: the Term Purification Turn, the Term Purification Root-Cycle Turn, the Pure Aggregate Turn, and the Pure Aggregate Root-Cycle Turn. Among these, the Term Purification Turn is so named because it proceeds purifying only the term by the method "form is the form aggregate, the form aggregate is form," etc. It is twofold by way of direct and reverse order. Here, in the direct order turn, there are five pairs, "form is the form aggregate, the form aggregate is form," etc. In the reverse Even here, "is not form, is not the form aggregate; is not the form aggregate, is not form" and so on, are just five. Thereafter, in the word analysis section, after analyzing the aggregates, by connecting four sets of four wheels each, with each aggregate as the root, in the manner of "form is the form aggregate, aggregates are the feeling aggregate," and so on, since there is the existence of wheels rooted in word analysis, it is called the word analysis root wheel section. That too is twofold, by way of forward and reverse order. There, in the forward order, "form is the form aggregate, aggregates are the feeling aggregate," and so on, making four sets of four each, are twenty pairs. In the reverse order too, "is not form, is not the form aggregate; aggregates are not the feeling aggregate," and so on, are just twenty. Thereafter, proceeding solely by way of pure aggregates, in the manner of "form is an aggregate, aggregates are form," and so on, it is called the pure aggregate section. There, in "aggregates are form," and so on, the meaning should be taken as aggregates are the form aggregate, aggregates are the feeling aggregate. Why? Because it is divided thus in the exposition section. There, indeed, "is form an aggregate?" - Yes. "Aggregates are form" means the form aggregate is an aggregate, and is both an aggregate and the form aggregate, the remaining aggregates are not the form aggregate, thus, extracting the word in the manner of "aggregates are form" and so on, as "aggregates are the form aggregate," the meaning is distinguished. And for that very reason, it is called the pure aggregate section. For here, the word is not the measure, as in word analysis. But as pure aggregates are obtained, so the meaning is the measure. The same method applies in the subsequent sense-base pairs and so on. And this pure aggregate section too is twofold, by way of forward and reverse order. There, in the forward order, "form is an aggregate, aggregates are form," and so on, are five pairs. In the reverse order too, "is not form, is not an aggregate, aggregates are not form," and so on, are just five. Thereafter, for those very pure aggregates, by connecting four sets of four wheels each, with each aggregate as the root, in the manner of "form is an aggregate, aggregates are feeling," and so on, Having established the root of the aggregates, it is called the Aggregate-Root Wheel. Here, in 'aggregates, feeling, etc.,' the meaning should be understood in the manner of 'aggregates, the aggregate of feeling, etc.' Otherwise, there would be a contradiction with the section on definition. That too is twofold, by way of direct and reverse order. There, in the direct order, 'form is an aggregate, aggregates are feeling,' etc., making four each with a single aggregate as root, are twenty pairs. In the reverse order too, 'not form, not an aggregate, not aggregates, not feeling,' etc., are also twenty. Thus, with one hundred pairs, with two hundred questions, making two meanings for each question by way of affirmation and doubt, and adorned with four hundred meanings, the section on designation in the chapter on explanation should be understood. Explanation of the section on designation in the chapter on explanation. 1.