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past-time-mode, are the fourteen intermediate modes. Among these, in the arising-mode, the cessation-mode, and the arising-cessation-mode, there are eighteen pairs of yamaka by making six each in direct and reverse order. In the occurred-arising-mode, there are four pairs of yamaka by making two in direct order and two in reverse order according to past and future time. In the remaining ten modes, three specified at the beginning, three specified immediately after, and four specified at the end, there are twenty pairs of yamaka by making two each, one in direct order and one in reverse order. Thus, in all fourteen intermediate modes, there are forty-two pairs of yamaka, eighty-four questions, and eight hundred and sixty-eight meanings. Just as in one purification-person great mode, so also in the purification-dhamma mode and the purification-person-dhamma mode, in the three great modes, there are three hundred and twenty-six pairs of yamaka, questions twice that number, and meanings twice that number should be understood. However, this threefold mode, multiplied sixteenfold by way of desire, etc., and multiplied two hundred and sixty-sixfold by way of wholesome, etc., in this Citta Yamaka, there are many thousands of yamaka, questions twice that number, and meanings twice that number. But the text is concise. Thus, the textual arrangement in this Citta Yamaka should be understood. Explanation of the Matrix Establishment. Exposition 1. Explanation of the Person Mode 63. Now, to explain the matrix in the established order, "Whose mind arises but does not cease," etc., is begun. Therein, "arises" means it arises with the arising-moment association, "does not cease" means it does not cease because the cessation-moment is not reached. "His mind" means the mind of that person. "Will the mind cease from then on, or will it not arise?" he asks. "Their mind" means those whose round of suffering is limited, whose defilements are exhausted. For those in the last moment of existence, it is the arising moment of the final consciousness. That very final consciousness arises for them, having reached the state of arising, but does not cease, not having reached dissolution. But now, having reached dissolution, that consciousness will cease for them, and because there is no rebirth, another will not arise. For the rest, except for the arahant possessing the final consciousness, for the remaining trainees, non-trainees, and ordinary people, that which has reached the moment of arising will cease. But another will arise and cease in that or another existence. In the answer to the second question, ‘yes’ is said with reference to the consciousness of such an arahant. Does not arise, ceases: at the moment of dissolution, the final consciousness of the arahant and the dissolving consciousness of the rest. From then on, it can be said that the consciousness of the arahant will not cease, but it cannot be said that it will arise. It can be said that the consciousness of the rest will arise, but it cannot be said that it will not cease. Therefore, the denial ‘no’ is made. In the second question, there is no such person whose consciousness will not cease but will arise, therefore the rejection ‘there is not’ is made. 65-82. Arisen: that which possesses the moment of arising. Even though it has reached arising and has not ceased. There, with reference to possessing the moment of arising, ‘yes’ is said, and with reference to having reached arising and not ceasing, ‘their consciousness has arisen’ is said. Not arisen: that which has not reached arising. Their consciousness has arisen: here too, the consciousness of all, being present only for a moment, has passed the moment of arising, so it is said to have arisen, because for those attaining cessation, it has arisen before cessation, and for beings in the realm of non-perception, it has arisen before becoming conscious. Has arisen and is arising: having reached arising, it has arisen, and because it has not passed, it is said to be arising, that is the meaning. The moment of arising and the future: the consciousness at the moment of arising and the future consciousness. that is the meaning. 83. They destroy the arising moment, the moment arising in the past time. Although the arising moment is not called "arising," it is so called because it destroys what is arising. Is the moment past, the past time, not recently past? But that same arising moment, having passed, goes to the designation of past time. They destroy the ceasing moment, the moment of cessation. Although the cessation moment is not called "ceasing," it is so called because it destroys what is ceasing. Is the moment past, the past time? Does that mind, even the cessation moment, having passed, go to the name of past time? There, because in the dissolution moment, the mind, the arising moment, having passed, is past time, the cessation moment, having not passed, is not called past time. But the past mind, in both moments, having passed, is called past time, therefore, "In the dissolution moment, the mind has passed the arising moment, the dissolution moment has not passed, the past mind has passed both the arising moment and the dissolution moment," he says in reply. In the reply to the second question, because the past mind, in both moments, having passed, is called past time, therefore "the past mind" is said. In the reply to the reverse question, because in the arising moment and the future mind, in both moments, having passed, are not called past time, because those moments have not passed. Therefore, "the mind in the arising moment, the future mind" is said. The second reply is quite clear. 84-113. In the Dhamma section too, the meaning in all the replies should be understood in this way. The Person-Dhamma section is in the same manner as the Dhamma section. 114-116. All the mixed sections, showing only the face with the method beginning "whose mind is with lust," are condensed. But their expansion... It should be understood in the same way as stated before. However, among them, the question that needs to be elaborated, "For one whose mind arises with lust, and does not cease, will that mind cease, or will it not arise?" is similar. But since a mind with lust is not the final mind, the answer, "For one whose mind arises with lust, and does not cease, will that mind cease, or will it not arise? No," is dissimilar because it must be answered thus. It should be understood according to the suitability of each question. The Commentary on the Mind Yamaka is concluded. 9. The Dhamma Yamaka 1. The Commentary on the Designation-Statement Chapter 1-16. Now, after establishing the matrix of the wholesome etc. dhammas taught in the root yamaka itself, the commentary on the Dhamma Yamaka, taught after the Mind Yamaka, begins. Here, the arrangement of the Pāli should be understood in the same way as stated in the Khandha Yamaka. Just as there, there are three major chapters, the Designation Chapter and so on, and the remaining are intermediate chapters, so it is here. Because it comes as "He cultivates a wholesome dhamma, he abandons an unwholesome dhamma," here it should be understood that this is called the Chapter on Understanding, the Chapter on Cultivation. Here, since the indeterminate dhamma is neither to be cultivated nor abandoned, that term itself is not extracted. In this Designation Chapter, the enumeration of the pairs in these four chapters, the Chapter on the Purification of Terms based on the three wholesome etc. dhammas, the Chapter on the Root-Wheel of the Purification of Terms, the Chapter on Pure Dhammas, and the Chapter on the Root-Wheel of Pure Dhammas, should be understood. 1. The Commentary on the Designation-Exposition Chapter 17-32. In the Designation-Chapter Exposition, because wholesome dhammas are entirely wholesome dhammas, it is said "Yes." The same method applies to the remaining answers. The remaining dhammas are not unwholesome dhammas, meaning the remaining dhammas are not unwholesome, but they are dhammas. All the answers should be understood in this way. The Commentary on the Designation Chapter. 2. The Chapter on Occurrence 33-34. However, in the Chapter on Occurrence, Here, in the present time, in the Personal Chapter, in the Anuloma method, "For whom wholesome states arise, for them unwholesome states arise; or alternatively, for whom unwholesome states arise, for them wholesome states arise" - thus, there are two pairs of Yamakas rooted in wholesome states, and one rooted in unwholesome states, making three Yamakas. In the Patiloma method as well, and in the Okasa section and others, this is the same method. Thus, here in all sections, the calculation of Yamakas should be understood in terms of three Yamakas each. In the determination of meaning, here is the characteristic: In the great section of occurrence of this Dhamma Yamaka, in these arising and ceasing, "arise, cease," wholesome and unwholesome states are certainly obtained only in occurrence, not in death and rebirth. But indeterminate states are obtained in occurrence and in death and rebirth, in all three times. Thus, here, wherever something is obtained, the determination should be understood according to that. Here is the approach: Since wholesome and unwholesome states do not arise in one moment, the negation "no" is made. And the indeterminate is stated in terms of mind-produced materiality. 35-36. "Where wholesome states do not arise" is stated referring to the realm of non-perception. Therefore, here the answer "yes" is given. "Arise" is also stated referring to the realm of non-perception. But because there is no place where indeterminate states do not arise, the rejection "there is not" is made. 49. In the second unwholesome: in the second impulsive thought, in the impulsive thoughts of delight that arise after enjoying existence.