English
Indeed, by the Perfectly Self-Enlightened One, in the forward Paṭṭhāna, relying on twenty-two triads, the Triad Paṭṭhāna by name was designated, relying on a hundred dyads, the Dyad Paṭṭhāna by name was designated. After that, twenty-two. Having taken the triads and placed them in the dyads, it was shown as the dyad-triad origination. Then, having taken the dyads and placed them in the twenty-two triads, it was shown as the triad-dyad origination. Moreover, having placed the triads in the triads themselves, it was shown as the triad-triad origination. And having placed the dyads in the dyads themselves, it was shown as the dyad-dyad origination. Thus: The triad, the excellent origination, the supreme dyad, 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 in direct order are very profound. Also in the reverse order origination, depending on the twenty-two triads, it is called triad origination. Depending on the hundred dyads, it is called dyad origination. Having placed the twenty-two triads in the hundred dyads, it is called dyad-triad origination. Having placed the hundred dyads in the twenty-two triads, it is called triad-dyad origination. Having placed the triads in the triads themselves, it is called triad-triad origination. Having placed the dyads in the dyads themselves, it is called dyad-dyad origination. Thus, in the reverse order too, origination is shown by six methods. Therefore it was said: "The triad, the excellent origination, the supreme dyad, 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 in reverse order are very profound." Then, in the direct-reverse order too, six methods were shown by this same means. Therefore he said: "The triad, the excellent origination, the supreme dyad, 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 in direct-reverse order are very profound." Thereafter, in the reverse-direct order, it was shown by these same six methods. Therefore he said: "The triad, the excellent origination, the supreme dyad, 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 in reverse-direct order are very profound." Thus, six originations in the direct order, six in the reverse order, six in the direct-reverse order, six originations in the reverse-direct order, this is said to be "the Great Treatise called the Twenty-four Universal Origination Synthesis." That... Here, because of the collection of the twenty-four conditioned relations, this is called the Collection of the Twenty-four Conditioned Relations, the Great Treatise on Condition. The meaning of the name of that treatise and of this one should be understood thus: In what sense is it a "conditioned relation" (paṭṭhāna)? In the sense of various kinds of conditions. The prefix "pa-" indicates various kinds, and the word "ṭhāna" means condition. For in phrases like "skilled in establishing," "condition" is called "ṭhāna." Thus, because of being taught by way of various kinds of conditions, each of these twenty-four conditioned relations is called a "conditioned relation." But the collection of these conditioned relations, this whole treatise, should be understood as "conditioned relation." Another way: In what sense is it a "conditioned relation"? In the sense of analysis. For in the passage, "Explanation, establishment, exposition, analysis, clarification" (M I 371), "conditioned relation" is understood in the sense of analysis. Thus, because of the analysis of skillful and other states by way of root condition and so on, each of these twenty-four conditioned relations is called a "conditioned relation." But the collection of these conditioned relations, this whole treatise, should be understood as "conditioned relation." Another way: In what sense is it a "conditioned relation"? In the sense of being established. That is, in the sense of going forth. For in the passage, "The cows gone forth to the pen" (M I 156), that by which the cows are said to have gone forth, that, in meaning, is going forth. Thus, in the not-very-detailed methods of the Dhammasaṅgaṇī and so on, because of the attainment of detailed methods in skillful and other states, divided into root condition and so on, of the all-knowing knowledge of unattached going forth, each of these twenty-four conditioned relations is called a "conditioned relation." But the collection of these conditioned relations, this whole treatise, should be understood as "conditioned relation." There, first, in the forward order, because of being taught by way of triads, it is called the Triad Conditioned Relations. The word division of that is: "The conditioned relation of triads is here," hence, Triad Conditioned Relations. The various kinds of conditions of triads... That is, it has a meaning in this exposition. In the second alternative, the Paṭṭhāna of triads is indeed the Tika Paṭṭhāna. It means the division of triads by way of root condition, etc. In the third alternative, the triads themselves, having gained expansion through the distinction of root condition, etc., are the Paṭṭhāna, the Tika Paṭṭhāna. It means the ground for the unobstructed movement of the knowledge of the All-Enlightened One. The same method applies to Duka Paṭṭhāna, etc. Having understood the six Paṭṭhānas in direct order in this way, they should also be understood in reverse order, etc., by this same method. But since these, being six each in direct order, reverse order, direct-reverse order, and reverse-direct order, become twenty-four in all; therefore, they are called "the twenty-four Samanta Paṭṭhānas." Thus, this, by way of synthesis of these twenty-four Samanta Paṭṭhānas, which are known as the Khuddaka Paṭṭhāna, is called the Paṭṭhāna Mahāpakaraṇa. But that which is stated as "Tika Paṭṭhāna, Duka Paṭṭhāna...etc... Duka Duka Paṭṭhāna," because it is defined in dependence on the triads, etc., without referring to them, in order to show those conditions by which those triads, etc., are divided, first, this is called the Mātikā Nikkhepa Vāra; the Paccaya Vibhanga Vāra is also a name for it. It is twofold, by way of statement and definition. There, "Root condition...etc... Non-disappearance condition," this is the statement. There, "hetu ca so paccayo cāti hetupaccayo" (root and that which is condition is root condition). It is said that it is a condition by being a root, a condition by way of being a root. The same method applies to object condition, etc. There, "hetūti" (root) is a designation for speech, cause, and root. For in the world, in "Paṭiññā hetū" (the proposition is the reason), etc., speech is called the root. But in the Dispensation, in "ye dhammā hetuppabhavā" (the things that arise from a cause), etc., it is the cause. In "Tayo kusalā hetū, tayo akusalā hetū" (three wholesome roots, three unwholesome roots), etc., the root is called the root. That is what is intended here. Here, in "Paccayoti" (condition), this is the meaning of the word: "paṭicca etasmā etīti paccayo" (because it comes in dependence on this, it is a condition), it means it operates without being directly perceived. For which Dhamma That dhamma, without directly experiencing, either remains or arises, that is said to be its condition. In terms of characteristic, condition has the characteristic of assistance; for whatever dhamma is helpful for the maintenance or arising of another dhamma, that is called its condition. Condition, cause; reason, basis, origin, source, are one in meaning, but different in expression. Thus, cause in the sense of root, condition in the sense of assistance; in short, a dhamma that is a root and helpful is the root condition. For the intention of the teachers is that, like rice seeds etc. for rice plants etc., like jewel colors etc. for jewel radiance etc., it establishes the state of wholesome etc. for wholesome etc. However, in this case, the root conditionality does not apply to co-arisen material phenomena. For it does not establish their state of wholesome etc., nor is it not a condition. For it was said, "The root is a condition by way of root condition for the dhammas associated with the root and for the co-arisen material phenomena." And without this, the indeterminate nature of causeless cittas is established. And even for cittas with roots, the state of wholesome etc. is dependent on wise attention etc., not dependent on associated roots. And if the state of wholesome etc. existed in the associated roots by their own nature, then the non-greed associated with them would be either wholesome or indeterminate, dependent on the root. But since it exists in both ways, therefore, just as in the associated dhammas, so too in the roots, wholesomeness etc. should be sought. However, if the root nature of the roots is taken in the sense of establishing the state of wholesome etc., there is no contradiction when it is taken in the sense of establishing a well-established state. For dhammas that have obtained the root condition are stable and well-established like trees with deeply rooted roots, but causeless dhammas are not well-established like algae or sesame seeds etc. Thus, a dhamma that is helpful in the sense of root, that is, helpful in establishing a well-established state, should be understood as the root condition. Then, among the others, a dhamma that is helpful in terms of object is the object condition. That, beginning with "The form aggregate for the eye-consciousness element," also... Whatever dhamma, in dependence on whatever dhamma, whatever mental and mental factors arise, those dhammas are related to those dhammas by way of object condition. Thus, no dhamma is excluded. Just as a weak man, relying on a stick or a rope, both rises and stands,