English
And that which is taught afterwards, taking one hundred dyads and placing them in twenty-two triads, called Tika-duka-paṭṭhāna, there also, "Conditioned by a wholesome dhamma which is a root, a wholesome root-dhamma might arise, due to the root condition," thus, the limit of the questions to be shown by combining each dyad in the one hundred dyads with the twenty-two triads, should be understood by taking all of them according to the method stated below, based on having a single root and so on. And that which is taught afterwards, placing triads in triads themselves, called Tika-tika-paṭṭhāna, there also, "Conditioned by a wholesome dhamma associated with pleasant feeling, a wholesome dhamma associated with pleasant feeling might arise, due to the root condition," thus, the limit of the questions to be shown by combining each of the twenty-two triads with the remaining twenty-one triads, should be understood by taking all of them according to the method stated below, based on having a single root and so on. And that which is taught afterwards, placing dyads in dyads themselves, called Duka-duka-paṭṭhāna, there also, "Conditioned by a root which has a root, a root which has a root might arise, due to the root condition," thus, the questions to be shown by combining each dyad in the one hundred dyads with the remaining ninety-nine dyads The rest of the questions should be understood by taking the single root etc. in the manner stated above. For the Tathāgata, having shown all this variety, preached the Dhamma to the assembly of gods, but the General of the Dhamma, having summarized it as, "Today this and that was preached," declared the teaching only with a display of method. The Elder also started the recitation path in brief, and it was included in the compilation at the time of the council in the manner started by the Elder. To show that brief method of his, this verse was established: "Tika and the excellent Paṭṭhāna..." Its meaning is: "Tika and the excellent Paṭṭhāna," meaning the excellent and superior Tika Paṭṭhāna. "Duka-uttama," meaning the excellent and best Duka Paṭṭhāna. "Dukatikañceva," meaning also the Dukatika Paṭṭhāna. "Tikadukañca," meaning also the Tikaduka Paṭṭhāna. "Tikatikañceva," meaning also the Tikatika Paṭṭhāna. "Dukadukañca," meaning also the Dukaduka Paṭṭhāna. "Cha anulomamhi nayā sugambhīrā," meaning these Tika Paṭṭhāna etc., six methods, very profound, should be understood in the Anuloma. There are two Anulomas: Dhammānuloma and Paccayānuloma. Therein, "Kusalaṃ dhammaṃ paṭicca kusalo dhammo," thus, the Dhammānuloma is the name for what proceeds in the way of Anuloma teaching of the Dhammas included by the Abhidhamma Mātikā words. "Hetupaccayā ārammaṇapaccayā," thus, the Paccayānuloma is the name for what proceeds in the way of Anuloma teaching of the twenty-four conditions. Therein, in the commentary below, "Tikañca paṭṭhānavaraṃ…pe… cha anulomamhi nayā sugambhīrā," this verse was spoken with reference to Dhammānuloma. Here, however, this verse is spoken with reference to Paccayānuloma in that Dhammānuloma. Therefore, "cha anulomamhi nayā sugambhīrā," in the commentary verse, the six methods, Tika Paṭṭhāna etc., are very profound in the Dhammānuloma, thus the meaning should be understood. In this instance, however, in the Paccayānuloma that proceeds, "Hetupaccayā ārammaṇapaccayā," these six methods, Tika Paṭṭhāna etc., in the Dhammānuloma... are very profound, thus the meaning should be understood. Among them, in the Anuloma Tika Paṭṭhāna, only regarding the Kusalattika, this condensed question division is shown in the Paṇṇattivāra of this Paticca section. But in the remaining Tikas and remaining Paṭṭhānas, not even one question is shown. However, in the subsequent Sahajāta section and others, without extracting a question even regarding the Kusalattika, only the answer is shown based on what is obtainable. But because it is said, "The six methods in Anuloma are very profound," these six Paṭṭhāna methods should be extracted and shown in the form of questions in this Paccayanuloma. For this is the burden of the teachers who describe the Paṭṭhāna. 2. Description of Paccaya Paccanīya 42-44. Now, there is Paccanīya. To show that, it is begun with, "Conditioned by a wholesome state, may a wholesome state arise? Not by way of root condition," etc. There, the delimitation of questions is of the same measure as the Anuloma questions. Therefore, here, "Just as the root condition is expanded in the Anuloma, so should the non-root condition be expanded in the Paccanīya," and again, at the end, it is said, "Just as in the Anuloma, for each word there is a one-rooted, a two-rooted, a three-rooted, a four-rooted, up to a twenty-three-rooted, so should it be expanded in the Paccanīya." Here, "twenty-three-rooted" is said referring to the two-rooted. But at the end, all-rooted, even twenty-four-rooted, is possible. All that is condensed. The excellent Tika and Paṭṭhāna… The six methods in Paccanīya are very profound. Here too, there are two Paccanīyas: Dhamma Paccanīya and Paccaya Paccanīya. There, "Wholesome states," the Dhamma Paccanīya is so named because it occurs in the manner of a Paccanīya teaching, regarding the states included by the Abhidhamma Mātikā words. "Not by way of root condition, not by way of object condition," the Paccaya Paccanīya is so named because it occurs in the manner of a Paccanīya teaching regarding the twenty-four conditions. There, below… In that commentary, "The triad and the excellent Paṭṭhāna...pe... in the six negations, the methods are very profound," this verse was spoken concerning the Dhamma-negation. But here, this verse is spoken concerning the condition-negation, which is only in accordance with the Dhamma. Therefore, "in the six negations, the methods are very profound," in the commentary verse, it should be understood that in the Dhamma-negation, the triad-Paṭṭhāna and the other six methods are very profound. But in this instance, in the condition-negation that proceeds as "not the root condition, not the object condition," these six methods, the triad-Paṭṭhāna and others, are very profound, only in accordance with the Dhamma, thus should the meaning be understood. Among them, only in the accordance-triad-Paṭṭhāna, by way of just the wholesome triad, this question-division has been shown concisely in the designation chapter of this dependence section. But in the remaining triads and the remaining Paṭṭhānas, not even one question has been shown. But in the subsequent co-nascent sections and others, without extracting a question even by way of the wholesome triad, only the answer has been shown in accordance with what is obtainable. But from the statement, "in the six negations, the methods are very profound," in this condition-negation, all six of these Paṭṭhāna methods should be extracted and shown in the form of questions. For this is the burden of the teachers who describe the Paṭṭhāna. 3. Description of Accordance-Negation 45-48. Now, there is the accordance-negation. To show that, "due to a wholesome thing, a wholesome thing might arise, by way of the root condition, not the object condition," etc., has been begun. There, "by way of the root condition, not the object condition...pe... by way of the root condition, not the non-disappearance condition," in the root-word section, there are twenty-three accordance-negations, each with one of the remaining twenty-three conditions by way of combination. In each of those, making forty-nine each, there are eleven hundred and twenty-seven questions. But in the two-root section, there are twenty-two accordance-negations, each with one of the remaining twenty-two conditions by way of combination of the root and object words. Thus, when the accordance has been stated, In all the root-one-etc., by omitting one term each, the calculation of questions should be understood based on the remainders. Here, among the root-one-etc., all the questions that appear in the Pāli, and those that do not, should be understood according to the method stated below. "And the triad, the excellent Paṭṭhāna…pe… in the six Anuloma-Paccanīyas, the methods are very profound," here, according to the method stated below, there are two Anuloma-Paccanīyas: the Dhamma-Anuloma-Paccanīya and the Paccaya-Anuloma-Paccanīya. Therein, the Dhamma-Anuloma-Paccanīya is so named because it proceeds in the manner of Anuloma-Paccanīya exposition of the Dhammas included in the Abhidhamma-Mātikā terms such as "Kusalā Dhammā" (wholesome states). The Paccaya-Anuloma-Paccanīya is so named because it proceeds in the manner of Anuloma-Paccanīya exposition of the terms obtainable in the twenty-four conditions, such as "Hetupaccayā naārammaṇapaccayā" (by way of root condition, not by way of object condition). Therein, in the commentary below, the verse "Tikañca paṭṭhānavaraṃ…pe… cha anulomapaccanīyamhi nayā sugambhīrā" is stated with reference to the Dhamma-Anuloma-Paccanīya. Here, however, this verse is stated with reference to the Paccaya-Anuloma-Paccanīya alone. Therefore, in the commentary verse "Cha anulomapaccanīyamhi nayā sugambhīrā," it should be understood that in the Dhamma-Anuloma-Paccanīya, the six methods beginning with the Tika-Paṭṭhāna are very profound. But in this instance, in the Paccaya-Anuloma-Paccanīya that proceeds as "Hetupaccayā nārammaṇapaccayā," it should be understood that in this Dhamma-Anuloma alone, the six methods beginning with the Tika-Paṭṭhāna are very profound. Among those Anulomas, in the Tika-Paṭṭhāna alone, by way of the wholesome triad, this condensed question classification is shown in the designation section of this dependent origination chapter. But in the remaining triads and remaining Paṭṭhānas, not even one question is shown. Then, in the subsequent Sahajāta-etc. chapters, without extracting the question even by way of the wholesome triad, only the answer is shown in terms of what is obtainable.