English
of action, quality, etc. Bhedābhedavantesūti, in those possessing specific and general characteristics. The word 'nīla' (blue), when combined with the word 'uppala' (lotus), distinguishes the specific class of lotus that is endowed with the quality of blue, by separating it from the general class of lotus such as red lotus, white lotus, etc. The word 'uppala' (lotus), when combined with the word 'nīla' (blue), (distinguishes it from) a bee. Cutting off from the general quality of blueness found in charcoal, cuckoos, and so forth, it reveals only the quality of blueness inherent in the lotus object itself. Thus, the two words are to be seen as having both specific and general meanings. In this way, the presence of both distinction and non-distinction should be applied elsewhere too. "By this or that agreement" means "by this or that convention." "Those various usages" means that in meanings absolutely non-different, by way of synonyms; in meanings absolutely different, by way of explaining their respective meanings; and in those with both distinction and non-distinction, by way of qualifier and qualified— those various designations and concepts are established. This is the meaning. "Brings together" into one. "The state of wholesome, etc." means the state of being free from defilement, etc. Indeed, the meaning of 'designation' also specifies the general meaning of 'holding its own nature', etc., just as the designated meaning of 'blameless, happy result', etc., does. Here it is asked: "But for what reason are the 'triads' mentioned first, not the 'duads'? And among the triads, why only the 'wholesome triad', not another?" It is said: The triads are mentioned first because they are easy to grasp and have fewer divisions. Because when the wholesome, etc., divisions are made clear by the triads, the causes, etc., which are divided according to those divisions, become easy to understand. Thus, the causes, etc., are divided by means of the wholesome, etc., as in "three wholesome roots," etc. And the triads have few divisions, being twenty-two in number. Among these, the wholesome triad is mentioned first because of its quality of being all-inclusive, unmixed, and beneficial. Indeed, all material and immaterial phenomena are included in the wholesome triad, but not so in the feeling triad, etc. "But are not all phenomena included in the resultant triad, etc., too?" That is true, but in those (resultant triads, etc.), blameless and blameworthy phenomena are not mentioned without admixture, as they are in the wholesome triad. "But are they not mentioned without admixture in the defiled and defiling triads, etc., too?" That is so, but those (defiled triads) are mentioned starting with unwholesome, evil phenomena, not like this one. This one, however, is mentioned starting with wholesome, meritorious phenomena that produce revered existence and final Nibbāna. Thus, the Blessed One, beginning the subtle and profound teaching of material and immaterial phenomena, first teaches the wholesome triad due to its qualities of being all-inclusive, unmixed, and beneficial. and because it is easy for those who are different to grasp it. Thus, through the triad of wholesome states, starting with "four mind-moments accompanied by joy from wholesome kamavacara states," the triads of feeling and others have been distinguished. And in the triad of wholesome states, the wholesome states are mentioned first because of their pre-eminence, praiseworthiness, and their being beneficial in both ways. For wholesome states, having pleasant results, are supreme among all conditioned things, praised by the wise for averting and destroying faults, bringing benefit in this world and the next, and leading to liberation. Therefore, they are mentioned first due to their pre-eminence and so on. Unwholesome states are mentioned immediately after because they are their opposite. And states that are neither are mentioned immediately after because their nature is contrary to both of these. Or, this sequence is established by the order of gratification and so on: gratification in terms of wholesome states, danger in terms of unwholesome states, and liberation in terms of Nibbana among the indeterminate states. Or, it is established by the order of practice: the wise, standing firm in wholesome states, abandon unwholesome states, and realize the path, fruit, and Nibbana, which are indeterminate states. This should be understood. Why is it that here, unlike in the triads of trainees and so on, the third term is not stated by way of negating the first two terms in their essential nature, such as "neither wholesome nor unwholesome"? It is for the purpose of showing a distinction. Just as in the case of states that are of the nature of trainees and non-trainees, there is no state whatsoever that can ever be called indeterminate in the nature of both of these by any means, and so in the triad of trainees, it is simply stated "neither trainees nor non-trainees" by way of negating the two terms; it is not so here. Here, however, it is stated "indeterminate" for the purpose of showing this distinction: that states which are wholesome in nature do not become indeterminate in the attainment of the highest fruit. Or, this differentiation is merely a matter of expression, "indeterminate, neither wholesome nor unwholesome," because the word "indeterminate" implies both wholesome and unwholesome. And here, among the unwholesome states, craving, together with all unwholesome states, or with wholesome and unwholesome states of the three realms, is the truth of origination. The remaining states of the three realms are the truth of suffering. The supramundane wholesome state is the truth of the path. And the remaining distinguished indeterminate state is the cessation. The truth is shown. Therein, from origination, enjoyment; from suffering, danger; from the path and cessation, escape. Although the Abhidhamma discourse is primarily concerned with determining the nature of phenomena through the analysis of mind and matter, when their distinctions, such as wholesome, are determined, their cultivation and so forth are also implicitly stated. For the abandonment of unwholesome states and the cultivation of wholesome states, as it is said: “Not to do any evil, to cultivate wholesome” (Dhp. 183; DN 2.90), and so on, the Buddha’s teaching is aimed at showing the cultivation of wholesome states and so forth. Therefore, the cultivation of wholesome states and the abandonment of unwholesome states are the means; the realization of the specific indeterminate state is the fruit; the teaching, which concerns the cultivation of wholesome states and so forth, is the command. This is the teaching method. Wholesome by way of health, by way of blamelessness, by way of being born of skill. Unwholesome by way of their opposite. Indeterminate by way of being contrary to both. Phenomena by way of holding their own nature and so forth. This is the analysis method, the detailed examination of terms. It is fitting that the attainment of venerable states, fruits, and final Nibbāna comes from wholesome states, because they have pleasant results. It is fitting that the arising of suffering in lower realms and suffering in transmigration comes from unwholesome states, because they have undesirable results. It is fitting that the non-arising of results for both comes from indeterminate states, because they are non-resultant phenomena. This is the reasoning method. Wholesome states are the proximate cause for pleasant results. Unwholesome states for unpleasant results. Indeterminate states for wholesome, unwholesome, and indeterminate states. This is the proximate cause method. By the term “wholesome,” those phenomena that are blameless, have pleasant results, are associated with pleasant feeling, are associated with neither-pleasant-nor-unpleasant feeling, are resultant phenomena, are not clung to and clingable, are not clung to and not clingable… …and are peaceful phenomena, are made known, being of one characteristic with the characteristic of wholesome. Similarly, by the term “unwholesome,” those phenomena that are blameworthy, have unpleasant results, are associated with pleasant feeling, are associated with unpleasant feeling, are associated with neither-pleasant-nor-unpleasant feeling, are resultant phenomena, are not clung to and clingable, are clung to… Defiled and corrupting, ...and so on... states with a support, they are understood by the characteristic of unwholesomeness, due to having one characteristic. Similarly, by the inclusion of the indeterminate, those states not capable of ripening, associated with pleasant feeling, associated with painful feeling, associated with neither-painful-nor-pleasant feeling, states that are results, states that are neither results nor result-producing, grasped and graspable, not grasped but graspable, not grasped and not graspable, ...and so on... states without a support, they are understood by the characteristic of indeterminacy, due to having one characteristic. This is the characteristic method. The etymology should be known, beginning with "they shake off evil, blameworthy states." Having encompassed material and immaterial states through the gateway of wholesomeness and so on, through a succession of purification, "how indeed might beings become partakers of Nibbāna without remainder?"— this is the intention of the Blessed One here. The cause, from the uncommon perspective, is beings who understand by the distinction of wholesomeness and so on. From the common perspective, however, it is obvious. The teaching of the first triad of wholesomeness has already been considered. This is the four-arrangement method. By the inclusion of wholesomeness, there is the embracing of good friends and the embracing of wise attention. Therein, by the first, the entire holy life unfolds, and by the second,