English
Without hindrance, without doubt, and the occurrence by way of delight in the object is the meaning of 'adhimuccana' (resolving); thus it is said, "by the meaning of 'ani...pe...ttana'." 1382. The fruit-knowledge occurring after the arising of the Noble Path is called "knowledge in the destroyed" because it occurs at the culmination of the destruction of the defilements to be overcome by that particular path. But since it arises immediately after the path, therefore, when the defilements are destroyed in their respective places by the path, it occurs immediately after their destruction, and is also said to occur at the first moment of their destruction; thus, the second alternative is stated. The explanation of the exposition of the Dyad is finished. The explanation of the Exposition Section is finished. 4. Commentary Section Explanation of the Exposition of the Triad 1384. "Nayagamana" (methodical approach) means: that by which one is led, leads, or is led is "naya" (method); that by which one proceeds is "gamana" (proceeding); "nayagamana" is the method itself, or the proceeding of the method. Or, proceeding is simply going. By the first word "ādi" (etc.), the methodical approach of the five treatises, such as the Abhidhamma Bhājanīya, the collection and non-collection, the single-pure, the directly perceived, the root-roots, etc., is included. And "anulomādi" (etc. of conformity) refers to the types of non-conformity, conformity-non-conformity, non-conformity-conformity, and types such as single-root, etc. "When the meanings are determined here" means, in this commentary section, when the meanings of all the mātikā terms are briefly established by way of the arising of consciousness and the specific connection between different planes. In "the exposition of questions, etc.", beginning with the word "kusala" (wholesome), as in "It may be that a wholesome phenomenon arises dependent on a wholesome phenomenon by way of root-condition" (Paṭṭhāna 1.1.25), etc., the three beginning with wholesome, ending with wholesome, unwholesome, and indeterminate; the three ending with wholesome-indeterminate, unwholesome-indeterminate, and wholesome-unwholesome; wholesome-unwholesome-indeterminate... Those are seven questions beginning with one and wholesome, likewise beginning with unwholesome, with indeterminate, with wholesome-indeterminate, with unwholesome-indeterminate, with wholesome-unwholesome, with wholesome-unwholesome-indeterminate. Thus, in the manner of seven sevens, in the direct order, based on the wholesome triad, in the root condition, there are forty-nine questions. Similarly, in the remaining conditions, in the remaining triads, and in the inverse orders, etc. Referring to that, it is said "forty-nine, forty-nine." Beginning with "It might be that a root phenomenon arises conditioned by a root phenomenon, by way of root condition" (Paṭṭhāna 3.1.1): "Root conditioned by root, root conditioned by non-root, root and non-root conditioned by root. Non-root conditioned by non-root, root conditioned by non-root, root and non-root conditioned by non-root. Root conditioned by root and non-root, non-root conditioned by root and non-root, root and non-root conditioned by root and non-root." In each pair, in each condition like root condition, there are nine questions. Referring to these, it is said "in nines, in nines of questions." Regarding what is obtainable: In the wholesome triad, in the dependent origination section, in the root condition, beginning with "A wholesome phenomenon arises conditioned by a wholesome phenomenon, by way of root condition; one wholesome aggregate conditioned by three aggregates" (Paṭṭhāna 1.1.53): Wholesome by wholesome, wholesome by indeterminate, wholesome by wholesome-indeterminate, unwholesome by unwholesome, unwholesome by indeterminate, unwholesome by unwholesome-indeterminate, indeterminate by indeterminate, wholesome-indeterminate by indeterminate, unwholesome-indeterminate by indeterminate. This is the enumeration by way of answering the nine questions that are actually possible. Similarly, in the remaining condition sections, triads, etc. In those very questions, as they are actually possible, the establishment of the count of the answers to the questions, as divided, beginning with "nine by way of root." Regarding the spread-out phenomena: Just as in the two sections below, beginning with "at the time when wholesome consciousness of the sense-sphere" (Dhammasaṅgaṇī 1), spread out... like flowers fallen from a tree, are the states of contact and so on. An undifferentiated designation is a general designation. The meaning is: for a person who understands the states. If the teaching for extracting the meaning for a person who understands the states is begun in the sections on mind-states and forms, distinguishing them as mind-states of the four planes and so on, then why is the designation of the wholesome triad mentioned here? He says, "Even though the wholesome triad is extensive," and so on. By the nature of qualifying the states, it shows the principal nature of the word "states." From this, those things denoted by it are to be questioned. "Understood" refers to the planes having the characteristic of qualification. Here, "principal" means that although in the outline the states are to be qualified by the word "wholesome," in this designation, "wholesome in the four planes," since it is to be qualified by the planes, the word "wholesome" is principal. Because there is no desire to speak of it as a qualifier, even though there are states to be qualified, such as contact and so on in the sense-sphere, it takes only its own wholesome aspect, which is blameless and has pleasant results, without regard for those, and thus it is said, "it proceeds by taking a single nature." For all wholesome states are of a single nature, being blameless and having pleasant results. 1385. "To be connected appropriately" means that it should be connected by qualifying it with the four planes as the basis, without touching upon the distinction of contact and so on in various ways, and by bringing it to a single nature in terms of result, it is said, "result in the four planes." This method applies also to "functional indeterminate in the three planes," and so on. "Arises here" means arising, mental concomitants. For they are in all respects the conditions of the mind, such as support, and here they are expected as the basis for arising. And just as mental concomitants are for the mind, so too the mind, being the condition of mental concomitants, such as support, deserves to be spoken of as the basis, and thus the meaning of the word "arising" as stated does not cease. This is what is meant: even though the mind, in "mind-state," functions as a qualifier for "arising," it remains in the state of being a qualified entity that is not abandoned, because the meaning of "arising" as stated exists within it. it attains the state of being its specific characteristic. As it is said: “The meaning arises by way of indicating the whole by a part.” Because it is to be understood by the taking of mind here, for that which moves together with mind, and because it will be stated by the example of “the five pairs of consciousnesses,” it is said: “the taking of mind…etc…is done.” There, “of another” means of form. 1420. In the five doors, there is nothing at all to be said, because the objects of the five-door consciousnesses are exclusively limited. By saying “experiencing desirable and undesirable objects,” he states the absence of taking objects by presuming the result. Therefore, the result, occurring in accordance with the action, is suitable to occur only in a limited object, due to being the result of a limited action, and not in a magnified or immeasurable object—this is the intention. The action is specified as “that which has not attained absorption,” because there is no absolute similarity of result for any action, even one primarily associated with concentration, that has not attained absorption. Because it is produced by the perception of preparation regarding earth and so on, which are taken in accordance with worldly perception without grasping their color, characteristics, etc., its object is the perception-dependent object, which is called the counterpart sign. By such means, that is, without distinction, just as by being primarily associated with concentration and by not attaining absorption, so too by being a perception-dependent object. “Sopi” (that too)—the word “pi” is for aggregation. Thereby it shows this: “Just as the result is in accordance with the action by having objects that are phenomena of the same plane as its own action, so too it is in accordance with the action by having that object as its object.” If so, why is the result of a limited action, which has a magnified or immeasurable object, not an object of that object? Because there is no rule for it to be an object of the action’s object, as there is for the result of an action that has attained absorption, and because its conformity to the action is manifold. Just as a magnified impulsion, which is similar to its own action, even if it has a limited object, its object is not connected to it due to lack of familiarity, so too, even in the magnified or immeasurable object that is the sign of its own action, but is not exhausted by its co-operative causes, the limited result does not occur due to lack of familiarity with the object of action. When an object arises, it is only with that limitedness, so it is said: "beginning with rebirth," and so on. Because, by means of "since," and so on, the meaning as stated is determined by the Pāli itself. Here, the cause of karma occurring at different moments is intended, because the cause and its effects are said to have different objects. And by "not," and so on, it is shown that only limited results are spoken of here as effects.