English
“In the root-object pair” means in the pair of conditions that arises from the conditions of root and object, as in “root condition, object condition.” “Because two questions are shown” in that reading path where… The two questions, which are the beginning and end of the forty-nine questions, are shown as: “rooted in wholesome states, ending in unwholesome states,” and “rooted in the three states beginning with wholesome, ending in the three states beginning with wholesome.” This is said with reference to that. Here, it means that in this section on designations, the questions are spoken of, not the conditions. For, in terms of a question, that which has one root, namely the root called the root condition, is called “one-rooted.” And this masculine gender designation is with reference to the word “method.” Similarly, in the case of “rooted in the object condition,” and so on. Likewise, it should be combined as “two-rooted,” and so on, for that which has two roots, namely the root called the root-object condition. However, if conditions were being spoken of, the first method would not be one-rooted. For there is no other condition there that could be spoken of as a root. Therefore, it is said: “However, in terms of conditions,” and so on. “Of the root-object dyads,” and so on, is a genitive of part, and “of the dominants,” and so on, is a connection. After that, due to the absence of a root, it is “all-rooted,” because all remaining conditions are taken as roots. For conditions taken as having roots are not taken as roots. The progression of conditions is understood as the progression of the Pāḷi, assuming that the gender, number, and so on, are appropriate to the meaning. Here, it is in the direct order. The word “ca” (and) has the meaning of accumulation. It illuminates that the twenty-three roots are spoken of by accumulation as being all-rooted. 39-40. If this is the case, if there is such a reading method as “object condition, root condition,” starting with “object condition, root condition,” and ending with “object condition, non-absent condition, object condition, root condition,” then the Pāḷi progression would fall into a circular binding. What is the fault? Lest someone might say this, it is stated: “And here, in the Abhidhamma, the Pāḷi has proceeded by way of downward purification.” Indeed, in the Khandhavibhaṅga and so on, the Pāḷi has proceeded by way of downward purification. To establish that meaning by way of enumeration, it is said: “And having done so,” and so on. “In the object conditions,” and so on, means in the methods beginning with the object-rooted. “In that, in that,” means in that, in that, condition beginning with the object. “By the pure method” means by the pure method. “Therefore,” means from the object-rooted, and so on. due to the impossibility of the pure method. The one-root method should be seen, meaning it is based on the object. "By object condition...and so on... or by non-disappearance condition" is said with reference to such a method of recitation. Where, "by object condition, by root condition, by object condition, by dominance condition, by object condition...and so on... by non-disappearance condition," thus, in the object-root, having shown only the culmination of the object condition, which is the root of the contiguous condition, as a single root, from the remaining single root upwards, up to the non-disappearance condition in all roots, it is shown concisely as only the non-disappearance condition. Therefore, it says "in the single roots" and so on. In similar places hereafter, this is the same method. Having shown only the root, meaning having shown only the beginning of the single root in the dominance root. Not a pure showing, meaning not a showing of the pure method. For it is said, "the pure method, due to the absence of distinction, is not found in object-root and so on." Nor is it a showing of some conditions in all roots, because the single root appears later in all roots. 41. And in one, meaning in the non-disappearance root and so on. Included in the summary, meaning included within what is summarized, it means it should be summarized. Showing the middles, meaning showing the middles by method, otherwise, it would not be a summary. Showing the course, meaning showing the course of the Pāli text without showing the end, and that is only showing some from the beginning. Thereby, by extracting the disappearance condition, it shows the final tetrad, because the disappearance condition is the end in the non-disappearance root. By the word "disappearance condition" at the end of all roots. Just as the combination of duos and trios was made according to the order of enumeration of conditions like root and so on, similarly, it is possible to make a combination there even by skipping object and other conditions. Why was it not done that way? Although there is no special meaning in the combination for some by some, because the roots of conditions are taken completely, however, in the object-root and so on, the duo of object-dominance and so on, and in the root-root, the root For the triads of overlordship, immediacy, and so on, there is indeed a distinction in their combination with their respective remaining conditions. Even so, since combination in reverse order is not easy to grasp, and it can be combined by a person of superior knowledge in the manner shown, without taking the conditions in reverse order, but combining them in direct order and showing them, this meaning is stated with "and here..." and so on. And that progression is suitable, which is the Pali progression by combining each dyad with all triads. That is suitable due to the inclusion of dyads within triads. "Therein" refers to the dyads. "In each" means in each dyad-triad. "Methods" means the four methods like the direct method, repeatedly. But the questions are twenty-seven. If so, why is it equal to the root dyad? That is said due to the commonality of being a root dyad, which is obtained for each root dyad in the triad sections. "By the said method" means by the method stated in the dyad-triad, beginning with "not indeed". For there, there is no combination of a dyad, but rather the combination of a triad with each term of the dyads. Therefore, it is said: "Each triad is combined with a hundred dyads." "In each" means in each triad-dyad. "Six methods like triads" refers to the six methods like the triad-Paṭṭhāna, stated in the verse beginning "And the excellent triad-Paṭṭhāna". "Also sevenfold" means also stated as divided into seven ways by way of sections. "Direct" means taking the direct order of conditions together with the commonality of being direct. Similarly, the fourfold triad-Paṭṭhāna is taken with the commonality of being a triad-Paṭṭhāna, and the fourfold dyad-Paṭṭhāna, etc., are taken with their respective commonalities. Taking this meaning, what is stated beginning with "in the direct order" is by way of clarifying the intention of the verse "And the excellent triad-Paṭṭhāna", taking this meaning. "In seven divisions" means in seven divisions by way of the dependent origination section, etc. The combination is: "All these six, divided into four each by way of triads, etc., are to be extracted as six by way of the direct order of phenomena, etc." This shows that. And this is the summary here: Even though divided by sections like the direct order of phenomena, they are stated by making them one due to the commonality of being triads. The six methods of Dhamma, such as the Tika and others, reckoned by their bases, when analyzed according to the Condition Section and so on, when determined in each case, they conform by their general conformity. When taken together in the conforming conditions, they are exceedingly profound. But in the Commentary, "Here, however, this verse was spoken with reference to the conforming conditions within that conforming Dhamma." Thus, the conforming Dhamma is stated as a qualifier for the conforming conditions. This method is also in the verses on the opposite and so on. The meaning of the Tika-Paṭṭhāna and Duka-Paṭṭhāna was stated earlier. Thus it says, "in the Duka-Tika-Paṭṭhāna and so on." "Paṭṭhāna by Tika" means the diverse analysis of conditions by Tika, or the place where knowledge arises by Tika. The Tika-Paṭṭhāna related to Duka, or the Paṭṭhāna of Tika distinguished by Duka, is Duka-Tika-Paṭṭhāna. Showing this meaning, it says "of the Dukas" and so on. "Of that qualified by Duka and so on" means the Duka-nature of that qualified by the term Duka and so on should be understood. From such statements as, "conditioned by a wholesome root-condition, conditioned by a non-root-condition wholesome Dhamma." The explanation of Conforming Conditions is finished. 2. Explanation of Opposite Conditions 42-44. "Yāva" (as much as) is the meaning of the Pāli word "yattaka" (how much). It says "pabheda" (division/kind). The meaning is, "there are twenty-three root-conditions." So many divisions. "Therein" means "it comes in the conforming (Anuloma)." It is shown by way of presenting the method. How? It shows the elaboration of each term. Of the remaining condition, taken as having a root. The explanation of Opposite Conditions is finished. 3. Explanation of Conforming-Opposite Conditions 45-48. "Again therein" means in the conforming (Anuloma). "Paccayapadāni" (condition-terms) means conditions themselves are terms, condition-terms. "Herein" means in the conforming-opposite (Anulomapaccanīya). "Of the pure conditions" means of conditions unmixed with other conditions. The meaning is with reference to the forthcoming teaching of conforming-opposite. The explanation of Conforming-Opposite Conditions is finished. The explanation of the Question Section is finished. 1. The Wholesome Triplet 1. Explanation of the Condition Section 1. Conforming Conditions (1) Explanation of the Analysis Section ā 53.