English
The dissimilarity of the three-term sets from the intermediate terms of the three-term sets is evident, as stated in "except for the mere difference of the three-term sets." By way of root and termination, as stated in "one root, one termination, nine," and so on, by way of the stated root and termination. To show the similarity that is rejected in "not those very same in the feeling-triad and so on," it is said, "referring to similarity, it is said 'not those very same'." Yā means which question. Collection of all questions means the complete enumeration of all forty-nine questions without omission. To be done here in this section on dependent origination. For, if stated completely at the beginning, then later, the statement of a part of it, as appropriate, is suitable. For the forty-nine questions do not find an answer there, meaning, in that triad of joy in the direct and reverse order of phenomena, the forty-nine questions do not find an answer, but in the twenty-eight, they do; this is the meaning. By that which is a co-arisen condition means by that one phenomenon, differentiated as feeling and so on, which is a co-arisen condition, or which has attained the state of a co-arisen condition; this is the meaning. It is as if permitted, meaning, although in the commentary it is as if permitted by statements such as "until cessation," that it arises endowed with three moments, it is only the arising endowed with the moment of origination that is stated, because the six sections, such as the section on dependent origination, proceed by taking only origination. For in these, the post-nascent condition does not stand in the direct order. Here, it is stated referring to the aggregates grasped by the word "wholesome," meaning, in this section on dependent origination, it is stated referring to the aggregates grasped by the word "wholesome" in "a wholesome phenomenon arises dependent on a wholesome phenomenon." When all four wholesome aggregates arise together, and are stated generally, it is not possible to state definitively that this is the condition for this, and this is the condition for this, due to the common conditions such as co-arisen conditions, without distinction, where all are conditions for all. Therefore, it is stated in the commentary, "of one or of two," and so on. "For happiness In phrases like "dependent on feeling," because feelings and so on are taken separately as specific things, it is possible to say "two aggregates dependent on one aggregate." Therefore, it is said, "in the feeling triad and so on." With "thus," it draws in "and the divisions of the dyads and so on, of each." In this, in the taking of resultant and functional undeterminates, as in "resultant indeterminate, functional indeterminate." It is said, "it should not be taken in all," but where should it be taken? It says, "only in 'and mind-originated matter'." Thus, having avoided over-pervasion in the first statement, "not only" and so on is said to avoid under-pervasion in the second. Here, in "resultant indeterminate, functional indeterminate," it should not be taken, because even that, arising in the immaterial realms, arises without matter. And here, just as the causeless is excluded by the taking of the condition of cause, so too, by the taking of matter in "and mind-originated matter," the resultant in the immaterial realms, along with the mind-moment arising there, is not taken. But this, having been established by meaning, is stated more clearly in its own form in the commentary, as "resultant indeterminate" and so on. It should be understood that the rebirth-linking and last consciousnesses are not taken here, even though matter does not arise, due to the absence of determination. To prevent the fault of not taking the base, which is a condition for the aggregates, how? By its being a conditioned thing, where? In the general statement "and kamma-born matter," it is said, "the base dependent on the aggregates," thus its conditioned nature is shown. The two mutually dependent statements refer to the two phrases: "the base dependent on the aggregates, the aggregates dependent on the base." Taken generally, it is taken by this general statement "and kamma-born matter," or by the generality of kamma-born matter. Without taking "derived matter" by taking derived matter, only mind-originated The meaning is: one takes the form as "kamma-born form." And in this view, when it is said, "for the purpose of showing origination dependent on the great elements," it is in this sense of showing the meaning. "Accompanied by factors of aggregates" refers to kamma-born form at rebirth-linking, and mind-originated form in the course of existence. "Unaccompanied" refers to kamma-born form in the course of existence, nutriment-originated, temperature-originated, not bound to faculties, and form included in the non-percipient realm. "Also at rebirth-linking" the word "also" should be understood to mean kamma-born form in the course of existence and other derived forms arising there. How then does form, arising dependent on elements here, arise due to a root condition? "Form arising due to a root condition dependent on aggregates also arises dependent on elements" — this is how the phrase is. Or it is said thus because it arises from the root condition of elements. Even a cause of a cause is called a cause, just as "the village was burned by thieves." "Derived form dependent on elements" is the analysis of the phrase. But "derived form dependent on great elements" is the reading, and the commentary also states that. This is the meaning here: "derived form dependent on great elements" — in the way stated in this reading, derived form also arises dependent on wholesome aggregates and great elements. What then is that way? To show that, it is said, "great elements... and so on... having referred to." Here, the meaning is that this way is stated in the sense that "mind-originated form, kamma-born form, derived form dependent on great elements" — by this statement of the arising of derived forms dependent on unwholesome aggregates and great elements, the arising of derived forms dependent on wholesome aggregates and great elements is stated in meaning. 54. "Without form, the conditioned cannot be obtained" — by this, it is shown that the questions ending with the formless mixture are also not taken here, much less those ending with form. 57. "Of the same characteristic as that" means of the same characteristic as the rebirth-linking of the five aggregates, the rebirth-linking in the womb. Complete... of the five aggregates of dhammas that are divisions of study. Here, it means in this description of co-arising conditions. Mind-action-originating forms means mind-originating forms and action-originating forms. Again, "food-originating" - the word "again" here refers to season-originating. For that was not previously ungrasped by the grasping of external. But food-originating was indeed ungrasped. Why "again" for season-originating? He says, "by these," and so on. There, it means in the non-percipient beings. Its, means of season-originating. In the beginning, it means in the first turn of the turns that came by way of external, food-originating, season-originating, and non-percipient beings. Undifferentiated statement means a statement made without making a distinction like external and so on. The meaning is to combine even formless things that obtain a condition, and things that obtain a condition like cause and so on. By the two words "its" and "there," it refers back to the first turn as stated. Moving in the same way as that means moving in the way of mind-originating. Here too, it means in this description of co-arising conditions. As in the analysis of action conditions, it means as in the description of action conditions that are of different moments. For it is said in the commentary, "by 'originating from that,' it includes even action-produced forms at the moment of rebirth." And showing that this special meaning is definitely intended here, he says, "for not... and so on... there is." Without differentiating, it means without making a distinction like "season-originating" and so on. Derived forms - the meaning is, why were they stated by differentiating them? In cause conditions and so on - the word "and so on" includes co-arising conditions and so on. Together, it means mind-originating forms and action-produced forms in this way, as one. Separately, it means differentiating mind-originating forms from action-produced forms. There, as by the grasping of external and so on, it means just as in "one external great element" and so on, the great elements are differentiated by the grasping of external, food-originating, and season-originating, so here, in this description "dependent on great elements," because the great elements are not differentiated by any distinction, the state of mind-originating forms The explanation is that they are spoken of having been distinguished by their nature of non-kamma-born forms. Now, to show their need to be distinguished by another reason, the phrase 'furthermore' and so on is stated. Therein, 'no condition whatsoever' is said, considering that form does not obtain the strong dependence condition, by the rule given in the Paṭṭhāna. Therefore, he said: 'among roots and so on'. But its state of being a cause for mind and kamma should be understood from its inseparability from them, because those produced by psychic power mind and kamma conditions are said. Is it not that mind is a condition for those arisen from food and season? True, it is. But that is by way of supporting, not by way of generating. Showing this, he said: 'food...etc...generator'. What then is their generator? He said: 'the great elements themselves...etc... are the generators'. The meaning is: in the absence of mind and kamma, respectively, of the derived forms arisen from mind and kamma. Mind-arisen forms,