English
"From the obtainment of that question" means "Are phenomena that are clung to and clinging, and phenomena that are not clung to and clinging, conditions for phenomena that are clung to and clinging by existence condition?" This. from the acquisition of that question. Twenty-two: Nine ending in one root, five ending in a pair of one root, one ending in a triad of one root, four ending in one of a pair of roots, two ending in a pair of roots, and one ending in a triad of a pair of roots— thus twenty-two. Just as it was said earlier that co-arisen is a condition of existence together with pre-arisen, so also pre-arisen is a condition of existence together with that, showing this, it is said: “Pre-arisen is a condition of existence only together with co-arisen.” Therein, “only together with co-arisen” means together with co-arisen. This word “only” is used in a restrictive sense, meaning that pre-arisen is not a condition of existence without co-arisen. But in other conditions of existence, there is no such restriction, as they can exist with or without them. Therefore, it is said: “not with others.” That base, being pre-arisen together with that, what was said as “pre-arisen is a condition of existence only together with co-arisen,” that is also base-pre-arisen and object-pre-arisen together with that, not merely object-pre-arisen. Therefore, it is said: “not other.” Now, to explain the aforementioned meaning by another passage, “in the triad of wholesome, etc.” is said. If pre-arisen could be a condition of existence even without that co-arisen, it would not be possible to say: “Among the nine dissociated conditions, there are five in existence.” And this has been said, therefore it is understood that “pre-arisen is a condition of existence only together with co-arisen.” The same principle applies to “twenty-two in the nine dissociated.” Therein, in the illustrative triad. In the analysis of existence, the question ending in one of a triad of roots is extracted thus: “Phenomena that are visible and with impact, and invisible and with impact, and invisible and without impact, are a condition for the invisible and with impact phenomenon by way of the condition of existence.” And in the extraction of conditions there itself. And that question is extracted thus. How is this, if pre-arisen is a condition of existence only together with co-arisen? To this objection, it is said: “Because it is a condition of that which is together with the base… etc.” Of that. ho – although the existence of the condition of presence for the pre-nascent object was stated there by the apprehension of visible and impinging phenomena, yet by the apprehension of invisible and non-impinging phenomena, the base was also apprehended, and thus the existence of the condition of presence for the pre-nascent object together with the base, along with the co-nascent, was stated. The post-nascent is a condition of presence only with nutriment and faculties, not with the pre-nascent – this is the intention. “Due to not being other phenomena” means due to the non-otherness of the conditioning phenomenon. The connection is: it is a condition of presence together with the co-nascent. The same method applies to the remaining two terms. There too, the opposing pre-nascent should be understood. He reviews the investigation he himself presented with “among the special conditions of presence” and so on, concluding with “it is so.” The description of the Triad of Apprehended Phenomena is finished. 6. Description of the Triad of Initial Application 22. In the Triad of Initial Application, among the seven root-categories – these are the seven root-categories, which are one-rooted, namely, three single categories, three dual categories, and one triple category, as they appear in phrases like “dependent on a phenomenon with initial application and sustained application.” “In due order” means in the order in which they appear in the Pāli text. “Seven” means seven in the first single category. “Five” means five in the second. These should be understood in the manner stated for the condition of cause. Here, however, they should be connected according to the mode of occurrence. In “three” and so on, three in the third, one in the fourth, three in the fifth, three also in the sixth, one in the seventh. These, in due order, should be understood as: dependent on the third term, in the manner of the third term, the second term, and both; dependent on the first and third terms, in the manner of the third term; dependent on the first and second terms, in the manner of the first term, the third term, and both; dependent on the second and third terms, in the manner of the first term, the third term, and both; dependent on the first, second, and third terms, in the manner of the third term. The counting in “twenty-eight among themselves” and so on should also be understood by this method. “Thus” refers back to the counting as stated. “One each in the second and third root-categories” should be connected as one in the second root-category and one in the third root-category. Similarly, in “repetition,” Just as there are eleven in the pre-arisen, so is the meaning of repeated practice. Others means the enumeration in other conditions, apart from the adhipati, aññamañña, purejāta, and āsevana. Similar to cause and object means similar to the enumerations in the cause and object conditions. 31. Without distinction means the phrase should be construed as "without making the distinction 'result', but not that the explanation was not given." To state the reason for that, he says "why" and so on. Of the others means of the worldly results. They are stated having been distinguished separately, meaning those aforementioned worldly results are stated having been extracted separately from the commonality of being merely without initial and sustained thought. The portion "Dependent on aggregates that are merely without initial and sustained thought, those that are merely without initial and sustained thought are dominant" is the former part of the group. 38. This refers to the Pāli word that appears as "that which is merely without initial and sustained thought, without initial... and so on... going along with." To show its meaning, he says "the root... and so on... is said." There, "yojentena" with "avitakka... and so on..." means by connecting the root word with "avitakka" —that is, with the words "avitakkavicāramatta" and "avitakkaavicāra" which are stated in the sense of "without initial thought"— or by connecting it as going along with the root of repeated practice, the Pāli should not be construed as similar to the non-pre-arisen or as going into repeated practice; it should be read. However, in the books, it appears as "that which is merely without initial and sustained thought, going along with the result." The meaning is: by connecting it with the result as a distinguishing feature. Therefore, he says, "the phrase 'the result, that which is merely without initial and sustained thought' and so on should be construed." It is construed in the Pāli of the single root, as stated in "in the first of the two-rooted." 49. The root word itself as the final part means the root word itself is construed as the final part by "Dependent on a phenomenon with initial and sustained thought, a phenomenon with initial and sustained thought arises, not by way of the cause condition," and so on. "Seven delusions should be removed" is said with reference to the not-cause condition. For in the dependent mode, the rootless delusion appears only three times. Here, however, it appears in all four root types by "Dependent on the base," and so on. Therefore, it should be understood that "seven delusions" is said with reference to its appearance seven times. With reference to decisive support... Because the karma condition is included by the decisive support condition. There is no absence of decisive support for all karma in the form and formless realms due to its powerful nature, because it is called "heavy." And regarding the powerful nature of karma that brings about the destruction of karma, there is nothing to be said (it's obvious). To clarify this meaning, it is stated in the Pāli text itself, "Indeed, in the negative section of the Upādinnattika question-chapter... (pe)... it is understood." The explanation of the Vitakkattika is finished. 8. Explanation of the Dassanenapahātabbattika That it should be investigated in the manner investigated in the analysis of Dependent Origination, this refers to the determination of the path to the deathless, which was brought forth by oneself, starting with "it cannot be abandoned by ordinary people through insight, and it cannot be said that for others it is not a condition by any condition." What needs to be said there, that too is stated in the explanation of meaning in the commentary on Dependent Origination. Therefore, it should be understood in the manner stated there. The explanation of the Dassanenapahātabbattika is finished. The sub-commentary on the Paṭṭhāna treatise is completed. Thus, the explanation of the hidden meanings in the root commentary on the five treatises, the sub-commentary, is completed. The sub-commentary on the Abhidhamma is completed.