English
For in this great chapter of the Dhammayamaka's course, in these arising and ceasing, wholesome and unwholesome states are certainly found only in the course of existence, not in death and rebirth, but indeterminate states are found in the course of existence and in death and rebirth, in all three times; thus here, wherever anything is found, the determination should be understood according to that. Here is the gateway to the method: since wholesome and unwholesome states do not arise in one moment, the negation "no" is made. "And indeterminate" is said referring to the form produced by mind. "Where wholesome states do not arise" is said referring to the realm of non-perception; since there is no place where indeterminate states do not arise, the rejection "no" is made; in the cessation chapter, since wholesome and unwholesome states do not cease together, "no" is said; by this gateway to the method alone, the determination should be understood everywhere. This is the commentary on the meaning of the Dhammayamaka matrix. The way of explaining the meaning of the Indriya Yamaka Matrix. In the Indriya Yamaka Matrix, all the ways of determining the text, and the explanation of the meaning, should be understood in the same way as described in the Khandha Yamaka Matrix and others. Here, the mind faculty associates not only with those based on the eye faculty, etc., but also with those based on the female faculty, etc. Therefore, without arranging it in the order of deposition, it is connected at the end with all those based on the eye faculty, etc. And because pleasant feeling, painful feeling, and displeasure, as well as supramundane faculties, do not exist at rebirth together with the eye faculty, they are not included. As it is here, so it should be understood appropriately in the bases of the remaining faculties as well. However, because of the abundance of faculties, there are more pairs than in the Dhātu Yamaka; this is the difference. The rest should be understood according to what was said below. This is the way of explaining the meaning of the Indriya Yamaka Matrix. In the explanation of the Abhidhamma Matrix that dispels delusion, The explanation of the Yamaka Matrix is finished. 7. Explanation of the Paṭṭhāna Matrix Now, there is the way of explaining the meaning of the Paṭṭhāna Matrix. In what sense is it Paṭṭhāna? In the sense of various kinds of conditions. The prefix "pa" indicates various kinds, and the word "ṭhāna" means condition. Or, Paṭṭhāna is in the sense of differentiation. Just as in the passage where it says, "Paññāpanā, paṭṭhapanā, vivaraṇā, vibhajanā, uttānīkamma," the word "paṭṭhapanā" is seen with a meaning similar to "paṭṭhāna" in the sense of differentiation, so here too, because of the differentiation of wholesome states, etc., by way of root condition, etc., it is called Paṭṭhāna in the sense of differentiation. Or, Paṭṭhāna is in the sense of being established, that is, in the sense of going. For in all phenomena, because of the attainment of the extensive method in wholesome states, etc., which are differentiated by way of root condition, etc., of the knowledge of omniscience, which goes unrestrictedly, it is called Paṭṭhāna in the sense of going, due to its unrestricted course. Thus, in the twenty-four Paṭṭhānas, such as the Tika Paṭṭhāna, etc., in the sense of various kinds of conditions, in the sense of differentiation, and in the sense of going, A single item is called a condition, but their collection is called the treatise, the condition. The matrix of those conditions. Or the matrix itself is the condition, all of this is the condition matrix. That which is "root condition, object condition... up to... non-disappearance condition," thus, the root of the condition divisions in the complete teaching of the twenty-four modes beginning with the triad conditions, as established by the Blessed One at the beginning of the treatise, this is what is called the condition matrix here. Herein, the concise explanation of the meaning, etc., that is not obvious should be understood thus: In "root condition" and so on, "root and that which is condition" is root condition. Being a root, it is a condition, root condition. It is said to be a condition by way of being a root. There, "root" is a designation for cause, component, and root. For in the world, in instances such as "statement of reason," the component of a statement is called "root." But in the Dispensation, in instances such as "those things that arise from a root" and "three wholesome roots, three unwholesome roots," what is intended here is root. Dependent on that, it comes from this, therefore it is a condition, meaning it operates without abandoning it. For that which, dependent on what, stands or arises without abandoning it, that is called a condition by way of its characteristic of being helpful. Thus, in brief, "root" in the sense of being a foundation, "condition" in the sense of being helpful, a thing that is helpful in the sense of being a foundation is a root condition, some say it is the accomplisher of the wholesome nature, etc., of wholesome things, etc. But if that were the case, the conditionality of root in the co-arisen material phenomena would not be accomplished, and the unwholesome nature of rootless consciousness would be established without these, and even for rooted things, the wholesome nature, etc., is dependent on appropriate attention, etc., not dependent on associated roots. And if it were so, there would have to be another accomplisher of the wholesome nature, etc., even in the roots. But if, instead of taking the foundational aspect of the roots as the accomplisher of the wholesome nature, etc., it is taken as the accomplisher of being well-established, nothing is contradicted. For things with causes and conditions, like trees with deep roots, are firm and well-established. But others, like sesame seeds or duckweed, are not well-established. Thus, the helpful condition in the sense of a root, the condition that establishes well, is to be understood as the root condition. In the exposition, it is said, "The root condition is a condition for the root, for the mental factors associated with the root, and for the material phenomena arising therefrom." There, instead of saying "arising from the mind," the phrase "arising therefrom" is used to include things arising from non-mind. For in the question section, it comes, "At the moment of rebirth, the resultant indeterminate roots are a condition, by way of root condition, for the associated aggregates and for the materiality produced by action." But why is this root a condition by way of root condition for materiality produced by action only at rebirth, and not in the course of existence? Because at rebirth, the action-produced materiality has a mode of existence dependent on the mind, and the mind is the first of its kind in existence. Because there is no support for the arising of other material continuities, it arises and persists relying only on the weak base, the mind. And that mind too, at the moment of rebirth, due to being thrown by the force of action and due to not having a pre-existent base, is unstable, like a man fallen into an abyss who cannot perform any skill, it cannot generate mind-produced materiality, but it becomes established relying on that materiality produced by action. The rebirth consciousnesses do not generate materiality, but the action-produced materiality exists in place of mind-produced materiality for them. In the course of existence, however, having regained support, the course of existence continues dependent on action even without that materiality. The distinction in this case of the root condition according to the kinds of wholesome etc., and according to the levels of existence, should be understood in the same way as stated below. This is the method for the root condition. Thereafter, the condition that is helpful by way of being an object is the object condition. That, in the exposition, is "The visual object is a condition for the eye-consciousness element… …the tactile object is a condition for the body-consciousness element and for the mental factors associated therewith… …the visual object, sound, smell, taste, and tactile object The sense-sphere is a condition through the mind-element…pe… all things are a condition through the mind-consciousness-element…pe… whatever thing being relied upon, whatever things arise, mental and mental factors, those things are a condition for those things by way of object-condition. Thus, because it is specified, no thing is not. Just as a weak man, relying on a stick or rope, both rises and stands, so mental and mental factors, relying on any of the six, beginning with form, both arise and stand. Therefore, all things, with distinctions such as mundane and supramundane, should be understood as object-condition for mental and mental factors as is fitting. This is the way of object-condition. A thing that is helpful by way of being pre-eminent is dominance-condition. That is specified in the exposition as, "Desire as pre-eminence is a condition for mental factors associated with desire and for the material phenomena produced from them…pe… energy, thought, investigation as pre-eminence…pe… is a condition by way of dominance-condition. Whatever thing being regarded as weighty, whatever things arise, mental and mental factors, those things are a condition for those things by way of dominance-condition." Thus, it is specified in two ways. There, desire and so on are stated in terms of co-nascent dominance, and what should be regarded as weighty, in terms of object-dominance. And there, mundane wholesome being object-dominance is object-dominance for mundane wholesome and for minds accompanied by greed, not for another. But unwholesome being a mind-moment accompanied by greed is said because of the absence of being regarded as weighty in the others.