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prenascent base for wholesome aggregates by way of the dissociation condition," and so on, the course of the Pāli should be understood in the dissociation condition and others. Here, the wholesome dhamma, namely, when arising, except for the postnascent condition and the result condition, arises by way of the remaining twenty-two conditions. And being a condition for the wholesome, except for the prenascent, postnascent, result, and dissociation conditions, it is a condition by way of the remaining twenty conditions. Thus, the wholesome is a condition for the wholesome and others, the unwholesome for the unwholesome and others, according to their suitability, therefore, the wholesome and others are produced by their respective conditions. To show the division, the question section is stated. There, "Sekhā gotrabhu" refers to the Sotāpanna. "Vodāna" refers to the Sakadāgāmi and Anāgāmi. For them, the Gotrabhu-citta is called Vodāna. "Having arisen from the path" means having arisen from the path-process. Indeed, there is no retrospection immediately after the path. This is the wholesome triad method in the forward origination. In the feeling triad and others, "Dependent on a state associated with pleasant feeling, a state associated with pleasant feeling arises due to the root condition. Dependent on one aggregate associated with pleasant feeling, two aggregates arise. Dependent on two aggregates, one aggregate arises," etc., according to what is stated in the wholesome triad, in the seven sections ending with the question section in the conditional variations and others, and with the methods of forward condition and others, and with the single root and others, the method of calculation should be applied by considering the available terms in all the triads. There, in the feeling triad, since the feeling aggregate is not available, it is stated, "Dependent on one aggregate, two aggregates arise," etc. Everywhere, the distinction should be understood according to the Pāli and commentaries. This is the triad method of forward and reverse origination. In the dyad origination, however, "Dependent on a root state, a root state arises due to the root condition. Dependent on non-greed, non-hatred arises. Non-delusion. Dependent on non-hatred and non-delusion, non-greed arises. Non-hatred. Dependent on greed, delusion arises. Dependent on delusion, greed arises. Dependent on hatred, delusion arises. Dependent on delusion, hatred arises. At the moment of rebirth, dependent on a root state, a non-root state arises…pe… root and non-root. Dependent on a non-root, a non-root state arises, not…pe… root and non-root," etc., in the root dyad, "Dependent on a state with a root, a state with a root arises due to the root condition. Dependent on one aggregate with a root…pe… dependent on a state with a root. Without a root…pe… mind-produced materiality. At the moment of rebirth…pe… with a root and without a root…pe… dependent on an aggregate without a root, without a root. Dependent on delusion associated with doubt, associated with restlessness, the associated aggregates…pe… …of mind-originated. Of nutriment-originated," and so on, in the paired roots beginning with the root-associated pair, and in all the pairs except the unknowable pair, in each of the seven great sections beginning with the condition-origination section, in the four methods beginning with the condition-forward method, with all the sections beginning with the single-root section, the method of analysis should be applied appropriately according to what was said in the wholesome triad, and should be understood. Indeed, in the entire Paṭṭhāna, the unknowable pair is not found, this is the method of paired-root Paṭṭhāna. But in the triad-pair Paṭṭhāna, "Because of a root, a wholesome state, a root-wholesome state arises, due to the root condition," and so on, by combining the wholesome term in the wholesome triad with the root pair, in the seven sections beginning with the condition-origination section, the conditions obtainable by way of the four methods beginning with the condition-forward method are shown in the single-root section and so on. And just as the wholesome term, so too the unwholesome term, and the indeterminate, having combined them with the root pair and shown them in the manner described, the root-wholesome triad-pair is established. But the text is very concise. Just as the wholesome triad, so too, "Because of a root, a state associated with pleasant feeling, a root associated with pleasant feeling arises, due to the root condition," and so on, by way of the obtainable terms, the feeling triad and so on, having combined them with the root pair, the root-feeling triad-pair and so on, twenty-one triad-pairs are shown. And just as twenty-two triads are combined with the root pair by way of the obtainable terms, so too, twenty-two triads should be combined individually with all the root-associated pairs and so on. The text here and everywhere else is very concise. Thus, having taken the twenty-two triads and placed them in the hundred pairs, the triad-pair Paṭṭhāna is taught, this is the method of triad-pair Paṭṭhāna. In the pair-triad Paṭṭhāna too, "Because of a wholesome, a root state, a wholesome root state arises, due to the root condition," and so on, by combining the root term with the wholesome triad, in the seven great sections beginning with the condition-origination section, the conditions obtainable by way of the four methods beginning with the condition-forward method are single-root… Shown by the wise in all instances. Just as the condition of cause, So too the condition of non-cause, Joined with the wholesome triad, Is established as the triad-dyad of wholesome cause. And just as the dyad of cause with the wholesome triad, So too, "Conditioned by a wholesome state, Associated with pleasant feeling," and so on, Joining it with the triad of feeling and so on, The triad-dyads of feeling and so on, Twenty-one triad-dyads are shown. And just as the dyad of cause, So too, with cause and so on, All are individually joined, According to the way of the terms obtained, From the twenty-two triads. Thus, placing a hundred dyads in the twenty-two triads, The triad-dyad origination is taught, This is the method of triad-dyad origination. In the triad-triad origination, "Conditioned by a wholesome state, Associated with pleasant feeling, A wholesome state associated with pleasant feeling arises, Because of the condition of cause," and so on, The wholesome triad with the triad of feeling and so on, With all the triads, And the triad of feeling and so on, With the wholesome triad and so on, Are joined in the manner stated, And the conditions are shown. Thus, placing a triad in a triad, The triad-triad origination is taught, This is the method of triad-triad origination. In the dyad-dyad origination, "Conditioned by a cause, a state with cause, A cause, a state with cause arises, Because of the condition of cause," and so on, The dyad of cause with with-cause and so on, And with-cause with the dyad of cause and so on, The conditions are shown in the ways stated above. Thus, placing a dyad in a dyad, The dyad-dyad origination is taught, This is the method of dyad-dyad origination. Thus, in the origination by way of direct order – "The triad, the excellent origination, the supreme dyad, And dyad-triad and triad-dyad; And triad-triad and dyad-dyad, Six methods in the direct order, profoundly deep." – These six methods should be understood. However, according to the conditions, In each of these six origination, By way of the four methods, Of condition-direct order and so on, Adorned with twenty-four methods, In this manner, This is to be understood as the origination of states by way of direct order. This is the method of origination by way of direct order. In the origination by way of reverse order, however, "Unwholesome states... A non-kusalā dhamma arises dependent on a cause, through the root condition. Dependent on one non-kusala, unwholesome aggregate… …two aggregates, and mind-originated material phenomena, and so on, in the Triplet Section. "A non-root dhamma arises dependent on a non-root dhamma, through the root condition. Dependent on one non-root aggregate… …and mind-originated material phenomena," and so on, in the Dyad Section. "A non-kusala, non-root dhamma arises dependent on a non-kusala, non-root dhamma, through the root condition. Dependent on one non-kusala, non-root, unwholesome aggregate, three aggregates," and so on, in the Dyad-Triplet Section. "A non-kusala, non-root dhamma arises dependent on a non-kusala, non-root dhamma," and so on, in the Triplet-Dyad Section. "A non-kusala dhamma, associated with not-pleasant feeling, arises dependent on a non-kusala dhamma, associated with not-pleasant feeling," and so on, in the Triplet-Triplet Section. "A non-root, non-rooted dhamma arises dependent on a non-root, non-rooted dhamma, through the root condition," and so on, in the Dyad-Dyad Section. In these six negation sections, the method of the text should be understood in all ways, as stated in the six sections beginning with the positive section. And since this occurs by way of rejecting the conditionality and arising of kusala, etc., and root, etc., dhammas, it is called the Dhamma Negation Section. Here, "dependent on a non-kusala dhamma" is a rejection of the conditionality of kusala. "A non-kusala dhamma arises" is a rejection of the arising of kusala through conditions. Thus, "dependent on one unwholesome, unwholesome aggregate… …unwholesome, unwholesome aggregates and mind-originated material phenomena arise," the meaning should be understood in this way, and so on. Thus, in this Negation Section – "The excellent Triplet Section, and the supreme Dyad, And the Dyad-Triplet, and the Triplet-Dyad; And the Triplet-Triplet, and the Dyad-Dyad, Six methods are stated, profound in the Negation."