English
These six methods should be understood. However, even here, in each condition, depending on the condition, This is the way of the Paṭṭhāna on conditions contrary to the order, known as the Dhammapaccanīyapaṭṭhāna, adorned with twenty-four ways based on the four ways of direct order and so on. In the Paṭṭhāna on conditions contrary to the direct order, the Pāḷi method should be understood in every way, in the manner stated below, in the triple Paṭṭhāna beginning with "Because of a wholesome state, a non-wholesome state arises through the root condition. Because of wholesome aggregates, mind-produced matter arises," in the double Paṭṭhāna beginning with "Because of a root state, a non-root state arises through the root condition," in the double-triple Paṭṭhāna beginning with "Because of a root wholesome state, a non-root non-wholesome state arises," in the triple-double Paṭṭhāna beginning with "Because of a wholesome root state, a non-wholesome non-root state arises," in the triple-triple Paṭṭhāna beginning with "Because of a wholesome state associated with pleasant feeling, a non-wholesome state not associated with pleasant feeling arises," and in the double-double Paṭṭhāna beginning with "Because of a root state with a root, a non-root state without a root arises." This is called the Dhammānulomapaccanīyapaṭṭhāna, because it proceeds by not rejecting the conditionality of wholesome states and so on, but by rejecting the wholesome nature and so on of the states arisen from conditions. Here, "because of a wholesome state" is the establishment of the conditionality of the wholesome. "A non-wholesome state arises" is the prevention of the conditioned nature of the wholesome. Therefore, it should be understood that the explanation is given beginning with "because of wholesome aggregates, mind-produced matter arises." Thus, in this Paṭṭhāna on conditions contrary to the direct order, "The excellent triple Paṭṭhāna, the best double, and the double-triple and the triple-double, and the triple-triple and the double-double, these six ways are very profound in the conditions contrary to the direct order." These six ways should be understood. Here too, based on conditions, this Dhammānuloma is adorned with twenty-four ways based on the four ways of direct order of conditions and so on, in each condition. This is known as the Anuloma-paccanīya Paṭṭhāna method. In the Paccanīyānuloma Paṭṭhāna, in the Tika Paṭṭhāna beginning with, "Conditioned by a non-wholesome state, a non-wholesome state arises...pe... Conditioned by a non-wholesome state, an indeterminate state arises through the root condition," and in the Duka Paṭṭhāna beginning with, "Conditioned by a non-root state, a root state arises," and in the Duka-Tika Paṭṭhāna beginning with, "Conditioned by a non-root, non-wholesome state, a root, non-wholesome state...pe... a root, indeterminate state arises," and in the Tika-Duka Paṭṭhāna beginning with, "Conditioned by a non-wholesome, non-root state, a non-wholesome, root state...pe... an indeterminate, root state arises," and in the Tika-Tika Paṭṭhāna beginning with, "Conditioned by a non-wholesome state not associated with pleasant feeling, a non-wholesome state associated with pleasant feeling...pe... an indeterminate state associated with pleasant feeling arises," and in the Duka-Duka Paṭṭhāna beginning with, "Conditioned by a non-root, non-co-nascence state, a root, co-nascence state arises," the method of the text should be understood in the manner stated below. And because this proceeds by rejecting the conditionality of wholesome states, etc., but not rejecting their condition-produced nature, it is called Dhamma-paccanīyānuloma Paṭṭhāna. Therein, "a non-wholesome state" is the prevention of wholesomeness as a condition. "A non-wholesome state arises" is the provision for the arising of non-wholesomeness. However, since there is no arising of wholesomeness conditioned by wholesomeness, it is stated as "a non-wholesome state arises" instead of saying "a wholesome state arises," according to the available terms. Indeed, there is no such thing as a wholesome state arising as wholesome, making a co-nascent condition, whether wholesome, non-wholesome, or indeterminate; therefore, the exposition is made in terms of non-wholesome and indeterminate states. And so elsewhere. Thus, in this Dhamma-paccanīyānuloma Paṭṭhāna – The Tika, the excellent Paṭṭhāna, and the supreme Duka, And the Duka-Tika, and the Tika-Duka; And the Tika-Tika, and the Duka-Duka, Six are the Paccanīyānuloma. "The ways in me are very profound." These six ways are to be understood. However, here too, in each of the Tikapaṭṭhāna and so on, by way of the four ways of condition-anuloma and so on, in one method, this Dhammapaccanīyānulomapaṭṭhāna is known to be adorned with twenty-four ways. This is the way of Paccanīyānulomapaṭṭhāna. Thus, this great treatise of Samantapaṭṭhāna was taught by the Blessed One, in each of the four Paṭṭhānas, Anulomapaṭṭhāna and so on, by way of the six ways of the Tika, Duka, and so on, adorned with twenty-four ways. However, by way of condition, in each of these twenty-four Paṭṭhānas, by way of the four ways of condition-anuloma and so on, this becomes adorned with ninety-six ways. And this treatise is called the Twenty-four Samantapaṭṭhānas only by way of Dhamma. This is the way of distinction here. The commentary on the Abhidhammamātikā, which cuts off delusion, The commentary on the Paṭṭhānamātikā is finished. Concluding words And thus far – 1. The meaning commentary, of the Abhidhamma Mātikā, Named Mohavicchedanī, that has reached completion. 2. As this has reached completion, desired by the modest, May all, attaining such completion, fulfill their good wishes. 3. Which is profound, with its teachings, like an ocean, causing fear, Even for the wise, in this time, even in the review of texts. 4. Of the first disappearance, of that Abhidhamma, Like stone inscriptions, of treasures, revealing the place of Dhamma. 5. Like a ship of the ocean, a method for easy crossing, This Pāḷi commentary, is pure and unconfused. 6. Not scattered from the ways, not mixed from the Nikāyas, Therefore, it should be heard respectfully, by those mindful for the stability of the Good Dhamma. 7. By me, desiring the stability of the Good Dhamma, without self-praise and so on, While explaining, composed with a pure mind, In measure of thirty-three bhāṇavāras, according to the tradition. 8. That Mātikā commentary, up to the completion, according to ability, This is a collection of all meanings, without a... 9. Whatever merit I have gained, May I attain the supreme enlightenment with it; And lead all beings to the end of suffering, With a mind full of compassion. 10. Of the most delightful Cola country, The mountain-like support of the ruling clan; Whose waters are purified by the Kaveri, a home of welfare, And which is well-cherished by the lineage of Rajadhiraja. 11. In the middle, like a mark on the Cola land, a path, Full of great families with extensive wealth; Endowed with ramparts, walls, moats, and gate towers, And a royal road well-equipped and crowded with people. 12. Shining with all kinds of enjoyable and consumable wealth, And diverse shops full of various colors; The delight of the city of the Naga lord of the Colas, a refuge, Where there are excellent and beautiful monasteries of the Sugata. 13. In their midst, a delightful image of the Teacher, Honored by the good, worthy of great respect; With monasteries like rising mountains, And stupas resembling the peaks of Mount Kailasa. 14. With excellent palaces, mansions, and pavilions, And rows of Jambu, Batal, and Panasa trees; And gate towers adorned with nectar, like the coils Of the great serpent king Nanda and Upananda. 15. Endowed with wide, sandy courtyards, And frequented by monks of good conduct; Engaged in meritorious deeds with eager offerings, Residing in the excellent monastery called Nagajjuna. 16. He, whose name is like the foremost of ascetics, Whose wisdom is manifest and clear like the moon in the sky; Skilled in other doctrines and in the three baskets, Like a lion in the forest of opposing debaters. 17. He, who does not transgress the shore of morality like the ocean, Whose essence is adorned with qualities like contentment; Illuminates the pure doctrine, abandoning all defilements, And respectfully elucidates the Dhamma and Vinaya. 18. By him, having extracted from the Abhidhamma Pitaka, Like a collection of precious jewels scattered in the ocean; For the adornment of right understanding, to cut off delusion, This Ratanavali has been composed. 19. May it shine forth, resplendent with good fame, Rightly dispelling the darkness of delusion in the Dhamma; May the light of the Jina's teaching shine as long as, It continues, bringing welfare to the people. Thus. Thus ends the Abhidhamma Matrix Commentary, Called the "Dispeller of Delusion," Composed by the Elder Mahākassapa, In the Cola country.