English
does not occur in causes to be abandoned by seeing and cultivating, due to the absence of another co-arisen cause, but it does occur in causes to be abandoned neither by seeing nor by cultivating. But in greed-rooted and hatred-rooted minds, in the causes, delusion is co-caused by greed and hatred, and greed and hatred are caused by delusion, so these enter the category of causes to be abandoned, this is the difference, the rest is the same. The triad of causes to be abandoned by seeing. Accumulation is what is accumulated by deeds and defilements, this is a designation for the appropriated aggregates that are rebirth, destiny, and continuity. By being the cause and producing them, they go to that accumulation, or they lead that person to the accumulation, as stated, to whom it occurs, these are accumulators. From that, since the accumulations are gone, Nibbāna is the absence of accumulation, by occurring with that as object, they go to non-accumulation, these are non-accumulators. Moreover, like a bricklayer building a wall, they go accumulating what occurs, these are accumulators. Like a man destroying what has been built by that bricklayer, they go de-accumulating what occurs, these are non-accumulators. The third category is stated by rejecting both. There, mundane wholesome and unwholesome states are called accumulators, the four paths are called non-accumulators, all resultant, functional, and action states, form, and Nibbāna are called neither accumulators nor non-accumulators. But in mental states, unwholesome states are only accumulators, compassion and joy may be accumulators, or may be neither accumulators nor non-accumulators, the rest are threefold, and this is a triad without a designation. The triad of accumulators. Born in the three trainings, or those who are the seven trainees, these are also trainees, because the training is not complete, they train themselves, these are trainees. Those who have no further training are non-trainees, or those who have attained growth are also non-trainees. The third category is stated by rejecting both. There, the four supramundane wholesome states The lower three fruits of recluseship are called learners, the fruit of arahantship is called a non-learner, and mundane consciousness, form, and Nibbāna are called neither learner nor non-learner. Among mental factors, unwholesome ones and immeasurables are neither learner nor non-learner, while the rest are threefold. This is the Undefined Triplet. The Learner Triplet. Because it is fragmented on all sides, it is small and limited, like "a small lump of cow dung" (SN 3.96) and so on, it is called limited. Since the sense-sphere phenomena are limited due to their small influence, they are limited. Having attained greatness through their ability to suppress defilements, their great and extensive results, and their long continuity, or having been attained and practiced by great beings with noble aspiration, effort, mind, and wisdom, they are called sublime. Phenomena that make a measure, such as greed, are called measure. Or there is no measure for them in terms of object or association, and since it is the opposite of measure, it is immeasurable. Here, the fifty-four sense-sphere consciousnesses and form are called limited. The twenty-seven form-sphere and formless-sphere consciousnesses are called sublime. Supramundane consciousnesses and Nibbāna are called immeasurable. Among mental factors, unwholesome ones are only limited, immeasurables are only limited and sublime, abstinences are only limited and immeasurable, while the rest are threefold. This is the Undefined Triplet. The Limited Triplet. Having a limited object, they are of limited object. The same method applies to the other two terms. Whether they are limited or sublime themselves, having arisen in dependence on limited or other phenomena, they are called having that object. Here, the twenty-three sense-sphere results, the functional mind-element, and the uncaused impulsions are only of limited object. The consciousness base and the results and functional states of the sphere of neither perception nor non-perception are only of sublime object. The eight supramundane consciousnesses are only of immeasurable object. Unwholesome consciousnesses and the eight impulsions dissociated from knowledge are either of limited object, or of sublime object, or not to be stated because they are of unstateable object, but never of immeasurable object. The eight sense-sphere consciousnesses associated with knowledge Āvacara javanas, abhiññā, and mind-door adverting, these eleven are threefold, and may be unrepeatable. Among these, the five wholesome are all-objected except for the path and fruit of arahantship. Even there, the respective paths and fruits are objects only for those trainees, the six functional are all-objected in every way, the six form-sphere except abhiññā and the consciousness of the sphere of infinite space and the sphere of nothingness are invariably objectified by concepts, and form and Nibbāna are unobjectified, hence all are unrepeatable. Among mental factors, the unwholesome are just like the unwholesome consciousness, the abstinences may be limited-objected, may be immeasurable-objected, compassion and sympathetic joy are invariably unrepeatable, the rest are threefold and may be unrepeatable. The rest is easily understood. The triad of limited objects. Inferior means base, unwholesome phenomena. Intermediate means in the middle of inferior and excellent, the remaining three-plane form and formless phenomena. Excellent in the sense of supreme, and unsurpassed, supramundane consciousness and Nibbāna. Among mental factors, the unwholesome are invariably inferior, compassion and sympathetic joy are invariably intermediate, the remaining wholesome and indeterminate are intermediate and excellent, the rest are threefold, and this is the triad of non-delimitation. The rest is easily understood. The triad of inferiority. "May they bring me benefit and happiness," even so, because of the absence of such, and because of the reversed occurrence of notions such as beautiful in the non-beautiful, wrong in nature are wrongnesses, being determinate because of giving result immediately after the dissolution of the aggregates when giving result, and because of being wrongnesses, they are determinate, hence wrongness-determinate. Right in nature in the sense of the opposite of what was said, are rightnesses, and because they are rightnesses and determinate, hence rightness-determinate. Not determinate in either way are indeterminate. In the occurrence of immediate succession, they may be wrongness-determinate, in the occurrence of other ways, they may be indeterminate. For one whose nihilistic view is determinate among the causeless, inactive, and nihilistic views, even a Buddha cannot awaken him. And because of giving result in the immediately following existence, in the immediate offenses, matricide Having done even one of the five deeds, that is, killing one's mother, killing an Arahant, causing dissension in the Sangha, or intentionally shedding the blood of a Buddha, with a mind of aversion, even if one were to build a golden stupa the size of Mount Sineru, fill the entire universe with offerings, and attend to the Sangha headed by the seated Buddha with the four requisites for as long as one lives, one cannot, with that merit, ward off the result of an ānantarika deed. But an ānantarika deed can be averted by a deed that is even more ānantarika. Therefore, fixed wrong view and ānantarika deeds are obstacles to the paths and fruits, and to the sublime attainments. Because they give their result immediately in hell, they are said to be fixed in wrongness. But the four paths are said to be fixed in rightness. The remaining cittas, rūpas, and Nibbāna are said to be unfixed. Among cetasikas, however, delusion, lack of shame, lack of fear of wrongdoing, distraction, greed, wrong view, aversion, sloth, and torpor, these nine may be fixed in wrongness, or may be unfixed. The remaining unwholesome qualities, compassion and sympathetic joy, are only unfixed. The remaining wholesome and indeterminate qualities may be fixed in rightness, or may be unfixed. But the triple-rooted qualities are of all three kinds. And this is the section on the absence of conditions. The section on the triple wrongness. Nibbāna, or one who goes killing the defilements, is the path, the Noble Path. Those that have it as their object are the path-object. The mundane eightfold path, too, in the sense of being a condition, is the cause of these, the dhammas associated with the path. Or, the path is the cause, such as non-greed, etc. These are the cause of these, the path-caused. Right View is itself the path and also the cause. Thus, those for whom the path-become is the cause, are only supramundane. In the sense of prevailing and proceeding, the path is the dominating factor, being the object, or co-arisen with these, are the path-dominated, both of those. There, the wholesome action of the fourth jhāna in the realm of form, and the supernormal knowledges, and the mind-door adverting, may be the path-object, or may not be stated. For the knowledge of penetration of the minds of others and the knowledge of the future of the noble ones, at the time of knowing the mind of another, are the path-objects. The knowledge of past lives and mind-door adverting are p But at the time of taking objects known by oneself and others, they should not be said to be so. But because the knowledge of penetration of the minds of others is necessarily concerned with the minds of others, the noble ones cannot take as an object the path attained by oneself. But because the knowledge of the future does not concern the higher path to be arisen in oneself in the future, they cannot. For the noble ones can know their own lower path and fruition, but not the higher.