English
For there is no object that is not in the past, with or without taints, internal or external; it is in accordance with the all-knowing knowledge of the Buddhas. The knowledge of the consequence of actions has only the internal and external past wholesome and unwholesome volitions. It is said in the commentaries that "the mind alone is the object of telepathy, not the mental factors associated with it," but in the Paṭṭhāna it is said that "wholesome aggregates are related as object-condition to the knowledge of psychic power, to telepathy, to the knowledge of the recollection of past lives, to the knowledge of the consequence of actions, to the knowledge of the future." It should be seen that the mind-reading knowledge, the knowledge of beings passing according to their deeds, the four aggregates associated with mind, or associated with volition, are objects. But for the divine-eye knowledge, internal and external, present color-element alone is the object. For the knowledge of the future, all six kinds of future, internal and external, are objects. This too, like the knowledge of past lives, is similar to the all-knowing wisdom in the future. Thus, the occurrence of the higher knowledges in the past, future, and present, and in the un-nameable, internal and external, six objects, should be understood as appropriate. The remaining fifteen fine-material consciousnesses, the base of boundless space, the base of nothingness, wholesome, resultant, and functional, the eight supramundane consciousnesses, and material Nibbāna, are un-nameable. Among mental factors, the illimitables are un-nameable. The rest is easily understood. The triad with past objects. "We, thus occurring, will come to be grasped as self," with this kind of intention, occurring by making self the authority, is internal. But this word "internal" is seen in four meanings: object-internal, own-internal, internal-internal, and subject-internal. For in "Delighting internally, composed," etc. this is seen in the object-internal sense. In "Or dwells contemplating phenomena in phenomena internally," etc. in the own-internal sense. In "Six internal sense bases," etc. in the internal-internal sense. In "Having attained internal emptiness, dwells," etc. in the subject-internal sense, meaning the place of mastery. For the fruition attainment is called the place of mastery of the Buddhas. But here this occurs in the own-internal sense, therefore, the individual material and immaterial phenomena occurring in one's own continuum should be understood as internal here. Phenomena external to that, whether bound by the senses or unbound, material and immaterial concepts, are called external. The third term is stated in terms of both. There, all consciousness and mental factors... Rūpa bound by sense, are threefold, Rūpa not bound by sense, And Nibbāna-concepts are external. In this triad, in the wholesome triad, Concepts not obtainable are obtainable, Except for the realm of nothingness object, That should not be stated here. Therefore, by the Blessed One in the next triad, "Kasiṇa, etc., concept objects, Desire-form realm consciousnesses are external objects, And the realm of nothingness should not be stated," was said, And this is the triad without location. The internal triad. As stated, based on the arising By making an object internal, etc., this triad is stated. There, the six kinds of consciousness, The realm of neither perception nor non-perception consciousnesses, Are only internal objects, The three realms of infinite space, Form realm and supramundane consciousnesses Are only external objects, Ahetuka and great resultant, excluding determining, are threefold, But the remaining, excluding the realm of nothingness, are apperception-impulsion, And direct knowledges can be threefold, In the realm of nothingness object, In the arising of apperception-preparatory-reviewing, etc., It should not be stated. Their internal, etc., objectness, According to the method stated in the next triad and below, should be known, The three realms of nothingness, And form and Nibbāna should not be stated. But among mental factors, Immeasurables and abstinences are only external objects, The remaining are threefold and should not be stated. The rest is easily understood. The internal object triad. With indication together with the state of being visible, is with indication, With striking together with resistance, is with resistance, With indication and with resistance, Is the form element itself. But designating distinctions such as blue, is a plural designation. There is no indication for these, the state of being visible, Without indication, and with resistance in the manner stated, Is without indication and with resistance, The remaining gross forms. The third term is stated by negating both, Subtle form, consciousness, mental factors, and Nibbāna, are without indication and without... It is called "root," and this should be understood as a pair without designation. A pair with designation. The commentary on the triplet matrix is complete. Commentary on the Pairs Matrix of the Abhidhamma Now, in the pairs matrix, we will explain only the meaning of the future term below. In the section on roots, "roots are states," here, roots are fourfold: root-cause, condition-root, supreme root, and common root. Among these, the six states beginning with non-greed are called root-causes; the great elements for form, etc., are called condition-roots; in the arising of result, the wholesome and unwholesome, and the desirable and undesirable objects, are called supreme roots; ignorance, etc., for formations, etc., are called common roots. Here, however, root-cause is intended. "Roots are states" means states designated as roots in the sense of being fundamental; there is also the reading "root-states," the meaning is the same. "Not roots" is a denial of those same. Here, non-greed, non-hatred, and non-delusion, these three wholesome and indeterminate states, and greed, hatred, and delusion, these three unwholesome states, are called roots. Setting these aside, the remaining mental factors, all consciousnesses, and form and Nibbāna, these states are called not roots, and this should be understood as a pair without designation. The root pair is the first. Together with the arising from association, with roots are the rooted. Likewise, there is no arising of these without roots are the rootless. There, seventy-one consciousnesses, excluding the rootless consciousnesses, are called rooted. Among these, the two delusion-rooted are rooted only with delusion, the eight greed-rooted are with greed and delusion, the two hatred-rooted are with hatred and delusion, the twelve knowledge-disjoined wholesome and indeterminate are with non-greed and non-hatred, the remaining forty-seven are rooted with all three, non-greed, etc. However, in the delusion-rooted, delusion, the dual five-sense consciousness, the mind-element, the three investigating consciousnesses, the determining consciousness, the eighteen consciousnesses producing smiling, and form and Nibbāna, these states are called rootless. Among mental factors, greed and hatred, and doubt are rooted only with delusion, wrong view and conceit are with greed and delusion, envy, stinginess, and worry are with hatred and delusion, but delusion may be in greed. No, it can be with two, due to aversion, both with and without a cause in the roots of delusion. Sloth and torpor can be with greed and delusion, or with aversion and delusion, thus with three causes. Shamelessness, recklessness, and agitation, and also solely with delusion. But non-delusion is with non-greed and non-aversion, with two. Non-greed can be with non-aversion and non-delusion, or with non-aversion, with two. Non-aversion can be with non-greed and non-delusion, or with non-greed, with two. The remaining twenty-two wholesome and indeterminate states can be with three, or with two causes, causally connected. Desire, however, according to suitability, with three, or with five, excluding joy and aversion, can be with and without cause. The remaining eleven triple-natured states, with six causes, can be with and without cause. Feeling here, being displeasure, is only with two causes. Gladness and equanimity, according to suitability, with five, excluding aversion, can be with and without cause. Being pleasure and pain, they are only without cause. This is the end of the Non-proximity Pair. The Second. Associated with a cause due to arising together, etc., are causally associated. Dissociated from a cause are causally dissociated. This pair of causal association is not different in meaning from the previously stated pair of being with cause. The pair of being with cause, indeed, by the Blessed One's eloquence in teaching, or according to the inclination of those who understand, is also stated as the pair of causal association. Thus, the reason for stating pairs of similar meaning above should be understood. The Third. But since in the first, second, and third pairs, two pairs are taught by connecting the first term with the first pair, and one pair by connecting the last term in the first pair with the second pair, therefore, the meaning of those terms is as previously stated. And there, just as "states that are causes and are with cause" and "states that are with cause but are not causes" this pair is possible, so too "states that are causes and are without cause" and "states that are without cause but are not causes" this pair is also possible. In this way, by connecting with the pair of causal association, one is obtained. Just as "states that are not causes, however, are both with and without cause" is obtained, so too "h These things are with cause, and without cause. Just as here in the 'with cause' pair there are two pairs, so also in the 'associated with a root' pair,