English
Of things divided in three ways by past, etc., and divided in two ways by internal, etc., gross, etc., inferior, etc., far, etc., the term 'khandha' (aggregate) is used in the sense of a heap. But for Nibbāna, such a division does not exist - so it is said, "due to the absence of division," etc. For it is not even one of the three kinds of division like past, etc. Why? Because it is a phenomenon that cannot be pointed out. For it is the state of exhaustion, dispassion, and cessation of phenomena of the three times, indeed a signless phenomenon. Therefore, "This Nibbāna in the past, in such-and-such a Buddha's time. This in the future. This now" - it is not to be pointed out with such a division of time. Likewise, by division of direction, place, location, and by division of individuals who have attained Nibbāna. But only in the beginningless cycle of transmigration, as many detrimental states are seen, it should be spoken of only by the states of virtue that are the opposite of those. But regarding the pairs, when it comes to the internal pair, it is external only, not internal. When it comes to the gross pair, it is subtle only, not gross. When it comes to the inferior pair, it is excellent only, not inferior. When it comes to the far pair, it is far only, not near. "Escaped from the aggregate collection" means released from the aggregate collection. "By the division of doors and objects" means by the division of the six doors and the six objects. The meaning is that there are twelve sense bases. And here, "the six doors are only mind-objects" - it should be understood that the six objects are spoken of with reference to the remaining mind-objects. "By way of doors, objects, etc." means of the six doors, the six objects, and the consciousnesses arisen in those doors and objects, the meaning is that there are eighteen elements in order. And here, in the six doors, the mind-door is only a part of consciousness. The six doors are consciousness and seven dharmas are just a part of the object. The path is supramundane; "path" is considered as such, is the explanation. Twenty-nine dharmas associated with the path, and thirty-seven dharmas that are fruits, are disjoined from the four truths, disjoined and freed from the four noble truths. What needs to be said here, that has already been said below. Thus, the Paramatthadīpanī, of the Abhidhammatthasaṅgaha, in the fourth chapter's commentary, of the Samuccaya Saṅgaha, the Paramatthadīpanā is finished. Paramatthadīpanī on the Compendium of Conditions 166. Thus, by means of seven chapters, having shown the method of the first knowledge, the discernment of mind-and-matter, now, showing the method of the second knowledge, the discernment of conditions, he says, "Of which conditioned phenomena," and so on. Now, of which conditioned phenomena, which dharmas, being conditioned or unconditioned, in what way, by which causal modes like causes, become conditions, helpers. That division, and the division of those conditioned phenomena that are condition-arisen, and the division of those conditioning dharmas, and the division of those causal modes here, in this Compendium of Conditions being spoken of, I will explain appropriately, is the explanation. [224] But in the Vibhāvanī, it is said, "To show the conditions." That does not agree with "that division." [225] And what there, "Here, in this place immediately after the Samuccaya Saṅgaha," the explanation of the meaning of the word "iha" (here) is stated. That also is not appropriate. For if this meaning exists, then the word "idāni" (now) becomes meaningless. From this, a result arises dependently, therefore it is dependent origination. There, "paṭicca" means "without separation," "without letting go." They explain that the conditioning dharma begins with ignorance. Or, arising is "samuppādo." The meaning is the manifestation of arising together with co-arisen dharmas, in a cluster. Depending on its respective condition, becoming inseparable from it, its arising is dependent origination. But in essence, the dependence of all conditioned phenomena, those that are conditions and those that are condition-arisen, on conditions, which is the nature of all conditioned things... A fundamental common characteristic, which is called conditionality. There, conditionality means: "This is the condition for that, this is the condition for that." Thus it should be defined: "These are the conditions for these," hence "idappaccayā" (these conditions). Conditioned phenomena. The state of these conditions is conditionality. The meaning should be understood as just the aforementioned common characteristic, not dependent origination because "the result arises from this by depending on it." And conditioned phenomena, beginning with ignorance, are these conditions. These conditions themselves are conditionality. However, in the Visuddhimagga, the meaning "arising is origination" is rejected. But in the Pāli (texts), this very meaning seems intended. As it is said – And what, monks, is dependent origination? Conditioned by birth, monks, is old age and death. Whether Tathāgatas arise or Tathāgatas do not arise, that element remains established: the stability of the Dhamma, the fixedness of the Dhamma, conditionality. (etc.) Conditioned by ignorance are volitional formations. (etc.) Conditionality. Thus, monks, there is suchness, unfalseness, unchangedness, conditionality. This, monks, is called dependent origination. Here, indeed, by "that element remains established" and so on, and by "suchness, unfalseness" and so on, it is shown that dependent origination is just the aforementioned common characteristic, called conditionality. And here, when the agentive sense is made, there is no grammatical contradiction concerning the non-identity of the agent of the word "paṭicca" (depending) and the word "samuppāda" (origination). For the one who is the agent of the action of "depending," the agency of the action of "origination" is also possible for that same one. For an action cannot exist without an agent. And when conditioned phenomena are profound, this characteristic of conditioned phenomena is also profound, like the characteristic of impermanence and so on. Thus, no contradiction with the profound statement is possible here. Indeed, the characteristic of conditioned phenomena is even more profound than conditioned phenomena themselves. However, conditioned phenomena like ignorance and so on, endowed with such a common characteristic as described, are dependent... called dependent origination. As it is said: "And what, monks, are the dependently originated phenomena? Old age and death, monks, are dependently originated. ... Ignorance, monks, is dependently originated." Thus, the dependent origination, which is the sevenfold mode of conditionality of all conditioned phenomena that have arisen from conditions, is called 'naya' (method) because it is led to, known, and penetrated. 'Paṭṭhāna' is that wherein conditioned phenomena are set forth, taught, and presented in various ways by means of different kinds of conditions. It is the Great Treatise. The method taught in the Paṭṭhāna is the Paṭṭhāna method. When that particular conditioning phenomenon is present, then those particular phenomena arise by nature; this is 'tabbhāvabhāvino' (arising from its presence). These are conditioned phenomena. Their arising from its presence is 'tabbhāvabhāvibhāva' (the state of arising from its presence), which is the rule of conditioned phenomena that proceeds thus: "When this exists, that comes to be; with the arising of this, that arises." This state of arising from its presence is itself the 'ākāra' (mode), the 'tabbhāvabhāvibhāvākāra' (mode of the state of arising from its presence). This is precisely the 'tabbhāvabhāvibhāvākāramattaṃ' (mere mode of the state of arising from its presence). The word 'matta' (mere) excludes the fixed nature of the causal and other conditions. The method characterized by this is the method of dependent origination. Regarding "Āhaccapaccayaṭṭhitiṃ ārabbha" (referring to the specific conditionality), here, 'āhaccapaccayaṭṭhiti' is the specific power of conditionality, which is the way of being helpful in such and such a manner by way of cause, object, and so on. For it is not merely stated by mentioning the conditioning phenomenon, as in "with ignorance as condition, volitional formations," but it is called 'āhaccapaccayaṭṭhiti' because it is taught by bringing to the forefront the specific power of conditionality, as in "it is a cause-condition, it is an object-condition," and so on. 'Paccayadhammā' (conditioning phenomena) are so called because they stand firm, they proceed without wavering, having reached the task of forming their own dependently arisen phenomena. 'Ārabbha' means 'paṭicca' (dependent on). 'Vuccati' means 'is spoken by the Blessed One'. However, the teachers expound by mixing both; this is said with reference to those who expound dependent origination. They, in expounding it, also bring in the Paṭṭhāna method and expound it. Just as the sun, rising, dispels darkness, makes the collected materials manifest to the great multitude. Just so, the arisen knowledge of the Four Noble Truths, dispelling the darkness of ignorance, reveals and makes manifest the Dhamma of the Four Noble Truths; this is called true knowledge (vijjā). Its opposite, delusion, is called ignorance (avijjā). For it arises, generating darkness in the form of unknowing and not seeing regarding the Dhamma, and then it arises. That by which a result comes, arrives, or from which it comes, is a condition (paccaya). Ignorance and that condition is ignorance-condition (avijjāpaccaya). Therefore, from ignorance-condition the formations arise; this is the connection. Beings form conditioned bodily, verbal, and mental actions by these; these are formations (saṅkhārā). It discerns; this is consciousness (viññāṇaṃ).