5-22.
Commentary on the Triad of the Mentally Defiled and So On
In the triad of mentally defiled and subject to mental defilement, everything should be understood in accordance with the method stated in the triad of wholesome.
79. In the thought triad, "the preliminary work for the knowledge of rebirth according to beings' actions" means the preliminary work for the divine eye itself is the preliminary work for the purpose of producing that knowledge. But this was said with reference to the preliminary work at the time of exercising what has arisen. The remainder here proceeds according to the canonical text itself.
82. "Three" is said by way of registration, life-continuum, and root life-continuum. The remainder here should all be understood by the canonical text itself.
In the triad of vision, in the passages beginning with "lust to be abandoned through vision arises," what is to be abandoned through vision arises for a worldling. What is to be abandoned by meditative development arises even for a stream-enterer - thus it should be understood that for each higher one, each lower one does not arise. A mental state to be abandoned through vision is not a condition for a mental state to be abandoned by meditative development by even a single condition. The remainder here should be understood by following the canonical text, by the very characteristic stated in the triad of wholesome.
In the triad of connected with root to be abandoned through vision, the classification of those connected with root to be abandoned through vision and so on should be understood in the manner stated in the commentary section. Delusion accompanied by sceptical doubt or restlessness has entered the third term because of being rootless. Thus here, those which have a root to be abandoned through vision or meditative development, they are connected with a root to be abandoned. Those which do not have that are connected with a root to be abandoned neither by seeing nor by meditative development - having known this classification of connected with root to be abandoned, the remainder should be understood in accordance with the characteristic shown in both the triad of to be abandoned through vision and the triad of wholesome.
In the triad of leading to accumulation too, in the section on the dependent and the section on the conjoined, the positive is exactly the same as the triad of wholesome. The remainder, as regards the answers and the counting, proceeds according to the canonical text itself.
In the trainee triad, a state of one beyond training is not a condition for a trainee state by any condition whatsoever. A trainee state, however, is a proximity, natural, and decisive support condition for a state of one beyond training. The remainder here proceeds according to the canonical text itself, likewise in the triad of limited states.
In the triad of limited object, "volition with a limitless object" means the change-of-lineage volition of trainees; it is also proper to say "reviewing volition." "Of resultants with a limited object" means of those arisen having made kamma as object at conception, having form and so on as object by way of eye-consciousness and so on in occurrence, and having made as object the limited object apprehended by impulsion by way of registration. Those, however, who say "there is no conception by change-of-lineage consciousness" should be refuted by this discourse. The remainder here should be understood according to the method of the Pāḷi text itself. The triad of inferior is similar to the triad of mentally defiled.
In the triad of wrongness, that with fixed course of the wrong path is not a condition for that with fixed course of the right path, or that with fixed course of the right path for that with fixed course of the wrong path, by any condition. There is nothing called that with fixed course of the wrong path or that with fixed course of the right path devoid of connascent predominance. In that with fixed course of the right path, there is certainly no object prenascence; in that with fixed course of the wrong path, there may be object prenascence. Fixed wrong view might arise referring to an undetermined consciousness. The remaining fixed ones do not arise referring to a fixed one; having given weight to that with fixed course of the wrong path, no mental state whatsoever arises. A wholesome state is not a decisive support condition for wrongness. The remainder here should be understood by the method stated in the Pāḷi text itself.
In the triad of having the path as object, in the conformity of the section on the dependent, there is no result condition. Even in the kamma condition, in this triad the asynchronous is not obtained; likewise in the arisen triad and the past triad. In the negative, "rootless with path as object" means rootless with path as object; this was said with reference to adverting. The remainder here should be understood following the canonical text itself.
In the arisen triad and the past triad, the section on the dependent and so on do not exist; only the section on questions is obtained. Why? For the section on the dependent and so on are only of conascence and prenascence. And these triads are mixed with past and future. In the arisen triad, moreover, even the conditions pertaining to proximity are not obtained here. Why? Because of the absence of the past in the arisen triad. "Arisen and unarisen" - these two mental states here are not a condition by any condition for these two, "of the arisen and of the unarisen." But "unarisen and subject to arise" - these two are a condition for the arisen by two conditions, by way of object and decisive support. The remainder here should be understood by the method that has come in the Pāḷi text itself.
In the past triad, the present is not a condition for the past-and-future by any condition, and the past-and-future is not a condition for the past-and-future by any condition. But Nibbāna, in both these triads, is obtained neither as a condition nor as conditionally arisen. The remainder here too should be understood by the method that has come in the Pāḷi text itself.
In the internal triad, the internal-external term was not taken up. For the two categories reckoned as internal-external are neither conditions together nor conditionally arisen; therefore it should be understood that even the colour of a mustard seed placed on the palm of the hand does not become an object together with the colour of the palm of the hand. And just as the internal-external term, so too here in the triad of internal object, the internal-external object term is not obtained. The remainder proceeds according to the canonical text itself.
In the manifest triad also, the meaning should be taken according to the Pāḷi text itself. The enumeration here too, having abbreviated the turns that have come in the Pāḷi text, should be understood by correlating in the correlations by the very method stated above.
Commentary on the Conditional Relations of Triads in Conformity with States.