GROK AI:

maggahetukaniddese 在以道为因之说明中 - 在以道为因之说明中 (In the exposition of “having the path as cause”)

paṭhamanayena 以第一法 - 以第一法 (By the first method)

paccayaṭṭhena - paccaya-aṭṭhena - 以因义 - 以因义 (By the sense of condition)

以道因之义 - 以道因之义 (By the sense of the path as a condition)

hetunā 以因 - 以因 (By the cause)

maggasampayuttānaṃ - maggasampayuttānaṃ - 与道相应 - 与道相应 (Associated with the path)

khandhānaṃ 蕴 - 蕴 (Of the aggregates)

sahetukabhāvo - sahetuka-bhāvo - 有因之状态 - 有因之状态 (The state of having a cause)

(bhagavatā) 世尊 - 世尊 (By the Blessed One)

dassito 已示 - 已示 (Has been shown)

paṭhamanaye 在第一法中 - 在第一法中 (In the first method)

Pāli text reference: 巴利文中云“具圣道者之道支除外，与之相应”等，称为第一法 - 巴利文中云“具圣道者之道支除外，与之相应”等，称为第一法 (In the Pali text, it is said: “Excluding the path factors of one endowed with the noble path, associated with it,” etc., which is called the first method)

Explanation:

此法中，八支道以道因之义，故称为“道因—道之因缘” - 此法中，八支道以道因之义，故称为“道因—道之因缘” (In this method, the eightfold path is by the sense of the path as a condition, thus it is called “path-cause—the condition of the path”)

因此云“以因义，以因” - 因此云“以因义，以因” (Therefore, it is said: “By the sense of condition, by the cause”)

Additional note:

此段于有因之状态中为定语 - 此段于有因之状态中为定语 (This passage serves as an adjective in the context of “the state of having a cause”)

[此第一法中取义之方式，已于母题解说中示之 - 此第一法中取义之方式，已于母题解说中示之 (The way of deriving meaning in this first method has already been shown in the explanation of the matrix)]

dutiyanayena 以第二法 - 以第二法 (By the second method)

maggabhūtena 以道成 - 以道成 (Being the path)

sammādiṭṭhisaṅkhātena - sammādiṭṭhi-saṅkhātena - 以正见称 - 以正见称 (Called right view)

hetunā 以因 - 以因 (By the cause)

sesamaggaṅgānaṃ - sesa-maggaṅgānaṃ - 除正见外余道支 - 除正见外余道支 (Of the remaining path factors apart from right view)

在第一法中已除外之除正见外余道支 - 在第一法中已除外之除正见外余道支 (The remaining path factors apart from right view, which were excluded in the first method)

["sesa maggānaṃ" alternative reading and interpretation: 亦有“余道”之说，意同 - 亦有“余道”之说，意同 (There is also the reading “remaining paths,” with the same meaning)]

sahetukabhāvo - sahetuka-bhāvo - 有因之状态 - 有因之状态 (The state of having a cause)

(bhagavatā) 世尊 - 世尊 (By the Blessed One)

dassito 已示 - 已示 (Has been shown)

sesa maggaṅgānaṃ 余道支 - 余道支 (The remaining path factors)

Commentary reference:

复注中加“先前已除外”以示义疏之意 - 复注中加“先前已除外”以示义疏之意 (In the sub-commentary, “previously excluded” is added to indicate the intent of the commentary)

依“余道支”之义，在前第一法中，巴利文中云“道支除外—除八支道外，余法以道为因” - 依“余道支”之义，在前第一法中，巴利文中云“道支除外—除八支道外，余法以道为因” (According to the meaning of “remaining path factors,” in the first method, the Pali text states: “Excluding the path factors—excluding the eightfold path factors, the remaining phenomena have the path as their cause”)

于第二法中，将彼已除之道支（正见除外）纳入 - 于第二法中，将彼已除之道支（正见除外）纳入 (In the second method, those excluded path factors (except right view) are included)

因称“余道支”，故除道支外之触等相应法，此第二法意不名“以道为因”，不当视为如此 - 因称“余道支”，故除道支外之触等相应法，此第二法意不名“以道为因”，不当视为如此 (Since it is called “remaining path factors,” the associated phenomena such as contact, apart from the path factors, are not called “having the path as their cause” in the intent of this second method, and should not be regarded as such)

彼触等法在第一法中已含，故不特别提及而置之 - 彼触等法在第一法中已含，故不特别提及而置之 (Those phenomena like contact are already included in the first method, so they are not specifically mentioned and are set aside)

[Additional note:

“余道支，先前已除外”之意，触等……乃至……成就，—复注 - “余道支，先前已除外”之意，触等……乃至……成就，—复注 (The meaning of “remaining path factors, previously excluded,” refers to contact, etc., up to accomplishment—sub-commentary)]

取义已于母题解说中示之 - 取义已于母题解说中示之 (The derivation of meaning has already been shown in the explanation of the matrix)

tatiyanayena 以第三法 - 以第三法 (By the third method)

magge 于道 - 于道 (In the path)

uppannahetūhi - uppanna-hetūhi - 以生起之因 - 以生起之因 (With arisen causes)

alobha, adosa, amoha-hetūhi 以无贪、无嗔、无痴之因 - 以无贪、无嗔、无痴之因 (With the causes of non-greed, non-hatred, non-delusion)

sammādiṭṭhiyā sammādiṭṭhiyā - 正见 - 正见 (Of right view)

在前二法中已除外之正见 - 在前二法中已除外之正见 (Of right view, which was excluded in the previous two methods)

sahetukabhāvo - sahetuka-bhāvo - 有因之状态 - 有因之状态 (The state of having a cause)

(bhagavatā) 世尊 - 世尊 (By the Blessed One)

dassito 已示 - 已示 (Has been shown)

iti, veditabbo 此，当知 - 此，当知 (Thus, it should be understood)

sammādiṭṭhiyā 正见 - 正见 (Of right view)

Explanation:

因云“第三法……正见之有因状态已示”，或误以为仅正见于第三法中得 - 因云“第三法……正见之有因状态已示”，或误以为仅正见于第三法中得 (Since it is said: “In the third method ... the state of having a cause for right view has been shown,” one might mistakenly think that only right view is obtained in the third method)

为防此误解，复注中以“正见于第二法中亦已除外”作定语 - 为防此误解，复注中以“正见于第二法中亦已除外”作定语 (To prevent this misunderstanding, the sub-commentary uses “right view, which was also excluded in the second method” as an adjective)

意为“不仅在第一法中，亦在第二法中已除外之正见” - 意为“不仅在第一法中，亦在第二法中已除外之正见” (Meaning: “Right view, which was excluded not only in the first method but also in the second method”)

以此言示第三法中八支道皆得 - 以此言示第三法中八支道皆得 (With this statement, it is shown that all eight path factors are obtained in the third method)

亦依前言“触等”示第三法中触等法不得，非意如此 - 亦依前言“触等”示第三法中触等法不得，非意如此 (It is also clear, relying on the earlier statement “contact, etc.,” that phenomena like contact are not obtained in the third method, and it is not intended to be understood as such)

[Additional note:

取义已于母题解说中示之 - 取义已于母题解说中示之 (The derivation of meaning has already been shown in the explanation of the matrix)]

In the uppannattikaniddese (explanation of things that have arisen), jātā means nibbattā (produced/generated), which are paṭiladdhattabhāvā those that have obtained their own essential nature.

Paṭiladdhattabhāvā:

• Attano one's own

• Bhāvo nature/essence

• Attabhāvo own nature/essence

• Paṭiladdho + attabhāvo "obtained + own nature"

• Yehī (referring to those uppannatta - things that have arisen) iti paṭiladdhattabhāvā

Just as when a person is born, that child obtains the form/body (that embodiment), similarly when ultimate realities (paramattha-dhammā) are born/arise, they obtain that essential nature.

Therefore, jātā is explained grammatically (saddattha) as "nibbattā" (produced), and philosophically (sabhāvattha) as "paṭiladdhattabhāvā" (having obtained their own essential nature).

Hi (indeed/truly) - jātāeva (precisely those that are born/arisen) bhāvappattiyā (through attaining the state of being/existence) bhūtā (become the phenomena that are called "bhūtā").

In other words: Those phenomena that have arisen (jātā) are indeed called "bhūtā" (become/existed) by virtue of their reaching/attaining the state of concrete existence (bhāvappattiyā).

Sañjātā (Co-arisen)

Paccayasaṃyoge when there is conjunction/combination with causes such as kamma, sati (when this occurs) jātattā due to being born/arising, they are called sañjātā (co-arisen).

[Note: "Saṃyoga" is explained as "conjunction." When there is conjunction with causes like kamma, material phenomena (rūpa-dhammā) arise. When there is conjunction with causes like ignorance and craving, mental phenomena (nāma-dhammā) arise.]

Nibbattā (Generated/Produced)

Nibbattilakkhaṇappattattā due to reaching the characteristic of generation/production, they are nibbattā (generated/produced).

[As explained in "jātā," the manifestation of one's own essential nature is called the "characteristic of generation." Just as in "sakkho hutvā nibbatti" - becoming sweet is called generation, referring to the manifestation of the sugar's own nature.]

Abhinibbattā (Fully Generated)

Pana (moreover) - upasaggena (with the prefix "abhi"), padaṃ vaḍḍhetvā (strengthening the word), they are vuttā (called) abhinibbattā (fully generated).

Pātubhūtā (Manifested)

Pākaṭībhūtā (having become evident/manifest) iti (thus) they are called pātubhūtā (manifested). [pātu + hutvā + bhūtā pātubhūtā]

Uppannā (Arisen)

Pubbantato uddhaṃ from the beginning edge of the past, in the moments that are above/subsequent, pannā (arisen) - these are the phenomena. In the Mātikā it was explained as "pannāgatā pavattā" (arisen, come forth, occurring). Iti (thus) they are called uppannā (arisen).

[Note: "From the beginning edge of the past, above" means in the present moment of arising. That "above/subsequent" refers to the present moment of arising.]

Samuppannā (Co-arisen together)

Upasaggena padaṃ vaḍḍhetvā with the prefix "sam," strengthening the word, they are vuttā (called) samuppannā (co-arisen together).

Uṭṭhitā (Established/Standing)

Nibbattaṭṭheneva in the very same sense as "generated" (since "nibbattā" was already mentioned above, hence "eva" is added), uddhaṃ ṭhitā established in the subsequent moments from the past edge, iti (thus) they are called uṭṭhitā (established).

Samuṭṭhitā (Co-established)

Paccayasaṃyoge sati when there is conjunction with causes like kamma, uṭṭhitā the phenomena established in those subsequent moments, iti samuṭṭhitā (thus they are called "co-established").

Puna uppanā (Again, "arisen")

Puna uppannātivacane regarding the repeated use of the term "uppannā," the kāraṇaṃ (reason) should be veditabbaṃ (understood) heṭṭhā vuttanayeneva (in exactly the same way as explained above).

Uppannaṃsena saṅgahitā (Included by the portion of what has arisen)

Uppannakoṭṭhāsena gaṇanaṃ gatā those that have reached the state of being counted/enumerated by the category/portion of what has arisen.

[Note on "uppannā, pe, saṅgahitā": Just as in "mano manindriyaṃ" etc., where "mano" appears first and then is mentioned again, showing that "manindriyaṃ" refers to that very same "mano," similarly by saying "uppannaṃsena saṅgahitā," it shows that it refers to those very same arisen phenomena.

To clarify that in "uppannaṃ" the "aṃ" ending has the meaning of "koṭṭhāsa" (portion/category), it explains "uppannakoṭṭhāsena." And to clarify that regarding "saṅgahitā," one should take the meaning of "gaṇanasaṅgaha" (numerical inclusion) and not meanings like "samohāranasaṅgaha" (combinative inclusion), it explains "gaṇanaṃ gatā."]

Dutiyapadaniddeso The explanation of the second term "anuppannādhammā" (phenomena that have not arisen) veditabbo (should be understood) vuttapaṭisedhanayena through the method of negation/prohibition of those jātā, bhūtā, etc. that have already been explained.

Commentary Note:

Regarding "anuppannā" (not-arisen), when summarizing future phenomena in the Mātikā summaries, vipāka mental aggregates and kamma-produced material phenomena are omitted from the summary. Since these phenomena will be included under "uppādinā dhammā" (phenomena subject to arising), they are omitted through the method of pārisesa (remainder/exclusion).

Such omission accords with the commentary statement that will come later: "Metteyya Bodhisatta's path is called 'anuppanno' (not-arisen), while the fruit is called 'uppādino dhammā' (phenomena subject to arising), hence it is called 'jāta' (arisen)."

That which has not reached (appatto) [the moment], whether it may arise (uppajjatu) immediately after consciousness (cittānantarevā) or (vā) when hundreds of thousands of kalpas have passed (kappasatasahassātikkamevā).

[Commentary: cittānantarevā, etc., tikkamevā. By cittānantarevā is meant the fruit that will arise immediately after the path-consciousness karma. By kappasahassātikkamevā is meant the future-life result of karma performed in the continuum of Brahmas who live for many world-cycles. [laddhokāsassa, etc., anekasahassāyukānaṃ sattānaṃ - Another commentary - Not only Brahma beings, but referring to the results of karma that will have the opportunity to give results after many thousands of world-cycles have passed in the continuum of all beings, it is said "kappasahassā tikkamevā". [kappasahassātikkamevā, etc., sandhāya vuccati - Commentary.]]

Due to the stable conditioning cause (dhuvapaccayaṭṭhe), there is no such thing as non-existence (natthināma na hoti) for phenomena that have the nature of arising (uppādinodhammānāma).

Claude AI:

[Commentary: natthi nāma, etc., jātā. The Tika explains "natthi nāma na hoti" as "anuppanno nāma nahotīti adhippāyo" meaning "that which has not arisen does not exist." In the Atthakatha's words "there is no such thing as non-existence," understand the meaning as "there is no phenomenon that has not arisen." Meaning "arisen phenomena are phenomena that have the nature of arising." Based on this meaning, do not analyze as "uppajjissantīti uppādino" - "they will arise, therefore arising." Rather, perform word-analysis as "uppajjanaṃ arising in the later moment-triads that are above the past bhava-limit, uppādo arising, uppādo yesaṃ atthīti uppādino" "those for whom there is arising are uppādino," and complete the assatthi-taddhita form with this suffix. In the Matika, give the meaning as "uppādino those that have arising in the present time that is above the past bhava-limit." To make known that present uppādi words are applied to future results in this way, it is said with the addition of the noun-word "uppādino nāma." [Regarding the present usage of assatthi-suffixes, see in the grammar texts.]]

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Grok AI:

The phrase "natthi nāma na hoti" is explained in the commentary (ṭīkā) as "anuppanno nāma na hotīti attho", meaning: "That which is not arisen is not called a phenomenon (dhamma)." According to the commentary’s statement, "That which does not exist is not a phenomenon," it should be understood as "That which has not arisen is not a phenomenon." In other words, "Arisen phenomena are called 'uppāda' phenomena."

Based on this meaning, one should not interpret "uppajjissanti ti uppādino" as "will arise, hence called uppādino." Instead, the explanation is as follows: "uppajjanaṃ" refers to the arising in the future moment (khaṇa) that occurs after the edge of the past bhaṅga (dissolution). "Uppādo" means arising, and "uppādo yesaṃ atthīti uppādino" means "those phenomena that have arising are called uppādino." Using this terminology, with this condition (paccaya), the material form (rūpa) associated with assatthi (non-existence) and taddhita (secondary derivation) is completed.

"Uppādino" refers to "those phenomena that have arising in the present moment, following the edge of the past bhaṅga (dissolution)." This is how it is defined in the mātikā (matrix or summary of Abhidhamma). Thus, it is indicated that the present uppādī (arising phenomena) are used to refer to the future results (vipāka). To clarify this, the term "uppādino nāma" is used, incorporating the word nāma (name or designation).

[For the explanation of how the present condition (paccuppanna) is described in relation to assatthi conditions, refer to the grammatical texts (sadda kyaṃ).]

Therefore here (iti ettha) in the formless realm (arupe), at the time when sense-sphere perception occurs (kāmāvacarasaññā pavattikāle), although (kiñcāpi hoti) the fundamental life-continuum perception (mūlabhavaṅgasaññā) is ceased (niruddhā), nevertheless (pana) when the sense-sphere perception ceases (kāmāvacarasaññāya niruddhakāle), that [life-continuum perception] (sā) will certainly (avassaṃ) arise (uppajjissati). Therefore (iti) without reaching (agantvā) the reckoning (saṅkhyaṃ) that the self called formless (arūpīsaṅkhāto attā) does not exist (natthīti), it continues to exist (tiṭṭhatevanāmāti) or (vā) as it has become (jātoyathā).

[Extended commentary: yathāhi, etc., nāmātijātā. To show the Pali usage where what will certainly arise in the future can be used in terms of the present existing state, [the text] says "yathāhi" etc. [This is the very Pali from the Sīlakkhandhapoṭṭhapādasutta spoken to the wanderer Poṭṭhapāda according to the doctrine of those who hold the view that perception is the self.] In that Pali, the life-continuum perception occurring in the formless realm is stated as "tiṭṭhateva arūpī attā saññāmayo" and the perception associated with javana-consciousness is stated as "aññā saññā uppajjanti, etc., nirujjhanti". When sense-sphere javana-perception arises and ceases, although there is no life-continuum perception, when it is taught that the life-continuum perception "tiṭṭhateva continues to exist, remains existing," although the life-continuum perception does not exist or remain at that moment, it cannot be called "natthi non-existent" because it will certainly arise when the sense-sphere javana-perception ceases, so (for that future arising) the present tense usage "tiṭṭhateva" is used meaning "it exists, it remains." Similarly, here too, because the future results that will certainly arise are definitely going to occur, they receive the name uppādinodhammā using present tense usage - this is the meaning.]

"pana" - however/but, "āyūhitaṃ" - that which has been accumulated/performed, "kusalākusalakammaṃ" - wholesome and unwholesome kamma, "sabbaṃ" - all of it, both laddhokāsa kamma (kamma that has gained opportunity) and aladdhokāsa kamma (kamma that has not gained opportunity), "vipākaṃ" - result/fruition, "yadidadeyya" - if it were to give, evaṃsati - in that case, "aññassa" - of another kamma "vā" - or of another mind, "okāso" - opportunity "na bhaveyya" - would not exist.

"Yadipana, pe, na bhaveyya" - "If however... would not exist." The teacher says "laddhokāsassa kammassa" (of kamma that has gained opportunity). Since there might be the question "What fault would there be if kamma that has not gained opportunity were to give results?", he states "yadipana" and so forth. The meaning is: If all accumulated kamma, whether it has gained opportunity or has not gained opportunity, were to give results, then there would be the fault that other kamma (other minds) would have no opportunity. [The meaning of "aññassa okāso" is explained in three ways in the sub-commentary. See there.]

"tattha" - Among those two kinds, "pañca" - the five "ānantariyakammāni" - immediate-result kammas, "aṭṭha" - the eight "samāpattiyo" - attainments, "cattāro" - the four "ariyamaggā" - noble paths - "iti etaṃ" - these are "dhuvavipākaṃnāma" - called kamma with certain results.

"Pañca, pe, pattiyo" - The ānantariya kamma is shown by way of example; fixed wrong view should also be included as it has certain results, according to the sub-commentary. Among the eight attainments, although higher attainments can prevent lower attainments from giving results, if those higher attainments are absent or if the arahant path is not attained, they definitely give results, so the eight attainments and lower paths can also be included in dhuvavipāka.

"metteyyabodhisattassa" - Of the Bodhisattva Metteyya, "maggo" - the path is "anuppannonāma" - called "non-arisen" - phenomena that will arise, "phalaṃ" - the fruit "uppādino dhammāyevanāma" - is classified only as phenomena called "arising ones" "jātaṃ" - born/classified.

"Metteyya, pe, jātaṃ" - The statement beginning with "taṃ pana duvidhaṃ" explains the results of āyūhita (accumulated/performed) kamma. In this "āyūhita," it doesn't mean it must be accumulated only in the present time to be called "āyūhita." To show that even kamma that will occur in the future can be called āyūhita (anuppanna) before its result arises, he states "Metteyya" and so forth. In "maggo anuppannonāma," anuppanna means "anuppannadhamma" - non-arisen phenomena that will arise. That very non-arisen path, considering how it gets the name "uppādi" of the fruit phenomena, is āyūhitakamma - accumulated (future) kamma.

Claude:

hi - Indeed, te - those sensual sphere (kāma) and non-path (magguta) mental states atītādīni - taking past and other [temporal] phenomena ārabbha - as objects uppajjanti - arise. [The immeasurable Nibbāna object is a timeless (kālavimutta) phenomenon, therefore it is not included in this classification. As for concepts (paññatti), although they are timeless, since they are used to indicate ultimate phenomena (paramattha dhamma), there is nothing to be concerned about.]

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Grok:

"Indeed, those supramundane dhammas (mahaggata dhammas), which are associated with kāma (sensual desire), arise with reference to (ārabbha) past and other such dhammas (atītādīni). The objects of Nirvana, which are immeasurable, are indeed timeless dhammas (kālavimutta). Therefore, they are not included in this section. Although concepts (paññatti) are timeless, they are not to be disregarded as they serve to illustrate the ultimate realities (paramattha dhammas)."

hi (indeed) te (those dhammas existing in that body) vā (or) kammanibbattā (born from kamma) hontu vā (whether they be) mā (hontu) vā (or whether they be not) pana (however, in truth) ādinnagahitaparāmaṭṭhavasena (by the power of being constantly taken up, grasped, and wrongly adhered to) idha (in this ajjhattatikaniddesa - exposition of internal phenomena) upādinnāti (as "clung to") vuttā (they are stated [by the Buddha]).

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[Note: Upādinnā]

The meaning of this term is explained in the subcommentary (Ṭīkā). The intended meaning is this: In the [contexts such as] "upādinnupādāniyatika" (the triad of clung-to and to-be-clung-to) and so on, only kamma-produced dhammas are called "upādinna" (clung to). However, in this context, all dhammas occurring in one's own continuum that are liable to be grasped by craving and wrongly adhered to with wrong view are stated [by the Buddha] as "upādinna" (clung to) - this is the meaning.