English
Thus, for this Abhidhamma, which is endowed with the origin of attainment and the origin of the discourse, there are also three origins: the remote origin, the not-so-remote origin, and the immediate origin. Therein, from the foot of Dīpaṅkara up to the Tusita heaven should be understood as the remote origin. From the Tusita heaven up to the Bodhi-maṇḍa is the not-so-remote origin. 'On one occasion, the Blessed One was dwelling among the devas in Tāvatiṃsa, at the foot of the Pāricchatta tree, on the Paṇḍukambala stone; there, the Blessed One was discoursing on the Abhidhamma to the devas of Tāvatiṃsa' - this is its immediate origin. This is the story of the origin. The story of the origin is finished. 1. Chapter on the Arising of Consciousness Explanation of the Triple Matrix Now, As I speak, this discourse on the Abhidhamma, Listen undistracted, for rare indeed is this discourse. Thus, the opportunity for the discourse on the Abhidhamma, which has been undertaken, has arrived. Therein, since Abhidhamma is the name for the seven treatises beginning with the Dhammasaṅgaṇī; and the Dhammasaṅgaṇī itself has four chapters in terms of the Chapter on the Arising of Consciousness and so on... This is The profound Abhidhamma discourse. Listen attentively, With one-pointed mind, well, very well. 1. "Wholesome states, unwholesome states, indeterminate states," this, named the wholesome triad, is obtained by the initial term. "States associated with pleasant feeling, states associated with painful feeling, states associated with neither-painful-nor-pleasant feeling," this, named the feeling triad, is obtained by all the terms. Thus, the names of all the triads and dyads should be understood either by the initial term or by all the terms. And all these are arranged in fifteen sections. For the triads, there is one section, and for the dyads, fourteen. For example, "States with a root, states without a root," and so on, these six dyads, being interconnected in meaning and text, like a garland or a pot, are called the 'root cluster'. Then, the other seven dyads, for example, "States with conditions, states without conditions," and so on, are unconnected with each other, and only by the commonality of being dyads, having been selected and placed separately in different clusters, and being smaller than the larger dyads, should be understood as 'minor intermediate dyads'. Then, in terms of the six dyads beginning with the defilement dyad, there is the 'defilement cluster'; similarly, in terms of the dyads beginning with the fetter dyad, there is the 'fetter cluster'; similarly, in terms of the dyads beginning with the bond, flood, yoke, and hindrance dyads, there are the 'bond, flood, yoke, and hindrance clusters'; in terms of the five dyads beginning with the clinging dyad, there is the 'clinging cluster'. All seven clusters should be understood. Then, the fourteen dyads beginning with "States with an object," are called 'larger dyads'. Then, the six dyads beginning with the grasping dyads are called the 'grasping cluster'. Then, the eight dyads beginning with the defilement dyads It is called 'Kilesagocchaka'. Furthermore, the eighteen pairs beginning with those abandoned by seeing are placed at the end of the Abhidhamma matrix, hence called 'Piṭṭhidukā'. But the forty-two pairs beginning with "Dhamma belonging to knowledge, Dhamma belonging to ignorance" are called 'Suttantikadukā'. Thus, all these should be understood as arranged in fifteen chapters. However, these thus arranged are in two divisions: with designation and without designation. Among them, the nine triplets and seventy-one pairs are called 'with designation' because they encompass the material and immaterial Dhammas. The remaining thirteen triplets and seventy-one pairs are called 'without designation'. There, among the triplets, the feeling triplet, the thought triplet, the joy triplet, the arisen triplet, the past triplet, the four object triplets, these nine triplets are called 'with designation'. Among the pairs, at the end of the nine groups beginning with the root group and ending with the clinging group, three pairs each, four pairs at the end of the defilement group, the two great pairs "Dhamma associated with consciousness, Dhamma dissociated with consciousness," "Dhamma connected with consciousness, Dhamma disconnected with consciousness," and among the Suttanta pairs, the designation pair, the expression pair, the concept pair, the name-and-form pair, setting aside these four pairs, the remaining thirty-eight pairs, these are called 'with designation'. All the remaining triplets and pairs should be understood as 'without designation'. Now, this is the sequential word explanation of the matrix terms beginning with 'Kusalā Dhammā': The word 'Kusala' is seen in health, blamelessness, skill, and pleasant result. For it is seen in health in instances such as, "Are you well, sir? Are you free from illness, sir?" And in instances such as, "But what, venerable sir, is skillful bodily conduct? That bodily conduct, O great king, which is blameless," and "Furthermore, venerable sir, this is unsurpassed, as the Blessed One teaches the Dhamma in skillful Dhammas," it is seen in blamelessness. "Skilled Skilled, in "skilled in the parts of a chariot," and "skilled dancing girls and singers." In "for the sake of undertaking skilled things," and "from doing and accumulating skilled deeds," it means having pleasant results. Here, it applies to health, blamelessness, and pleasant results. But the word "dhamma" is seen in the senses of doctrine, cause, quality, and without essence or life. For it is seen in "learns the Dhamma, Sutta, Geyya," as doctrine. In "knowledge in the cause is analytical knowledge of Dhamma," as cause. "For Dhamma and Adhamma, do not have equal results; Adhamma leads to hell, Dhamma leads to a good destination." In these, as quality. In "at that time, there are dhammas," and "lives contemplating dhammas in dhammas," as without essence or life. Here too, it applies to without essence or life. The meaning of the words here is: they shake, move, tremble, and destroy bad, evil things, therefore they are skilled. Or, they lie down in a bad way, therefore they are kusā. They cut off those kusā, known as unwholesome, therefore they are skilled. Or, knowledge is called kusa, because it thins, reduces, and ends bad things. Because it should be obtained with that kusa, they are skilled; meaning, they should be taken and practiced. Or, just as kusā cut off the hand on both sides, so too, they cut off the side of defilements on both sides, as arisen and unarisen. Therefore, because they cut like kusā, they are also skilled. But dhammas, they maintain their own nature. Or, they are maintained by conditions, or they are held in their own nature, therefore they are dhammas. Not skilled, unwholesome. Like enemies to friends, like non-greed to greed, etc., meaning, the opposite of skilled. Not explained, unexpressed, skilled, unwholesome. It means unsaid due to absence. Among them, those with the characteristic of blameless, pleasant result are wholesome; those with the characteristic of blameworthy, painful result are unwholesome; those with the characteristic of no result are indeterminate. But are these, such as 'wholesome' or 'things', one in meaning or different in meaning? What is the case here? If they are one in meaning, then this 'wholesome things' is similar to what was said as 'wholesome and unwholesome'. But if they are different in meaning, then the dyads and triads become hexads and tetrads, and the words become unrelated. Just as when saying 'wholesome', 'form', 'one with eyes', the words do not look at each other in terms of meaning, and there is no connection, so too here the words become unrelated. And words without prior and posterior connection are said to be useless. And also this question later, 'what things are wholesome?', also comes into conflict with it. For things are not wholesome; and yet it is said – what things are 'wholesome'? Another way – if these are one in meaning, then because of the oneness of the three 'things', the wholesomeness and so on also become one. For even of the three 'things', wholesomeness and so on, there is oneness because of being things. Therefore, along with the three things, wholesomeness and so on, which are different in meaning, also become one. 'Whatever is wholesome, that is unwholesome, that is indeterminate.' 'Or if you do not accept the oneness of the three things, and say that one thing is focused on wholesomeness, another thing is focused on unwholesomeness, another thing is focused on indeterminacy, in that case, a thing is a being, and from being there is non-being, so things described as being focused on wholesomeness, another thing, unwholesomeness, would be non-being, and so too indeterminacy. And by those, another thing would be focused on wholesomeness. Thus, with things having become non-being, wholesomeness and so on, which are not different, would also be non-being.' All this is without reason. Why? Because the usage is established according to approval. For the usage is established in just the way it is approved and accepted in the meanings. And this is not preceded by wholesomeness in 'wholesome things' and so on. O, the discourse on Dhamma, devoted to Dhamma, the discourse on the wholesome, as in 'wholesome, unwholesome,' thus, is accepted by the wise due to the absence of a specific meaning of its own; and not like 'wholesome,' 'form,' eye, ear, sounds, with meanings unrelated to each other. Here, the word 'wholesome' is accepted as indicating the meaning known as faultless, happy result, the word 'unwholesome' as indicating the meaning of blameworthy, painful result, the word 'undeclared' as indicating the meaning of without result, the word 'Dhamma' as indicating the meaning of nature, holding, etc. So, being spoken immediately after any of these,