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filling his great mouth, beautiful as a fully blossomed lotus, uttering a Brahma-like voice, giving approval to the Elder with "Good, good!" "Wise, bhikkhus, is Mahākaccāna; greatly wise, bhikkhus, is Mahākaccāna. Even if you, bhikkhus, were to ask me about this matter, I would explain it in the very same way as it has been explained by Mahākaccāna," he said. Thus, approved by the Teacher. From that time onwards, the entire Sutta became known as the Buddha's word. The same method applies to the Suttas expanded by Ānanda Thera and others. Just so, the Perfectly Enlightened One, while teaching the seven treatises, arrived at the Kathāvatthu and established the matrix in the manner described. While establishing it, he foresaw this: "At the end of two hundred and eighteen years after my Parinibbāna, a bhikkhu named Moggalliputta Tissa Thera, seated in the midst of a thousand bhikkhus, having compiled five hundred suttas on his own doctrines and five hundred on opposing doctrines, will expound the Kathāvatthu treatise, equal in length to the Dīgha Nikāya." Moggalliputta Tissa Thera also, while teaching this treatise, did not teach it by his own knowledge, but taught it according to the matrix established by the Teacher. Thus, because it was taught according to the matrix established by the Teacher, this entire treatise became the Buddha's word. Thus, along with the Kathāvatthu, the seven treatises are called Abhidhamma. In the Dhammasaṅgaṇī treatise, there are four divisions: the Citta Vibhatti, the Rūpa Vibhatti, the Nikkheparāsi, and the Atthuddhāra. Therein, from the wholesome of the sense-sphere, eight; from the unwholesome, twelve; from the wholesome result, sixteen; from the unwholesome result, seven; from the functional, eleven; from the wholesome of the form-sphere, five; from the result, five; from the functional, five; from the wholesome of the formless-sphere, four; from the result, four; from the functional, four; from the supramundane wholesome, four; from the result, four; these ninety-one types of consciousness are called the Citta Vibhatti. The Cittuppāda Kaṇḍa is also a name for this. In terms of recitation length, it is more than six bhāṇavāras; but when expanded, it is infinite and immeasurable. Thereafter, the Rūpa Vibhatti is shown, having established the matrix in the manner beginning with "one kind, two kinds," and having divided it in detail. The Rūpa Kaṇḍa is also a name for this. In terms of recitation length, it is more than two bhāṇavāras. But when expanded, it is infinite and immeasurable. Thereafter, the root From the aggregates, from the doors, from the bases, from the meaning, from the Dhamma, from the name, from the sign, thus, having laid it down with these roots and so on, it is taught, it is called the laying-down collection. That is – From the root, and from the aggregates, And from the doors, and from the bases; And from the meaning, and from the Dhamma, And from the name, and from the sign; Having laid it down, it is taught, Therefore it is called laying-down. The Nikkhepa Section is also its name. That, by way of recitation, is three and a half recitations. But when expanded, it is endless and immeasurable. Then, after that, the Aṭṭhakathā Section is named, which is the extraction of the meaning of the Buddha's word in the Tipiṭaka, laid down as far as the Saraṇa-duka. From which, monks, being greatly helpful, equalize the counting without considering the counting procedure in the great treatise. That, by way of recitation, is two and a half recitations. But when expanded, it is endless and immeasurable. Thus, the entire Dhammasaṅgaṇī treatise, by way of recitation, is thirteen and a half recitations. But when expanded, it is endless and immeasurable. Thus this – Discrimination of consciousness, and form, Laying-down, elucidation of meaning; Profound, subtle, place, That too was taught by the Buddha. Then, after that, is named the Vibhaṅga treatise. That is divided in eighteen ways: the Aggregate Analysis, the Base Analysis, the Element Analysis, the Truth Analysis, the Faculty Analysis, the Dependent Origination Analysis, the Mindfulness Establishment Analysis, the Right Effort Analysis, the Bases of Power Analysis, the Enlightenment Factor Analysis, the Path Factor Analysis, the Jhāna Analysis, the Immeasurable Analysis, the Training Rule Analysis, the Discrimination Analysis, the Knowledge Analysis, the Minor Matter Analysis, the Dhamma Heart Analysis. Therein, the Aggregate Analysis is divided in three ways: by way of the Suttanta Exposition, the Abhidhamma Exposition, and the Questioning. That, by way of recitation, is five recitations, but when expanded, it is endless and immeasurable. After that, the Base Analysis and so on are also divided by these same three methods. Among them, the Base Analysis, by way of recitation, is one and a half recitations, the Element Analysis Two bhāṇavāras in extent. Likewise, the *Saccavibhaṅga*. In the *Indriyavibhaṅga*, there is no *Suttantabhājanīya*; but by the reading method, it is just over one bhāṇavāra in extent. The *Paccayākāravibhaṅga* is six bhāṇavāras in extent, and there is no question-asking (*pañhapucchakaṃ*) in it. The *Satipaṭṭhānavibhaṅga* is just over one bhāṇavāra in extent; likewise, the *Sammappadhāna*, *Iddhipāda*, *Bojjhaṅga*, and *Maggaṅgavibhaṅgas*. The *Jhānavibhaṅga* is two bhāṇavāras in extent, the *Appamaññāvibhaṅga* is just over one bhāṇavāra in extent. In the *Sikkhāpadavibhaṅga* too, there is no *Suttantabhājanīya*; but by the reading method, it is just over one bhāṇavāra in extent; likewise, the *Paṭisambhidāvibhaṅga*. The *Ñāṇavibhaṅga* is divided in ten ways; but by the reading method, it is three bhāṇavāras in extent. The *Khuddakavatthuvibhaṅga* too is divided in ten ways; but by the reading method, it is three bhāṇavāras in extent. The *Dhammahadayavibhaṅga* is divided in three ways; but by the reading method, it is just over two bhāṇavāras in extent. When all are expanded, they are endless and immeasurable. Thus, this *Vibhaṅga* treatise is thirty-five bhāṇavāras in extent by the reading method; but in expansion, it is endless and immeasurable. Thereafter, the treatise called *Dhātukathā*. That is divided in fourteen ways: inclusion, non-inclusion; what is included with what is not included, what is not included with what is included, what is included with what is included, what is not included with what is not included; association, dissociation; what is associated with what is dissociated, what is dissociated with what is associated, what is associated with what is associated, what is dissociated with what is dissociated; what is included with what is associated and dissociated; what is associated with what is included and not included, what is not included with what is associated and dissociated, what is dissociated with what is included and not included. That is just over six bhāṇavāras in extent by the reading method, but when expanded, it is endless and immeasurable. Thereafter, the *Puggalapaññatti*. That is divided in six ways: "the designation of aggregates, the designation of sense-fields, the designation of elements, the designation of truths, the designation of faculties, the designation of persons." It is full of recitations. That, from the path of recitation, exceeds five bhāṇavāras; but when expanded, it becomes infinite and immeasurable. Thereafter is the treatise called Kathāvatthu. That is divided by combining five hundred suttas in one's own doctrine and five hundred in the opponent's doctrine, thus a thousand suttas. That, from the path of recitation, now written in a book, not taking it as it is, but in the manner established at the council, is the size of the Dīgha Nikāya, but when expanded, it becomes infinite and immeasurable. Thereafter is the Yamaka. That is divided into ten kinds: root yamaka, aggregate yamaka, sense-base yamaka, element yamaka, truth yamaka, formation yamaka, latent tendency yamaka, mind yamaka, dhamma yamaka, and faculty yamaka. That, from the path of recitation, is two hundred bhāṇavāras, but in expansion, it is infinite and immeasurable. Thereafter is the great treatise. Paṭṭhāna is also its name. That is divided into twenty-four kinds based on conditions: root condition, object condition, predominance condition, contiguity condition, immediate contiguity condition, co-nascence condition, reciprocity condition, dependence condition, decisive support condition, pre-nascence condition, post-nascence condition, habituation condition, kamma condition, result condition, nutriment condition, faculty condition, jhāna condition, path condition, association condition, dissociation condition, presence condition, absence condition, disappearance condition, and non-disappearance condition. In this place, the Paṭṭhāna should be understood. For there are twenty-two triads beginning with the wholesome triad, namely, causal dhammas, non-causal dhammas…and so on…safe dhammas, unsafe dhammas, these are the hundred dyads. And others too, dhammas pertaining to knowledge, dhammas pertaining to ignorance…and so on…knowledge of destruction, knowledge of non-arising, these are the forty-two Suttanta dyads. Among them, these twenty-two triads and hundred dyads, this is the utterance spoken at random, the word of the Victor, taught by the All-Knowing Buddha, called the matrix of the seven treatises. Then, where do the other forty-two Suttanta dyads originate, by whom were they established, by whom were they taught? Indeed, it originates from the Elder Sāriputta, the General of the Dhamma, established by him, taught by him. But the Elder, in establishing these, did not establish them with his own innate knowledge. However, having harmonized the Ekuttariya, the Saṅgīti of the Eka-Nipāta and Duka-Nipāta, with the Dasuttara Suttanta, and having reached the Abhidhamma Elders, it was established without difficulty.