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and for these three months, he dwelt only in the aspect of feeling in the truth of suffering. He penetrated the twenty-two faculties without a ground, and for these three months, he dwelt in the aspect of the five faculties connected with feeling. He penetrated the twelve-linked round of dependent origination without a ground, and for these three months, he dwelt only in the aspect of feeling conditioned by contact. He penetrated the four mindfulness meditations without a ground, and for these three months, he dwelt only in the aspect of mindfulness meditation on feeling. He penetrated the four absorptions without a ground, and for these three months, he dwelt only in the aspect of feeling among the factors of absorption. He penetrated name without a ground, and for these three months, he dwelt only in the aspect of feeling therein. He penetrated phenomena without a ground, and for these three months, he dwelt only in the aspect of the triad of feeling. Thus, the Elder spoke the origin of the Abhidhamma, in terms of the discourse on dwelling by grounds. But the Elder Sumanadeva, a villager, while reciting the Dhamma at the Lower Lohapāsāda, said, 'This opponent, like one crying in the forest with arms outstretched, and like one making an unproven claim, does not even know the existence of an origin in the Abhidhamma,' and speaking the origin, he said thus: Once, the Blessed One was dwelling among the gods in Tāvatiṃsa, at the foot of the Pāricchattaka tree, on the Paṇḍukambala stone. There, the Blessed One spoke to the gods of Tāvatiṃsa about the Abhidhamma – "Wholesome phenomena, unwholesome phenomena, indeterminate phenomena." But in other discourses, Origin of Abhidhamma. In Abhidhamma, there are two origins: the origin of attainment and the origin of teaching. Therein, the origin of attainment is to be understood from Dīpaṅkara Dasabala up to the Great Bodhi Pallaṅka. The origin of teaching is up to the turning of the Wheel of Dhamma. Thus, for the sake of skill in the origin of this Abhidhamma, which is endowed with both origins, this questioning should be understood: By whom was this Abhidhamma brought into being? Where was it matured? Where was it attained? When was it attained? By whom was it attained? Where was it analyzed? When was it analyzed? By whom was it analyzed? Where was it taught? For whose sake was it taught? For what purpose was it taught? By whom was it received? Who learn it? Who are those with accomplished learning? Who preserve it? Whose word is it? By whom was it brought? Therein, this is the answer: By whom was it brought into being? It was brought into being by the faith of the aspiration for enlightenment. Where was it matured? In hundreds of Jātakas over two aḍḍha-kalpas. Where was it attained? At the foot of the Bodhi tree. When was it attained? On the Visākha full moon day. By whom was it attained? By the All-Knowing Buddha. Where was it analyzed? At the Bodhi Maṇḍa. When was it analyzed? During the seven days in the Jewel House. By whom was it analyzed? By the All-Knowing Buddha. Where was it taught? Among the gods in Tāvatiṃsa. For whose sake was it taught? For the sake of the deities. For what purpose was it taught? For the sake of crossing the four floods. By whom was it received? By the gods. Who learn it? Both learners and virtuous ordinary people. Who are those with accomplished learning? Arahants, those with taints destroyed. Who preserve it? Those for whom it is the practice, they preserve it. Whose word is it? It is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. By whom was it brought? By the lineage of teachers. Indeed, this was brought by Sāriputta Thera, Bhaddaji, Sobhita, Piyajālī, Piyapāla, Piyadassī, Kosiyaputta, Siggava, Sandeha, Moggaliputta, Sudatta, Dhammiya, Dāsaka, Soṇaka, Revata, and so on, up to the time of the Third Council. From then on, by their disciples and disciples of disciples, thus it was brought by the lineage of teachers on the surface of Jambudīpa. But to this island – Then Mahinda, Iṭṭiya, Utt Thus was Sambala; And Paṇḍita Bhaddanāma, these Nāgas of great wisdom. They came here from Jambudīpa. Protected by these great Nāgas. Thence upward, protected by the lineage of teachers, counted as disciples and grand-disciples, up to the present day. The Story of Sumedha Thus, for the manifestation of that which was said of this protected collection, from the Dīpaṅkara Dasabala onward, as the cause for attaining the Great Bodhi Seat, and as the cause for the declaration of the Dhammacakka, this sequential story should be understood: It is said that at the head of four incalculable periods, plus one hundred thousand aeons, there was a city named Amaravatī. There dwelt a Brahmin named Sumedha, well-born on both sides, from mother and father, of pure lineage, unblemished and unreviled by caste up to the seventh generation, handsome, pleasing, delightful, endowed with supreme beauty. Without doing any other work, he learned only the Brahmin arts. While he was still young, his parents passed away. Then his wealth-increasing minister, bringing the account book, opened the treasure filled with gold, silver, gems, pearls, etc., and said, 'This much, young sir, is your mother's property, this much your father's, this much the property of your grandfathers and great-grandfathers, declaring the wealth up to the seventh generation, manage this.' Sumedha the wise thought, 'My fathers and grandfathers, accumulating this wealth, went to the next world without taking even a single kahāpaṇa; it is fitting that I make a cause for taking it.' So, informing the king, he had a proclamation made in the city, gave alms to the people, and took the ascetic life. In this place, the story of Sumedha should be told. For it was said in the Buddhavamsa: In the aeon one hundred thousand, and four incalculable; There was a city named Amara, beautiful and delightful. Undisturbed by ten sounds, endowed with food and drink; Elephants Sounds of horses, Drums, conches, and chariots; Eat and drink, indeed, Resounding with food and drink. A city complete in every way, All tasks accomplished; Endowed with the seven treasures, Crowded with various people; Flourishing like a city of gods, An abode for those of meritorious deeds. In the city of Amaravati, Lived a brahmin named Sumedha; With a collection of many millions, Possessing abundant wealth and grain. A reciter, a holder of mantras, Gone to the far shore of the three Vedas; In omens, history, and the true Dhamma, He had reached perfection. Having gone into seclusion and sat down, Thus I thought then; Suffering is rebirth, indeed, And the breaking up of the body. Subject to birth, subject to aging, Subject to disease I am then; The unaging, the deathless, the secure, I will seek Nibbana. Why don't I abandon This foul body, filled with various corpses, And go forth, Without longing, without desire? There is, there will be such a path, It is not impossible, not without cause; I will seek that path, For complete release from existence. Just as when suffering exists, Happiness also exists; So when existence is found, Non-existence should also be desired. Just as when heat exists, Coolness is also found; So when the three fires exist, Nibbana should be desired. Just as when evil exists, Goodness also exists; Even so, when birth exists, The unborn should be desired. Just as a man fallen into excrement, Seeing a pool filled with water; Does not seek that pool, But the pool is not at fault. Even so, when the defilement-washed, Deathless pool exists; He does not seek that pool, But the deathless pool is not at fault. Just as when surrounded by enemies, A path for escape exists; That man does not flee, But the direct path is not at fault. Even so, when surrounded by defilements, A safe path exists; He does not seek that path, But the safe, direct path is not at fault. Just as a sick man, When a physician exists; Does not have that sickness treated, But the physician is not at fault. Even so, afflicted, Tormented by the sickness of defilements; He does not seek that teacher. Yes, there is no fault in the Leader. Just as a man would despise a rotting corpse tied to his neck; Releasing it, he would go, happy, free, and independent. So too, this foul body, a collection of various corpses; Casting it off, I would go, without longing, without desire. Just as at a refuse heap, men and women discard excrement; Casting it off, they depart, without longing, without desire. Even so, this body of mine, filled with various corpses; Casting it off, I will go, as if using a hut as a toilet. Just as a dilapidated boat, rotten and taking on water; The owner abandons and leaves, without longing, without desire. Even so, this body of mine, with nine openings, constantly leaking; Casting it off, I will go, like an owner abandoning an old boat. Just as a man traveling with thieves, fearing the loss of his goods; Seeing the danger of losing his goods, abandons them and departs. Even so, this body, is like a great thief; Abandoning it, I will go, without fear of losing merit. Thus reflecting, I gave away wealth worth hundreds of millions, To the helpless and the unprotected, and approached the Himalayas. Not far from the Himalayas, is a mountain named Dhammika; There my hermitage was well-built, a leaf hut well-constructed. There I fashioned a promenade, free from five faults; Endowed with eight qualities, I brought forth the power of insight. There I discarded the cloth robe, afflicted with nine faults; And wore bark garments, endowed with twelve qualities. Afflicted with eight faults, I abandoned the leaf hut; And approached the foot of a tree, endowed with ten qualities. Sown and planted grain, I abandoned entirely; And partook of fallen fruit, endowed with many qualities. There I applied myself diligently, in sitting and walking places; Within a week,