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Homage to the Blessed One, the Arahant, the Perfectly Enlightened One. In the Abhidhamma Piṭaka Pañcapakaraṇa Commentary Dhātukathā Commentary With eighteen distinctions, the Vanquisher of Māra Having taught the Vibhaṅga, the Great Hero, Immediately after that, He taught the Dhātukathā, revealing the distinctions of elements; I shall illuminate its meaning, Listen attentively to it. 1. Description of the Matrices 1. Description of the Method Matrix 1. This treatise, it is said, is divided into fourteen kinds based on inclusion and non-inclusion, etc. All of that stands twofold, in terms of statement and definition. Therein, the matrix is the statement. It is fivefold: the method matrix, the internal matrix, the method-introduction matrix, the characteristic matrix, and the external matrix. Therein, inclusion, non-inclusion… up to… what is included with what is dissociated and not included – this, established with fourteen terms, is called the method matrix. For it is established to show that the Dhātukathā's teachings are divided by this method of inclusion, etc., it is called the method matrix. Because it is the root of these terms, it is also fitting to call it the root matrix. 2. Description of the Internal Matrix 2. The five aggregates… up to… attention – this, established with one hundred and twenty-five terms, is called the internal matrix. For, without saying, "All of the Dhammasaṅgaṇī is the matrix of the Dhātukathā," it shows the teachings of the aggregates, etc., to be divided by the method of inclusion, etc., in their own form, and is established within the Dhātukathā itself, it is called the internal matrix. Because the aggregate terms, etc., are not included in the Dhammasaṅgaṇī matrix, it is also fitting to call it the miscellaneous matrix. 3. Description of the Method-Introduction Matrix 3. With three, inclusion; with three, non-inclusion; with four, association; with four, dissociation – this, established with four terms, is called the method-introduction matrix. For in all the matrix teachings, such as the five aggregates, etc., and the wholesome triad, etc., inclusion and non-inclusion are to be connected by the three terms of aggregates, elements, and bases. Similarly, with the four immaterial aggregates, Union and separation. These are the openings of the methods, such as inclusion and exclusion, thus it is called the "Method-Opening Matrix." 4. Description of the Characteristic Matrix 4. Similar, dissimilar: this is the Characteristic Matrix, expressed in these two terms. For it is the method of inclusion through characteristics of similarity, and the method of exclusion through characteristics of dissimilarity. Thus, the method of association and dissociation should be applied. Because it is established to show the characteristics of inclusion and so on through the characteristics of similarity and dissimilarity, it is called the "Characteristic Matrix." 5. Description of the External Matrix 5. "All the Dhammasaṅgaṇī is the matrix of the Dhātukathā": this is the External Matrix, expressed by condensing sixty-six triads and two hundred dyads. For, without stating internally in the Dhātukathā, "The five aggregates... ...mindfulness," it is stated externally to the matrix of the Dhātukathā, "All the Dhammasaṅgaṇī." Therefore, it is called the "External Matrix." Having understood the fivefold nature of the matrix, now, among "inclusion, exclusion," etc., inclusion is fourfold: by birth, origin, action, and enumeration. Therein: "Let all the nobles come, let all the brahmins, let all the merchants, let all the laborers come." "And, friend Visākha, right speech, and right action, and right livelihood, these qualities are included in the aggregate of morality." This is called "birth inclusion." For here, as in the statement, "Let those of one birth come," all are included in one group by birth. "Let all the Kosalans come, let all the Magadhans, let all those from Bharukaccha come." "And, friend Visākha, right effort, and right mindfulness, and right concentration, these qualities are included in the aggregate of concentration." This is called "origin inclusion." For here, as in the statement, "Let those born and raised in one place come," all are included in one group by the place of origin, the dwelling place. "Let all the elephant trainers come..." "Come, all the horsemen, let all the charioteers come," "Indeed, friend Visākha, right view and right thought, these qualities are included in the aggregate of wisdom" (M. i. 462), this is called the collection of action. All of these attain a single collection by their own action. "Which aggregate count does the eye-sphere go into?" "It goes into the aggregate count of form." If the eye-sphere goes into the aggregate count of form, then it should be said, "The eye-sphere is collected by the aggregate of form" (Kathā. 471), this is called the collection of counting. This is what is intended here. The non-collection should be understood as the opposite of that. From their alternatives, the collected, the non-collected, and so on. Association is due to having a single arising, a single ceasing, a single base, and a single object; dissociation is due to the opposite of that. From their alternatives, the associated, the dissociated, and so on. From the alternatives of the combination of both, the collected, the associated, the dissociated, and so on. But the five aggregates and so on should be understood in the same way as stated in the Aggregate Analysis and so on. Here, contact and so on are stated as common to all the stated mind-moments, due to the way of determination. Explanation of the Matrix. 2. Explanation of the Exposition 1. First Method: Explanation of the Terms Collection and Non-collection 1. Explanation of the Term Aggregate 6. Now, in order to show the matrix deposited in terms of the five aggregates and so on, connected with the matrix terms "collection, non-collection" and so on, the exposition section is begun with the method "by how many aggregates is the aggregate of form," and so on. There, since in the matrix of the method "collection, non-collection, and so on," the matrix heading "collection by three, non-collection by three" is established, therefore, in order to show the collection of the aggregate of form and so on, only the three terms aggregates, spheres, and elements are extracted: by how many aggregates, by how many spheres, by how many elements. Not even one of the "Four Noble Truths" and so on is touched. And since the characteristic matrix "similar, dissimilar" is established, therefore, the answer to this question Not the group of materiality by one group, etc., was said. For these groups, etc., are similar to it. There, by one group means by just the group of materiality. For whatever is materiality, Because it is similar to the group of materiality, It is included just as the group of materiality, It is reckoned just by the group of materiality, It is defined just by the group of materiality. By eleven bases means except for the mind base. For all of the group of materiality is ten bases And a part of the idea base, Therefore it is reckoned by eleven bases, It is defined. By eleven elements means except for the seven consciousness elements, By eleven, For there is no materiality that is not included in these. In the designation of non-inclusion, By how many is it not included? The question was asked concisely. But in the answer to it, Since the four immaterial groups are dissimilar to the group of materiality, And one mind base, And seven consciousness elements; Therefore, by four groups, etc., was said. In this way, inclusion and non-inclusion should be understood in all passages. But in this group designation, "By how many groups is the group of materiality?" etc., First, in the inclusion method with one root, Five questions and five answers are shown with the same form. In the non-inclusion method, Five questions and five answers are shown concisely. In this way, questions and answers should be understood even in those with two roots, etc. Here, only the dyads, triads, and tetrads with the group of materiality as the root are shown. But in the pentad, "The group of materiality and... ...and the group of consciousness," Thus, both separately, And "By how many groups are the five groups?" Thus, both non-separately, Questions and answers are made in two ways. Thus, the method of the text should be understood. 2. Description of the Base Word, etc. 22. In the designations of the base word, etc., First, in the designation of the base word, The eye base is included by one group, By just the group of materiality, By just one eye base, By just one eye element, Should be understood. In the ear base, etc., In this way, inclusion and non-inclusion should be understood. Having set aside the unconditioned from the groups. Here, because the unconditioned element, namely Nibbana, does not fall within the scope of the aggregates, therefore it is said, "excluding the aggregates." By the four aggregates: the aggregates of form, feeling, perception, and mental formations. The element of Dhamma, except for Nibbana, is included by these. However, excluding the aggregate of consciousness, it is not included by the element of Dhamma or the element of mind-objects, nor by the remaining elements. Therefore, it is said: "not included by one aggregate, eleven elements, and seventeen elements." And just as those earlier were rooted in the aggregate of form, so here too, the methods should be understood as rooted in the element of eye. However, only a pair is shown in the text, and the question and answer are given in an undifferentiated manner as "twelve elements." The same method applies in the designation of elements. 40. In the Designation of Truths - all pairs, triplets, and tetrads are shown in the text.