English
For the sphere of phenomena, dissociation from any of the aggregates, etc., is not fitting. The same method applies to the element of phenomena, etc. This is their summary: "The sphere of phenomena, the element of phenomena, and the life faculty itself; "The term 'name-and-form,' and the six spheres; "The three beginning with birth, one term in the twentieth triad; "One ending in a triad, seven terms in the minor intermediate. "There are ten groups, fourteen in the major intermediate; Six terms beyond that, all terms in brief; "Terms are not found, forty and seven." And at the end, the verse "the sphere of phenomena, the element of phenomena" is also stated to illuminate this very meaning. Having set these aside, all the remaining ones are found. Among them, the division by aggregates, etc., should be understood according to the method already stated. Explanation of the words "dissociated, included, not included." Concluding Remarks And thus far, skilled in the classification of elements, the Discourse on Elements that the Tathāgata spoke; the exposition of the ways of its introductory method. Thus it is finished. Indeed, with this exposition of the method's opening, which is insightful, it is possible; To understand all the methods, as this is said to be a concise account. But if I were to speak at length about each word; The explanation would be exceedingly long, and the meaning would not be distinct. Thus, may the merit acquired by me, through this treatise, which is less than two recitations; Be for the happiness of the world. The Commentary on the Dhātukathā is finished. Homage to that Blessed One, the Worthy One, the Perfectly Enlightened One. In the Abhidhamma Piṭaka Commentary on the Puggalapaññatti The Teacher, having expounded the Dhātukathā, a profound subject, an exposition of the diversity of elements; In the abode of the gods, then immediately, the Conqueror, for the illumination of the diversity of concepts; Spoke the Puggalapaññatti, concerning the foremost person in the world. Since the opportunity for its explanation has now arrived; Therefore, I will explain it; listen attentively. 1. Explanation of the Matrix 1.Six Concepts – the concept of aggregates…pe… the concept of persons – this is the outline of the Puggalapaññatti. There, “six” is a numerical determination. By that, it shows the conceptual determination concisely, according to the enumeration of those phenomena that one intends to conceptualize here. “Concept” means the indication of a defined phenomenon. There, in the places where it appears, “explains, teaches, conceptualizes, establishes” (SN 2.20), conceptualizing, showing, revealing is called a concept. In the places where it appears, “a well-arranged couch or chair” (Parā. 269), arranging, placing is called a concept. Here, both are applicable. For “six concepts” means six conceptualizations, six showings and revealings; and six arrangements and placings are also intended here. For name-concept indicates those phenomena and establishes them in those categories. But “concept of aggregates” and so on is a showing of the nature of those concepts in brief. There, the conceptualizing, showing, revealing, arranging, placing of aggregates as “aggregates” is called the concept of aggregates. The conceptualizing of sense-bases as sense-bases Non-being, of elements, elements, of truths, truths, of faculties, faculties, of persons, persons, is designation, showing, declaration, establishing, laying down, called the designation of persons. But according to the commentary method, outside the Pāli, there are also six other designations: designation of what exists, designation of what does not exist, designation of what does not exist by means of what exists, designation of what exists by means of what does not exist, designation of what exists by means of what exists, designation of what does not exist by means of what does not exist. Therein, the designation of a dhamma that truly exists, in the sense of the ultimate reality of what is wholesome and unwholesome, that has come into being, is called the designation of what exists. Likewise, the designation of what does not exist, established merely by worldly convention, such as woman and man, is called the designation of what does not exist. The designation of what cannot be found in any way, being merely a matter of words, such as the fifth truth of the sectarians, or the uncreated person, is also the designation of what does not exist. But that does not fall within the Teaching, therefore it is not included here. Thus, the remaining designations should be understood in terms of the variations of what exists and does not exist. For in "one with three knowledges," "one with six super-knowledges," etc., the three knowledges and six super-knowledges exist, but the person does not exist. Therefore, "one who has three knowledges" is one with three knowledges, "one who has six super-knowledges" is one with six super-knowledges, thus, because of the designation of what does not exist by means of what exists, such a designation is called the designation of what does not exist by means of what exists. But in "woman's form," "man's form," etc., woman and man do not exist, but form exists. Therefore, the form of a woman is woman's form, the form of a man is man's form, thus, because of the designation of what exists by means of what does not exist, such a designation is called the designation of what exists by means of what does not exist. In eye-contact, ear-contact, etc., the eye, ear, etc., and contact also exist. Therefore, contact in the eye, contact born from the eye, or contact that is the result of the eye, is eye-contact, thus, because of the designation of what exists by means of what exists, such a designation is called the designation of what exists It's called designation of the non-existent. A king's son, a brahmin's son, a merchant's son, etc., in these, neither the king nor the son exists. Therefore, "the king's son" is designating the non-existent by the non-existent, so such is called designation of the non-existent. Among these, in this context, the first three designations are obtained. "Designation of aggregates...etc...designation of faculties," in this place, since only the existent is designated, designation of the existent is obtained. In the term "designation of persons," it is designation of the non-existent. But later, in "threefold knowledge," "sixfold higher knowledge," etc., designation of the non-existent is obtained by the existent. However, according to the teachers' method, independent of the commentaries, there are six other designations: designation based on grasping, designation based on dependence, designation based on combination, designation based on laying down, designation based on arising from that, designation based on continuity. Therein, the being who, in dependence on the aggregates of form, feeling, etc., either identically or differently, though their own nature is not found in ultimate reality, like form, feeling, etc., is considered in the division of aggregates of form, feeling, etc., taking as cause. Taking those various parts, a chariot, a house, a fist, a water-scoop; taking those same forms, etc., a pot, a cloth; taking the cycles of the moon and sun, time, directions; taking that particular sign of beings, and the benefits of meditation, taking as cause, what is considered in that particular way, what is present, the learning sign, the counterpart sign, this such is called designation based on grasping. And this is called designation in the sense of what is to be designated, not in the sense of designating. But that designation of that meaning, that is designation of the non-existent itself. That which, depending on the first, second, etc., is the designation "second," "third," etc.; and depending on each other, "long," "short," "far," "near," etc.; this is called designation based on dependence. Moreover, this designation based on dependence is: dependence on something else, dependence on what is in hand, dependence on what is conjoined, Having various kinds of distinctions, such as: that which has an attribute imposed, that which has an attribute nearby, that which has a corresponding attribute, that which has an attribute in abundance, that which has a superior attribute, and so on. Therein, the second, the third, and so on, are stated in dependence on something else, therefore it is called an attribute dependent on something else. "Chattapāṇi," "satthapāṇi," and so on, are stated with the hand as the attribute, therefore it is called an attribute in hand. "Kuṇḍalī," "sikharī," "kiriṭī," and so on, are stated with that which is associated as the attribute, therefore it is called an associated attribute. "Dhaññasakaṭaṃ," "sappikumbho," and so on, are stated with that which is loaded as the attribute, therefore it is called a loaded attribute. "Indasālaguhā," "piyaṅguguhā," "serīsaka," and so on, are stated with that which is nearby as the attribute, therefore it is called a nearby attribute. "Suvaṇṇavaṇṇo," "usabhagāmī," and so on, are stated with a corresponding attribute, therefore it is called a corresponding attribute. "Padumassaro," "brāhmaṇagāmo," and so on, are stated with that which is abundant as the attribute, therefore it is called an attribute in abundance. "Maṇikaṭakaṃ," "vajirakaṭakaṃ," and so on, are stated with that which is superior as the attribute, therefore it is called a superior attribute. However, that which is designated in dependence on the combination of those things, such as a three-poled staff, an eight-squared board, a heap of grain, a heap of flowers, and so on, this is called a combination designation. That which is designated by successively adding to the previous one, such as two, three, four, and so on, this is called an additive designation.