English
Relying on this statement, those whose view is that only suffering is perfected, and the remaining aggregates, sense bases, elements, faculties, and phenomena are unperfected, like that of some northerners and the proponents of causality; with reference to them, the question is, "Is form unperfected?" The proponent's statement, the opponent's acceptance. Then, to challenge him, "If form is not fully developed, it would not have the nature of impermanence, etc.," he said that form is not impermanent, etc. The opponent, not seeing such a form, rejects it. The proponent, having refuted one view with the statement "form is impermanent, etc.," and asking about the second, said that only suffering is fully developed, etc. Then, to refute that view of his, he said, "What is impermanent is not," etc. Here, the meaning is this: not only is the first truth suffering. But whatever is impermanent is suffering. And form is impermanent, therefore it is also fully developed. Thus, what you say, "form is not fully developed, only suffering is fully developed," that should not be said, "only suffering is fully developed." In the applications regarding feeling, etc., and root, etc., this is the same method. But in the case of the element of mind-objects and the element of mind, having excluded Nibbāna, impermanence should be understood in terms of the remaining phenomena. The sense faculties are indeed impermanent. Explanation of the Discourse on Non-Culmination. The Twenty-third Chapter. Concluding Remarks Thus far – With four fifties, and also with three chapters; Having compiled all the discourses, with ninety-nine divisions. The Commentary on the Points of Controversy, skilled in the paths of discourse; The explanation of the meaning of that which the Conqueror taught is completed. By me, while compiling this scripture in thirteen recitations, For the long-lasting benefit of the Dhamma; By the merit attained, may this world, with humans and gods, Attain only the taste of the true Dhamma of the King of Righteousness. The Commentary on the Points of Controversy is completed. Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One In the Abhidhamma Piṭaka Commentary on the Yamaka Treatise In brief, to the gods, the god of gods, in the abode of the gods; Having taught the Points of Controversy, the conqueror of defilements. Beyond the realm of Yama, adorned with various pairs; The sixth treatise of the Abhidhamma, the teacher of the six sixes. The Yamaka, a turning back of this, with a beautiful, pure body; That which... Now comes the explanation, the order of its exposition; Since now, therefore, this is its explanation. 1. Root Yamaka Explanation of the Enumeration Section 1. Root Yamaka, Aggregate Yamaka, Base Yamaka, Element Yamaka, Truth Yamaka, Formation Yamaka, Underlying Tendency Yamaka, Mind Yamaka, Dhamma Yamaka, Faculty Yamaka, thus it was said that this treatise is divided into ten kinds based on these ten Yamakas. There, the meaning of the name of those ten Yamakas based on which this treatise is divided into ten kinds, and of this treatise itself, should be understood thus: In what sense is it a Yamaka? In the sense of a pair. For a pair is called a Yamaka, as in "the Yamaka miracle, the Yamaka tree," and so on. Thus, since it is taught based on the Yamakas that are counted as pairs, each of these ten is called a Yamaka. However, since this entire treatise is a collection of these Yamakas, it should be understood as a Yamaka. There, since the questioning and answering are done by way of roots, first of all, of the ten, it is called the Root Yamaka. It has two sections: the Enumeration Section and the Explanation Section. Among them, since it is to be explained in the order of what is enumerated, the Enumeration Section is first. Its beginning is this Yamaka: "Whatever dhammas are wholesome, all those are rooted in wholesomeness; or whatever are rooted in wholesomeness, all those dhammas are wholesome." There, the state of being a Yamaka should be understood in three ways: as an Artha Yamaka based on the two meanings that are counted as wholesome and unwholesome roots, or as a Dhamma Yamaka based on the Pāḷi Dhamma that occurs in direct and reverse order based on those same meanings, or as a Question Yamaka based on the questions that occur in direct and reverse order. This is the same method in the remaining ones as well. Now, in this Root Yamaka taught based on these Yamakas, the arrangement of the Pāḷi, only in terms of the Enumeration Section, should be understood thus, by way of the Nayayamaka, the Question, the Artha Section, and the division of the text: For the root method, relying on the initial phrase "wholesome dhammas" from the wholesome triad matrix, , root-root method, root method, root-root-root method, these are the four methods. In each of these methods, there are three pairs of yamaka: root yamaka, single-root yamaka, and reciprocal-root yamaka. Thus, in the four methods, there are twelve yamaka pairs, and in each yamaka pair, there are two questions in the forward and reverse order, making twenty-four questions. For each question, there are two meanings in terms of affirmation and doubt, making forty-eight meanings. There, "whatever states are wholesome," in the wholesome states, since there is no doubt such as "are they wholesome, or are they not wholesome?", in this phrase, the meaning of affirmation should be understood. "All of them are wholesome roots," since it is asked with doubt, "are all those wholesome states wholesome roots, or are they not?", in this phrase, the meaning of doubt should be understood. And that is said to clarify doubt in the place of doubt for those to be trained, but for the Tathāgata, there is no such thing as doubt. This is the method in the subsequent question phrases as well. Just as relying on the wholesome term, there are these four methods, twelve yamaka pairs based on three yamaka pairs in each method, twenty-four questions based on two questions in each yamaka pair, and forty-eight meanings based on two meanings in each question. Similarly, relying on the unwholesome term as well. Similarly, relying on the indeterminate term as well. Similarly, relying on the name term, which is defined by combining the three terms together as well. Thus, in the four terms of the wholesome triad matrix, all sixteen methods, forty-eight yamaka pairs, ninety-six questions, and one hundred and ninety-two meanings are said by way of summary, it should be understood. Thus far, the first section called the root section is summarized. Thereafter, "whatever states are wholesome, all of them are wholesome causes," and so on, nine sections are summarized as synonyms of that same root section. Thus, the root section, the cause section, the foundation section, the origin section, the source section, the arising section, the nutriment section, the object section, the condition section, O, the origination section, thus there are ten sections in all. There, just as the method has been explained in the root section, so too should the rest, such as the modes, be understood. Thus, in all ten sections, it should be understood that there are one hundred and sixty modes, four hundred and eighty yamaka pairs, nine hundred and sixty questions, and nineteen hundred and twenty meanings that have been pointed out. Thus, in the enumeration section, only the arrangement of the text should be understood in terms of modes, yamaka pairs, questions, and meaning sections. "Root, cause, and source" is the summary verse for all ten sections. There, root and all the rest are synonyms for cause. For cause is root in the sense of foundation. It is cause because it strives and proceeds for the sake of producing its fruit. It is source because it indicates its fruit, as if showing, "Here, take it." It is origin because the fruit arises from it. It is arising because it comes forth. It is origination because the fruit arises here, or it arises by this. It is nutriment because it brings its fruit. It is support because it is relied upon by its fruit, which cannot be rejected. It is condition because, depending on this, the fruit comes and proceeds without being rejected. It is origination because the fruit originates from this. Thus, the meaning of these terms should be understood. Explanation of the Enumeration Section. Explanation of the Exposition Section. 50. Now, the Exposition Section is begun with the method, "Whatever things are wholesome," and so on. There, "whatever" means without exception. "Wholesome things" are those of wholesome nature, with the characteristics described in the analysis of the wholesome triad, having blameless and pleasant results. "Are all those roots of the wholesome?" he asks, "Are all of them roots of the wholesome?" "Only three are roots of the wholesome," meaning not all of them are roots of the wholesome, but only three, namely, non-greed and the rest, are roots of the wholesome. "The remaining wholesome things are not roots of the wholesome," meaning the remaining wholesome things, such as contact and the rest, are not called roots of the wholesome. Or, alternatively, the remaining wholesome things are only wholesome things, not roots of the wholesome. "Or whatever are roots of the wholesome," meaning whatever were first "Shade" in the second phrase, "wholesome roots," means the three: non-greed, etc. Are all those things wholesome? He asks, "Are all those three things wholesome?" "Yes," he says, accepting that all wholesome roots are wholesome. This, then, is the meaning of the root-pair in the root method. By this method, the way of answering should be understood in all questions. But whatever special point there is in each case, that we will explain. 51. In the single-root pair, "Are all those things single-rooted with the wholesome root?