English
is called “with multiple themes” because it proceeds by teaching various doctrines in various places. “Asking questions in verse” means— “How many should one cut, how many should one abandon, how many more should one develop? How many ties does a monk transcend, to be called ‘one who has crossed the flood’?” (Saṃ. Ni. 1.5) The meaning is that a question asked in this manner, and so on, is one aggregate of teachings. “Five should one cut, five should one abandon, five more should one develop; Five ties does a monk transcend, to be called ‘one who has crossed the flood’.” (Saṃ. Ni. 1.5) It should be understood that the answer given in this manner, and so on, is a response. The division into Tika and Duka should be understood according to the Nikkhepa-kaṇḍa and Aṭṭhakathā-kaṇḍa. Therefore, in the Tika groups such as “wholesome phenomena, unwholesome phenomena, indeterminate phenomena, phenomena associated with pleasant feeling, phenomena associated with painful feeling, phenomena associated with neither-painful-nor-pleasant feeling,” what is stated in the Nikkhepa-kaṇḍa (Dha. Sa. 985-987) as a division of the wholesome Tika is: “Which phenomena are wholesome? The three roots of wholesome action: non-greed, non-hatred, non-delusion; the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, the aggregate of consciousness associated with them; the bodily action, verbal action, and mental action originating from them. These phenomena are wholesome. “Which phenomena are unwholesome? unwholesome? The three roots of unwholesome: greed, hatred, delusion, and defilements associated with them, the feeling aggregate associated with them… …mental action. These states are unwholesome. “Which states are indeterminate? The results of wholesome and unwholesome states, sensuous sphere, fine-material sphere, immaterial sphere, not included, the feeling aggregate… …the consciousness aggregate, and those states that are functional, neither wholesome nor unwholesome, nor results of kamma, and all matter, and the unconditioned element. These states are indeterminate.” This is one division of states. Similarly, for the remaining triads, the division of each triad is to be understood as one division of states. Likewise, in the dyads beginning with “States that are roots,” what is said in the division of each dyad is: “Which states are roots? The three wholesome roots, the three unwholesome roots, the three indeterminate roots.” (Dhs. 1059) And so on. There too, the division of each dyad is one division of states. Again, in the commentary section (Dhs. 1384-1386): “Which states are wholesome? Wholesome in the four planes. These states are wholesome. Which states are unwholesome? The twelve unwholesome mind-arisings. These states are unwholesome. Which states are indeterminate? Results in the four planes, functional indeterminate in the three planes, and matter and Nibbāna. These states are indeterminate.” In this way, in the divisions of triads beginning with the wholesome triad, the division of each triad is one division of states. Similarly: “Which states are roots? The three wholesome roots, the three unwholesome roots, the three indeterminate roots.” (Dhs. 1441) And so on, in the divisions of dyads that proceed in this manner, each division of dyads is one division of states. Thus, here, the division of states is to be understood by way of the divisions of triads and dyads. And regarding “each division of mind-moments,” here: “At the time when a sensuous sphere wholesome consciousness has arisen, accompanied by joy, associated with knowledge, having a visible object or… …at that time, contact it is... and so on... it is undistracted. Thus, in the section on the arising of consciousness, which proceeds in this manner, each division of a consciousness-occurrence should be taken as a single Dhamma-group. Here, in "a single Dhamma-group," because it is said "each division of a consciousness-occurrence is a division of a single triad or dyad," the meaning "each Dhamma-group" should be understood. Even if "each" were not stated, this meaning would still be understood from the context, which is why it is said "a single Dhamma-group." In "there is a basis," and so on, "basis" refers to the Sudinnakaṇḍa and so forth. "Mātikā" refers to the training rule laid down for each transgression, such as "Whatever bhikkhu, being in training and livelihood with bhikkhus..." and so on. "Padabhājanīya" refers to the analysis of each training rule, proceeding in the manner of "Whatever: whoever, of whatever kind," and so on. "Antarāpatti" refers to an offense laid down between training rules, such as "If he lifts up a rejected one, there is an offense of wrong-doing," and so on. "Anāpatti" refers to the section that proceeds in the manner of "No offense for one who does not know, who does not consent, for a madman, for one whose mind is deranged, for one afflicted by pain, for the first doer," and so on. "Kaccheda" refers to the section of triads, such as the triad of Pācittiya, the triad of Dukkata, and so on, which proceeds in the manner of "If ten days have passed, and he perceives it as passed, it is Nissaggiya Pācittiya; if ten days have passed, and he is in doubt, it is Nissaggiya Pācittiya; if ten days have passed, and he perceives it as not passed, it is Nissaggiya Pācittiya," and so on. Now, it shows that the Buddha's words, "This is Dhamma, this is Vinaya... and so on... these are eighty-four thousand Dhamma-groups," which are thus one in essence due to their taste, were classified into Dhamma, Vinaya, and so on, and that the Vinaya nature of this Piṭaka and its nature as the words of the Middle Buddha, and so on, were established by the assembly of masters led by Mahākassapa, adorned with many wondrous manifestations, during the Saṅgīti. It was not only this Piṭaka, with its aforementioned divisions, that was thus classified and recited, but also other things, as he says, showing this. “Not only this,” and so on. Therein, the summary collection spoken by the Dhamma reciters to show the collection briefly of the Vinaya stories and so on that appear in the first Pārājika and so on, are the verses beginning with: “The monkey, the Vajjians’ sons, the householder, the naked ascetic; Dāru, Uppalavaṇṇā, and two others with signs.” (Pārā. 66) The collection by sections is the collection by Sīlakkhandhavagga, Mūlapariyāyavagga, and so on. The collection by peyyāla is the arrangement by Uttarimanussadhammapeyyāla, Nīlacakkapeyyāla, and so on. In the Aṅguttaranikāya and so on, it is the collection by Ekakanipāta and so on. In the Saṃyuttanikāya, it is the collection by Devatāsaṃyutta and so on. In the Majjhimanikāya and so on, it is the collection by Mūlapaṇṇāsaka and so on. The connection is that as if giving applause at the conclusion of the recitation of this Buddha-word. “Saṅkampī” means it trembled well, going upwards and upwards. “Sampakampī” means it trembled completely, going upwards and downwards. “Sampavedhī” means it shook well, going in the four directions. “Acchariyāni” are things fit to strike wonder, such as a rain of flowers and the throwing up of cloths. The connection is that the first great recitation, which was made by the Dhamma reciters, Mahākassapa and others, five hundred in number, is called “Pañcasatā” (of five hundred) because it has five hundred (monks), and is called “Therikā” (of the Elders) in the world because it was made by the Elders, Mahākassapa and others; this is called the first great recitation. Having thus shown the first great recitation, he says “imissā” and so on, showing by way of conclusion the purpose for which it is mentioned here. “Spoken by the Venerable Upāli Thera” means all the introductory words, “at that time” and so on, which will be spoken, were spoken. Why are introductory words spoken here when the collection of Dhamma and Vinaya is being discussed? Should not only the words spoken by the Blessed One be collected? It is said: To establish the teaching, to ensure its unforgettableness, and to secure its reliability. By connecting it with time, place, speaker, and audience, A well-established teaching is long-lasting, not liable to confusion, and trustworthy. Like a legal decision bound by place, time, agent, cause, and occasion. Therefore, when Venerable Mahākassapa asked questions about place and so on, such as, "Friend Upāli, where was the first Pārājika laid down?" Venerable Upāli Thera, in answering them, spoke the origin of the first Pārājika, beginning with "At that time..." Moreover, the origin story is for revealing the perfection of the Dispensation. For the Blessed One, whose every action is embraced by wisdom and compassion, there is no meaningless conduct, nor any for his own benefit. Therefore, for the Perfectly Enlightened One, whose every action proceeds for the benefit of others, all his bodily, verbal, and mental actions, when recounted as they occurred, are the Dispensation (Sāsana) by way of instructing beings appropriately with regard to present, future, and ultimate benefits, not a poetic composition. This, composed by the Teacher, is appropriately revealed in various origin stories, along with the place, time, agent, and assembly. Moreover, the origin story is for showing the authority of the Dispensation by revealing the authority of the Teacher. And this showing of his authority should be understood as clarified by the two words "Buddha, Bhagavā." For by "Buddha" is revealed the Tathāgata's possession of unique, supremely pure qualities such as wisdom. And by "Bhagavā" is revealed the abandonment of all defilements and impurities like lust, hatred, and delusion, and all faults like misconduct. And thereby, by revealing his supreme status among all beings, this meaning is fully illuminated. This is merely an initial indication of the purpose of the origin story here. "Here is the lineage of teachers" means