English
"Knowledge-become" means, the same meaning should be understood for this. The Dhammas are those pertaining to enlightenment. Brahmā is the path, because he arose from them, and because he produces them in the world, he is that. "Speaker" means, he speaks the four noble truths, thus he is a speaker. "Proclaimer" means, proclaiming the penetration of truth for a long time, he speaks, thus he is a proclaimer. "Bringer of meaning" means, extracting and showing the meaning, or one who leads to the ultimate goal, Nibbāna. "Giver of the Deathless" means, producing the realization of the Deathless in beings, he gives the Deathless, thus he is a giver of the Deathless. He is the master of the Dhamma, because the qualities pertaining to enlightenment depend on him. "Golden embrace" means, a golden embrace, a small drum. Like a fully bloomed hundred-petaled lotus, glorious and radiant, the glory of a fully bloomed hundred-petaled lotus. "From the time of approval…etc… it became known as spoken by the Buddha" – by this, it seems that the meaning stated is that approval is the cause of its being spoken by the Buddha. And if that were the case, the Kathāvatthu would not be spoken by the Buddha, because it was not approved. Therefore, the meaning here should be understood thus: Seeing that "Mahākaccāyana will analyze it thus," the Blessed One laid down the matrix and entered the monastery. And the Elder, in the same way, analyzed the matrix laid down by the Blessed One, thus it became known as spoken by the Buddha. But that it became manifest through approval, referring to this meaning, it was said: "Thus by the Teacher…etc… it became known." Now, to show the arrangement in the Pāli text, he says, "There, in the Dhammasaṅgaṇī treatise," and so on. "Eight from the sensuous-sphere wholesome" means, taking the four aggregates in the sensuous-sphere wholesome, from there he extracts eight consciousnesses. They also call it the first division. "Eighty-nine consciousnesses" refers to the Pāli passages where these consciousnesses are divided, which are called "eighty-nine consciousnesses." And the collection of these is the division of consciousness, therefore this is appropriate: "e ninety-nine consciousnesses are the analysis of consciousness. And having pointed out the mātikā, and having extracted each word from it, since the consciousnesses are analyzed, therefore the mātikā is also included within the analysis of consciousness. Thus, the section on the arising of consciousness is twofold, according to the mātikā and the analysis of words. This statement is also appropriate. From the root: The statement summarizing the wholesome, etc., by way of roots, as in "three roots of wholesome" (Dhs. 985). From the aggregate: as in "the aggregate of feeling." From the door: as in "bodily action." From the plane: as in "in the plane of happiness, in the sense-sphere" (Dhs. 988). Meaning (attha) is cause and effect. Phenomenon (dhamma) is cause. The collection by way of cause, as in "three roots of wholesome, three roots of unwholesome" (Dhs. 985-986), is the exposition from the phenomenon. The collection by way of cause and effect, as in "the defilements associated with that, arisen from that, and having that as their basis" (Dhs. 985-986), is the exposition from the meaning. Alternatively, phenomenon (dhamma) is what is spoken. Meaning (attha) is the meaning of what is spoken. "Three wholesome roots" (Dhs. 1059) is the phenomenon. "Among these, what are the three wholesome roots? Non-greed," etc. (Dhs. 1060) is the meaning, and that is also the phenomenon. "Among these, what is non-greed?" etc. (Dhs. 1061) is the meaning. Thus, the exposition should be understood by way of meaning and phenomenon. From the name: by way of names such as "non-greed," etc., for the phenomena stated as "three wholesome roots." From the gender: the exposition of a single phenomenon pointed out, as in "non-greed, non-clinging, the state of not clinging" (Dhs. 1061), by way of masculine and other genders. "Course of enumeration" means the process of enumeration. "They make equal" means they make equal, they fulfill, and similarly in "it should be made equal." In cases like "those partaking of knowledge, those partaking of ignorance" (Dhs. Dukamātikā 101), when these are understood here, the Abhidhamma elders, listening to and contemplating the suttantas, do not become weary when "those partaking of knowledge," etc., appear in the suttantas, because the meaning is understood. It is with reference to this meaning that it is said: "for the Abhidhamma elders... (etc.)... established for their non-weariness." "Beginningless." Unperceived, supreme. "Khandhantara" means the diversity of aggregates, or just the aggregates themselves. Cannot be grasped, thus it is subtle. To be grasped by subtle wisdom, thus it is subtle dhamma, extremely subtle dhamma. Proceeding with a strong current of knowledge, and being a sign of a strong current of knowledge, it is strong. Profound indeed is "deeply gone", or it has profound goings and comings, thus "deeply gone". "Yathānupubba" means in due order. "Nikhilena" means taught without remainder, or taught by the Blessed One free from the five hindrances. "Rūpagata" is like a visible form in the hand, seen by the eye. "He who sees the all-round establishment by penetrative knowledge, he exists, he does not not-exist" – the Elder says this referring to himself. In the eight hundred and one defilements mentioned in the Khuddakavatthuvibhaṅga, removing the eight hundred craving-wanderings, the remaining sixty-two wrong views, doubled by their arisen and unarisen states, become one thousand five hundred and ten defilements. But a small amount, less or more, is not considered in the count, hence it is said "one thousand five hundred defilements". The non-grasping of others, such as the past, should be seen in the elimination. "Mecakapaṭa" means a cloth with a blue hue. "Mind-originated color-element" means the color-element arisen from mind-condition and temperature-condition; this is the meaning to be taken. Why? Mind-originated form does not go outside. But it is said thus because it comes through a succession of mind-originated forms. Or, in "mind-originated color-element", by eliding the words "condition" and "temperature", the same meaning as stated before is intended, like goldenness or pleasantness of voice. For here, "pleasantness of voice" is mentioned in the context of grasped things, and sound is not grasped. Therefore, it is said thus because it is dependent on grasped forms like lips, palate, etc. In the same way here too, referring to mind-condition and temperature-condition, it speaks of "mind-originated color-element". "Kāyasakkhi" means direct experience. "Dantāvaraṇa" means the two lips. "Mukhādāna" means the mouth opening. Si They are smeared, joined, well-arranged. Taking a sign in the sound, thinking "this is called Dhamma," taking a sign by the sound of Dhamma, not by the defilement-indications. At "with a single blow," here "blow" means the third part of the day. Being so, not taking what was said before, but only taking the statement that the path of recitation originated from the elder, and rejecting the former statement with that, he challenges. "By this, of this" means of the Vinaya. "In divisions like one's own good, others' good," whoever recites, hears, speaks, thinks, teaches that Sutta, the meaning of morality etc. contained in the Sutta is also his, and because it is to be accomplished for another, it also belongs to another; thus, that Sutta indicates, illuminates both of these. Similarly, "in meanings pertaining to this life and the next, in worldly and transcendent meanings," with the word "etc." it includes meanings of such divisions. And this word "attha" (meaning/good) is a synonym for "hita" (welfare/benefit), not for "bhāsitattha" (spoken meaning). If it were, the meaning would be that the Sutta indicates its own spoken meaning and also the spoken meaning of another Sutta. And the meaning revealed by the Sutta belongs only to that Sutta, so it does not indicate another's good by that. And since there is no other's good to be indicated by it, the taking of "one's own" should not be done. And since there is no spoken meaning distinct from one's own good and another's good, the taking of "etc." should not be done. Therefore, since the aforementioned meaning is not possible in the Sutta, one's own good and another's good are stated based on the person who is the support of the Sutta. Or, without considering the Sutta, the divisions of meaning such as one's own good, which are stated in the Niddesa (Mahāniddesa 69; Cūḷaniddesa, Mogharājamāṇavapucchāniddesa 85) as "one's own good, another's good, both goods, meaning pertaining to this life, meaning pertaining to the next life, shallow meaning, deep meaning, hidden meaning, covered meaning, to-be-led meaning, led meaning, blameless meaning, undefiled meaning, purified meaning, ultimate meaning," the meaning is that the Sutta indicates these. Or, "one is content with little oneself" is one's own good, "and to speak of contentment to others" "The self is" thus it indicates the other world. Thus, "one refrains from taking life by oneself" and similar suttas (A.N. 4.99) should be connected. And the meaning of the word sutta should be explained by distinguishing it from Vinaya and Abhidhamma. Therefore, the teaching, arising from the disposition of those to be trained, reveals self-benefit, other-benefit, etc., in an excellent way, not as arising from the nature of commands or doctrines. This is what is meant by "sutta because it indicates meanings." And in the sutta, the nature of commands and doctrines follows the disposition of those to be trained, unlike in Vinaya and Abhidhamma, where the disposition of those to be trained follows the nature of commands and doctrines. Therefore, the sutta teaching