English
"Not mastered" is said because the entire Vinaya Piṭaka was not mastered. "Only the Vinaya was mastered" is said because the two Vibhaṅgas were mastered. By the Blessed One saying that there is no offense for one who says "master the Abhidhamma" out of a desire not to explain the Vinaya, and that there is a Pācittiya for one who asks a question of a bhikkhu who has not made room for the Abhidhamma, the nature of the Abhidhamma as spoken by the Buddha is demonstrated, because it is in accordance with the Suttas and other texts spoken by the Buddha, and because such a saying is absent in external teachings. Moreover, doubt is cut off by the giving of applause to the Abhidhammika, which is even stronger than this. A karma different from karma is another karma; he confuses it by speaking of it as Kāmāvacara and so on, as Rūpāvacara and so on, and as having dark results and so on, as having bright results and so on. "In the Jinacakka" means in the Buddha's dispensation. "Deceives" means misleads. Among the divisive matters, one is "spoken, uttered by the Tathāgata, not spoken, not uttered by the Tathāgata." is made clear” is seen in one place. Further, it should be said thus…pe… it is not the domain of others…pe… there is no such thing as an introductory task, so for the purpose of making clear to those who are unclear about the time, place, country, and assembly, it must have an introduction accompanied by that instruction. Since the teacher is clear due to it not being the domain of others, and the time is clear due to the clarity of the time of descent, etc., and the country and assembly are clear due to the clarity of its being taught in the deva realm, what introductory task would there be? That which has the aggregates, etc., divided without remainder, is called Abhidhamma. Therefore, with the intention that its introduction should be from the place where the aggregates, etc., are penetrated even in their entirety, the Elder shows, “The Abhidhamma has the Great Bodhi as its introduction.” Examining feeling by way of causes, etc., in the manner of “I thus understand that feeling also has right view as its condition” (Saṃ. Ni. 5.12), he dwelt by way of the feeling aggregate, which is a part of the aggregates. Dhamma means from wholesome to the absence of defilements. “Turning the Dhamma” means turning the Pāḷi with its commentary. Having encountered this challenge from an opponent, he says, “This is an opponent,” etc. When there are those like us who know the introduction and are a refuge, it is as if one is crying in the wilderness without refuge, or as if one is making a baseless claim when we, who are witnesses to the existence of the introduction, are present. He does not even know the existence of the introduction. Is it not saying, “This is the introduction,” that he speaks thus? “Only one” means only the introduction to the teaching, because it was taught in accordance with the disposition. “Two introductions” means because it was taught in accordance with the Dhamma to be realized and to be taught. “Introduction to realization” means it indicates the realization which is the root of the Abhidhamma’s realization. “By the faith of the Bodhi aspiration” means by the faith with which he aspired his mind to Bodhi and made a vow in the presence of Dīpaṅkara, the Ten-Powered One. Commentary on the Sumedha Story “And four incalculable eons” (Bu. Vaṃ. Aṭṭha. 2.1-2) means that the remaining part of the sentence should be construed as “having surpassed by ascending upwards, there was a city called Amara.” “By ten” means elephant, horse, chariot, drum, with the sound of aṅka drums, mudiṅga drums, vīṇā lutes, songs, and harmonious cymbals, with the tenth sound of "eat, drink, consume." But to show a part of them, it is said "the sound of elephants," and so on. "The sound of elephants" should be understood as used in the sense of an instrument. It should be connected with "not devoid of" or "resounding with" the sounds of drums, conches, and chariots. Or "the city having the sound of elephants." The word "iti" in "khādatha pivatha cevāti" should be understood as not used, being implied by the context. "Endowed with all limbs" because it is endowed with gardens, ponds, and so on. "In marks" means in the marks of women and men. "In histories" means in ancient stories. "In one's own Dhamma" means in one's own three-fold knowledge Dhamma and in sacrificial rites, and so on. "Gone to the other shore" means one who has attained the knowledge of the other shore, the attainment of the other shore. "I thought" means "I, being Sumedha, thought," so says the Teacher. "He will be there" means he will exist. "Not for a cause" means not to be non-existent. "Just so" means just so. "Does not seek" means does not desire to go, does not wish, or does not follow. "Washes" means washing. "Independent" means self-reliant. "Self-controlled" means self-governing. "Like a great thief" means by attachment to the body, by not seeking evil deeds, by cutting off wholesome possessions. "Protectors" means having protectors. "The meaning of 'free from the five faults' and so on, is written in some commentary books, so we will not explain it." "In the teaching" here means the ascetic's teaching and jhāna and supernormal powers. "Being one who has mastered." "When I was such, the Victor Dīpaṅkara arose." "Purifies" means people. "A straight path" speaks only of the path by synonymous words. "Do not tread on him" here "naṃ" is a particle merely for filling the line. "We will kill" here "a" and "haṃ" are particles, or "ahaṃ" is one particle made with a nasal sound. "Of offerings" means of offerings to the worthy. "Maṃ" means my, or spoke to me. Even though it is said after passing many aeons, to include the mention of the mother and so on at the Bodhi tree, it says "the Bodhi of that Blessed One," and so on. "With happiness" means with supreme happiness. "Unequalled" means unequalled by ascetics. Such a declaration of Buddhahood is even more distinguished than the happiness of supernormal powers. I obtained happiness without birth. Whatever signs, it goes. "Ābhujati" means "turns". "Abhiravanti" means "they make a sound". "Chuddha" means "gone forth". "Nuddhaṃsati" means "does not go upwards". "Ubhaya" means "dual number". "Dhuvasassata" means absolutely eternal, indeed unchangeable, that is the meaning. "Āpannasattāna" means "pregnant women". As far as the ten directions, there. "Dhammadhātuyā" means in the Dharma-element, in all phenomena, I investigate, that is the meaning. Whose is full, that indeed vomits water completely. "Ete" (these) is used in the plural designation due to the manifold nature of even one perfection of giving. "Protects what is attached" is the remaining part of the sentence, or it is used in the locative sense. "In the four grounds" means in the grounds of restraint such as the Patimokkha. "Advejjhamānaso" means having a mind that has not fallen into such a twofold state as sometimes patience, sometimes impatience, patience towards someone, impatience towards someone. The path of truth is indeed the object, seen and so on, and unseen and so on, as it truly is. "Adhiṭṭhāna" means determination to undertake wholesome actions. Unshakeableness in wholesome actions undertaken is called determination. Equanimity of the earth is indeed non-falling into alteration. "Aññatra" means "other". "Sabhāvarasalakkhaṇa" (inherent nature, essence, characteristic): here, "bhāva" means non-perversion, existing; "sabhāva" (inherent nature) means with existence; "rasa" (essence) means the unperverted essence reckoned as the function of maturing one's own enlightenment; and "lakkhaṇa" (characteristic) means the characteristic reckoned as giving blameless things and so on. From that, contemplating. "Dhammatejena" means "by the power of knowledge". "Calatā" means by movement, by shaking. "Sesi" means "he lay down". "Mā bhātha" means "do not fear". "Sabbītiyo" means all calamities, all troubles, may they avoid him/her/them. The commentary on the story of Sumedha is finished. "Pavacchatī" means "he gives". "Yogena" means "by means of method". "Samiṃsu" means "they assembled". "Appattamānasā" means monks who have not attained arahantship are blamed. "Ritta" means empty, disappeared. Sālakalyāṇī is the name of a tree. Indeed, it arises in just one day, only in the time of a Buddha-Cakkavatti. "Liṅgasampatti" means "male gender". "Hetu" means rebirth with three roots. Perfection of qualities: attainment of supernormal powers and attainments. Qualification: honoring the Buddhas. Aspiration: the conjunction of aspiration for attaining Buddhahood. Fully endowed with all factors: having made a resolution by combining the eight factors. Pakkhika: one who crawls on their buttocks. Paṇḍaka: one devoid of both sexual characteristics. And Bodhisattas, in the first eons of their rebirth in the Brahma-world, are devoid of both sexual characteristics, but they are not included among paṇḍakas. This is said to show that they are not included. Or, they are not included among all the aforementioned faults. Or, they are included among Bodhisattas, being encompassed within them. Or, because their cycle of existence is limited, Bodhisattas are not included as hermaphroditic paṇḍakas—this is the meaning. Because they have pure conduct everywhere, they do not resort to wrong view. Wrong view: the view of non-existence, non-causality, and non-action. "Bhavābhave": in small and great existences. "Bhojaputta": a hunter. "Lagana": attachment. "Aññathā": clinging. "Gāmaṇḍala": village boys. "Rūpa": transformation. This, then, is the introductory narrative by which the Abhidhamma's being spoken by the Buddha is established—this is how the meaning should be construed. The explanation of the introductory narrative is concluded. 1. Section on the Arising of Consciousness Explanation of the Triple Matrix Terms