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Homage to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One. In the Abhidhamma Piṭaka Vibhaṅga-mūlaṭīkā 1. The Analysis of Aggregates 1. The Commentary on the Suttanta Division "One who sees the Four Noble Truths" means the four truths are gathered together as the four truths; one who sees the four truths is one who sees the four truths. Even though disciples and Paccekabuddhas also see the four truths, because the Buddha's seeing of the four truths was unprecedented, and because of his omniscience and mastery over the ten powers, and because it was spread among the minds of others, the Blessed One is especially worthy of praise as "one who sees the four truths." "Protector" means one who protects; he wishes and desires the welfare and happiness of those to be trained, or he burns away the defilements and afflictions in the minds of others, or he requests various beneficial practices, as in "It is good, monks, that a bhikkhu from time to time reflects on his own attainments," and so on. The Blessed One, endowed with supreme mental sovereignty, or one who surpasses all beings in virtues, is called "Protector." Having stated the reason for listening, saying, "I will do it with reverence for the True Dhamma," he then urges them to listen again, saying, "Listen to it attentively." Or, having stated the reason for listening carefully, saying, "I will do it by delving into the ancient commentaries," he then urges them to do so, saying, "Having reverence for the True Dhamma, listen to it." Here, the phrase "one who sees the four truths" is praise due to the quality of showing a corresponding number for the fourfold teaching, and "endowed with the eighteen Buddha-qualities" is due to the qualities of corresponding numbers for the eighteenfold teaching. Or, by the aforementioned unsurpassed seeing of the four truths, the Blessed One was able to teach the Dhamma Saṅgaṇī in four ways; by being endowed with the eighteen Buddha-qualities, he taught the Vibhaṅga in eighteen ways. Thus, this is a demonstration of the qualities that enable the aforementioned teaching ability, as in "one who sees the four truths, endowed with the eighteen Buddha-qualities." Therefore, By showing the non-perversity of the teaching as spoken, because it was spoken by the Omniscient One, he thereby engages beings in learning and so on. And showing his own effort in reaching the conclusion, he also generates respect for listening to the commentaries. By showing that the Dhammasaṅgaṇī and Vibhaṅga treatises cannot be taught by one who is not omniscient and lacks the aforementioned qualities, he generates great reverence for that commentary. And he elucidates the qualities of the Buddha and other jewels, such as perfect self-enlightenment. There, the four truths are evident. But the eighteen Buddha-qualities should be understood thus: "In the past, the Blessed Buddha's knowledge was unimpeded. In the future... and so on... In the present... and so on... The Blessed Buddha, endowed with these three qualities, all his bodily actions are preceded by knowledge, accompanied by knowledge. All his verbal actions... and so on... All his mental actions... and so on... The Blessed Buddha, endowed with these six qualities, there is no loss of desire. There is no loss in teaching the Dhamma. There is no loss of energy. There is no loss of concentration. There is no loss of wisdom. There is no loss of liberation. The Blessed Buddha, endowed with these twelve qualities, there is no frivolity. There is no rashness. There is nothing unperceived. There is no hurried action. There is no unengaged mind. There is no unreflective equanimity." There, "no frivolity" means there is no action with an intention of play. "No rashness" means there is no sudden action. "Nothing unperceived" means there is nothing untouched by knowledge. "No hurried action" means there is no hasty action. "No unengaged mind" means there is no useless mental activity. "No unreflective equanimity" means there is no ignorant equanimity. But in some places, instead of writing "there is no loss in teaching the Dhamma," they write "there is no loss of desire, there is no loss of energy, there is no loss of power." 1. In the Dhammasaṅgaṇī, having collected phenomena such as wholesome states by means of triads and dyads, to distinguish those very phenomena, spoken of in the suttas in terms of aggregates and so on, the Vibhaṅga treatise... A non-doing is said. Among them, the analysis of the aggregates and so on, which are briefly stated, is the Vibhaṅga (Analysis). The Pāḷi text in which that Vibhaṅga is made manifest, is prominent, is called the ‘‘Vibhaṅgappakaraṇa.’’ And ‘‘prominent’’ means ‘‘taken up as worthy of being spoken about.’’ Among them, in the Khandhavibhaṅga (Analysis of Aggregates), which is the beginning of the Vibhaṅgappakaraṇa, ‘‘The five aggregates: the aggregate of form… …the aggregate of consciousness’’ —this is called the Suttanta-bhājanīya (Suttanta division). Is it not that the Suttanta-bhājanīya is not just this much? True, but by the word ‘‘iti’’ (thus), which indicates the meaning of ‘‘ādi’’ (and so on) or indicates the meaning of ‘‘pakāra’’ (kind), all the Suttanta-bhājanīya is included, and it should be understood that ‘‘the aggregate of consciousness’’ and so on, or of such a kind, is this Suttanta-bhājanīya. Or else, it indicates the whole by a part, like one who indicates a mountain or an ocean. Among them, the Khandhavibhaṅga (Analysis of Aggregates) is stated at the beginning because it encompasses all phenomena except Nibbāna, and because the aggregates have fewer terms than the sense bases and so on, which encompass all. ‘‘Not below that’’ is said with reference to the incompleteness, the remaining aspect, of conditioned phenomena not being established in counts below, due to the absence of a state in which past and so on can be grouped together as form and so on do not have the nature of feeling and so on, and due to the absence of anything other than the nature of being oppressed and so on. It is not said with reference to the mere absence of counting below. But because of the absence of a sixth aggregate, it says ‘‘not above.’’ For there is no state of a group for the single Nibbāna, which is free from divisible phenomena and devoid of past and so on. It shows the scope of the word ‘‘khandha’’ (aggregate) as including the meaning of the word ‘‘rāsi’’ (heap). ‘‘In quality, in designation, in convention’’ shows only the scope of the word ‘‘khandha,’’ not its etymological meaning. For the word ‘‘khandha,’’ when used by taking up the quality of morality and so on, which is of worldly and supramundane distinction, without division, indicates a group-state distinguished by the quality of morality and so on. Some, however, say, ‘‘The meaning of quality here is the meaning of aggregate.’’ But in ‘‘dārukkhandha’’ (log), the word ‘‘khandha’’ does not operate in the sense of the word ‘‘paññatti’’ (designation), but in such a broad and long piece of wood. It is said that it falls into the designation, as in the designation, "This is a log." Similarly, the word "khandha" (aggregate) in "viññāṇakkhandha" (aggregate of consciousness) when referring to a single consciousness that has arisen, does not convey the meaning of a conventional term. But the word "khandha," which is conventionally established for a collection, when applied to a part of that collection, operates by that very convention. Thus, it is said that the word "khandha" falls into convention. "From a heap" (Rāsito) means "from a collection." The ablative case here, used everywhere, should be understood as indicating that the subject itself is the cause for the application of the word "khandha." To further clarify this meaning of "from a heap" in terms of the word's meaning, it is said, "This 'khandha-meaning' is indeed the 'mass-meaning'," and so on. If "khandha-meaning" were "part-meaning," then Nibbāna would also be a sixth part. Therefore, it is appropriate to say, "The 'khandha-meaning' is indeed the 'heap-meaning'." Or, for those things that have distinctions in terms of past, etc., their being a particular part is spoken of in terms of characteristics like being oppressed, etc. Therefore, Nibbāna, which is without distinction, is not said to be a "khandha" in the sense of a "part." "Thus far" means "by way of mere enumeration." "The four great elements… and so on… form" is how it is divided. Where? In eleven instances. The word "iti" (thus) indicates that the entire method of division is shown by way of example. This division, and the division of "eye-base" and so on into gross, etc., should be applied to the eleven instances as appropriate. The same applies to the aggregate of feeling and so on. The aggregate of consciousness, however, is divided in the first five of the eleven instances as "eye-consciousness… and so on… mind-consciousness," specifically into the six classes of consciousness. There is no division there into "mind-element" and "mind-consciousness-element." To show that these two are referred to as "mind-consciousness," it is stated in the commentary, "mind-element and mind-consciousness-element." Having thus shown the analysis of phenomena in the five aggregates according to the Pāli method, it then begins with "furthermore" to show it in another way. "Here" refers to this exposition of the aggregates. 1. R Explanation of the Section on Accumulation 2. In "whatever," "what" is an indefinite indicator in a general sense, and "ever" refers to other kinds of distinctions, also an indefinite indicator. By both, whether past... or present, little or much, of whatever kind or such a kind, "whatever" encompasses all that is suitable for a neuter designation. Seeing the possibility of over-extension to other things suitable for a neuter designation, and to limit this over-extension which goes beyond the intended meaning, it says "form.