English
The commentary on the section of Fives is concluded. 6. The commentary on the section of Sixes. 202. In the section of sixes, the Perfectly Enlightened Ones and others are absolutely manifest. Showing that they are persons with the aforementioned qualities, he said, "the Perfectly Enlightened One should be seen by that," and so on. There, "by that" means self-realization of the truths, and the attainment of mastery in the powers of attaining omniscience, by all of this combined. But when "by omniscient knowledge" is said, all of this is included, because without self-realization of the truths and the attainment of mastery in the powers, omniscient knowledge does not exist. Therefore... In the commentary, "by omniscient knowledge" is all that is said. There, by the phrase "produced by oneself, without a teacher," it denies the teacher-dependent nature and external origin of omniscient knowledge, but not omniscient knowledge that is teacher-dependent and produced by others. For there is no such thing to be prevented. The explanation of the Sixes is finished. 7. Explanation of the Sevens 203. By "faith, indeed, is a good acquisition, it emerges," it shows that faith, which is included among wholesome states, or which is the determination in the factors of enlightenment, is wholesome, emerging as good; and similarly with shame, etc. Here, "among wholesome states" should be understood as a locative case indicating inclusion or helpfulness. And here, by "good faith emerges among wholesome states," etc., it shows the arising of faith, etc., through the wisdom of their emergence. For that reason, "that faith of his does not remain," etc., was said. Or, having stated the beneficial aspect that aids emergence, namely "good faith among wholesome states," it should be understood that by "it emerges," the emergence itself, which is faith, is shown. "Caṅkavāra" means the lye-filtering of washermen. The continuity of rebirth-consciousness, life-continuum, and death-consciousness, produced by a single kamma, is one thought-moment; thus, the one immediately following death, as understood, is the second, so it says "by the second thought-moment." The four types of individuals, such as those who have emerged and remained, who do not realize arahantship in that particular birth, should be understood as many. But if one realizes it, even a single individual, having attained the state of a third individual, etc., in the earlier part, eventually becomes a seventh individual. The explanation of the Sevens is finished. 10. Explanation of the Tens 209. Here, regarding "for five, the culmination is here; for five, the culmination is after leaving here," those stream-enterers, etc., who will be reborn in the form or formless realms and attain final Nibbāna, even though they belong to the group whose culmination is after leaving here, are not included because the internal fetters are not eradicated and because of rebirth in a state common to ordinary people. But it should be understood that only those who attain Nibbāna in the interim and others like them are said to have "finished here, having abandoned," by way of attaining an uncommon state. The commentary on the exposition of the Decad is finished. The Root Commentary on the Puggalapaññatti treatise is completed. The Root Commentary on the Kathāvatthu treatise Commentary on the introductory discourse of the book "By being the basis of discourses" refers to the state of being the occasion for its own parts, for the collection of discourses, for the treatise. For indeed, the parts are included within the whole. Showing the way in which it was briefly taught, he said, "of that which was established merely by setting forth the mātikā." Commentary on the introductory narrative "One who attains final Nibbāna in the element of Nibbāna without remainder of clinging" means the final Nibbāna itself is spoken of as the means for distinguishing it from the Nibbāna that occurs in the interim. Or, by which element of Nibbāna, when attained, the last consciousness becomes non-relinking, that (element) is spoken of as the means for the cessation of that non-relinking. "The weak party" they say is not strong like Kāḷāsoka, but rather a single faction. But the weakness is spoken of due to the absence of wisdom capable of distinguishing between those who speak the Dhamma and those who do not. "Of those very ones" refers to the majority, also called "the learned ones." "The schismatics" means those who are separated from the original council or the original collection, whose doctrines have become dissimilar to the suttas and their interpretations. "The original compilation" refers to the Five Hundred Council. In phrases like "compiled elsewhere" in the Dīgha Nikāya and so on, it is said that they extracted those suttas from the collection of suttas compiled elsewhere and placed them elsewhere. Or, it means they placed a sutta not compiled elsewhere, elsewhere, or they made another (compilation). "Meaning and Dhamma" means the meaning of the Pāli and the Pāli itself. "In the Vinaya and the five Nikāyas" means in the Vinaya and the remaining five Nikāyas. "Two feelings, Ānanda, have been taught by me by way of a method," and so on (M.N. 2.89) is taught by way of a method. For the feeling of equanimity is spoken of by the Blessed One as a peaceful, refined happiness; this is the method here. "These three... Ah, monks, feeling is pleasant, painful, or neutral feeling. This is taught directly. The nature of feeling is threefold, this is its directness here. Even pleasant feeling is impermanent, conditioned. This is of explicit meaning. Whatever is felt, all that is suffering. This is of implicit meaning. Monks, in three respects, the people of Jambudīpa excel the people of Uttarakuru and the Tāvatiṃsa devas. Taking what was said with reference to something else, they established another meaning. There is no holy life among the devas. This Sutta, too, was said with reference to something else, and they established another meaning. Thus, the meaning here should be understood. Some individual is practicing for his own benefit. By the shadow of the letter, they destroyed much subtle and profound meaning, such as emptiness. Profound in Vinaya means discarding a profound part of the Vinaya. Or it means discarding a Sutta that is profound in the discipline of defilements. Appropriate means a Sutta that is in accordance with one's own intention, or a pseudo-Sutta that is not a Sutta. Some released only a section of the commentaries, some the entire Abhidhamma Piṭaka. Therefore, it says, "the essence of meaning, the six Abhidhamma treatises." Even though the Kathāvatthu is controversial, the six non-controversial treatises should be recited. It is said "six treatises" to show that they were not current. Or it is said "six treatises" with reference to those current before the Third Council. Others means other Abhidhamma treatises and so on. Name means what is not connected with the Buddha and so on, such as Mañjuśrī, that is a sectarian name. Sign means a specific appearance made distinct by wearing robes and so on. Sikkā and other requisites. Manner should be understood as a specific way of placing limbs in standing and so on. Action means a specific kind of work, such as sewing robes. Saṅkantikassapik divided by this sect or doctrine are the Saṅkantikas, this is the meaning. From the divisions of the Saṅkantikas, the Suttavādīs gradually split and were divided, this is the meaning. By "divided doctrine" means "a doctrine in which there are divided views", it is said that with that undivided Theravāda, there are eighteen. Or, by "divided doctrine" means eighteen with the divided schools, all of them together, this is the meaning. In "foremost among the Theravādins", "thera" is an indeclinable designation. This is of the elders, hence "thero". What is that? The doctrine. "The doctrine foremost among the elders" this is the meaning here. Referring to the arisen doctrines, he said "crushing other doctrines". Because it has the characteristic of refuting doctrines that will arise in the future, it is called "future characteristic". The commentary on the Introduction is finished. The Great Chapter 1. Discourse on Persons 1. The Pure True Sense 1. Commentary on the Direct and Reverse Order 1. By "māyā" (illusion) is meant non-gems appearing as gems and so on. Illusions like mirages, taken as unreal gems or water, are not truly real, being objects of unreal knowledge. Showing that what is not like that is truly real, he said: "illusion... and so on... is the true meaning". What is grasped by hearsay and so on, can be thus or otherwise; such an object of knowledge is not ultimate truth. But what is directly perceived by oneself is ultimate truth, showing this he said: "hearsay... and so on... is the highest meaning". By "of the six doctrines" is meant the common term for "is" with reference to form and so on, which are said to "be", this is the intention. However, due to the saying "He truly... and so on... takes up the doctrine and acknowledges it", it is not possible to say "of the six doctrines". For doctrines are not six. By "not giving an opportunity" means cutting off the foundation. If it were truly apprehended, it would be apprehended like forms and so on. Since it is not apprehended in that way, your doctrine does not stand, thus refuting it, this is the intention. Referring to that, the true sense mentioned in "what is truly real", is illuminated by its conditional nature and so on, as it appears in "form is also apprehended" and so on. shows the division of dhammas. Saying, "by that real ultimate meaning," and then saying, "by that mode," this is the intention: that which is apprehended by the mode of real ultimate meaning is called apprehended by real ultimate meaning. Otherwise, it would have to be said, "therein, by that mode of it."