English
"So" refers to the Abhidhamma meaning being expounded. "Tathā" means "in the manner of the decision of the Mahāvihāra residents." In this interpretation of the meaning, it should be connected as "I will expound an unmixed, unconfused meaning." 17. And all other expositions of meaning are for satisfaction, that is the meaning. Therefore, it is said, "by all that, satisfaction is made." A suitable interpretation. The commentary on the twenty verses is finished. Commentary on the Introductory Story "Paricchedo" means the state of being seven treatises. "Sanniveso" means the arrangement of the seven treatises and their constituent parts. "Sāgarehi tathā cintā" means the consideration of the ocean of principles together with the ocean of water and so on, in the manner of "to understand the profound nature of this Abhidhamma, four oceans should be known," and so on. "Desanāhi gambhīratā" means the profundity of the Abhidhamma through the profound nature of the teachings, as in "he taught, moving from one Dhamma to another, by a hundred parts, by a thousand parts," and so on, through the differences in teaching. "Evaṃ temāsaṃ nirantaraṃ desentassā" means the consideration of the way the Buddha's body was sustained during the period of teaching, as in "thus, while teaching continuously for three months," and so on. the teaching…etc.… grasping. Similarly, by the Elder…etc.… and also, thus, “the path of recitation in the Abhidhamma” and so on, the connection of the path of recitation in the Abhidhamma with Elder Sāriputta, and its origination by him. For the manner of teaching by the Blessed One to the devas, being of an uncircumscribed sequence and system, is endless, immeasurable, and not suitable for bhikkhus to recite. And the manner of teaching by the Elder is too concise. But the method of recitation, which is neither too concise nor too elaborate, is the path of recitation manifested by the Elder. By “knowing the meaning of the words” and so on, without explaining the meaning of the words like “wholesome states” and so on, he states the connection of the investigation of the word “Abhidhamma.” Although, by such suttas as, “Those states that I have taught by direct knowledge, namely – the four foundations of mindfulness…etc.… two bhikkhus, having learned what was to be learned, had different views in the Abhidhamma,” the factors of enlightenment are called “Abhidhamma,” and the word “Dhamma” is seen to be used in contexts like concentration, he, showing that only the Dhamma of the Pariyatti is intended here, says, “it means the Pāḷi that is predominant in the Suttantas.” There, just as the Abhidhamma is called “Dhamma” due to its distinctness from Dhamma, so too is the Suttanta. To indicate the meaning that needs to be excluded by the word “abhi,” since it is possible elsewhere, as in “The Dhamma and Vinaya that I have taught and laid down for you, Ānanda” and so on, “Suttantas” is said. Now, since they are of a distinct nature, being in the sense of additional distinction, because they are taught with successively more elaborate methods, therefore, it should be in the plural, “by the additional Dhamma and the distinct Dhamma,” not in the singular. Having considered this objection, he says, “of both…etc.… the singular form is used.” It should not even be used, as prefixes must be placed before the root word. Even if it were used, it would be like the word “ati” and so on in “atimālā” and so on. Even so, just as in “atimālā,” the word “ati” is a qualifier of the action of going, which is not manifest due to the compound, not of the garland, Thus here too, the word 'abhi' is not suitable as a specific quality of phenomena, this is the intention. And indeed, "of another prefix" this is by common usage, or said taking the etymological meaning of a prefix as that which is joined to a meaning. In words like 'atichatta' (excellent umbrella), the word 'ati' is here intended as a prefix. There, just as a good or honored man becomes an 'atipurisa' (excellent man), so too, due to the possibility of being in a state of goodness or honor even in a place of excessive distinction, a good or honored umbrella is known as 'atichatta' (excellent umbrella) this is the linguistic principle. For states of goodness and honor are to be desired through the possession of special qualities. And this special quality is indeed excess in measure and varied form. And having done so, the statement "even for non-action" becomes justified. And just as in 'atichatta' and the like, so too in the word 'abhidhamma' it should be understood. For particles have many meanings. "Because it indicates that state" means because it indicates a state of excessive distinction. "Because they do not come together" this is said because the Suttanta analysis of aggregates, sense-bases, etc., which come together in the Suttantas, is seen. (As in Saṃyutta Nikāya 5.495-496) "These six faculties, monks..." and so on, because the six eye-faculties etc., the three female faculties etc., the five pleasure faculties etc., the five faith faculties etc., and the three "I shall know the unknown" faculties etc., have come separately as Suttanta portions. And it is said because the Suttanta analysis of the twenty-two faculties, which have not come as a single Suttanta portion, is not seen. Not because their coming together in the Suttantas is the reason for Suttanta analysis. For indeed, the analytical knowledge of the distinction between planes, which has not come together at all in the Suttantas, is seen divided by way of Suttanta analysis. And the training rules that have come together are not divided in that way. But there is no similar method of division for the twenty-two faculties, free from divisions like nature, function, etc., as there is for abstinences, which would be a Suttanta analysis. Therefore, it would be appropriate to say that there is no Suttanta analysis in the Vibhaṅga of the Faculties. Although the conditions of phenomena... There is no such thing as an unarisen condition. But just as an arisen conditioned thing is a condition for conditioned things that arise from it, that particular mode of arising, the state of being a cause and so on, is said to be the conditioned thing's state of being a condition, as if it were different from it. And this is stated as primary in phrases like: "Conditioned by ignorance, volitional formations arise." And it is said: "The state of being a condition is indicated," because ignorance and volitional formations, which are secondary and are cause-and-effect, are mentioned there. The phrase "of the indicated things" and so on is said because the method of asking questions in the divisions of aggregates and so on is shown only for the aggregates and so on that are delimited by the indication, and not otherwise. In the suttas, in the Saṅgīti Sutta and so on, the five training rules are indicated thus: "abstinence from taking life... ...from heedlessness." It is said that there is no other way of dividing the abstinences, meaning that the division into past, impermanent, and so on is to be understood in the same way, since abstinences are included in aggregates, sense bases, and so on. And it is said with the intention that there is no other way of dividing abstinences that is contrary to the Abhidhamma method. Thus, in the Paṭisambhidāmagga, in the discourse on contemplating things one by one, "the eye is impermanent... ...aging and death are impermanent," abstinence is not brought up. Shouldn't the special excellence of the Abhidhamma Pāḷi also be shown by means of the Dhammasaṅgaṇī, Dhātukathā, and so on? This is true, but that is not shown because it is understood that it is established even if not stated, being entirely based on the Abhidhamma method. Or, by this example, all of that should be understood. Or, it should be seen that it is already stated by the Abhidhamma analytical questions in the general sense of the Abhidhamma method, and therefore not stated again. "Pañhavārā" means the Pāḷi methods that proceed by way of questioning and answering. "Ettheva" means only in the Dhammahadayavibhaṅga. Because of the dependence on the smallness or greatness, the remaining parts are in the sense of the Dhammahadayavibhaṅga's words, since the Mahādhātukathā is very small. To show that, it is said: "from the text that appears in the Mahādhammahadaya, not having come into the Dhammahadayavibhaṅga." that. Dhammahadaya… and so on… the tradition that comes in the Mahādhātukathā, not coming in the Rūpakaṇḍadhātuvibhaṅga and so on from the existing tradition, is insignificant—this is the connection. Then, the detailed explanation of the Dhātukathā, the Mahādhātukathā, not coming in the Dhammahadayavibhaṅga, but coming in the Mahādhammahadaya, from that tradition, the tradition that comes in the Mahādhātukathā, not coming in the Dhātukathā, is insignificant—this is how it should be connected. "Is found" is said by way of indicating the fivefold series of direct and reverse order, and "is not found" for the fivefold series of reverse and direct order. Relying on the true state of things, by "everywhere" and so on, without specifying place and so on, the true state of things, which is the basis, is the fifty-seven kinds of phenomena such as form. Here too, in "everywhere," it should be brought in and connected as "for the purpose of rejecting the acceptance of the proposition 'is found, is not found'," and similarly in "always, in all." If aggregates, sense bases, and so on are taken in the way that comes in the commentary, then it is said—this is the connection. "Which is the true state of things" indicates reliance on the true state of things. "By these" means by these words. How is it that the place of the true state of things, the time, and the region, a single part, is called "all" in relation to the true state of things and so on? Because of the distinctness of the parts.