English
When it is said, "Having taught the Dhātukathā, immediately after that, it teaches the Puggalapaññatti," he explains the reason for this, starting from its origin, saying, "in the Dhammasaṅgaṇī," and so on. Although in the Dhammasaṅgaṇī, a detailed analysis of terms, varied by many methods, was also made for phenomena such as contact and so on, and earth and so on, and not just inclusion, that was for the purpose of showing their inclusion in the triads of wholesome states and so on, and the dyads of causes and so on. Therefore, it is said, "of phenomena included in the Dhammasaṅgaṇī by way of triads and dyads and so on." For that very reason, that treatise received the name "Dhammasaṅgaṇī." Although in the Dhammasaṅgaṇī, the division of aggregates and so on is also shown, as in "at that time, there are four aggregates" (Dhs. 58), that is not as extensive as in the Vibhaṅga treatise. Taking that extensive nature, he says, "having shown the division of aggregates and so on in the Vibhaṅga," because that is called "Vibhaṅga" itself. was understood. In “Dhātukathāyā” the locative case is used in the sense of “in,” just as in “dhammasaṅgahe vibhaṅge” it is also so. For the basis is the treatises which are the collection of component actions such as gathering, dividing, and explaining, like “branches on a tree.” Or this is an instrumental word, meaning “by means of the Dhātukathā.” Here, the Buddha, skilled in teaching, when expounding the knowable phenomena, first showed their collection by way of triads and dyads, and having taught the Dhammasaṅgaṇī, then, because division precedes collection, he taught the Vibhaṅga, showing the division by way of aggregates and so on. Again, he taught the Dhātukathā, showing the phenomena thus collected and divided by various methods such as collection and non-collection, because its body consists of internal and external matrices. For it is not possible to lead the aggregates and so on, and the wholesome and so on, without the methods of collection and non-collection. Therefore, it is said: “of those thus collected and divided.” Thus, the Puggalapaññatti was taught to elucidate all this: the teaching of phenomena by way of collection, division, and classification, and this conventional designation of persons which is based on the aforementioned phenomena, and its division by way of temporal and timeless and so on. This should be understood as the reason for the order of teaching of these four treatises. “Of those” means of the phenomena. “By nature” means by their inherent nature, such as “contact, feeling.” “By taking as a basis” means by taking the aggregates as a basis, such as “person, being, individual.” “The designation” means that designation by which the designation occurs, which is of various kinds such as that which arises from that basis. “By classification” means by the division into aggregates and so on, and temporal and timeless and so on. To clarify the meaning briefly stated as: “the designation by which, by nature and by taking as a basis, there is designation,” he says: “There, those phenomena…” and so on. There, even for a non-essential designation, the fundamental basis is always an essential phenomenon; however, to show that there is a distinction due to the difference in their modes of occurrence and their dependence, he says: “those phenomena… and so on… occurs.” There, by “occurring in a sequential manner,” this refers to the continuous Showing dependence, he speaks of the continuity-designation, and by "by way of non-existent aggregates," the remaining designations. Indeed, there are three designations: continuity-designation, aggregate-designation, and specific-state-designation. Therein, connection is continuity. Collection is aggregate. And arising, etc., and youth, etc., are specific states. Among these, when the non-existence of connections and aggregates is established without grasping non-existence, then the grasping of non-existence in "by way of non-existent aggregates" is for showing designations free from connections and aggregates. Therefore, it should be understood that the specific-state-designation is included. "Of these" refers to the phenomena bound by faculties, which were previously alluded to by the word "what." Therefore, he said: "and of other external forms and Nibbāna." "By way of own-nature aggregates and own-nature distinctions" means by way of own-nature aggregates like the form-aggregate, and by way of specific own-natures like the eye-base. And there is also the reading: "by way of own-nature aggregates and own-nature distinctions." Therein, "aggregate own-nature" speaks only of the characteristic by way of aggregates, devoid of specific states in the continuity of own-natures. Thus, even for the aggregate-designation, own-nature-designation is stated. "By that" means by the own-nature-designation distinguished as sense-base-designation, etc. "Distinguished own-nature-designation" means the own-nature-designation of contact, etc., distinguished by "contact is touching," etc. "All" by the word "pi" (even) includes the designation of wholesome, etc., which occurs generally among own-nature phenomena. The aggregate of forms, etc., proceeding in a continuum, accompanied by specific states, bound by the grasping of unity, is called a being. But that is not an own-nature phenomenon, therefore he said: "But the person-designation is a non-existent-designation." "By that" means by the person-designation. But since the connection and aggregate of phenomena deserve to be called dependent on phenomena, therefore it is said: "It proceeds by taking as basis own-nature phenomena like those to be fully understood." Existing designation, however, is called "own-nature-designation." Non-existing designation is called "non-existent-designation." "All designations" means all designations such as designations based on grasping, designations based on function, and so on. If all designations are shown here, how did the name "designation of a person" arise? He says, "among designations of aggregates" and so on. "Elsewhere" means in the Dhammasaṅgaha and so on. "Which phenomena" means which phenomena of aggregates and so on. "As the basis of designation" means as the foundation of designation. The foundation indeed for designation are the phenomena to be designated. And having done thus, a person is taken together with aggregates and so on. Or "which phenomena" means which designated phenomena. "Desiring to designate" means desiring to set down, desiring to place, due to the distinction of bases, due to non-confusion. And "the division of designation" means the division that is a designation, distinguished by the distinction of bases. Thus, the meaning here should be seen. "Designation of common and specific distinctions" means the designation of meanings that are common and specific. "Of them" is a masculine gender indication referring to the word 'meaning'. "Therein" means in showing and so on, which are the showing of meaning for designation. "This is so-named" means this class of meanings like 'being afflicted' has such a name, the designation of the aggregate of form, the aggregate of feeling, and so on. "Making into respective parts" means causing to be included in the respective divisions of meaning such as form, feeling, and so on. Likewise, regarding the production of perception, he says, "making known is indeed setting down." Making known indeed is the placing of the meaning to be made known in the continuum to be made known, therefore it is called "setting down." Having spoken by the agent of state with "designation" and so on, lest there be a doubt of conceiving another meaning by touching upon another agent, to prevent that, he says, "and this... (etc.)... should be understood." "Of those various phenomena" means of those various phenomena to be designated. By name-designation, by being seen as showing; by being set down as setting down. "Being its cause" means being the causal sign of that showing and setting down. A sign indeed is spoken of as an agent, just as "alms-food causes to dwell," and "truths that make noble are noble truths." "Not being present in the Pāli text" means the distinction of being present and so on. along with the word, it is placed in the text. “Existing” means “being existing,” showing this meaning, he said, “it means ‘being an existing thing’.” “Thus” means non-existent, unobtainable, in terms of ultimate reality. To make that unobtainability more evident, indicated by the word “thus” in a contrasting sense, he said, “just as wholesome things, etc.” There, “of a distinct nature” means of a differentiated nature. “Perception” means grasping. “In that manner” means non-existent in that manner of form, feeling, etc. “In another manner” means existent in another manner, different from form, feeling, etc., in the manner of being designated by a designation that is distinct from them. What was stated in the dyad of designations was “and this view is refuted in the discussion of benefit.” Regarding “established only by worldly convention,” the inclusion of “only” is not merely to prevent the designation-object from having an existing nature, but also to prevent the grasping of the opposite, thus he said, “with an unattached mind.” A reality distinct from the Four Noble Truths, the Five Aggregates, etc., such as a fifth truth or another aggregate. If someone were to assert that such a thing exists, to show that it would be merely a verbal object for one who has grasped it incorrectly, he said, “with attachment…etc…stated.” Regarding the inclusion of beings as primary in both the enumeration and the detailed explanation, he said, “the inclusion of the three in their own nature.” However, in a secondary sense, the other three designations are also included in this treatise in the examples of the upstream-bound, the liberated by wisdom, and the stone inscription.