English
” means stream-enterers, once-returners, non-returners, who are endowed with the aforementioned distinctions. In “Asā…pe… pana,” the word “pana” indicates a special meaning. Therefore, it should be understood that it highlights the special meaning of “because the internal fetters are eradicated.” The description of the Decad is finished. The Anuṭīkā on the Puggalapaññatti-pakaraṇa is completed. The Anuṭīkā on the Kathāvatthu-pakaraṇa Description of the Commencement of the Text “A part is included in the whole” means the whole is mentioned as the basis for them, just as “branches on a tree.” This is shown by “of the collection of discussions,” etc. Therein, “discussions” are three: debate, wrangling, cavil. Among these, that by which the establishment and rejection of opposing sides are made with proofs and reasons is debate. For, when the same basis is involved, mutually contradictory phenomena are opposing sides, such as “the Tathāgata exists after death, the Tathāgata does not exist after death” (Dī. Ni. 1.65). But when different bases are involved, even if mutually contradictory, they are not called opposing sides, such as “form is impermanent, Nibbāna is permanent.” That by which the establishment and the attempt to reject opposing sides are made with six kinds of refutations is wrangling. The word “attempt” is used here to show that it is merely an attempt, not an accomplishment of the goal. But that by which they strive to reject the opposing side with six kinds of refutations is cavil. Therein, “chala” (quibble) is the verbal obstruction by the arising of a conceptual distortion. Thus, "This person has a new blanket, the king is our witness," and so on. Dūsaṇa-bhāsā are types of birth, meaning they are imitations of the north. The points of censure will become clear later. Among the three types of discourse —vāda, jappa, and vitaṇḍā— here, vāda-kathā is intended as "discourse." And it should be understood that it is for establishing the non-perverted Dhamma, not for contentious debate. By the laying down of the mātikā itself, meaning, by the exposition of the outline. Of what is laid down, meaning, of what is expounded. For exposition is the laying down, the depositing, of the matter to be expounded in the minds of the trainees, and it is also called depositing. The commentary on the commencement of the text is finished. Commentary on the Nidāna-kathā Parinibbāna itself… …has been said. Even an undifferentiated nature is spoken of as if it were different to make clear its distinction from other phenomena, just as in "Dhammas are those that uphold their own nature" (Dhs.A. 1). That is the unconditioned element. It is spoken of as a means with reference to its being the most effective means for the aforementioned appeasement. Dhammavādī… …weakness is stated because such individuals do not have such a party when such wisdom is present. By wrong view, meaning, by wrong views such as "There is a person in the ultimate sense, an Arahant falls from Arahantship," and so on. By Suttantas, meaning, by the Devatā-saṃyutta and others. The distinction of liṅga and ākappa will be explained by himself later. Having broken the original compilation, meaning, having destroyed the original recitation, or having made a division, so that it was established, having made it otherwise from that. Or elsewhere than what was compiled, meaning, elsewhere than what was compiled in the original recitation. Therefore, it is said, "a Sutta not compiled." Nītattha, because its meaning is to be understood according to the literal sense. Neyyattha, because its meaning is to be determined by way of transformation, suffering, and so on. By three points, meaning, by the three reasons stated thus: "Brave and mindful ones, here is the living of the holy life" (A.N. 9.21). Spoken with reference to something else, meaning, spoken with reference to one holy life, namely, renunciation. They established another meaning, meaning, all holy life… Due to their own views, they established other meanings, such as "There is no holy life among the devas" (Kathā. 269). And a Sutta spoken with reference to one thing, they made it spoken with reference to another, and established it, and they established another meaning for it. Thus, the interpretation here should be understood. "Emptiness, etc." The word "etc." includes impermanence, etc. A profound part, surrounded by great authorities, etc. Some rejected the entire Abhidhamma, they abandoned it, just like the Suttantikas. For they say that it is not the word of the Buddha. "The controversial nature of the Kathāvatthu, etc." This was said with reference to the method mentioned below in the Nidāna-aṭṭhakathā. But some also consider the Puggalapaññatti to be controversial. "According to what was current before the Third Council" Why was this said? Did it not exist in the form of a mātikā even before the Third Council? Or it should be understood that it was said with reference to the Niddesa. "Others" means they made other kinds of Abhidhamma treatises, etc. The meaning is that even those that existed, they altered and recited. "Mañjusirī" Why was this said? For that name is not adopted by monks who follow the Three Piṭakas. Or even if it is adopted by others, it is said because it is not considered to be within the Sāsana by those who understand the Sāsana. "Names of sects" means the names of sects like Mahāsaṅghika, etc., and the names of groups like Duttagutta, etc. "The schism of the Saṅkantikas, the Suttavādī" means immediately after the Saṅkantikas, one sectarian division named Suttavādī broke off. "Together" means having made them into one, the meaning is "being counted." "With reference to the arisen dispute" means with reference to the dispute that arose at the time of the Third Council. "Those that arise" means those that arise from that point until the disappearance of the True Dhamma, within this interval. And here, the bringing forth of thousands of Suttas is for the purpose of refuting others' views and establishing one's own view. Even a part of a Sutta is called "Sutta," for the usage of the whole is seen even in its parts, just as "the cloth is burnt" and "the ocean is seen." But these Then the Sutta passages beginning with "There is a person devoted to his own welfare" are to be understood as having come. The commentary on the introductory story is finished. The Great Section 1. Discourse on Persons 1. The Pure True State 1. Commentary on Affirmative and Negative The arts devised by Sambara and others, and similarly concocted medicines, are called "māyā" (illusion). But here, showing that what is intended are the special characteristics produced by māyā, the unreal knowable forms, he says: "Things like non-gems appearing as gems through māyā are called māyā." Truth itself is true. That very meaning, by being the object of undistorted knowledge, is the true state. Therefore he says "the real state." Because of its undistorted nature, it is the supreme, principal meaning, thus the ultimate meaning. It is directly perceptible to knowledge, the unspecifiable nature of phenomena. Therefore it is said "the highest meaning." By the mere word "is," in passages like "There is a person devoted to his own welfare," by the mere word "is" that occurs. They say that the destruction of the word by the arising of alternative meanings is a fault. "Cutting off the foundation" means refuting the cause, making it causeless. For a cause is a foundation, because it establishes a proposition. But showing that cause as merely a meaning, he says "if by the true state," and so on. But the refutation with the application will become clear later. "Not giving opportunity" means not giving a chance to state a suitable argument. Or "cutting off the foundation" means changing the proposition itself. For the opponent's proposition "a person is found" is not appropriate when addressing one's own debater, because what is to be qualified is unproven. Therefore he says, "Because it is not perceivable, your doctrine does not stand," thus refuting it. And "form is found...etc...shows" – by this, he shows that the cause intended by the opponent proves the opposite meaning. "What is found, exists" – the intention is that there is no difference between the form and that which possesses the form. "Otherwise" means in the case of a distinction between form and that which possesses the form. Of this... to the second question asked thus: “Is that person found in the sense of ultimate reality?” This is the distinction, the aforementioned difference in the nature and form of the subject matter of the two questions. This is the distinction between the two questions. Even though the intrinsic qualities of phenomena are not different in their common characteristics, there is a difference in their specific characteristics. Therefore, one phenomenon should never be found in the form of another. If it were, there would be no otherness. To the opponent who says: “Even if a person is not found in the form of suffering, etc., they are still found in the sense of their own inherent reality,” the objection “What is ultimate reality?” is out of place. To show this, he says: “Just as… …there should be no censure.” Here, censure means “Understand censure,” as stated, meaning to defeat the opponent by accusing them of error. Since this censure is due to the opponent’s fault in argument, to show this, it is explained in the commentary through categories of faults and errors. Disregard here is a ground for censure. Thus, the logicians speak of twenty-two grounds for censure: loss of proposition, different proposition, contradiction of proposition, abandonment of proposition, different reason, different meaning, meaningless, unintelligible meaning, unconnected meaning, untimely, incomplete, excessive, repetition, non-articulation, ununderstood, non-rejoinder, digression, admission of one’s own view,