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And that, due to the excellence of the field and the disposition of those who are worshipped and those who worship, being experienced in this very life, by providing additional strength to the kamma that is the cause of the acquired attainments, wards off the oppressive and destructive kammas that cause obstacles to the continuity of the resultant vipāka produced by it. It thereby brings about the non-occurrence of diseases and other obstacles that hinder the desired success. Therefore, the homage to the Triple Gem at the beginning of the treatise is for the unhindered completion of the treatise that has been undertaken, and for the unhindered accomplishment of learning, memorizing, etc., through the practice preceded by veneration for the listeners. The statement of the subject matter, however, is because the text, once its subject matter is known, is to be engaged with by the wise through learning and so on. The showing of the manner and purpose of the doing is to generate enthusiasm in the listeners. The statement of the title, however, is for ease of communication—this is the overall meaning here. This, however, is the meaning of the parts: "Having saluted the incomparable Perfectly Self-Enlightened One, who is supreme among the Sangha and the Good Dhamma, I shall expound the Abhidhammatthasaṅgaha"—this is the connection. Here, "Sammāsambuddha" means "Perfectly Self-Enlightened One," because he perfectly and by himself enlightened himself to all phenomena. He, by himself, through the knowledge of self-enlightenment, which arose from his own accumulated and perfected pāramitās, perfectly understood and knew the entire range of phenomena, both conditioned and unconditioned, by penetrating their true nature and characteristics. As it is said, "Having known by myself, whom should I point to?" (Mahāvagga 11; Majjhima Nikāya 1.285; 2.341; Dhammapada 353). Or, because the root "budh" also means to awaken and to blossom, he perfectly and by himself awakened. He, not awakened by another, having himself completely gone beyond the delusion with its latent tendencies, is like a lotus that has blossomed to the attainment of supreme beauty and glory by the coming together of sunbeams; so too, by the coming together of the highest path-knowledge, he has himself fully blossomed to the attainment of omniscience, adorned with immeasurable virtues. This is the meaning: "has attained full blossoming." Even with the meaning of the words as stated, since the term "Sammāsambuddha" is used for the Blessed One as a proper name, it is distinguished by "Atula" (unequalled). "Tulya" is that which is equal to a measure; that same is "Tula" by the elision of 'ya'. Or, by the suffix 'a' in the sense of 'equal to', "Tula" is that which is equal to a measure. "Atula" is not equal; he is unequalled by anyone in virtues like morality, or there is no equal to him, because of his being the foremost person in the world with its deities. As it is said: "Monks, as far as beings are concerned, whether footless or two-footed or four-footed... ...the Tathāgata is declared to be the foremost among them." By this much, the Blessed One's praise has been made in three ways: by the perfection of cause, effect, and benefit to beings. Among these, the perfection of cause is the union with great compassion and the accumulation of requisites for enlightenment. The perfection of effect, however, is fourfold: by the perfection of knowledge, abandonment, power, and physical body. Among these, the path-knowledge, which is the foundation of omniscient knowledge, and the ten powers and other knowledges rooted in it, are the perfection of knowledge. The bringing about of the nature of the complete non-arising of all defilements with their latent tendencies is the perfection of abandonment. Dominion in accomplishing whatever is desired is the perfection of power. The attainment of a physical body, adorned with major and minor marks, which is like an anointing for the eyes of the entire world, is called the perfection of the physical body. Benefit to beings, however, is twofold: by intention and by application. Among these, constant benevolent intention even towards hostile beings like Devadatta, and the coming of the time for the maturation of the faculties for those whose faculties are not yet mature, is called intention. For other beings, however, the teaching of the Dhamma, which leads out of all suffering, through the three vehicles, with a mind indifferent to gain and honor, is called application. Herein, the former two perfections of fruit are shown by the word "Sammāsambuddha" (Perfectly Self-Enlightened One); the other two, and also the perfection of benefiting beings, are shown by the word "Atula" (Unequalled). The perfection of cause, which is the means to these, is shown by both, due to their power, as the attainment of both these perfections is impossible without such a cause, and if they were causeless, they would be liable to arise everywhere. Thus, having worshipped the Buddha-gem, preceded by praise encompassing three states, now, beginning the homage to the remaining gems, he says "sasaddhammagaṇuttama" (with the excellent Sangha and Dhamma). For the venerability of the Dhamma and Sangha, even when secondary, is understood by their association, just as in "He came with his son and wife," the coming of the son and wife is also implied. Herein, that which holds one up, preventing one from falling into the four lower realms and the sufferings of the cycle of existence, is Dhamma. It is ninefold, comprising the four paths, four fruits, and Nibbāna, or tenfold, including the Pariyatti (scriptural study). And this holding up is the destruction of defilements that give rise to the lower realms and so forth. This is directly obtained by the Noble Path, due to its nature of eradicating defilements, and by Nibbāna, as it is the object of the Path, thereby enabling the Path to achieve its purpose. As for the fruit, it is indirectly obtained, due to its arising in accordance with the Path, through the calming of defilements. And for Pariyatti, it is also indirect, as it is the cause for the attainment of these. Saddhamma (True Dhamma) is the Dhamma of the good, of noble persons; or it is that which is real, existing, not like the self imagined by sectarians, which is ultimately non-existent; or it is that which is praiseworthy, due to its qualities such as being well-proclaimed, not like external doctrines, which are entirely blameworthy. And Gaṇa (Sangha) is a group, being the assembly of the eight types of noble persons. And it is Uttama (excellent) due to its special qualities such as being well-practiced. Or it is excellent among groups, or in groups such as those of devas and humans, by virtue of the aforesaid qualities; hence Gaṇuttama (excellent Sangha). Sasaddhammagaṇuttama means "with the Saddhamma and the Gaṇuttama." That Sasaddhammagaṇuttama. Abhivādiya means having worshipped especially, due to fear, gain, family custom, Having paid homage with body, speech, and mind, with great care and reverence, at the very beginning, that is the meaning. They will speak, I will explain. The Abhidhamma, where there are very distinguished dhammas, in the sense of ultimate reality, such as the Dhammasaṅgaṇī and the seven treatises, is the Abhidhamma Piṭaka. The meanings stated therein are Abhidhammatthas. This is the Abhidhammatthasaṅgaha, because these are collected here, or by means of this. Description of Ultimate Realities 2. Thus, having performed the homage to the Triple Gem and other acts, for the intended purpose and reason, now, the Abhidhammatthas, for the collection of which this treatise is commenced, are first briefly enumerated, and it is said, "stated therein," and so on. There, in that Abhidhamma, the Abhidhammatthas, stated in all ways, as wholesome and so on, and as aggregates and so on, are ultimately, setting aside conventional truth, in the sense of arisen ultimate reality: consciousness is the aggregate of consciousness, mental concomitants are the three aggregates of feeling and so on, matter is the aggregate of matter, distinguished by the elements and derivatives, Nibbāna is the unconditioned dhamma, the object of paths and fruits. Thus, they stand in four ways, by four aspects, this is the connection. There, paramattha means the supreme, excellent, unperverted meaning, or the object of supreme, excellent knowledge. It thinks, therefore it is citta (mind), it knows the object, that is the meaning. As it is said, "Citta is characterized by knowing the object" (DhsA. 1, description of the fivefold group of contact in the section on the exposition of dhamma). Even if citta arises without an object, due to supporting and immediately preceding conditions, its characteristic of knowing the object is stated. By this, the view of those who say there is no object is refuted. Or, the associated dhammas think by means of this, as an instrument, therefore it is citta. Or, citta is merely thinking. For, what is called a dhamma of intrinsic nature is merely a process according to conditions. And having done so, the substantial meaning (bhāvasādhana) is directly obtained for all ultimate dhammas. But the explanation in terms of agent and instrument should be understood as a conventional statement. For, in their respective functions, The state of being an agent is obtained by attributing self-preeminence to oneself, and the state of being an instrument for the dhamma to be accomplished is obtained indirectly by attributing the state of being an agent to the group of co-arising dhammas that are conducive to it. But such an illustration should be understood as for the purpose of showing the non-existence of an agent, etc., separate from the nature of dhamma. They elaborate on the meaning of the word 'citta' from various causes of variegation, etc. Here is a summary regarding it: Citta is due to varied actions,