English
that umbrella which is of exceeding size, and of special color and shape, is called an "excelling umbrella," and that flag which is of exceeding size, and of special color and shape, is called an "excelling flag," even so, this Dhamma, in the sense of excelling and distinguishing Dhamma, is called "Abhidhamma." For the Blessed One, having attained the Suttanta, divided the Dhammas such as aggregates, bases, elements, truths, faculties, causal modes, etc., in part, not completely, but having attained the Abhidhamma, He divided them completely by means of many special methods. Thus, "Abhidhamma" should be understood in the sense of excelling and distinguishing Dhamma. In what sense is it a matrix? In the sense of being like a mother. For the matrix is like a mother, like a lotus face. Just as a mother gives birth to various kinds of children, and protects and nourishes them, even so, this gives birth to various kinds of Dhammas and meanings, and protects and nourishes them without destruction, therefore it is called "matrix." For depending on the matrix, the infinite and immeasurable Dhammas and meanings, being expanded in terms of the seven treatises beginning with the Dhammasaṅgaṇī, are as if born, protected, and nourished by it. Thus, in the Dhammasaṅgaṇī treatise, there are four divisions: the division of consciousness, the division of form, the collection of deposits, and the extraction of meaning. Therein, the division of consciousness, which distinguishes eighty-nine types of consciousness by various methods, becomes an infinite and immeasurable number of recitations when expanded, thereafter, the division of form, which distinguishes form in one way and so on, becomes an infinite and immeasurable number of recitations when expanded, thereafter, the collection of deposits, which is taught by depositing root-conditions and so on, becomes an infinite and immeasurable number of recitations when expanded, thereafter, the extraction of meaning, which is a commentary on the Buddha's word in the three baskets, becomes an infinite and immeasurable number of recitations when expanded. Thus, this Dhamma The treatise on pairs, even though only about eleven recitations more than the recitation text, when expanded, becomes an infinite number of recitations. Similarly, in the treatise on divisions, the eighteen divisions are divided: the division of aggregates, elements, sense bases, truths, faculties, causal conditions, foundations of mindfulness, right efforts, bases of psychic power, factors of enlightenment, path factors, meditative absorptions, illimitables, precepts, analytical knowledges, minor matters, and the division of the heart of the Dhamma. Each of these, when expanded with various methods such as the Suttanta method and the Abhidhamma method, becomes an infinite number of recitations. Thus, this treatise on divisions, even though only about thirty-five recitations more than the recitation text, when expanded, becomes an infinite number of recitations. Similarly, the treatise on element discourse, divided into fourteen sections beginning with "included and not included," even though only about six recitations more than the recitation text, when expanded, becomes an infinite number of recitations. Similarly, the treatise on designation of persons, divided into six sections: designation of aggregates, elements, sense bases, truths, faculties, and persons, even though only about five recitations more than the recitation text, when expanded, becomes an infinite number of recitations. Similarly, the treatise on points of controversy, divided by combining one thousand suttas, five hundred in one's own doctrine and five hundred in the opponent's doctrine, even when expanded according to the method established in the recitations, to the size of the Long Discourses, becomes an infinite number of recitations. Similarly, the treatise on pairs, divided into ten sections: root pairs, pairs on aggregates, elements, sense bases, truths, formations, latent tendencies, mind, mental phenomena, and faculties, even when expanded to two hundred recitations from the recitation text, becomes an infinite number of recitations. The treatise on relations, taking the twenty-four conditions beginning with the root condition and the object condition, divided into twenty-four sections beginning with the triads, even when each is expanded to a few recitations, becomes an infinite number of recitations. Thus, infinite... Because of producing, protecting, and nourishing the meanings of limitless teachings, it is called "Mātikā," like a mother. And here, protection and nourishment should be understood as the collection, examination according to the Mātikā, and bringing together of the meanings of the teachings that have been lost, and as protection. Now, this Mātikā, by classification, is of seven kinds, placed at the beginning of the seven treatises: the Dhammasaṅgaṇī Mātikā, the Vibhaṅga Mātikā, the Dhātukathā Mātikā, the Puggalapaññatti Mātikā, the Kathāvatthu Mātikā, the Yamaka Mātikā, and the Paṭṭhāna Mātikā. Therein, the Dhammasaṅgaṇī Mātikā is the first, and it too is twofold: the Tika Mātikā and the Duka Mātikā. Therein, the twenty-two Tika are called the Tika Mātikā. The one hundred and forty-two Duka are called the Duka Mātikā, and it is again twofold: spoken spontaneously and spoken by a disciple. Therein, the twenty-two Tika, and these one hundred Duka, "Hetū dhammā na hetū dhammā…pe… saraṇā dhammā araṇā dhammā," this is called the Mātikā of the seven treatises, spoken spontaneously, taught by the Perfectly Awakened Buddha. Thereafter, these forty-two Suttanta Duka, "vijjābhāgino dhammā avijjābhāgino dhammā…pe… khayeñāṇaṃ anuppādeñāṇa," because they were established by the Venerable Sāriputta, the General of the Dhamma, are called spoken by a disciple. However, the Elder, in establishing these, did not establish them with his own inspired knowledge, but having harmonized them with the Ekuttara, the Ekaka Nipāta, the Duka Nipāta, the Saṅgīti Sutta, the Dasuttara Sutta, and having attained the Suttanta of the Abhidhamma Elders, he established them for the sake of ease. Again, it has two sections in terms of being with or without designation. Here, nine Tika and seventy-one Duka are called with designation because they encompass the remaining names and forms. The remaining thirteen Tika and seventy-one Duka are called without designation because they encompass the complete names and forms. Their division will become clear in each respective place. Likewise, it is twofold in terms of name acquisition. Indeed, all these Tika and Duka, in terms of the initial term and in terms of all terms, Thus they obtain names in two ways. Therein, "wholesome states, unwholesome states, indeterminate states" —this, having obtained its name based on the initial word, is called the wholesome triad. "States associated with pleasant feeling…pe… states" —this, having obtained its name based on all the words, is called the feeling triad. Thus, the name of all the dyads and triads should be understood. But this (Mātikā) is arranged in fifteen sections. For there is one section of triads, fourteen of dyads. For the six dyads beginning with "root states, rootless states" are like a garland, like a pot, standing in mutual connection in meaning and text, therefore it is called the "root cluster." Then the other seven dyads beginning with "conditioned states" are unconnected to each other, having been merely collected by the commonality of being dyads and placed in another cluster, and being small due to the intervening dyads, they should be understood as "minor intervening dyads." Then, based on the six dyads beginning with the defilement dyad, is the defilement cluster. Then, based on the six dyads beginning with the fetter dyad, is the fetter cluster. Likewise, based on the six each of the dyads of bond, flood, yoke, and hindrance, are the clusters of bond, flood, yoke, and hindrance. Based on the five dyads beginning with the clinging dyad, is the clinging cluster. Then, the fourteen dyads beginning with the object dyad are the major intervening dyads. Then, the six dyads beginning with the grasping dyad are the grasping cluster. Then, the eight dyads beginning with the defilement dyad are the defilement cluster. Then, the eighteen dyads beginning with the states to be abandoned by seeing are placed at the end of the Abhidhamma matrix, therefore they are called the rear dyads. But the forty-two dyads beginning with the states pertaining to knowledge are the Suttanta dyads. Thus, this explanation of meaning will be for this (Mātikā) arranged in fifteen sections. Explanation of the Wholesome Triad Since here the triad matrix is the beginning, and even therein the wholesome triad is the beginning, therefore, first of all, of the wholesome triad— In meaning, division by plane, and individually, In combination; In definition of states, in characteristics and divisions; In inclusion, emptiness, and various object-types; Everywhere, appropriately, the decision should be known. There, first, in meaning, "wholesome states," here the word "wholesome" is seen in health, blamelessness, skill, and pleasant result. For this is seen in health in "Are you well, sir? Are you free from disease?" and so on. In blamelessness in "But, venerable sir, what bodily conduct is wholesome? That bodily conduct, great king, which is blameless," and so on. In skill in "You are skilled in the parts and limbs of the chariot," and so on. In pleasant result in "From the doing and accumulating of wholesome action," and so on. So this here applies to health, blamelessness, and pleasant result. Just as in the material body, freedom from disease is called wholesome in the sense of health, so in immaterial states, wholesomeness should be understood in the sense of health, due to the absence of the disease of defilements.