English
Is named Naya-mātikā, Because it is established to show That the Dhammas in the Dhātukathā Are divided by the method of inclusion and so on, Which is also called "Mūla-mātikā." "Five aggregates... ...attention," This, established with one hundred And twenty-five terms, Is named Abbhantara-mātikā, Because it is established within the Dhātukathā itself, As it is to be divided by the method of inclusion and so on, Which is also called "Dhātukathā-mātikā." "Included by three, not included by three, Associated by four, dissociated by four," This, established with four terms, Is named Nayamukha-mātikā, Because it is established to show That in the matrix-Dhammas such as the aggregates and so on, And the wholesome triad and so on, Inclusion and non-inclusion are By the three terms of aggregates, elements, and bases, And likewise, association and dissociation Are by the four immaterial aggregates, These are the faces of the methods Of inclusion, non-inclusion, and so on. "Similar, dissimilar," This, established with two terms, Is named Lakkhaṇa-mātikā, Because it is established to show That the methods of inclusion and non-inclusion, And the methods of association and dissociation, Occur only by way of the characteristic Of similarity and dissimilarity. All the Dhammasaṅgaṇī is a matrix of the Dhātukathā, This, having condensed sixty-six triad terms, And two hundred dyad terms, Is named Bāhira-mātikā, Because it is established outside the Dhātukathā matrix. Thus, this is the explanation of the non-obvious meaning Of the fivefold matrix. "Included," and so on. Indeed, collection is fourfold, by way of class, co-nascent, function, and enumeration. Therein, "Let all the nobles come, and, friend Visākha, right speech, and right action, and right livelihood, these things are collected in the aggregate of morality" this is called class collection. "Let all the Kosalans come, and, friend Visākha, right effort, and right mindfulness, and right concentration, these things are collected in the aggregate of concentration" this is called co-nascent collection, meaning collection by way of a birth relationship in one place. "Let all the elephant trainers come, and, friend Visākha, right view, and right thought, these things are collected in the aggregate of wisdom" this is called function collection. "If the eye-base goes to the enumeration of the form aggregate, then indeed it should be said 'the eye-base is collected by the form aggregate'" this is called enumeration collection, this is what is intended here. By way of its opposite, non-collection should be understood. From their alternatives, collected and non-collected, etc., association by way of one arising, one ceasing, one basis, one object, and dissociation by way of its opposite, from their alternatives, associated and dissociated, etc., and from alternatives of the combination of both, collected, associated, dissociated, etc., should be understood. The rest is the meaning already stated. This, for now, is the meaning of the words that are not obvious here. Explanation of the meaning of the words collection and non-collection But in terms of the ascertainment of meaning, since the form aggregate, etc., in the internal matrix, and the wholesome, etc., in the external matrix, have been established by the Blessed One for the purpose of indicating them appropriately by the matrix words of method such as "collection, non-collection" in the manner of the matrix headings such as "collection by three, non-collection by three", therefore, the ascertainment of the meaning of the collection, etc., of the aggregates, etc., is briefly according to what is stated in the Pāli. By this method, the method of the Vibhaṅga can be known, so we will not speak of it separately. Therein, In terms of inclusion and exclusion, this is the method of analysis for the aggregates: The form aggregate is included by one aggregate, eleven sense bases, and eleven elements. It is excluded by four aggregates, one sense base, and seven elements. Here, "by eleven" means except for the mind base. For some form-dharmas are included by the dharma base as well. "By eleven" means except for the seven consciousness elements. The rest is easily understood. The three aggregates, feeling, perception, and mental formations, are each included by one aggregate, one sense base, and one element, and excluded by four aggregates, eleven sense bases, and seventeen elements, and so is the consciousness aggregate. Only here is there a distinction: it is included by the seven consciousness elements, and excluded by eleven elements. Here it should be understood that the three aggregates, feeling, etc., are included by one dharma base and one dharma element. In the Pāli text, in the analysis of the aggregate terms, and later in the analyses of the sense bases, etc., the method of expansion by way of double roots, etc., such as "the form aggregate and the feeling aggregate are included by two aggregates, eleven sense bases, and eleven elements," etc., is also distinguished. Since that too is easily understood everywhere by following this method of single roots, we have not expanded on it. This is the method of analyzing the aggregate terms. The inclusion and exclusion of the sense base and element terms should be understood by applying appropriately what was said in the aggregate section: inclusion by three, and exclusion by three. Only here, because the unconditioned is not included in the aggregates in the dharma base and dharma element, having set that aside, the inclusion of the remainder in the aggregates should be understood. In the truths, the truth of suffering includes all aggregates, sense bases, and elements. The truths of origin and the path are included by the mental formations aggregate, the dharma base, and the dharma element. The truth of cessation is not included by any aggregate, but is included only by the dharma base and the dharma element. In the faculties, the life faculty is included by two aggregates, the form aggregate and the mental formations aggregate. The five faculties, happiness, etc., The aggregates, beginning with faith, are included in the aggregate of mental formations. All these mental states, beginning with the life faculty, and the faculties of womanhood and manhood, are included in the sphere of mental objects and the element of mental objects. The remaining faculties are easily understood. In dependent origination, name-and-form is included in the four aggregates excluding consciousness, and in the eleven sense-spheres and elements. Here, since sound is also included in the process of name-and-form, it should be understood that the sphere of sound is also included. The six sense-spheres are included in the two aggregates, the six sense-spheres that are the basis of sense-consciousness, and the twelve elements. However, the becoming of rebirth, being the becoming of the sense-sphere, is included in the five aggregates, the eleven sense-spheres excluding the sphere of sound, and the seventeen elements. The becoming of form is included in the five aggregates, the five sense-spheres excluding the four beginning with sound and the three beginning with smell and the consciousnesses dependent on them, and the eight elements. The becoming of the non-percipient beings is included in one aggregate, the aggregate of form, and in the two sense-spheres and elements in terms of form-objects. Although the three beginning with smell are not included in the sense-spheres and elements because they do not perform the functions of sense-spheres and elements, they should be seen as included in the aggregate of form. And because becoming is entirely clung to, even though the resultant sense-consciousnesses, beginning with eye-consciousness, are included, the non-clung-to sphere of sound should be seen as not included here. The becoming of the formless is included in the four aggregates and the two sense-spheres and elements. Birth, aging, and death, being characteristics of name-and-form, are included in the two aggregates of form and mental formations. Sorrow, suffering, and sadness are included in the aggregate of feeling. Despair is included in the aggregate of mental formations, and in the sphere of mental objects and the element of mental objects. Lamentation is included in the aggregate of form, the sphere of sound, and the element of sound. The remaining factors of dependent origination and the foundations of mindfulness and right efforts are easily understood. The bases of success are included in the two aggregates, sense-spheres, and elements. Here, it should be understood that the base of success of mind is not included in the sixteen elements due to the rule of the element of mental objects and the element of mind-consciousness. The absorptions are included in the two aggregates of feeling and mental formations, one sense-sphere, are included in one element. Immeasurables are included in one aggregate, in one base, in one element. Thus also with the five faculties, etc. But the mind alone is included in seven consciousness-elements; this much is the difference. And the non-inclusion of all of these in the remaining aggregates, bases, and elements should be understood. In this way, with the external matrix also, "Skilful phenomena, unskilful phenomena are included in four aggregates, in two bases, in elements." But the indeterminate, except for the unconditioned, are included in five aggregates, in twelve bases, in eighteen elements," etc., by connecting thus, inclusion and non-inclusion should be known. This is the summary here, but the detailed explanation should be taken from the Dhātukathā-pāḷi and its commentary. Finished is the "Inclusion and Non-inclusion" Meaning-determination of the term. Explanation of the meaning of the term "Included and Not Included" In the term "included and not included," a designation of all terms such as the aggregate of form, etc.,