English
all of them bear these two qualities. Having made effort, being attached to these two bases, they are freed from these two bases. Among them, the bhikkhu who has attained the eight attainments, having made wisdom the principal thing, being attached through concentration, having established insight with one of the formless attainments as a basis, attains arahantship, this one is called a follower of the Dhamma at the moment of the path of stream-entry. But afterwards, in the six instances, he is called a body-witness. Having attained the fruit of arahantship, he is called liberated in both ways. Another, having made wisdom alone the principal thing, being attached through insight, having touched one of the pure formations or the form-sphere jhānas, attains arahantship, this one too is called a follower of the Dhamma at the moment of the path of stream-entry. But afterwards, in the six instances, he is called a view-attainer, having attained arahantship, he is called liberated by wisdom. Another, who has attained the eight attainments, having made faith the principal thing, being attached through concentration, having established insight with one of the formless attainments as a basis, attains arahantship, this one is called a follower of faith at the moment of the path of stream-entry, but afterwards, in the six instances, he is called a body-witness. Having attained arahantship, he is called liberated in both ways. Another, having made faith alone the principal thing, being attached through insight, having touched one of the pure formations or the form-sphere jhānas, attains arahantship, this one too is called a follower of faith at the moment of the path of stream-entry, but afterwards, in the six instances, he is called faith-liberated. Having attained arahantship, he is called liberated by wisdom. These seven individuals, together with the Sammāsambuddhas and Paccekasambuddhas, nine in the world, are called the foremost recipients of offerings. Here, in the decade, the ending of five: the one who goes upwards seven times, the family-to-family one, the one-seed one, the once-returner who is reborn in the sense-sphere, and the arahant, for these five, here in the sense-sphere itself, is the ending called nibbāna with the residue of clinging remaining, that is the meaning. For these pass away in the sense-sphere existence itself, not in another. Here, the ending of five is by abandoning. He attains final Nibbāna between one realm and another, He attains final Nibbāna upon approach, He attains final Nibbāna effortlessly, He attains final Nibbāna with effort, He is an upward-flowing one, going to Akaniṭṭha. The meaning is that the final attainment of these five occurs For those who, having abandoned and relinquished the existence in the realm of desire, Remain in the state of Brahmā. Here, the meaning is quite obvious. This is a concise determination of the meaning, along with the Pāli text. The detailed explanation, however, should be taken from the Puggalapaññatti Pāli commentary. Here ends the commentary on the meaning of the Abhidhamma Mātikā, Specifically, the commentary on the meaning of the Puggalapaññatti Mātikā. 5. Kathāvatthu Mātikā Explanation of the Discourse on Individuals Now comes the method of explaining the meaning of the Kathāvatthu Mātikā. Therein, since the meaning is not obvious, "Is an individual found in the sense of ultimate truth?" is the question, "Yes" is the affirmation. But to whom is this question addressed, and who makes the affirmation? It cannot be said, "To so-and-so." For the Blessed One, while engaging in argumentative discourse with opponents, Did not establish this matrix. But relying on the exposition of the designation of individuals, etc., And with the intention of purifying the various standpoints of view Of future monks who grasp at perversions, and of opponents, The Elder Moggaliputtatissa, through his method of argumentation, Established the matrix as a systematic framework concerning this doctrine of the individual. He established it solely through questions and answers, accusations of faults, Defeats, and the bringing down of both proponents and opponents. Therefore, for the easy ascertainment of its meaning, We will make a division, showing the proponent's question, the opponent's question, The proponent's affirmation, the opponent's affirmation, And then proceed to explain the meaning. "Is an individual found in the sense of ultimate truth?" is the proponent's question, And by that, it indicates, "Those who hold the view 'there is an individual' And are proponents of the individual, they should be asked thus." But who are those proponents of the individual? In the Dispensation, they are the Vajjiputtakas and the Samm And likewise, many other sectarians outside. When did these arise in the Dispensation? In the second century after the Parinibbāna. It is said that after the Blessed One's Parinibbāna, the Venerable Mahākassapa, urged on by groups of ascetics, with tappamukhas, having obtained King Ajātasattu as an ally, to prevent the entry of evil monks like Subhadda the old renunciate, having compiled the body of the Dhamma and Vinaya, and having firmly established it in the Dispensation, after the passing of a century from that, in Vesālī, the Vajjiputtakas, having diluted the ten points, and having suppressed those monks, with the groups of ascetics urged on by the Venerable Yasa, when a compilation of the Dhamma and Vinaya was again made, those ten thousand Vajjiputtakas, having obtained strength from some weak king, having broken the original compilation, having inserted words favorable to their misconduct, and having discarded the Buddha's word, having separately made a compilation of the Dhamma and Vinaya with a great assembly, made what was called the Mahāsaṅghika school. But the pure Dispensation, because it was preserved by the elders, was known as "Theravāda." But in these two schools, having split from the Mahāsaṅghikas, the Ekabyohārikas and the Gokulikas, then the Paṇṇattivādās, the Bahuliyas, and the Cetiyavādās, thus five schools, together with the Mahāsaṅghikas, six schools in all, came into being. Likewise, having split from the Theravāda, the Mahīsāsakas and the Vajjiputtakas, then the Dhammuttariyas, the Bhadrayānikas, the Channāgārikas, and the Sammitiyas, from the Mahīsāsakas, the Dhammaguttikas and the Sabbatthikas, then the Kassapikas, then the Saṅkantikas, then the Suttavādās, thus these eleven schools came into being. These seventeen divided schools, together with the former six, arose in the second century, but the Theravāda was one, undivided, with it, eighteen Nikāyas are to be known to have arisen in the Dispensation, which are called "the eighteen schools of teachers." Knowing the confusion of the Dispensation in the future due to these eighteen schools of teachers, the Perfectly Enlightened One, for two centuries, By Asoka, the righteous king, who had regained faith in the Dispensation after a lapse, without looking at outsiders, when gains and honors were flourishing in the Dispensation, and those holding to sixty-two wrong views, having taken on the guise of the Dispensation for the sake of gains and honors, were each proclaiming their own views as true, having skillfully discerned them among the seventeen schools of teachers as mentioned, and having given white robes and ordained them, in the community of pure great monks, having sat down, Moggaliputtatissa Thera, having refuted all the matters that had arisen at that time, and those that would arise in the future, with the mere opening of the matrix given by his Teacher, and having spoken the Kathavatthu treatise, adorned with thousands of suttas, a crusher of others' doctrines, a characteristic for the future, by way of dividing the matrix, and having brought it to compilation in the Third Council, to make known to the community of monks his ability to uphold the shaken Dispensation, having stated this Kathavatthu matrix by way of showing the method of refuting future doctrines, while granting opportunity to the Thera, it should be understood that he did not speak its exposition. Therein, "puggala" means self, life, being. "Upalabbhati" means is attained by approaching with wisdom, is obtained, is known. "Saccikaṭṭhaparamatthena" means, here, "saccikaṭṭha" should not be taken as unreal, like illusions or mirages, but as the real state. "Paramattha" should not be taken as based on tradition, etc., but as the highest meaning. By both, just as phenomena such as form, feeling, etc., are attained by their real nature, so first he asks, "Is a person attained?" The opponent answers, "Yes." For affirmation sometimes comes as "Yes, venerable sir," sometimes as "Yes," but here it comes as "Yes." Here is the intention: since the opponent holds the view that the Buddha declared a person in "a person practicing for his own benefit," etc., and the Buddha is a speaker of truth, therefore he says "Yes," having taken the view that "he exists in the ultimate sense of reality." He acknowledges. Then, not giving an opportunity for such deceitful speech and evasiveness, the proponent of his own view says, "That which is real." Here is the intention: This division of phenomena, beginning with form, feeling, etc., which has come down, is not to be taken as conventional truth, nor as based on hearsay, etc., but is real precisely because of its being, and ultimate because of being self-experienced. Is the person thus acknowledged found thereby, by that real and ultimate nature, in such a way that the real and ultimate is again found by one's own nature, such as by experiencing decay, etc.? Is your person also found in this way? This is what is said. The opponent, not wanting such a thing, rejects it. For he, not wanting such a person, rejects it. For no self is seen as separate from the aggregates, etc., except as mere delusion.