English
There is no karma accumulation disconnected from the mind: Thus the discourse on karma accumulation proceeds. Buddhas and others who have attained power, Restrain the minds of beings From the arising of lust and other defilements With their power: Thus the discourse on restraint proceeds. Likewise, the discourse on the promotion of wholesome states in others' minds. Buddhas give happiness to others with their power: Thus the discourse on the production of happiness proceeds. "Volitional formations are impermanent," While reflecting thus, One comprehends all volitional formations, Divided by past and other distinctions, As one object: Thus the discourse on comprehensive reflection proceeds. Form has a cause: Thus the discourse on having a cause proceeds. Likewise, form has a cause: Thus the discourse on having a cause proceeds. Form is wholesome and unwholesome: Thus the discourse on wholesome and unwholesome proceeds. Form is resultant: Thus the discourse on being resultant proceeds. Just as form born of karma in the sense-sphere is of the sense-sphere, So form born of karma in the form and formless spheres Is of the form and formless spheres: Thus the discourse proceeds. Lust for form is included in the form realm, And lust for the formless is included in the formless realm: Thus the discourse proceeds. There is merit accumulation for the Arahant: Thus the discourse proceeds. There is no untimely death for the Arahant: Thus the discourse proceeds. Whatever arises, All of this is from karma: Thus the discourse proceeds. Only what is bound by the senses is suffering, Not all volitional formations: Thus the discourse on being bound by the senses proceeds. All volitional formations are suffering, Except for the Noble Path: Thus the discourse proceeds. Only the path and its fruits are called the Sangha, And they do not receive offerings. They accept, therefore it should not be said that the Sangha accepts offerings. Likewise, it should not be said that the Sangha purifies offerings. It should not be said that the Sangha eats. It should not be said that what is given to the Sangha is of great fruit. Buddhas do not eat anything, therefore it should not be said that what is given to the Buddha is of great fruit. The offering is purified by the giver, not by the receiver, so goes the talk of purification of offerings. Buddhas are only reborn in the Tusita heaven, not in the human world. Here, they only show a created form, so goes the talk of the human world. The created form teaches the Dhamma, not the Buddha, so goes the talk of teaching the Dhamma. Compassion is just a form of desire, therefore Buddhas have no compassion, so goes the talk of compassion. The excrement and urine of Buddhas surpass other kinds of scents, so goes the talk of scents. Buddhas realize the four fruits of the ascetic life by one path, so goes the talk of the one path. Without preliminary practice, one passes from the first jhana to the second jhana, so goes the talk of transition between jhanas. In the fivefold method, a jhana with only initial and sustained thought is not a distinct jhana, but an intermediate jhana, so goes the talk of intermediate jhana. One who is in absorption hears a sound, so goes the talk. One sees a form with the sense-organ of sight without consciousness, so goes the talk. One abandons defilements in all three times, so goes the talk of abandoning defilements. Emptiness, which is called Nibbana, is included in the aggregate of formations, so goes the talk of emptiness. Only the unconditioned is the fruit of the ascetic life, so goes the talk. The attainment of any qualities whatsoever is unconditioned, so goes the talk of attainment. Suchness, which is the nature of all things, is unconditioned, so goes the talk of suchness. Nibbana is wholesome in the sense of being blameless, so goes the talk. Even without the immediately succeeding actions, a worldling can have absolute certainty, so goes the talk. Worldly faith and so on are not faculties, so goes the talk of faculties. Even unintentionally, one can commit an immediately succeeding action, so goes the talk of unintentional action. "The unenlightened have no wisdom," so goes the wisdom discourse. "Karmas torment hell-beings in the guise of hell-wardens, not the hell-wardens themselves," so goes the hell-warden discourse. "There are animals among the gods," so goes the exaggeration discourse. "The three abstinences are disconnected from the mind, the path is only five-factored," so goes the path discourse. "Wisdom regarding dependent origination is supramundane," so goes the wisdom discourse. "Having renovated the Teaching by holding three councils," so goes the Teaching discourse. "The unenlightened are not free from the elements of the three realms in a single moment," so goes the unfreedom discourse. "An arahant can attain final liberation without abandoning some fetter related to the object-of-knowledge-obscuration," so goes the fetter discourse. "Through wishes like, 'May formations be permanent, may trees be safe, endowed with constant flowers, fruits, etc.,'" power arises according to inclination," so goes the power discourse. "Besides the mere difference in body, lifespan, and radiance, there is another difference among Buddhas," so goes the Buddha discourse. "In one moment, in all world-systems, there are many Buddhas," so goes the all-directions discourse. "All things are fixed," so goes the thing discourse. "All karmas are fixed in giving results," so goes the karma discourse. "An arahant, due to non-omniscience, attains final liberation without abandoning some fetter related to the sphere of omniscience," so goes the final-liberation discourse. "An arahant attains final liberation with a wholesome mind," so goes the wholesome-mind discourse. "An arahant, established in the imperturbable, attains final liberation," so goes the imperturbable discourse. "There is realization of the Dhamma in the womb, there is attainment of arahantship in the womb, there is realization of the Dhamma in a dream, and attainment of arahantship," so go these three discourses. "All dream-consciousness is indeterminate," so goes the indeterminate discourse. "Due to the momentariness of consciousnesses, there is no condition of habitual-recurrence," so goes the no-recurrence discourse. "All conditioned things are momentary, lasting only one moment of consciousness," so goes the momentariness discourse. "For a monk who has attained a single inclination by making offerings etc., thinking, 'I will experience union with a woman,' sexual intercourse should be engaged in," so goes the single-inclination discourse. "Among evil monks, sexual intercourse..." "The story of arahant forms" arose because non-humans engaged in sexual intercourse, imitating the appearance of arahants, while they were being served. "The story of sovereign will" arose because some beings, through their own power and acting as they pleased, fall into ruin, not due to karma. "The story of semblances" concerns things like, "Craving is not a semblance of craving." "The story of incompleteness" arose because the aggregates, sense bases, etc., are incomplete. These are the two hundred-plus stories. In the Pāli, they are distinguished in various ways according to the different doctrines of the Sammitīyas and others with differing views, using the force of eightfold arguments. However, all these stories are essentially about individuals. Even when these stories are briefly mentioned according to their respective doctrinal differences, they create a very large volume of text. Therefore, they are not elaborated here. Those who desire to know more should take them in detail from the Pāli commentaries (Kathā. 1 onwards; Kathā. Aṭṭha. Nidānakathā). This is the determination of meaning here, along with the Pāli method. The commentary on the Kathāvatthu-mātikā, which dispels delusion, is concluded. 6. Yamaka-mātikā Commentary on the Mūla-yamaka-mātikā Now, the method of explaining the Yamaka-mātikā follows. This Mūla-yamaka-mātikā is tenfold: the Yamaka-mātikā of aggregates, sense bases, elements, truths, formations, tendencies, mind-objects, and faculties. In what sense is it called "Yamaka" here? In the sense of "pair." The word "Yamaka" is used in contexts such as "Yamaka miracle" and "Yamaka tree," meaning "pair." Thus, because it is taught in terms of pairs, each of these ten, its division, its definition, and the collection of all of them, are called "Yamaka." Here, however, taking the definition-Yamaka as the basis, it is simply called "Yamaka-mātikā." Among these ten Yamaka-mātikās, the Mūla-yamaka-mātikā is the first. Even there, the Yamaka that begins with "Whatever states are wholesome, all those are rooted in wholesomeness. Or whatever is rooted in wholesomeness, all those states are wholesome" is the first. The explanation of the two meanings designated by "wholesome root" It is called "sena atthayamaka" or "dhammayamaka" because it follows the meanings in direct and reverse order according to the Pāli Dhamma. Or it is called "pucchāyamaka" because the questions proceed in direct and reverse order. Thus, the threefold nature of Yamaka should be understood. The same method applies to the rest. Now, the arrangement of the Pāli text based on these Yamakas, as taught in this Mūlayamaka matrix, should be understood as follows in terms of the divisions of Naya Yamaka, Pucchā, and Atthavāra. In the Kusalattika matrix, relying on the initial phrase "kusalā dhammā," there are these four Nayas: Mūlanaya, Mūlamūlanaya, Mūlakanaya, and Mūlamūlakanaya. In each Naya, there are three Yamakas: Mūlayamaka, Ekamūlayamaka, and Aññamaññamūlayamaka, making twelve Yamakas. In each Yamaka, there are two questions in direct and reverse order, making twenty-four questions. In each question, there are two meanings in terms of Sanniṭṭhāna and Saṃsaya, making forty-eight meanings.