English
Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. The Illuminator of the Ultimate Meaning Text of the Great Commentary on the Compendium Account of the Commencement of the Work [Ka] From whose sole arising, shining with rays of the True Dhamma; The lotus-like people awakened, in the great lake of the realm of birth. [Kha] I revere that great hero, the dispeller of the darkness of great delusion; May he arise in my heart, dispelling the mass of darkness. [Ga] By ancient wise ones, many commentaries were described; They are seen here in the world, on the Abhidhammatthasaṅgaha. [Gha] Not in them do they find satisfaction, those who are proud of essential meanings; They approach me and request, an illumination of the ultimate meaning. [Ṅa] Having extracted jewels from the great ocean, for the island dwellers; Even if they give as much as desired, no deficiency should be declared. [Ca] Just so here, the vast meanings, are like jewels in the ocean; Even if described a hundred times, they will not be exhausted. [Cha] Therefore, from those descriptions, taking the essence, a commentary; Full of various essential meanings, with clear words and phrases. [Ja] Neither too brief nor too extensive, awakening the dull-witted; I shall make it on ultimate meanings, may those who desire the text listen. Illumination of the Ultimate Meaning of the First Verse 1. The Elder Anuruddha, wishing to compose the Abhidhammatthasaṅgaha, first, at the commencement of the compendium, states the initial verse, showing the five summary meanings with their purpose. The five summary meanings are: homage to the Triple Gem, the subject matter of the work, the nature of the work, the title of the work, and the purpose of the work. Among these, the act of showing reverence to the three jewels without expectation of return is called homage to the Triple Gem. This is shown by the phrases "having paid homage to the peerless Perfectly Self-Enlightened One, together with the True Dhamma and the supreme Sangha." The four Abhidhamma meanings, which are the primary subject matter expressed by the entire work, constitute the subject matter of the work. This is indicated by the word "Abhidhammattha" in the phrase "Abhidhammatthasaṅgaha." [1] However, in the Vibhāvanī, it is said that "the subject matter is indicated by the word 'Abhidhammatthasaṅgaha' because the state of being a compendium is also the subject matter." That is not good. enough. Indeed, it is not proper for that which is not a primary meaning, that which is included, to be stated in this presentation of the essence of the Pāli text. When it is said, "from here onwards in the ṭīkā," the first of the two Sinhala ṭīkās of this collection should be seen. When it is said, "in the Vibhāvanī," the second, which is well-known now, should be seen. When it is said, "in the ṭīkās," both. When it is said, "in the Mahāṭīkā," the Mahāṭīkā on the Visuddhimagga should be seen. And any statement that appears in the Vibhāvanī, or appears elsewhere, is also called "in the Vibhāvanī" here due to its proximity. The method of composition, the type of composition, is in the manner of collecting similar phenomena. This is indicated by the word "saṅgaha" (collection). [2] But in the Vibhāvanī, It is said, "by the word Abhidhammatthasaṅgaha." That is not good. For the word "Abhidhammattha" does not indicate the method of composition. The name of the text, the title of the text, follows the meaning. That is indicated by the word Abhidhammatthasaṅgaha. When the Saṅgaha text is completed, the fruit and secondary fruit of the text, the purpose of the text, which is the understanding of the nature of phenomena and so on, leading to unconditioned Nibbāna, to be obtained effortlessly through learning, questioning, etc., is also indicated by the word Abhidhammatthasaṅgaha, by its power. [3] But in the Vibhāvanī, It is said, "by the word Saṅgaha." That is not good. For without the word Abhidhammattha, such a specific purpose leading to unconditioned Nibbāna cannot be understood by the mere word Saṅgaha, which only indicates effortless accomplishment, as collections of non-Dhamma are also seen in the world. 2. Among these, the veneration of the Triple Gem, first of all, has immeasurable and incalculable benefits. As it is said: For those who honor such ones, the peaceful, fearless ones; It is not possible to count the merit, by anyone here. The meaning of "yamettha mapi" here is that it is not possible to count by any human, or god, or Brahmā. The ṭīkā-writers also elaborate on that purpose in various ways in different places. The Saṅgaha-writer, however, specifically mentions the prevention of obstacles. they expect. And the compilers are the Aṭṭhakathā teachers, such as the Elder Buddhaghosa. For him who is free from enemies, By the power of this act, Done to the Triple Gem, Having dried up, All obstacles without remainder, so it is said. 3. And how does the veneration of the Triple Gem prevent obstacles? It is said: The veneration of the Triple Gem is a great accumulation of merit, a flow of merit, occurring again and again, seven times, seven times, hundreds of thousands of crores of times, bringing about the act of veneration. And because it is cultivated in the unsurpassed fields of merit, such as the Buddhas, and because it is imbued with the Elder's excellent desire, faith, and wisdom, it is an abundance of merit, of great splendor, great fruit, and great benefit. It, being in a state of perfect application, removes adverse conditions externally and brings about favorable conditions, enhancing the eight elements of the body, which arise from excellent seasons, mind, and food, and gives strength to the generating kamma of the body obtained from rebirth onwards. And it creates an opportunity for other merit that has not yet found an opportunity. Then, by the strength obtained and the opportunity obtained, and by both of these merits, the resulting streams of material and immaterial phenomena, like the great twin rivers, flow powerfully in the Elder's continuum. At that time, in the Elder's continuum, filled with abundant desired results, there is no opportunity for the arising of undesirable results, such as diseases and other obstacles. Thus, unwholesome kammas that obstruct the stream of desired results and generate the stream of undesirable results are kept far away. For kammas, whether wholesome or unwholesome, do not ripen when there is no opportunity for their results to arise. Therefore, in that continuum, desired results such as life and beauty, remain in a state of increase, until the completion of the text, or even until the end of the lifespan. As it is said: For one who is accustomed to saluting, And always respects the elders; Four things increase: Life, beauty, happiness, and strength. Thus, by that veneration, obstacles are prevented. becomes debt. Therefore, the veneration of the Triple Gem at the beginning of the compilation is for the Elder to complete his mental compilation without hindrance, having started it himself. And not only for the Elder, but also for the listeners who receive the compilation, it is for the accomplishment of the task of receiving it without hindrance, since the veneration of the Triple Gem is achieved right at the beginning. [4] In the explanation, however, The purpose of veneration is shown as if it is explained only by the first impulsion among the seven impulsions. For it is said there: "being of immediate fruition." That is not good. Because here, the supporting function is what is intended. And that is found in all seven impulsions. Just as for the nutritive form, among its two functions, the function of generating the eight primary constituents of nutriment is slight, insignificant. The supporting function of the four-sided, three-form is great, excessive. Thus, even in the Paṭṭhāna, taking that supporting function, the section on analysis is divided, saying: "Edible food is a condition by way of food condition for this body." Similarly, here too, the function of generating fruition only by the first impulsion is slight, insignificant. It is said in the commentaries that it generates only rootless fruition. The supporting function of kamma is great, excessive. And that is found in all seven impulsions. However, since for the listeners, when the subject matter of the text, the type of text, and the purpose of the text are explained from the beginning, enthusiasm for listening to the text arises. Therefore, the showing of these subject matters of the text, etc., is for generating enthusiasm for the text. The showing of the title of the text is for ease of usage. This is the summary of the meaning here. 4. This, however, is the meaning of the words. He understood rightly and he understood by himself, thus he is the Perfectly Self-Enlightened One. Here, the word "sammā" (rightly) is an indeclinable particle in the sense of "not perverted." It indicates the complete and unperverted understanding of the knowable phenomena that are to be understood. Thus, Paccekabuddhas and others, standing in partial knowledge, understand rightly only in their own sphere. But in the non-sphere, They are as if entered into darkness, it is said in the commentary. And their scope is very small, compared to the scope of the Omniscient One, just as the space in the palm of the hand is very small compared to the entire space. For they are not able to understand even one phenomenon, among phenomena like contact, in all its aspects. But for the Omniscient Buddhas, there is no such thing as an unknown scope, where they might understand wrongly. For they understand phenomena of the three times and those beyond time, in beginningless existence and in infinite world-systems, as if they were equal, like a jewel in the hand. All phenomena in all their aspects come into the knowledge-door of the Blessed Buddha, it is said.