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incurs an offense. One who utters words of praise with speech is called venerating with speech. "Homage to the Buddha," "May there be homage to the Buddha," "Homage to liberation," "Homage to the liberated ones," "May there be homage to Vipassī"— even in such expressions, it is veneration by speech. One who, following words of praise, recollects the virtues is called venerating with the mind. 9. "They will speak" means "I will relate." Although the Elder, composing this compilation, will certainly compose it by putting it into a book. Yet, because literary composition is well-known among verbal actions, it is said "will speak." is said, is to be understood. 10. In the phrase "Abhidhammatthasaṅgaha," the meanings spoken of in the Abhidhamma are Abhidhammatthas. They are collected here, by this, thus it is Abhidhammatthasaṅgaha. "Are collected" means, they are collected and taught concisely by the Elder. Here, in "Abhidhamma," "abhi" means excess, also distinction, and that Dhamma is Abhidhamma. "Dhamma" refers to the two Pāḷis other than the Vinaya Pāḷi. For it is said: "That Dhamma and Vinaya, Ānanda, which I have taught and laid down for you." And those two Pāḷis, excluding the function of discipline which is called the establishment of commands, explain only the ultimate truths that occur as wholesome and so on. Among these two Dhammas that explain thus, that which is in excess and distinct from the other, this indeed is called Abhidhamma. The other is just Dhamma. And having done so, this quartet should be understood: Dhamma, Abhidhamma, Vinaya, Abhivinaya. Therein, Dhamma is the Suttanta Piṭaka. Abhidhamma is the seven treatises. Vinaya is the two Vibhaṅgas. Abhivinaya is the Khandhakas and Parivāra, as stated in the commentaries. The excess and distinction here should be understood in terms of wholesome and so on, in terms of aggregates and so on, in terms of collections and so on, in terms of the complete analysis of the various ways of teaching, or in terms of the pure Dhamma-based mode of teaching. Because the Omniscient Buddhas teach this Abhidhamma discourse only to devas. For humans cannot receive such a continuous discourse, suitable for three months, by bringing it from beginning to end in one posture. Nor can such a discourse, bound by a single matrix, be taught to different people at different times. Some, however, describe its excess and distinction even from the Vinaya Pāḷi. That does not accord with the Aṭṭhasālinī. For there, this excess and distinction is discussed only between the two Pāḷis called Dhamma. And it is not appropriate to discuss it together with the Vinaya, because their functions and subjects are dissimilar. For Vinaya is the function of Its function is to regulate conduct, and its scope is misconduct. But Dhamma's function is to classify phenomena, and its scope is the arising of phenomena. But some say, even so, Vinaya alone is supreme. For one who disparages Vinaya, there is an offense of pācittiya. For one who disparages Dhamma, there is only an offense of dukkaṭa. That is not fitting. For Vinaya is the wheel of command. And Dhamma is the wheel of Dhamma. There, one who disparages Vinaya strikes at the Teacher's wheel of command. Great disrespect towards the Teacher arises. And for whom there is disrespect towards the Teacher, for him, disrespect towards the Dhamma, the Sangha, and the three trainings is established. Therefore, in disparaging Vinaya, the offense is great. Not because it is supreme. Moreover, Vinaya is the root of the Dispensation. If Vinaya is not established, the Dispensation does not stand. Therefore, for the long-lastingness of the Dispensation, a great offense is prescribed for disparaging Vinaya. Thus, in the Paramatthadīpanī, the first verse of the fourth commentary the Paramatthadīpanā is concluded. Paramatthadīpanī on the Second Verse 11. Having thus shown the five meanings with their respective purposes in the introductory verse, now, showing those Abhidhamma meanings in outline, he speaks the second verse. The construction is: when it is said "therein I shall speak of the compendium of Abhidhamma meanings," the Abhidhamma meanings spoken by me in that phrase "compendium of Abhidhamma meanings" are, in every way, ultimately fourfold. And here - [12] In the commentary, the meaning of the word 'therein' is pointed out as "in that Abhidhammatthasaṅgaha treatise," or "in that Abhidhamma meaning phrase," or "in that Abhidhamma." But in the Vibhāvanī, it is "in that Abhidhamma." All of that is not good. For it is not fitting to say "the Abhidhamma meanings spoken by me in the Abhidhammatthasaṅgaha treatise." For the treatise itself is only to be spoken of later. Not yet spoken. How then "Abhidhamma meanings"? Nor is it the case that in commentary treatises, the word 'therein' at the very beginning refer to subordinate terms. Therefore, in the Aṭṭhasālinī, at the beginning, 'therein' (refers to...) By what meaning should the word 'that' here be understood as in the phrase 'Abhidhamma'? For if so— [13] In the Commentaries: The interpretation 'stated in every way' is also rejected. For it does not accord with 'all twelve in every way of speaking' and 'all eighteen in every way' and so on, which will be stated. There, 'in every way' means that the wholesome and so on, stated in the Dhammasaṅgaṇī, are only fourfold in all their aspects, and in the Vibhaṅga, the aggregates and so on, when analyzed, are only fourfold in all their aspects. The same should be said with 'stated in the Dhātukathā' and so on. 12. By ultimate truth: from ultimate reality. There are two truths: conventional truth and ultimate truth. Therein, the conceptual entities such as being, person, self, and life, are in reality non-existent. But in the minds of the general populace, who lack the knowledge of the discernment of phenomena, they appear to exist as very great things. And these people, being in agreement, take their absolute existence and speak and accept them in various ways. Therefore, because they are agreed upon by the general populace, and because they are the basis for the truths of speech and abstinence, they are called conventional truths. Standing in that conventional truth, those who practice rightly achieve all worldly prosperity and all the factors of awakening. Those who practice wrongly fill the lower realms. Such is the great conventional truth. But when one reaches ultimate truth, that [conventional truth] is no longer true. For though it is itself non-existent, it makes people take it as existent. Being the basis for personality view, the sixty-two views, and the three kinds of wrong view, it does not allow foolish people to escape from the suffering of cyclic existence. Such is the perverted conventional truth. And such is the greatly blameworthy. Ultimate truth, however, is twofold: truth of intrinsic nature and noble truth. Therein, the wholesome and other phenomena analyzed in the seven treatises such as the Dhammasaṅgaṇī are called truth of intrinsic nature. For they, being existent in their own nature, are called wholesome phenomena, there are pleasant ones, Indeed, by grasping "feeling exists," they contradict. But having reached the Noble Truth, something untrue also becomes. For indeed, based merely on the difference in experience, feelings are called pleasant, painful, or neither pleasant nor painful. Not because they are pleasant in all respects. But by impermanence, conditionedness, and hundreds of other aspects, all feelings are indeed suffering. Similarly, the wholesome nature, as blameless and having pleasant results, is stated based on the unwholesome. For all states of the three realms, considered wholesome, are indeed blameworthy due to being permanent, defiling, flood-like, yoke-like, and graspable, these are called faults. And by generating results that are the truth of suffering, they are absolutely results of suffering. And the internal self, is spoken of based on all worldly conventions. For all states of the four realms absolutely have no self. How can there be an internal self? They are external. For it is said: "See formations as other." This method should be applied to other dualistic states as appropriate. The Noble Truth is: the absolute suffering nature of all states of the three realms; the absolute suffering origin nature of craving; the suffering cessation nature of Nibbāna itself; and the suffering cessation path nature of the Eightfold Path itself. For here, in the knowledge of the pure-minded Noble Ones, this alone is the unshakeable, all-complete, ultimate truth. Among these, here, turning away from conventional truth, he said "ultimate meaning." Therefore it is said, "ultimate meaning," meaning "ultimate truth." Therein, meaning is twofold: inherently existing, and conceptually constructed. Therein, that which exists without another designation, merely individually, by its own characteristic, is established. That meaning, like mind, is called inherently existing. But that which does not exist by its own characteristic. But based on various modes of occurrence of an existing meaning, it is conceived by the mind, grasped as having a form, being mind-made, mind-created, and is perceived only in the mind. i. That meaning, such as 'being' or 'person', is called conceptually established. Among these, only the naturally established is called ultimate truth. For it is the meaning where 'exist' and 'are' are mental terms. Because it exists absolutely, it is superior to others, a supreme, exalted meaning, thus ultimate truth. Moreover, those who, taking 'this exists' and 'this is perceived', practice for the direct knowledge of what is to be directly known, for the full understanding of what is to be fully understood, for the abandoning of what is to be abandoned, for the realization of what is to be realized, for the development of what is to be developed. For them, in achieving that purpose,