English
not "by the compendium-things mentioned there." If this is so, only the state of being compiled is distinctive. That alone here would be the referent, so it is said: "The state of being compiled is also the referent," and so on. There, "the state of being compiled" means the compilation of consciousness, the compilation of mental factors, and so on, the act of compiling. That is not different from the compiled phenomena. It is compiled within those very phenomena, so it is said: "The state of being compiled is also the referent." Although it is not different from them, it is compiled within them. But that is not the main meaning of the text. And here, only the main meaning is intended, so it is said: "That is not good." Why is it not good? He says: "For it is not so," and so on. Here, the word "hi" (for) indicates that this sentence is a causal sentence. This method applies elsewhere too. "From now on," and so on, is to avoid the faults of the text's teachers. There, "of this compendium" means of this Abhidhammattha-saṅgaha. "The second" means the second commentary. "Both" means both commentaries. "The Great Commentary on the Visuddhimagga" is the commentary called Paramatthamañjūsā, made by the Elder Acariya Dhammapāla. It is known as the Great Commentary because it takes as its basis the Cūḷaṭīkā (Minor Commentary) made by the Elder residing on Tiriya Mountain in Burma. Referring to that, this is said. The type of text is accomplished only together with the phenomena that possess that type, it is not accomplished without them. With this intention, it is said: "That by the word 'Abhidhamma-thing'." Although it is accomplished only together with them, it is not accomplished without them. But the word "Abhidhamma-thing" does not speak of the type of compiling action, so it is said: "That is not good." Names are of two kinds: meaningful names and conventional names. There, at A name that follows its basis is a meaningful name, just as for a happy person, the name "happy." A name devoid of meaning, an imposed name, is a conventional name, just as for a suffering person, the name "happy." But here, to show the meaningfulness, "meaning-following" and so on is said. Therein, "meaning-following" means following its own meaning. It means following the cause of the word's arising. "Name of the text" means the convention of the text. It means the name of the text. A Saṅgaha text is a text that proceeds by gathering similar teachings, scattered here and there in the Pāli canon, into one place. One who learns it easily knows many teachings with a small text. "By way of its learning, questioning, etc." means its learning and questioning, a dual compound. By the word "etc." it includes retention and so on. Therein, making the text come to speech is called learning. Having learned, grasping the meaning of that text is called questioning. "Without difficulty" means without suffering. The connection is "the fruit and secondary fruit to be obtained." Understanding in terms of its own nature is understanding of its own nature. By the word "etc." it includes understanding of characteristics, understanding of function, and so on. That which has unclinging final Nibbāna as its end and conclusion is that which has unclinging final Nibbāna as its end. Therein, "unclinging final Nibbāna" means Nibbāna without clinging to the aggregates by craving and views. It means Nibbāna without any remainder of clinging. "Fruit and secondary fruit" means both fruit and secondary fruit. Therein, "fruit" means the root fruit. "Secondary fruit" means the successive fruit. "It connects" is "purpose." "It connects" means it directs. What does it direct? A person seeking fruit. Where does it direct? To the action that produces fruit. For what purpose does it direct? For the purpose of doing that action. For the purpose of experiencing the fruit, it is applied in the various activities of experiencing fruit, thus they say "purpose." "By its power" means by the power of the word. What is the power of the word? A word for a cause also illuminates the fruit. A word for a fruit also illuminates the cause. Just as that, in such and such a country... When it is said that the Rightly-Deva rains, it is understood that that country is prosperous. When it is said that that country is prosperous, it is understood that the Rightly-Deva rains in that country. But there is no need to show the purpose with the Abhidhamma-meaning-word; it is accomplished by the power of the collection-word itself. With this intention, "by the collection-word" was said. However, in showing the power, a perfectly complete word is desired. Otherwise, there might be an undesirable meaning, and to show this, "that is not good" was said, and then with the causal sentence "for not," that meaning is established. 2. Thus, having shown the five summary meanings in "the five summary meanings with such purpose," now, showing the five purposes for each of these five summary meanings, he says, "Therein," and so on. "Therein" means among those five summary meanings. "Not to be counted" means incalculable. The meaning is, "not able to be counted." "Not to be measured" means immeasurable. The meaning is, "not able to be measured." Thus, in some places, there is an explanation of the meaning of the necessary conditions. To establish the word of the self with the Pāli word, he asked, "as it is said," and brought the Pāli verse. There, "as it is said" means, "how is it said?" The meaning should be understood as appropriate: how is the word that establishes the meaning mentioned immediately before said in Pāli, how is it said in the commentary, how is it said in the sub-commentary? The construction is, "to one who honors them, who are thus extinguished, without fear from any quarter." There, "them" refers to the Buddhas and the Buddha's disciples. "Thus" means endowed with such qualities as the aggregate of virtue. "Extinguished" means extinguished by the extinction of defilements. Those from whom there is no fear from any cause are "without fear from any quarter." These are the non-returners and the Arahants. "Fear" means the fear of mental agitation. "To one who honors" means to one who worships. "That purpose" means the purpose of that veneration of the Triple Gem. "Compilers" refers to the later commentators, such as the Elder Buddhaghosa. By them, in the ancient commentaries, scattered here and there, They gather from various decisions in appropriate places and make new commentaries. Therefore, all new commentaries are called 'collections'. And those teachers are called 'collectors'. Thus it is said: "Buddhaghosa and others are called 'collectors'." If it is asked how it is known that they desire only the removal of obstacles. To show that it is known by their words, the verse of the collectors is cited. The meaning is: "By the power of this homage, united with the Triple Gem, may obstacles be completely dried up." "Hī" indicates a reason. "Vutta" (said) means said in the Aṭṭhasālinī. 3. "How does it happen?" is the connection. This is the question. "It is said" is the answer. "Hī" indicates elaboration. "The stream of merit produced by the act of homage" is the connection. "Many... and so on... times" is a word used in the sense of extreme connection. "Puññābhisando" (flood of merit) is synonymous with puññābhisoto (stream of merit) and puññappavāho (flow of merit). "And that becomes an excess of merit" is the connection. Why does it become an excess of merit? To show that it happens due to the perfection of the field and the perfection of intention, it says "among the unsurpassed" and so on. "Saṃvaḍḍhitatta" means "grown". The flood of merit. The state of being grown is "saṃvaḍḍhitattaṃ". "Paribhāvīyittha" (perfumed) means perfumed, like a very pure cloth with fragrances. It is indeed the flood of merit. The state of being perfumed is "paribhāvitattaṃ". In both cases, the ablative case is used in the sense of cause. "Mahājutiko" (greatly radiant) means great splendor. "Mahapphalo" (greatly fruitful) means greatly fruitful in terms of root-fruit. "Mahānisaṃso" (greatly beneficial) means greatly beneficial in terms of benefit-fruit. And benefit-fruit is called successive fruit. "Atissayo" means that which surpasses other merit and proceeds by itself. And that merit is an excess, thus "puññātissayo" (excess of merit). The meaning is excessive merit, abundant merit. "It gives support, it creates opportunity" is the connection. How does it give support, and how does it create opportunity? It says: “Having established the perfection of one’s own effort,” and so on. Therein, the perfection of effort is a very strong supporting kamma of past wholesome deeds. “Externally” means from an external continuum. “In adverse conditions, in favorable conditions” should be construed. Therein, adverse conditions are factors for the arising of suffering such as from kings or from thieves, and so on. Favorable conditions are suitable factors for body and mind. The four requisites, the supporting families, and the guardian deities, and so on, are factors for the arising of happiness. Due to these factors, in the continuum of the Elder, who is abundant in joy, the internal seasons, mind, and food are exceedingly excellent, due to the continuous arising of rapture, tranquility, happiness, and concentration day and night. The eight bodily elements arising from these also become exceedingly excellent and grow. Therein, the eight bodily elements are earth and so on, and wind, bile, phlegm, and so on. “Gives additional strength” means it generates new vigor and strength. “Of other merit” means of various wholesome kamma that produce resultants in this existence. “Then” means at that time. “Having become very strong” means having become stronger than naturally strong. “In that Elder’s continuum” is the connection. “Filled with a dense mass of desirable results” means filled with a dense mass