English
Alternatively, "yo" means that which attains the state of a pronoun, or that which attains the state of an indefinite term. Or "yo" means that which proceeds, that which functions as a pronoun. Or that which proceeds, that which functions as an indefinite term. Or "yo" means that which is to be known, to be understood as a pronoun. Or "yo" means that by which the indefinite meaning is to be known, to be understood. The word "ya" which is called a pronoun is taken. "Yo" means "that which." "Buddho" means one who has penetrated the Four Noble Truths, or one who has penetrated all knowable phenomena. Its etymological meaning has already been stated below. "Sumatī" means one possessing excellent omniscience, or one possessing the wisdom of teaching. Since it is said "adesi dhammaṃ devānaṃ" (taught the Dharma to the devas), omniscience is here called "sumatī." Wisdom. It thinks, it knows all knowable things, and things to be taught— thus is wisdom. The mind-element is knowledge. Excellent wisdom is good wisdom, capable of knowing all knowable things as they truly are, capable of knowing the way to teach them, and capable of discerning the inclinations and dispositions of those to be enlightened— thus is omniscience, endowed with these three capabilities, understood. Indeed, by 'sumati' (good wisdom), omniscience itself is capable of being the cause for the Abhidhamma discourse. Explaining this meaning, "not otherwise," shows the unique nature of the Abhidhamma discourse. "Excellent wisdom is to him or in this"— thus 'sumati', the Buddha. This is a taddhita formation ending in a compound. In the rule "tadassatthītivī ca," the 'a' suffix is used with the word 'ca'. Just as "joy-and-happiness." Indeed, it is said in the Pārājika commentary: "And this joy and this happiness are to this jhana or in this jhana— thus this jhana is called 'joy-and-happiness'." It shines in the day. It shines here by the sun's light— thus 'diva' (sky/day). The root 'divu' in the sense of shining, with suffix 'a'. In that day. "He makes by day"—thus like the sun. "He makes the day, etc."—thus 'divākara', the sun. With 'divā' as a preceding word, the root 'kara' in the sense of making, with suffix 'a'. Or else, "he has rays making in the day"— thus 'divākara'. Indeed, the word 'kara' denotes rays. "Shining"—thus, being radiant. He shines, he is radiant by six-colored rays, etc.— thus 'sobhanta', the Buddha. The root 'subha' in the sense of shining, or radiance, with the 'anta' suffix. Indeed, the Blessed One shines and is radiant among the devas by his six-colored rays, thirty-two marks of a great man, and eighty minor characteristics—this is the meaning. "Generating delight"—thus, in generating insatiable joy and happiness for the devas, or in generating love. Delight is delight. The root 'ramu' in the sense of playing. "It generates, it produces that"— thus 'ratijanana' (generating delight). The stone seat. With 'rati' as a preceding word, the root 'jana' in the sense of generating, with suffix 'yu'. In that generating delight. "On the stone seat"—thus, in the abode of the thirty-three devas, at the foot of the Pāricchattaka tree, arisen or placed, sixty yojanas in length, fifty yojanas in width, fifteen yojanas in thickness, in color like a jayasumana flower, or of the color of a red blanket, on a fine and delicate, pale blanket-named stone seat. It is served by Sakka, thus it is a stone (sila). A rock. The root ‘si’ in the sense of serving, with the suffix ‘al’. One sits on it, thus it is a seat (āsana). Or, one comes and sits on it, thus it is a seat. The root ‘si’ preceded by ‘ā’ in the sense of serving, with the suffix ‘yu’. A stone is a seat, a stone seat. A pale blanket stone seat is obtained. On that stone seat. Sitting, surrounded by a host of devas who have come from ten thousand world-systems, he sits. Sitting is to be seated, sitting. Or, he dwells all around, thus sitting. Or, he sits facing the Abhidhamma teaching, thus sitting, the Buddha. The root ‘sid’ preceded by ‘ā’ in the sense of sitting. Or, the suffix ‘ta’ in the sense of spreading, going, or ceasing. Its ‘īṇa’ substitute, the ‘ṇa’ becomes ‘tta’, the end of the root is elided. Giving the bliss of Nibbāna, giving the bliss of Nibbāna. It is served by the Noble Ones, thus it is auspicious (siva), Nibbāna. The root ‘si’ in the sense of serving, with the suffix ‘ava’. Or, it calms, it ceases from the fires of passion, thus it is auspicious, Nibbāna. The root ‘sam’ in the sense of calming, with the suffix ‘riva’. In the Abhidhānappadīpikāṭīkā, however, it is said: “It makes for a state of safety, thus it is auspicious; or, it is to be served by those who fear saṃsāra, thus it is auspicious. The suffix ‘va’ by which, etc.” It makes happy, thus it is happiness (sukha). It makes happy the one in whom it arises, that is the meaning. Or, it thoroughly digs out suffering, thus it is happiness. The root ‘khan’ preceded by ‘su’ in the sense of cutting, with the suffix ‘kvi’. The happiness of Nibbāna is sivasukha, that which gives it is sivasukhada, the Abhidhamma. The root ‘dā’ preceded by the word ‘sivasukha’, with the suffix ‘a’. Indeed, whoever hears the Abhidhamma, to him it gives the bliss of Nibbāna, that is the meaning. He taught the Dhamma to the devas, the connection is: he taught the Dhamma to the devas. And here, Dhamma means the Abhidhamma, which is varied in many ways, profound, fine, delicate, difficult to see. It holds its own nature, thus it is Dhamma; or, it is held by the wise, not by fools, thus it is Dhamma, the Abhidhamma Piṭaka. The root ‘dhar’ in the sense of holding, with the suffix ‘ramma’. That Dhamma. To the devas, formerly in this human world, for the gods who have arisen, headed by the devaputta who was formerly a mother. This has been said in the Aṭṭhasālinī commentary – "Having made the mother foremost, by the power of her wisdom; He set in motion the path of Abhidhamma discourse for the devas." And here, the meaning of the word 'mātaraṃ' should be understood as 'the devaputta who was formerly a mother in the human world'. This has been said in the Jinālaṅkāra Pāḷi – "Then, having taken the son, the mother went to her own home; On the seventh day, having passed away, she attained the state of a devaputta." And in that commentary, it is said: "The Bodhisatta's mother, having passed away on the seventh day after giving birth, was reborn as a devaputta in the Tusita city." And here, it is said with the word 'devaputta'. And in the Kāḷudāyī Theragāthā commentary, it is said: "The feminine gender designation 'parivāritā' (surrounded) is made with reference to the feminine state or divine state established in the previous existence. However, the divine rebirth occurred in a male form." And in the Jātaka commentary, it is said with the word 'mātudevaputta': "at the time of the descent of devas, after teaching the Abhidhamma Piṭaka for three months to the mother-devaputta." And in the Abhidhammāvatāra commentary, it is said with the word 'mātudevaputta': "for the devas, the recipient of the Dhamma at that time, the gods who had arisen, dwelling in ten thousand world-systems, headed by the mother-devaputta." And in the Sirīmahāmāyāsattha, it is said with the word 'devaputta': "Queen Sirīmahāmāyā also, having lived for only seven days, passed away and, by the power of her own merits, was reborn as a devaputta in the Tusita realm." And in the Maṇidīpa commentary, it is said: "The meaning of 'mātaraṃ' is the devaputta who was formerly a mother in the human world. For Sirīmahāmāyā, having given birth to the Bodhisatta and remained for about seven days, passed away from here and was reborn in the Tusita realm in a male form, not in a female form." Therefore, the meaning of the word 'mātaraṃ' should primarily be understood as 'the devaputta who was formerly a mother'. However, in the Madhusārattha Dīpanī commentary – "Suddhodana was the father of the Great Seer, Of the Buddha" His mother, named Māyā, Having carried the Bodhisatta in her womb, After the breaking up of her body, rejoices in the heaven of the Thirty-three; That Gotamī, having passed away from here, Is endowed with divine pleasures; She delights in the five strands of sensual pleasure, Surrounded by those hosts of devas. Thus says the Therāpāḷi. In its commentary, it is said: "The feminine gender designation 'surrounded' (parivāritā) is made with reference to the previously established feminine state or divine state. However, it is said that her divine birth was in a male form, and 'mother' is said with reference to her human state." But the Thera commentary is not included. And in other commentaries and sub-commentaries, there is no such statement. And at the time of aspiration, there is no aspiration to be the Buddha's mother and then later become a man. And in the thirty perfections, there is no male state for the Buddha's mother. Therefore, the wise say that this should be investigated. But that should not be accepted. Why? Because it is said with a doubtful statement, "the wise say that it should be investigated," and because it directly contradicts the statements in the aforementioned commentaries and sub-commentaries. The word "devatā" (deity) refers to sons of devas, Brahmās, and daughters of devas. Thus, it refers to sons of devas in passages like "Then a certain devatā, when the night was far advanced, with a resplendent appearance..." And it is said in the commentary to the Khuddakapāṭha: "'Aññatarā' (a certain one) is an unspecified designation. For she was not known by name or clan. Therefore, she is called 'a certain one.' A deva is a devatā. This is common to both male and female. Here, however, it is a male. He is a son of devas. But he is called 'devatā' by a common name." In the Pāli of the Sunīta Thera Apadāna, it refers to Brahmās in passages like "Thus those seven hundred excellent devatās, Brahmās, having come forth from their abodes...