Namo tassa bhagavato arahato sammāsambuddhassa

Abhidhamma Piṭaka

Called Aṭṭhasālinī

Dhammasaṅgaṇī Aṭṭhakathā

Introductory Talk on the Composition

Compassion, like, towards beings, of whom the great sage;
Wisdom towards all knowable things, flowed as he liked.

By that kindness towards beings, with mind uplifted;
At the end of the miracle display, dwelling in the Tavatimsa heaven.

At the foot of the Pāricchattaka tree, on a cloth of paṇḍu stone;
Seated on a stone seat, like the sun on Yugandhara.

From a thousand world-systems, all came in ten directions;
Surrounded by a multitude of devas, all assembled.

Having placed his mother in the forefront, by the power of his wisdom;
The path of Abhidhamma discourse, he set in motion for the devas.

Having bowed at the feet of that Blessed One, the glorious;
And having revered his true Dhamma, and having made añjali to the Saṅgha.

By the power of this act of falling down, done to the Triple Gem;
Having dried up all obstacles, without remainder.

By the bhikkhu Buddhaghosa, with pure conduct and morality, with refined and stainless intellect;
Was earnestly requested.

That which the God of Gods, having taught to the devas, and by way of method again;
The Leader explained to the Elder Sāriputta.

Having made the Anotatta lake, a place of attendance for the Great Sage;
And that which, having heard, that Elder, having brought to the great earth.

He announced to the bhikkhus, thus, preserved by the bhikkhus;
Recited in the Saṅgīti, again by the sage of Videha.

Of that Abhidhamma, deeply immersed in profound knowledge;
Varied with diverse methods, from the beginning.

That commentary by Mahākassapa and others, the masters in olden times;
Recited and re-recited, afterwards also by the sages.

But brought by the Elder, Mahinda, this excellent thing;
Which to the island, was put together in the language of the island dwellers.

Having removed from it that language, of the dwellers in Tambapaṇṇi;
Having raised it into faultless language, following the textual method.

Unmixed with the views of other schools, not confused;
Making clear the decisions of the dwellers in the Mahāvihāra.

I will reveal the meaning, in accordance with the Āgama and Aṭṭhakathā;
Having taken what should be taken, pleasing the discerning.

All the objects of meditation, conduct, direct knowledges and insight;
Since all this is explained in the Path of Purification.

Therefore, without taking that, according to the entire text;
According to the order of words, we will make an explanation of the meaning.

Thus, as I speak, this Abhidhamma discourse;
Listen undistracted, for rare indeed is this discourse.

Nidāna Story

What is Abhidhamma? In the sense of excellence and distinction of Dhamma. Here the word ‘abhi’ indicates the sense of excellence and distinction. Like in ‘‘Severe painful feelings overcome me, they do not retreat’’ (ma. ni. 3.384; saṃ. ni. 5.195) ‘‘of surpassing beauty’’ and so on (saṃ. ni. 1.1-2). Therefore, just as among many raised umbrellas and flags, that umbrella which is of exceeding measure and of special color and shape is called ‘aticchatta’, and that flag which is of exceeding measure and endowed with various attractive colors is called ‘atidhaja’, and just as among many royal princes and devas gathered together in one place, that royal prince who is more excellent and endowed with more distinctions in terms of birth, possessions, fame, power, etc., is called ‘atirājakumāra’, and that deva who is more excellent and endowed with more distinctions in terms of lifespan, beauty, power, fame, wealth, etc., is called ‘atideva’, and a Brahma of such a kind is also called ‘atibrahmā’, in the same way, this Dhamma is called ‘Abhidhamma’ in the sense of excellence and distinction of Dhamma.

For indeed, having reached the Suttanta, the five aggregates are divided only in part, not completely; but having reached the Abhidhamma, they are completely divided by way of questions of the Suttanta-method and the Abhidhamma-method. Likewise, the twelve sense bases, the eighteen elements, the four truths, the twenty-two faculties, the twelve-linked dependent origination. Indeed, there is no Suttanta-method in the analysis of the faculties, and there is no question-method in the dependent origination. And having reached the Suttanta, the four foundations of mindfulness are divided only in part, not completely; but having reached the Abhidhamma, they are completely divided by way of all three methods. Likewise, the four right exertions, the four bases of power, the seven factors of enlightenment, the Noble Eightfold Path, the four jhānas, the four illimitables, the five precepts, the four analytical knowledges. Indeed, there is no Suttanta-method in the analysis of the precepts here. And having reached the Suttanta, knowledge is divided only in part, not completely; likewise, the defilements. But having reached the Abhidhamma, having established the matrix by the method beginning with ‘‘things of knowledge in one way’’ (vibha. 751), they are completely divided. Likewise, the defilements by way of many methods starting from one. And having reached the Suttanta, the distinction of the planes is divided only in part, not completely; but having reached the Abhidhamma, the distinction of the planes is completely divided by way of all three methods. Thus, Abhidhamma should be understood in the sense of excellence and distinction of Dhamma.

Furthermore, this is established by way of the seven treatises: Dhammasaṅgaṇī, Vibhaṅga, Dhātukathā, Puggalapaññatti, Kathāvatthu, Yamaka, Paṭṭhāna. Here this is the consistent story of the teachers. But the argumentative debater says – ‘Why is the Kathāvatthu taken? Indeed, having passed two hundred and eighteen years since the Parinibbāna of the Sammāsambuddha, this was established by Moggalliputtatissa Thera? Therefore, reject it, since it is spoken by a disciple.’ ‘Then are the six treatises the Abhidhamma?’ ‘I do not say so.’ ‘Then what do you say?’ ‘The seven treatises.’ ‘Which having taken, do you make seven?’ ‘There is something called Mahādhammahadaya, with this, there are seven.’ ‘There is nothing new in the Mahādhammahadaya, only a few question-series remain, it is seven with the Kathāvatthu.’ ‘No, not with the Kathāvatthu, there is something called Mahādhātukathā, with that, there are seven.’ ‘There is nothing new in the Mahādhātukathā, only a small amount of text remains. It is seven with the Kathāvatthu.’

The bhikkhu named Moggalliputtatissa Thera, seated in the midst of a thousand bhikkhus, having synthesized five hundred suttas in his own doctrine and five hundred in the doctrine of others, will divide the Kathāvatthu treatise, the size of the Dīgha Nikāya.

Even Moggalliputtatissa Thera, while teaching this treatise, did not teach it by his own knowledge, but taught it by the matrix established by the method given by the Teacher. Thus, since it was taught by the matrix established by the method given by the Teacher, this entire treatise is indeed called Buddha-spoken. Like what? Like the Madhupiṇḍika Suttanta and others. Indeed, in the Madhupiṇḍika Suttanta, the Blessed One, having established the matrix, ‘‘From what source, bhikkhu, do perceptions and notions due to proliferation (papañca) harass a man? If there is nothing here to be welcomed, nothing to be affirmed, nothing to be clung to, this is the end of the underlying tendency to lust’’ (ma. ni. 1.202), arose from his seat and entered the monastery.

Having approached Mahākaccāna Thera, they asked the meaning of the matrix established by the Ten-Powered One. The Thera, without speaking immediately after being asked, in order to show respect for the Ten-Powered One, having brought the simile ‘‘Just as, friend, a man seeking heartwood, searching for heartwood’’ (ma. ni. 1.203), like a heartwood tree, the Blessed One is like the branches and leaves, ‘‘for the Blessed One knows knowing, sees seeing, he is vision, he is knowledge, he is Dhamma, he is Brahma, a speaker, a proclaimer, a guide to the meaning, a giver of the Deathless, the lord of the Dhamma, the Tathāgata,’’ having praised the Teacher, repeatedly requested by the Theras, having divided the meaning by the matrix established by the Teacher, ‘‘But if you venerable ones wish, having approached the Blessed One himself, you might ask this matter; if it agrees, being in accordance with the knowledge of the All-Knowing One, you might accept it, if not, do not accept it,’’ with this intention, having said ‘‘As the Blessed One explains it to you, so you should remember it,’’ he dismissed them.

They approached the Teacher and asked. The Teacher, without saying that Kaccāna spoke badly, raising his neck as if raising a golden statue, filling his great mouth, beautiful as a fully blossomed lotus, emitting a Brahma-like voice, having given approval to the Thera, saying ‘well done, well done’, ‘‘Wise, bhikkhus, is Mahākaccāna, greatly wise, bhikkhus, is Mahākaccāna; even if you were to ask me, bhikkhus, this matter, I too would explain it in just the same way as it was explained by Mahākaccāna’’ (ma. ni. 1.205), he said.

The same method is also in the suttas expanded by Ānanda Thera and others. In the same way, the Sammāsambuddha, while teaching the seven treatises, having reached the Kathāvatthu, established the matrix in the manner stated. And while establishing it, he saw this –

The bhikkhu named Moggalliputtatissa Thera, seated in the midst of a thousand bhikkhus, having synthesized five hundred suttas in his own doctrine and five hundred in the doctrine of others, will divide the Kathāvatthu treatise, the size of the Dīgha Nikāya.

Even Moggalliputtatissa Thera, while teaching this treatise, did not teach it by his own knowledge, but taught it by the matrix established by the method given by the Teacher. Thus, since it was taught by the matrix established by the method given by the Teacher, this entire treatise is indeed called Buddha-spoken. Thus, with the Kathāvatthu, the seven treatises are named Abhidhamma.

In the Dhammasaṅgaṇī treatise there are four divisions – division of consciousness, division of form, collection of categories, extraction of meaning. There, from the wholesome of the Sensuous Sphere, eight, from the unwholesome, twelve, from the result of wholesome, sixteen, from the result of unwholesome, seven, from the functional, eleven; from the wholesome of the Form Sphere, five, from the result, five, from the functional, five; from the wholesome of the Formless Sphere, four, from the result, four, from the functional, four; from the supramundane wholesome, four, from the result, four, these ninety-one types of consciousness is called division of consciousness. This is also called Cittuppāda-kaṇḍa. That, by the measure of recitation, is more than six bhāṇavāras, but when expanded, it is endless and immeasurable.

This is also called the Rūpakaṇḍa. That, by the measure of recitation, is more than two bhāṇavāras. But when expanded, it is endless and immeasurable.

After that, the collection of categories is that which is taught by way of roots, aggregates, doors, planes, meaning, dhamma, name, and gender, thus having collected and deposited by way of roots and so on. That is –

By way of root, and also by way of aggregate, and also by way of door, and also by way of plane;
By way of meaning, and also by way of dhamma, and also by way of name, and also by way of gender;
Because it is taught having collected and deposited, it is called collection.

That is also called Nikkhepakaṇḍa. That, by the measure of recitation, is three bhāṇavāras. But when expanded, it is endless and immeasurable.

This is called Aṭṭhakathākaṇḍa. Because by it, the bhikkhus who are great at treatises, not considering the range of calculation in the great treatise, bring the range of calculation to agreement. That, by the measure of recitation, is two bhāṇavāras. But when expanded, it is endless and immeasurable.

Thus, the entire Dhammasaṅgaṇī treatise, by the measure of recitation, is more than thirteen and a half bhāṇavāras. But when expanded, it is endless and immeasurable. Thus this –

Division of consciousness, and form, collection, illumination of meaning;
Profound, subtle place, that too was taught by the Buddha.

This is called Vibhaṅga treatise. That is divided into eighteen ways: aggregate analysis, sense-base analysis, element analysis, truth analysis, faculty analysis, dependent origination analysis, mindfulness foundation analysis, right exertion analysis, power-base analysis, enlightenment factor analysis, path factor analysis, jhāna analysis, illimitable analysis, precept analysis, analytical knowledge analysis, knowledge analysis, minor subject analysis, dhamma-heart analysis.

Herein, the Khandhavibhaṅga is divided threefold by way of the Suttanta method, the Abhidhamma method, and the Question method. In terms of recitation, it is five bhāṇavāras in extent, but when elaborated, it becomes endless and immeasurable. Thereafter, the Āyatanavibhaṅga and others are also divided by these same three methods. Among them, the Āyatanavibhaṅga is a little over one bhāṇavāra in terms of recitation, and the Dhātuvibhaṅga is two bhāṇavāras. So too is the Saccavibhaṅga. In the Indriyavibhaṅga, there is no Suttanta method; however, in terms of recitation, it is a little over one bhāṇavāra. The Paccayākāravibhaṅga is six bhāṇavāras, and there is no Question method in it. The Satipaṭṭhānavibhaṅga is a little over one bhāṇavāra; so too are the Sammappadhāna, Iddhipāda, Bojjhaṅga, and Maggaṅgavibhaṅga. The Jhānavibhaṅga is two bhāṇavāras, and the Appamaññāvibhaṅga is a little over one bhāṇavāra. In the Sikkhāpadavibhaṅga too, there is no Suttanta method; however, in terms of recitation, it is a little over one bhāṇavāra; so too is the Paṭisambhidāvibhaṅga. The Ñāṇavibhaṅga is divided in ten ways; however, in terms of recitation, it is three bhāṇavāras. The Khuddakavatthuvibhaṅga is also divided in ten ways; however, in terms of recitation, it is three bhāṇavāras. The Dhammahadayavibhaṅga is divided in three ways; however, in terms of recitation, it is a little over two bhāṇavāras. All of them, when elaborated, become endless and immeasurable. Thus, this Vibhaṅga section is thirty-five bhāṇavāras in terms of recitation; but in elaboration, it is endless and immeasurable.

The treatise called Dhātukathā. It is divided in fourteen ways: inclusion, non-inclusion; the included with the non-included, the non-included with the included, the included with the included, the non-included with the non-included; association, dissociation; the associated with the dissociated, the dissociated with the associated, the associated with the associated, the dissociated with the dissociated; the included with the associated and dissociated; the associated with the included and non-included, the non-included with the associated and dissociated, the dissociated with the included and non-included. In terms of recitation, it is a little over six bhāṇavāras in extent, but when elaborated, it becomes endless and immeasurable.

The treatise called Puggalapaññatti. It is divided in six ways: "designation of khandhas, designation of āyatanas, designation of dhātus, designation of truths, designation of indriyas, designation of individuals." In terms of recitation, it is a little over five bhāṇavāras; but when elaborated, it is endless and immeasurable.

The treatise called Kathāvatthuppakaraṇa. It is divided by combining one thousand suttas, namely, five hundred in one's own doctrine and five hundred in others' doctrines. In terms of recitation, without taking into account the written form in books nowadays, according to the method of recitation established in the Saṅgīti, it is the size of the Dīgha Nikāya, but when elaborated, it is endless and immeasurable.

The treatise called Yamaka. It is divided in ten ways: root yamaka, khandha yamaka, āyatana yamaka, dhātu yamaka, sacca yamaka, saṅkhāra yamaka, anusaya yamaka, citta yamaka, dhamma yamaka, and indriya yamaka. In terms of recitation, it is two hundred bhāṇavāras, but in elaboration, it is endless and immeasurable.

The treatise called Mahāpakaraṇa, also known as Paṭṭhāna. It is divided in twenty-four ways by way of conditions: হেতু paccayo, ārammaṇapaccayo, adhipatipaccayo, anantarapaccayo, samanantarapaccayo, sahajātapaccayo, aññamaññapaccayo, nissayapaccayo, upanissayapaccayo, purejātapaccayo, pacchājātapaccayo, āsevanapaccayo, kammapaccayo, vipākapaccayo, āhārapaccayo, indriyapaccayo, jhānapaccayo, maggapaccayo, sampayuttapaccayo, vippayuttapaccayo, atthipaccayo, natthipaccayo, vigatapaccayo, avigatapaccayo.

In this context, the Paṭṭhāna should be understood. There are twenty-two triads beginning with the Kusala Triad, namely, "roots, states that are roots…pe… refuges, states that are refuges, states that are not refuges"; and these are the hundred dyads. And also, states pertaining to knowledge, states not pertaining to knowledge…pe… knowledge of cessation, knowledge of non-arising: these are forty-two Suttanta dyads. Among them, these twenty-two triads and hundred dyads are called the matrix of the seven treatises, which is spontaneously uttered, the word of the Victor, taught by the All-Knowing Buddha.

Emanating from the Venerable Sāriputta, the General of the Dhamma, it was established and taught by him. However, in establishing these, the Elder did not establish them by his own innate knowledge. But after combining the Ekuttariya, the Ekanipāta, Dukanipāta Saṅgīti, and the Dasuttara Suttanta, it reached the Abhidhamma Elders as Suttanta, and was established without weariness. However, these were brought to a conclusion and divided in one Nikkhepakaṇḍa only. In the remaining places, the Abhidhamma is divided up to the Saraṇaduka.

The Tika Paṭṭhāna is specified. Based on the hundred dyads, the Duka Paṭṭhāna is specified. Thereafter, taking the twenty-two triads and inserting them into the hundred dyads, the Dukatika Paṭṭhāna is shown. Thereafter, taking the hundred dyads and inserting them into the twenty-two triads, the Tikaduka Paṭṭhāna is shown. Then, inserting the triads into the triads, the Tikatika Paṭṭhāna is shown. And inserting the dyads into the dyads, the Dukaduka Paṭṭhāna is shown. Thus –

The finest Paṭṭhāna, the triads and dyads,
And Dukatika as well as Tikaduka;
Tikatika also and Dukaduka,
In the anuloma are profoundly deep methods. (paṭṭhā. 1.1.39);

The Tika Paṭṭhāna is specified. Based on the hundred dyads, the Duka Paṭṭhāna is specified. Inserting the twenty-two triads into the hundred dyads, the Dukatika Paṭṭhāna is named. Inserting the hundred dyads into the twenty-two triads, the Tikaduka Paṭṭhāna is named. Inserting the triads into the triads, the Tikatika Paṭṭhāna is named. Inserting the dyads into the dyads, the Dukaduka Paṭṭhāna is named. Thus, in the mode of negation too, the Paṭṭhāna is specified in six ways. Therefore, it was said –

The finest Paṭṭhāna, the triads and dyads,
And Dukatika as well as Tikaduka;
Tikatika also and Dukaduka,
In the paccanīya are profoundly deep methods. (paṭṭhā. 1.1.44);

Thereafter, in the anuloma-paccanīya also, six methods are shown by this same means. Therefore, he said –

The finest Paṭṭhāna, the triads and dyads,
And Dukatika as well as Tikaduka;
Tikatika also and Dukaduka,
In the anuloma-paccanīya are profoundly deep methods. (paṭṭhā. 1.1.48);

Immediately after that, in the paccanīya-anuloma too, it is specified by these same six methods. Therefore, he said –

The finest Paṭṭhāna, the triads and dyads,
And Dukatika as well as Tikaduka;
Tikatika also and Dukaduka,
In the paccanīya-anuloma are profoundly deep methods. (paṭṭhā. 1.1.52);

Thus, the Paṭṭhāna, the great treatise, is the combination of twenty-four samantapaṭṭhānas: six paṭṭhānas in the anuloma, six in the paṭiloma, six in the anuloma-paccanīya, and six paṭṭhānas in the paccanīya-anuloma.

Four oceans should be understood: the ocean of saṃsāra, the ocean of water, the ocean of methods, and the ocean of knowledge. Therein, the ocean of saṃsāra is –

The succession of khandhas,
And of dhātus and āyatanas;
Existing without interruption,
Is called saṃsāra.

Thus, the cycle of saṃsāra is described. Since for these beings the prior limit of arising is not known, for how many hundreds of years, or thousands of years, or hundreds of thousands of years, or hundreds of aeons, or thousands of aeons, or hundreds of thousands of aeons, beings have arisen at the end, and before that they were not, or in the time of such and such king they arose, or in the time of such and such Buddha they arose, and before that they were not – this limitation does not exist; "Bhikkhus, the prior limit of ignorance is not known, that before this ignorance was not, and then it came to be later" (a. ni. 10.61). By this method, the ocean of saṃsāra is without beginning.

The ocean of water should be understood. It is eighty-four thousand yojanas deep. There, there is no measure of water by hundreds of āḷhakas, or thousands of āḷhakas, or hundreds of thousands of āḷhakas. But rather, it goes to the count as an immeasurable, unfathomable mass of water. This is called the ocean of water.

What is the ocean of methods? It is the Tipiṭaka, the word of the Buddha. For when reviewing both textual traditions, endless joy and gladness arise in sons of good families who are endowed with faith, full of confidence, and excelling in wisdom. What are the two? The Vinaya and the Abhidhamma. For monks who are upholders of the Vinaya, when reviewing the Vinaya textual tradition, the promulgation of training rules according to the fault – in this fault, in this transgression, this is what it is – the promulgation of training rules is not the domain of others, it is the domain of the Buddhas alone. When reviewing the Uttarimanussadhamma peyyāla, when reviewing the Nīla peyyāla, when reviewing the Sañcaritta peyyāla, endless joy and gladness arise. For monks who are experts in the Abhidhamma too, when reviewing the Abhidhamma textual tradition, "Indeed, the Teacher showed us the distinction between khandhas, the distinction between āyatanas, the distinction between dhātus, the distinction between indriyas, the distinction between strengths, the distinction between enlightenment factors, the distinction between kamma and its result, the delineation of rūpa and arūpa, the subtle and refined dhamma," like one picking out star-shapes in the sky, dividing and distinguishing the rūpa and arūpa dhammas section by section, part by part, endless joy and gladness arise.

It is said that the Venerable Mahāgatigamiyatissa was going to the far shore, intending to worship the Great Bodhi Tree, and while sitting on the upper deck of a ship, he looked at the great ocean. At that time, neither the far shore nor the near shore appeared to him; but only the great ocean appeared, scattered with foam and spray from the force of the waves, like a spread of stretched silver plates strewn with jasmine flowers. He considered, "Which is more powerful, the force of the ocean's waves, or the approach of the methods in the twenty-fourfold Samantapaṭṭhāna?" Then the limitation of the great ocean appeared to him – "Indeed, below it is limited by the great earth, above by the sky, on one side by the Cakkavāḷa mountains, and on one side by the shore; but there is no limitation to the Samantapaṭṭhāna." As he reviewed the subtle and refined dhamma, a strong joy arose. Suppressing that joy and developing insight, just as he was sitting, he destroyed all the defilements, was established in the supreme fruit of Arahatship, and exclaimed this utterance –

Indeed, the deep and very difficult to understand,
Self-realized, with its cause and origin;
As taught by the Great Sage in due order, completely,
One sees it as if it were in a visible form.

This is called the ocean of methods.

What is the ocean of knowledge? The knowledge of omniscience is called the ocean of knowledge. This is the ocean of saṃsāra, this is the ocean of water, this is the ocean of methods – indeed, these cannot be known by another, they can only be known by the knowledge of omniscience – therefore, the knowledge of omniscience is called the ocean of knowledge. Among these four oceans, in this context, the ocean of methods is intended. Indeed, only the All-Knowing Buddhas penetrate this.

This Blessed One too, sitting at the foot of the Bodhi tree, reflecting on the Dhamma he had penetrated, thought, 'Having sought and searched for this Dhamma of mine for four asankheyyas and a hundred thousand aeons, now, sitting on this seat, having destroyed one and a half thousand defilements, this Dhamma has been penetrated.' Reflecting on the penetrated Dhamma, he sat in one cross-legged posture for seven days. Then, rising from that seat, thinking, 'On this seat of mine, the knowledge of omniscience was penetrated,' he stood for seven days, gazing at the seat with unblinking eyes. Then the devatās thought, 'Surely, Siddhattha still has something to do, for he does not abandon his attachment to the seat.'

The Teacher, knowing the deities' thoughts, immediately rose into the sky to quell their doubts and performed the Twin Miracle. Indeed, the miracle performed at the foot of the Great Bodhi Tree, the miracle performed at the assembly of relatives, and the miracle performed at the assembly in Pāṭaliputta were all just like the Twin Miracle performed at the foot of the Kaṇḍamba tree. Having performed the Twin Miracle in this way, descending from the sky between the place where the platform was and the walking course, he spent seven days walking back and forth. And during these twenty-one days, rays did not emanate from the Teacher's body on even a single day.

In the fourth week, he sat in the Jewel Chamber in the northwest direction—the Jewel Chamber, so called, was not a building made of the seven precious jewels. But the place where the seven treatises were contemplated is to be understood as the Jewel Chamber—even while contemplating the Dhammasaṅgaṇī there, rays did not emanate from his body. While contemplating the Vibhaṅga treatise, the Dhātukathā, the Puggalapaññatti, the Kathāvatthu treatise, and the Yamaka treatise, rays did not emanate from his body. But when he descended to the Great Treatise and began contemplating, "hetupaccayo ārammaṇapaccayo…pe… avigatapaccayo," then, while contemplating the twenty-four conditions of the Paṭṭhāna in its entirety, the knowledge of omniscience gained an opportunity solely in the Great Treatise. Just as a great fish named Timirapiṅgala gains an opportunity solely in the great ocean, eighty-four thousand yojanas deep, so too, the knowledge of omniscience gained an opportunity solely in the Great Treatise.

Blue rays emanated, because of which the surface of the sky was as if strewn with collyrium powder, as if covered with umā flowers and blue lotus petals, like a jeweled fan swirling, and like a dark blue cloth spread out.

Yellow rays emanated; because of which the regions of the directions shone as if being sprinkled with a stream of golden liquid, as if golden cloths were spread out, and as if scattered with saffron powder and karṇikāra flowers.

Red rays emanated, because of which the regions of the directions shone as if colored with Chinese flour, as if sprinkled with well-cooked lac juice, as if surrounded by red blankets, and as if scattered with jayasumanā, pāribhaddaka, bandhujīvaka flowers.

White rays emanated; because of which the regions of the directions shone as if covered with streams of milk being poured from silver pots, as if silver cloth canopies were spread out, as if silver fans were swirling, and as if covered with jasmine, water lily, sinduvāra, sumanā, mallikā and other flowers.

Crimson rays also emanated from that and that part of his body. Thus, those six-colored rays, having emanated, took hold of the solid great earth.

The great earth, two hundred thousand leagues thick with an additional four leagues, became like a molten mass of pure gold. Then, splitting the great earth, they took hold of the water below. The water that supports the earth, four hundred thousand leagues thick with an additional eight leagues, was like molten gold being poured from golden vessels. Piercing through the water, they seized the wind. The wind, nine hundred thousand leagues thick with an additional six leagues, was like a raised mass of gold. Piercing through the wind, they descended to the unbounded space below.

Rising upwards, they also took hold of the realm of the Four Great Kings. Piercing through that, they reached the Tāvatiṃsa heaven, then the Yāma heaven, then the Tusita heaven, then the Nimmānarati heaven, then the Paranimmitavasavattī heaven, then the nine Brahma worlds, then the Vehapphala heaven, then the five Pure Abodes, and piercing through them, they took hold of the four immaterial realms. And piercing through the four immaterial realms, they descended to the unbounded space.

In the horizontal direction, they spread through countless world-systems. In so many places, there was no light of the moon in the moon, no light of the sun in the sun, no light of the stars in the forms of stars, no light in the parks, mansions, wish-fulfilling trees, bodies, and ornaments of the deities. Even Mahābrahmā, capable of illuminating the three-thousand great-thousand world-system, was like a firefly at sunrise. Only the extent of the moon, sun, stars, deities, parks, mansions, and wish-fulfilling trees was discernible. So much space was entirely enveloped by the Buddha's rays. And this was neither the Buddha's power of determination nor his power of meditative development. But as the world-protector contemplated the subtle and delicate Dhamma, his blood became clear, his bodily form became clear, the color of his skin became clear. The color element, arisen from mind, stood perfectly still in an area of eighty cubits all around. In this manner, he contemplated for seven days.

How great was the Dhamma contemplated for seven days and nights? It was endless, immeasurable. This, indeed, is called mind-teaching (manasādesanā). But it should not be said that the Teacher, after thus contemplating the Dhamma in his mind for a week, could not bring it to completion and teach it, making a verbal expression (vacībheda), even if teaching for a hundred years, or a thousand years, or a hundred thousand years. For in another instance, the Tathāgata, seated on the paṇḍukambala stone at the foot of the Pāricchatta tree in the Tāvatiṃsa heaven, in the midst of ten thousand world-system deities, making his mother a witness by her own body, taught the Dhamma, "wholesome states, unwholesome states, indeterminate states," transitioning from one aspect of the Dhamma to another by a hundredfold, a thousandfold, a hundred thousandfold. The teaching that flowed continuously for three months, like the Ganges River flowing swiftly in the sky, and like a stream of water flowing from a water pot placed upside down, was endless, immeasurable.

Indeed, at the time of the mealtime anumodanā of the Buddhas, the teaching of those who slightly increase (the blessing) and express appreciation is the size of the Dīgha and Majjhima Nikāyas. But the teaching of those who teach the Dhamma to the assembled audience after the meal is the size of the Saṃyutta, Aṅguttara, and two great Nikāyas. Why? Because for the Buddhas, the transition of bhavaṅga is swift, the ivory enclosure (of the teeth) is well-smoothed, the opening of the mouth is distinct, the tongue is soft, the voice is sweet, and the speech is swift in its utterance. Therefore, even the Dhamma taught for a moment is so much. But the Dhamma taught for three months is endless, immeasurable.

Indeed, the Venerable Ānanda, being very learned, a holder of the three Piṭakas, grasping, reciting, or teaching fifteen thousand verses and sixty thousand words, stands in the same position as if pulling vines and flowers. So much is called one section of recitation for the Elder. Indeed, another person, giving a recitation after the Elder, cannot give (another), cannot reach (the end). Only a Fully Enlightened Buddha could reach (the end). Thus, even if a disciple with exceedingly great memory, exceedingly great comprehension, exceedingly great intellect were to learn the teaching taught by the Teacher in this manner for three months, he could not bring it to completion in a hundred years or a thousand years.

But how did the Tathāgata, teaching continuously for three months, maintain his body dependent on nutriment eaten in morsels, his appropriated body? By attending to it. Indeed, that time is well-arranged, well-defined, and well-perceived for the Buddhas. Therefore, while teaching the Dhamma, the Blessed One looks at the time in the human world. Knowing the time for alms-seeking, creating a created Buddha, having determined, "Let the taking of the robe, the taking of the bowl, the demeanor, and the appearance of this one be of such a kind, let him teach so much Dhamma," taking his bowl and robe, he goes to Lake Anotatta. Deities give nāgalatā tooth sticks. Having chewed that, having attended to his body in Lake Anotatta, standing on the manosilā slab, having put on the well-dyed upper robe and draped the outer robe, taking the stone bowl given by the Four Great Kings, he goes to Uttarakuru. Having brought alms food from there, seated on the bank of Lake Anotatta, having consumed that, he goes to the sandalwood grove for the day's abiding.

The Venerable Dhammasenāpati Sāriputta also, going there, having performed his duties to the Fully Enlightened Buddha, sits to one side. Then the Teacher gives him the method. "Sāriputta, so much Dhamma has been taught by me," he indicates. Thus, while the Fully Enlightened Buddha gives the method, the giving of the method is like showing the ocean by extending one's hand to the chief disciple who has attained analytical knowledge, standing at the boundary. Even a hundred methods, a thousand methods, a hundred thousand methods of the Dhamma taught by the Blessed One occur to the Elder.

At what time does the Teacher go to teach the Dhamma, having sat down for the day's abiding? There is a time for the teaching of the Dhamma for the sons of good families living in Sāvatthī who have arrived; he goes at that time. Who knows when he goes to teach the Dhamma or when he comes, and who does not know? Deities of great power know, deities of little power do not know. Why do they not know? Because there is no difference in the rays and so on of the Fully Enlightened Buddha or the created Buddha. Indeed, there is no difference in the rays, the voices, or the words of both of them.

The Venerable Sāriputta also, having brought the Dhamma taught by the Teacher, taught it to his five hundred fellow monks. This was their prior endeavor—it is said that in the time of Kassapa Dasabala, being born in a small bat-womb, hanging on a cliff, taking the sound as a sign of two Abhidhamma monks reciting the Abhidhamma, even without knowing the dark and bright fortnights, having passed away merely by grasping the sign of the sound, they were reborn in the deva world. Having lived in the deva world for one Buddha-interval, being born in the human world at that time, having been pleased by the Twin Miracle, they went forth in the presence of the Elder. The Elder, having brought the Dhamma taught by the Teacher, taught it to them. The end of the Fully Enlightened Buddha's teaching of the Abhidhamma and the learning of the seven treatises by those monks occurred simultaneously.

Sāriputta-thera-ppabhavo. The computation of enumeration in the Great Treatise was also established by the Elder himself. Indeed, because the Elder is capable of easily taking, retaining, learning, and reciting the Dhamma without confusing one aspect of the Dhamma with another, he established the computation of enumeration. In such a case, is the Elder himself the first Abhidhamma expert? No, he is not. The Fully Enlightened Buddha himself is the first Abhidhamma expert. Indeed, he realized it sitting on the Great Bodhi Platform. And after becoming a Buddha, sitting for seven days in one sitting, he uttered an udāna—

‘‘When the Dhammas become manifest,
To the brāhmaṇa who is ardent and meditative,
Then all his doubts vanish,
Since he understands the Dhamma with its cause.

‘‘When the Dhammas become manifest,
To the brāhmaṇa who is ardent and meditative,
Then all his doubts vanish,
Since he knows the destruction of conditions.

‘‘When the Dhammas become manifest,
To the brāhmaṇa who is ardent and meditative,
He stands repelling the army of Māra,
Like the sun illuminating the sky.’’ (mahāva. 1-3; udā. 1-3);

The first Buddha-utterance, it is called. But those who recite the Dhammapada say—

‘‘Through many rounds of rebirth have I run,
Not finding, seeking the house-builder.
Painful is birth again and again.

‘‘O house-builder, you are seen! You will not build a house again.
All your rafters are broken, your ridgepole is shattered.
The mind, freed from conditioning, has attained the end of craving.’’ (dha. pa. 153-154);

The first Buddha-utterance, it is called.

The last Buddha-utterance, it is called.

The middle Buddha-utterance, it is called.

The three Piṭakas exist, from the perspective of the Nikāyas, the five Nikāyas, from the perspective of the Aṅgas, the nine Aṅgas, from the perspective of the Dhammakkhandhas, eighty-four thousand Dhammakkhandhas. How so? All of this, from the perspective of the Piṭakas, is only of three kinds: the Vinaya Piṭaka, the Suttanta Piṭaka, and the Abhidhamma Piṭaka. Therein, the two Pātimokkhas, the two Vibhaṅgas, the twenty-two Khandhakas, and the sixteen Parivāras—this is called the Vinaya Piṭaka. The Dīgha Nikāya is a collection of thirty-four suttas beginning with the Brahmajāla Sutta. The Majjhima Nikāya is a collection of one hundred and fifty-two suttas beginning with the Mūlapariyāya Sutta. The Saṃyutta Nikāya is a collection of seven thousand seven hundred and sixty-two suttas beginning with the Oghataraṇa Sutta. The Aṅguttara Nikāya is a collection of nine thousand five hundred and fifty-seven suttas beginning with the Cittapariyādāna Sutta. The Khuddaka Nikāya is of fifteen kinds in terms of the Khuddakapāṭha, Dhammapada, Udāna, Itivuttaka, Suttanipāta, Vimānavatthu, Petavatthu, Theragāthā, Therīgāthā, Jātaka, Niddesa, Paṭisambhidā, Apadāna, Buddhavamsa, and Cariyāpiṭaka—this is called the Suttanta Piṭaka. The seven treatises beginning with the Dhammasaṅgaṇī are called the Abhidhamma Piṭaka. Therein—

Because of its various and special methods, and because of disciplining body and speech;
Those skilled in discipline have declared this discipline to be ‘Vinaya.’

Here, various are the methods, special are the methods such as the fivefold Pāṭimokkha recitation, the four Pārājikas, the seven groups of offenses, the Mātikā, Vibhaṅga, and other distinctions, and the methods involving making rules strict or flexible. And because it disciplines body and speech by prohibiting bodily and verbal misconduct, it is called ‘Vinaya’ because of its various methods, its special methods, and because of its disciplining of body and speech. Therefore, this was said to show skill in its etymological meaning:

‘‘Because of its various and special methods, and because of disciplining body and speech;
Those skilled in discipline have declared this discipline to be ‘Vinaya.’"

But the other one:

Because of indicating meanings, because of being well-spoken, because of flowing forth and because of cutting off;
Because of stringing and because of being like a string, it is declared ‘Sutta.’

For it indicates meanings related to one's own welfare, the welfare of others, and so on. Here, the meanings are well-spoken, because they are spoken in accordance with the inclinations of those to be trained. And it flows forth with meanings, it brings forth results, like a field with crops, so it is said. And it cuts off, it exudes, like a cow with milk, so it is said. And it protects them well. And it is like a string. Just as a string is a measure for carpenters, so is this for the wise. And just as flowers strung together with a string are not scattered or destroyed, so too are the meanings gathered together by this. Therefore, this was said to show skill in its etymological meaning:

‘‘Because of indicating meanings, because of being well-spoken, because of flowing forth and because of cutting off;
Because of stringing and because of being like a string, it is declared ‘Sutta.’"

The etymological meaning of Abhidhamma has already been stated. Another method:

Because the things here are superior, characterized, honored, defined;
And because the Dhammas stated are additional, therefore it is declared ‘Abhidhamma.’

Here, the prefix abhi- is seen in the senses of superiority, characteristic, honored, defined, and additional. Thus, it appears in the sense of superiority in passages such as "Intense painful feelings are increasing for me, not decreasing" (ma. ni. 3.384; saṃ. ni. 5.195). In the sense of characteristic in passages such as "Those nights that are well-known, well-marked" (ma. ni. 1.49). In the sense of honored in passages such as "King of kings, lord of men" (ma. ni. 2.399; su. ni. 558). In the sense of defined in passages such as "Capable of training in the Abhidhamma and Abhivinaya" (mahāva. 85); it means in the Dhamma and Vinaya that are without mixture with each other. In the sense of additional in passages such as "With surpassing beauty" (vi. va. 75).

And here, the Dhammas that are superior are stated in the method beginning with "He develops the path for the attainment of form, pervading one direction with a mind imbued with loving-kindness" (dha. sa. 163 ff). Those with characteristics are so because they can be characterized by means of the object, etc., in the method beginning with "Form as object or sound as object" (dha. sa. 1). Those that are honored are so in the method beginning with "Dhammas of trainees, dhammas of those beyond training, supramundane dhammas" (dha. sa. tikamātikā 11; dukamātikā 12); the meaning is that they are worthy of honor. Those that are defined are so because they are defined by their own nature in the method beginning with "There is contact, there is feeling" (dha. sa. 1). Those that are additional are stated in the method beginning with "Great dhammas, immeasurable dhammas, unsurpassed dhammas" (dha. sa. tikamātikā 12; dukamātikā 99). Therefore, this was said to show skill in its etymological meaning:

‘‘Because the things here are superior, characterized, honored, defined;
And because the Dhammas stated are additional, therefore it is declared ‘Abhidhamma.’"

Whatever here is non-distinct:

The 'Piṭaka' is said by those skilled in the Piṭaka to be so because it is a receptacle for learning;
Having thus combined them, the three, Vinaya, etc., should be understood.

For pariyatti (learning) is also called piṭaka in passages such as "Do not [be proud] by the accomplishment of Piṭaka" (a. ni. 3.66). And anything that is a receptacle is also called piṭaka in passages such as "Then a man might come, taking a basket and hoe" (ma. ni. 1.228; a. ni. 3.70). Therefore, those skilled in the Piṭaka say that the Piṭaka is so because it is a receptacle for learning.

Having thus combined them, the three, Vinaya, etc., should be understood: Having made a compound with the word piṭaka in this twofold meaning: the Vinaya, which is also a Piṭaka, because it is a body of learning, and because it is a receptacle for its respective meaning, is the Vinayapiṭaka. In the same way as stated above, the Suttanta, which is also a Piṭaka, is the Suttantapiṭaka. The Abhidhamma, which is also a Piṭaka, is the Abhidhammapiṭaka. Thus, these three, Vinaya, etc., should be understood.

And having known thus, again, for the sake of skill in various ways in those same Piṭakas:

In them, as appropriate, he should elucidate the distinction of teaching, instruction, and story;
And he should fully reveal the states of training, abandonment, and profundity.
And the distinction of learning, the attainment and failure,
That a bhikkhu attains in each case, all that too he should clarify.

Here, this elucidation and clarification is as follows: these three Piṭakas are called, in due order, the teaching of command, practical discourse, and ultimate meaning; the instructions according to offense, according to inclination, and according to Dhamma; and the story of restraint and non-restraint, the overturning of views, and the delimitation of name and form.

teaching of command: The Suttantapiṭaka is called teaching of practical discourse, because it was taught by the Blessed One, who is skilled in practical discourse, with a preponderance of practical discourse; the Abhidhammapiṭaka is called teaching of ultimate meaning, because it was taught by the Blessed One, who is skilled in ultimate meaning, with a preponderance of ultimate meaning.

instruction according to offense: The Vinayapiṭaka is called instruction according to inclination, because beings of various inclinations, tendencies, conduct, and dispositions are instructed here according to their inclinations; the third is called instruction according to Dhamma, because beings who perceive ‘I’ and ‘mine’ in a mere heap of Dhamma are instructed here according to the Dhamma.

story of restraint and non-restraint: The Vinayapiṭaka is called story of the overturning of views, because restraint and non-restraint are both small and great, like what is proper and improper action, and like what is fruitful and fruitless; the second is called story of the delimitation of name and form, because the overturning of views, which is opposed to the sixty-two views, is told here; the third is called story of the delimitation of name and form, because the delimitation of name and form, which is opposed to lust, etc., is told here.

In the Vinayapiṭaka, higher training in moral conduct is stated; in the Suttantapiṭaka, higher training in mind; in the Abhidhammapiṭaka, higher training in wisdom.

Abandonment of transgression, because moral conduct is opposed to transgression of defilements; in the Suttantapiṭaka, abandonment of obtrusion, because concentration is opposed to the obtrusion [of defilements]; in the Abhidhammapiṭaka, abandonment of underlying tendencies, because wisdom is opposed to underlying tendencies.

Abandonment by suppression of defilements, in the others abandonment by overcoming and eradication. And in the first, the abandonment of defilement through misconduct; in the others, the abandonment of defilements through craving and views.

Dhamma means the text. Meaning means the meaning of that very text. Teaching means the teaching of that text that has been mentally determined. Penetration means the understanding as it actually is of the text and the meaning of the text. In all three of these, there is Dhamma, meaning, teaching, and penetration. Because it is difficult to fathom and impossible to find a firm footing for those of little wisdom, like the ocean for hares, therefore it is profound. Thus, in each one here, the fourfold aspect of profundity should be understood.

Dhamma means cause. This was said: "Knowledge of cause is analytical knowledge of Dhamma" (vibha. 720). Meaning means the result of cause. This was said: "Knowledge of cause and result is analytical knowledge of meaning" (vibha. 720). Teaching means designation, the expression of the Dhamma in accordance with the Dhamma; or else, the telling in terms of direct order, reverse order, concise, extended, etc. Penetration means realization. And that is mundane and supramundane. And by way of object and by way of non-confusion; understanding in accordance with meaning in the case of dhammas, in accordance with dhammas in the case of meanings, in accordance with the path of designation in the case of designations. Or else, the characteristic nature, known as its own characteristic, which must be penetrated in the case of those dhammas stated there and there, is its undeviating nature.

Now, since in these Piṭakas, whatever kind of Dhamma or meaning, and in whatever way this meaning to be made known is turned toward the knowledge of the listeners, thus the teaching illuminates that meaning, and whatever penetration there is, known as unerring understanding, or whatever undeviating nature there is, known as its own characteristic, which must be penetrated in the case of those dhammas—all that is difficult to fathom and impossible to find a firm footing for those of little wisdom who have not accumulated a store of merit, like the ocean for hares; therefore it is profound. Thus too, in each one here, the fourfold aspect of profundity should be understood. And with this much:

In them, as appropriate, he should elucidate the distinction of teaching, instruction, and story;
And he should fully reveal the states of training, abandonment, and profundity—

This verse has stated its meaning.

And the distinction of learning, the attainment and failure,
That a bhikkhu attains in each case, all that too he should clarify.

Here, however, a threefold distinction of learning should be seen in the three Piṭakas. For there are three kinds of learning: learning compared to a water snake, learning with the purpose of escape, and learning like a storehouse.

Learning compared to a water snake: That which was said with reference to this: "Suppose, bhikkhus, a man in need of a water snake, seeking a water snake, searching for a water snake, should see a large water snake, and he should grasp it at the coils or at the tail. That water snake would turn back on him and bite him on the hand or on the arm or on some other limb, and because of that he would come to death or deadly suffering. Why is that? Because of the water snake being wrongly grasped, bhikkhus. So too, bhikkhus, here some foolish men learn the Dhamma—Sutta… Vedalla. Having learned that Dhamma, they do not examine the meaning of those dhammas with wisdom. Those dhammas, when their meaning is not examined with wisdom, do not become clear through pondering. They learn the Dhamma only for the sake of criticism and only for the sake of escaping arguments. They do not experience the meaning for which they learn the Dhamma. Those dhammas, being wrongly grasped, lead for a long time to their harm and suffering. Why is that? Because of the dhammas being wrongly grasped, bhikkhus" (ma. ni. 1.238).

But that which is well grasped, learned with the aim of fulfilling the aggregates of moral conduct, etc., not for the sake of criticism, etc., is learning with the purpose of escape. That which was said with reference to this: "Those dhammas, being well grasped, lead for a long time to their welfare and happiness. Why is that? Because of the dhammas being well grasped, bhikkhus" (ma. ni. 1.239).

Learning like a storehouse: That which is learned only for the sake of protecting the lineage of the teacher and for the maintenance of the Piṭaka.

However, a bhikkhu who practices well in the Vinaya, relying on the accomplishment of moral conduct, attains the three knowledges, since there the distinctions of those are stated. A bhikkhu who practices well in the Sutta, relying on the accomplishment of concentration, attains the six superknowledges, since there the distinctions of those are stated. A bhikkhu who practices well in the Abhidhamma, relying on the accomplishment of wisdom, attains the four analytical knowledges, since there the distinctions of those are stated in that very place. Thus, by practicing well in these, he attains this attainment of the various kinds of three knowledges, six superknowledges, and four analytical knowledges, in due order.

However, a bhikkhu who practices poorly in the Vinaya, because of the similarity of agreeable touches in the permitted touches of spreads, cloths, etc., considers to be blameless the appropriated touches, etc., that have been rejected. This was said: "As I understand the Dhamma taught by the Blessed One, those things said by the Blessed One to be obstructive are not enough to be obstructive when indulged in" (pāci. 417; ma. ni. 1.234). Then he attains a state of immorality. A bhikkhu who practices poorly in the Sutta, not understanding the meaning in passages such as "These four persons are found existing in the world" (a. ni. 4.5), grasps what is wrongly grasped. That which was said with reference to this: "By himself wrongly grasping, he both misrepresents us and undermines himself and generates much demerit" (pāci. 417; ma. ni. 1.236). Then he attains wrong view. A bhikkhu who practices poorly in the Abhidhamma, overrunning the thought about dhammas, thinks about things that should not be thought about; then he attains derangement of mind. This was said: "These four things, bhikkhus, are unthinkable, not to be thought about. One who thinks about them would share in madness and vexation" (a. ni. 4.77). Thus, by practicing poorly in these, he attains this failure of the various kinds of immorality, wrong view, and derangement of mind, in due order. And with this much:

And the distinction of learning, the attainment and failure,
That a bhikkhu attains in each case, all that too he should clarify.

This verse also has the meaning as stated above. Thus, having known the Piṭakas in various ways, all of this, when compiled according to them, becomes the three Piṭakas.

Dīgha Nikāya (Collection of Long Discourses)? Thirty-four suttas beginning with the Brahmajāla Sutta, grouped into three vaggas (sections).

Thirty-four are the suttantas,
Whose collection is in three sections;
This is the Dīgha Nikāya,
The first, in direct order.

But why is it called Dīgha Nikāya? Because it is a collection and abode of suttas that are long in length. For collections and abodes are called Nikāyas. "Monks, I do not perceive even one other collection so diverse in mind as this, monks, the animal realm (saṃ. ni. 3.100), the Poṇika collection, the Cikkhallika collection." Such examples are evidence here, both from the teaching and from the world. Thus, the meaning of the word should be understood in the same way for the remaining Nikāyas.

Majjhima Nikāya (Collection of Middle-Length Discourses)? One hundred and fifty-two suttas beginning with the Mūlapariyāya Sutta, grouped into fifteen vaggas.

One hundred and fifty suttantas,
And two suttas where it is;
The Majjhima Nikāya,
Encompassed by fifteen sections.

Saṃyutta Nikāya (Collection of Connected Discourses)? Seven thousand seven hundred and sixty-two suttas, arranged according to associations such as Devatāsaṃyutta and Oghataraṇa.

Seven thousand suttas,
And seven hundred suttas;
And sixty-two suttantas,
This is the Saṃyutta collection.

Aṅguttara Nikāya (Collection of Discourses Increasing by One Factor)? Nine thousand five hundred and fifty-seven suttas, arranged according to the increase of one factor, beginning with Cittapariyādāna.

Nine thousand suttas,
And five hundred suttas;
Fifty-seven suttas,
This is the number in the Aṅguttara.

Khuddaka Nikāya (Collection of Minor Texts)? The entire Vinaya Piṭaka, the Abhidhamma Piṭaka, the Khuddakapāṭha, the Dhammapada, and the fifteen divisions previously shown; that is, all the Buddha's teachings remaining after excluding the four Nikāyas.

Having excluded these four,
Nikāyas, Dīgha and so on;
Other than that, the Buddha's word,
Is considered the Khuddaka Nikāya.

Thus, according to Nikāya, there are five Nikāyas.

Sutta should be understood as all discourses. All suttas with verses are to be understood as Geyya. Specifically, in the Saṃyutta Nikāya, the entire Sagāthā Vagga (section with verses). The entire Abhidhamma Piṭaka, suttas without verses, and any other Buddha-word not included in the eight categories, are to be understood as Veyyākaraṇa. The Dhammapada, Theragāthā, Therīgāthā, and the verses in the Sutta Nipāta not named "Sutta," and the Suddhika verses, are to be understood as Gāthā. Eighty-two suttantas associated with verses imbued with joy and knowledge are to be understood as Udāna. One hundred and ten suttantas that proceed in the manner of "This was said by the Blessed One" (itivu. 1) are to be understood as Itivuttaka. The five hundred and fifty Jātakas beginning with the Apaṇṇaka Jātaka are to be understood as Jātaka. All suttantas associated with wondrous and marvelous qualities, proceeding in the manner of "These four qualities, Ānanda, are wonderful and marvelous" (dī. ni. 2.209; a. ni. 4.129), are to be understood as Abbhutadhamma.

Vedalla should be understood. Thus, these are the nine categories (aṅga).

How are there eighty-four thousand Dhammakkhandhas (sections of the Dhamma)? All of this is the Buddha's word.

"Eighty-two thousand I received from the Buddha,
Two thousand from the monks;
Eighty-four thousand,
Are the teachings that proceed from me." (theragā. 1027)

Thus, according to the elucidated Dhammakkhandhas, there are eighty-four thousand divisions. There, a sutta with a single connection is one Dhammakkhandha. Where there are multiple connections, the counting of Dhammakkhandhas is according to the connections. In verse compositions, asking a question is one Dhammakkhandha, and answering is one. In the Abhidhamma, each triad-dyad division (tikaduka) and each consciousness-section division (cittavāra) is one Dhammakkhandha. In the Vinaya, there is the story (vatthu), there is the matrix (mātikā), there is the word-analysis (padabhājanīya), there is the offense (āpatti), there is the non-offense (anāpatti), there is the intermediate offense (antarāpatti), there is the triad-severance (tikacchedo). There, each compartment is to be understood as one Dhammakkhandha. Thus, according to Dhammakkhandha, there are eighty-four thousand Dhammakkhandhas.

Thus, all this Buddha-word, at the time of the Pañcasatikā council, was chanted by the group of masters headed by Mahākassapa, establishing this division: 'This is the Dhamma, this is the Vinaya, this is the first Buddha-word, this is the middle Buddha-word, this is the final Buddha-word, this is the Vinaya Piṭaka, this is the Suttanta Piṭaka, this is the Abhidhamma Piṭaka, this is the Dīgha Nikāya...pe...this is the Khuddaka Nikāya, these are the nine categories beginning with the Suttas, these are the eighty-four thousand Dhammakkhandhas,' and only then was the council held. And not only this, but also various other kinds of collections visible in the three Piṭakas, such as the uddāna collection, vagga collection, peyyāla collection, ekanipāta, dukanipāta etc. nipāta collection, saṃyutta collection, paṇṇāsa collection etc., were established, and only then was the council held over seven months.

At the conclusion of the council, this great earth, as if giving approval with joyful appreciation that "This teaching of the Ten-Powered One has been made capable of lasting for five thousand years," trembled and quaked in various ways, making a great commotion. And many wonders appeared.

Thus, in this council, the Abhidhamma is the Abhidhamma Piṭaka in terms of Piṭaka, the Khuddaka Nikāya in terms of Nikāya, Veyyākaraṇa in terms of category, and a certain number of Dhammakkhandhas in terms of Dhammakkhandhas.

Among the monks who were upholding it, a certain monk, sitting in the complete assembly, took a sutta from the Abhidhamma and, expounding the Dhamma, said: "The Rūpakkhandha (aggregate of form) is indeterminate; the four khandhas may be wholesome, unwholesome, or indeterminate; the ten āyatanas (sense bases) are indeterminate, two āyatanas may be wholesome, unwholesome, or indeterminate; the sixteen dhātus (elements) are indeterminate, two dhātus may be wholesome, unwholesome, or indeterminate; the Samudayasacca (truth of origin) is unwholesome, the Maggasacca (truth of the path) is wholesome, the Nirodhasacca (truth of cessation) is indeterminate, the Dukkhasacca (truth of suffering) may be wholesome, unwholesome, or indeterminate; the ten indriyas (faculties) are indeterminate, the Domanassindriya (faculty of displeasure) is unwholesome, the Anaññātaññassāmītindriya (faculty of 'I will know the unknown') is wholesome, four indriyas may be wholesome or indeterminate, six indriyas may be wholesome, unwholesome or indeterminate." Thus, he delivered a Dhamma talk.

In that place, a certain monk, sitting, said, "Dhamma speaker, you are bringing a long sutta as if encircling Mount Sineru. What is the name of the sutta?" "It is named Abhidhamma sutta, friend." "Why do you bring an Abhidhamma sutta? Is it not proper to bring another sutta spoken by the Buddha?" "By whom was the Abhidhamma spoken?" "It was not spoken by the Buddha." "Friend, have you learned the Vinaya Piṭaka?" "I have not learned it, friend." "Because you do not uphold the Vinaya, I think you speak thus without knowing." "I have only learned the Vinaya, friend." "Even that is badly learned by you; you must have learned it while dozing, sitting at the edge of the assembly; there is regret for ordaining or bestowing the higher ordination on someone like you." "What is the reason?" Because even the Vinaya alone is badly learned; for it was said: "There, there is no offense; not desiring to explain, 'Come now, friend, learn the Suttanta or the Gāthās or the Abhidhamma; afterwards, you may learn the Vinaya'" (pāci. 442). "Having made an opportunity in the Suttanta, he asks about the Abhidhamma or the Vinaya; having made an opportunity in the Abhidhamma, he asks about the Suttanta or the Vinaya; having made an opportunity in the Vinaya, he asks about the Suttanta or the Abhidhamma" (pāci. 1221). "You do not even know this much?" Even with this much, the opponent is defeated.

Sāriputta Thera, going to the Teacher to announce the question and answer that were asked of each other, announcing the answer of Mahāmoggallāna Thera, said, "Here, friend Sāriputta, two monks are engaging in Abhidhamma talk; they ask each other questions, and having been asked a question by each other, they answer, and they do not become confused, and their talk proceeds according to the Dhamma; a monk of such kind would grace the Gosiṅga Sāla Forest" (ma. ni. 1.343). The Teacher, without saying that those who engage in Abhidhamma are excluded from my dispensation, raising his neck like a golden image, filling his great face radiant like the full moon, uttering a Brahmā-like voice, giving approval to Mahāmoggallāna Thera, said, "Well said, well said, Sāriputta! As Moggallāna should answer, so he answers correctly; for Moggallāna, Sāriputta, is a Dhamma speaker" (ma. ni. 1.343). It is said that only monks skilled in Abhidhamma are called Dhamma speakers; the others, even speaking on the Dhamma, are not Dhamma speakers. Why? Because while speaking on the Dhamma, they stir up actions, results, the analysis of form and formless phenomena, and other teachings. But those skilled in Abhidhamma do not stir up other teachings. Therefore, whether a monk skilled in Abhidhamma speaks on the Dhamma or not, he will answer a question when asked. This alone is called an exclusive Dhamma speaker. With this in mind, the Teacher, giving approval, said, "Well spoken by Moggallāna."

One who refutes the Abhidhamma strikes a blow at this Jina-wheel, rejects the wisdom of omniscience, turns back the Teacher's knowledge of assurance, deceives the assembly desiring to hear, places a barrier on the Noble Path, is seen in one of the eighteen grounds for division and is worthy of expulsion or censure. Having done that action, he should be driven out, saying, "Go, you will live as a gluttonous eater."

Even if he were to say thus: "If the Abhidhamma is spoken by the Buddha, just as in many thousands of suttas, a prologue is arranged in the manner of 'At one time the Blessed One was dwelling at Rājagaha,' so too should a prologue be arranged for it." He should be refuted in turn, having rejected [this argument], saying, 'There is no such prologue in the Jātaka, Sutta Nipāta, Dhammapada, etc., does that mean they aren't the Buddha's words?' - "Wise one, the Abhidhamma is the domain of the omniscient Buddhas alone, not the domain of others. For the Buddhas, the conception is evident, the birth is evident, the supreme enlightenment is evident, the turning of the wheel of the Dhamma is evident, the Twin Miracle is evident, the ascent to the Tāvatiṃsa heaven is evident, the fact of teaching in the heavens is evident, the descent from the heavens is evident. Just as it is inappropriate and without reason for a wheel-turning king to roam around having weakened the elephant jewel or the horse jewel, or yoking them to a common vehicle; or it is inappropriate and without reason to roam around hanging the wheel jewel on a dilapidated cart; or it is inappropriate and without reason to wrap the jewel capable of illuminating a league in a cotton sack. Why? Because they are objects worthy of a king; in the same way, the Abhidhamma is the domain of the omniscient Buddhas alone, not the domain of others. The teaching should be given according to their way. For the Buddhas, the conception is evident…pe… the descent from the heavens is evident. There is no need for a prologue for the Abhidhamma, wise one.' It is not possible for an opponent, having been spoken to in this way, to bring forth a lawful example.

The Elder Tissabhūti, to show that this is called Abhidhamma, with the Great Bodhi as its origin, brought forth and spoke this Padesavihārasutta, "Monks, with whatever dwelling I first attained complete enlightenment, I dwelt in a portion of it" (Saṃ. Ni. 5.11). For a padesa is of ten kinds: khandha-padesa, āyatana-padesa, dhātu-padesa, sacca-padesa, indriya-padesa, paṭiccasamuppāda-padesa, satipaṭṭhāna-padesa, jhāna-padesa, nāma-padesa, and dhamma-padesa. Among these, at the Great Bodhi tree, the Teacher thoroughly penetrated the five khandhas without remainder; he dwelt these three months only through the feeling aggregate. He thoroughly penetrated the twelve āyatanas and eighteen dhātus without remainder. He dwelt these three months in the realm of dhamma only through the feeling aggregate, and in the element of dhamma only through the feeling aggregate. He thoroughly penetrated the four Noble Truths without remainder; he dwelt these three months in the Truth of Suffering only through the feeling aggregate. He thoroughly penetrated the twenty-two faculties without remainder; he dwelt these three months only through the five faculties connected with feeling. He thoroughly penetrated the twelve-linked cycle of Dependent Origination without remainder; he dwelt these three months only through feeling conditioned by contact. He thoroughly penetrated the four foundations of mindfulness without remainder; he dwelt these three months only through mindfulness of feeling. He thoroughly penetrated the four jhānas without remainder; he dwelt these three months only through feeling among the jhāna factors. He thoroughly penetrated name without remainder; he dwelt these three months only through feeling there. He thoroughly penetrated dhamma without remainder; he dwelt these three months only through the triad of feeling. Thus, the Elder spoke of the origin of the Abhidhamma by way of the Padesavihārasutta.

The Elder Sumanadeva, while reciting the Dhamma in the Lower Lohapāsāda, said, ‘This opponent is like one weeping in the forest with outstretched arms, and like one making an unverified half-statement; he does not even know that there is an origin for the Abhidhamma,’ and, declaring the origin, he said thus: At one time, the Blessed One was dwelling among the gods in Tāvatiṃsa, at the root of the Pāricchattaka tree, on the Paṇḍukambala stone. There, the Blessed One gave a talk on Abhidhamma to the gods of Tāvatiṃsa – “Wholesome states, unwholesome states, and indeterminate states.”

There are two origins – the origin of attainment and the origin of exposition. There, the origin of attainment should be understood as being from the Dīpaṅkara Dasabala up to the Great Bodhi seat. The origin of exposition is up to the turning of the Wheel of Dhamma. Now, for the sake of skill in the origin of this Abhidhamma, which is endowed with both origins, this questioning should be understood: By what was this Abhidhamma brought into being? Where was it matured? Where was it attained? When was it attained? By whom was it attained? Where was it investigated? When was it investigated? By whom was it investigated? Where was it taught? For whose benefit was it taught? For what purpose was it taught? By whom was it received? Who learn it? Who are those of accomplished learning? Who preserve it? Whose word is it? By whom was it brought down?

The answer: By what was it brought into being? It was brought into being by the power of the aspiration for enlightenment. Where was it matured? In the half-myriad and hundreds of Jātakas. Where was it attained? At the foot of the Bodhi tree. When was it attained? On the Visākha full-moon day. By whom was it attained? By the All-Knowing Buddha. Where was it investigated? At the Bodhi-maṇḍa. When was it investigated? During the seventh week at the Ratanaghara. By whom was it investigated? By the All-Knowing Buddha. Where was it taught? Among the gods in Tāvatiṃsa. For whose benefit was it taught? For the benefit of the deities. For what purpose was it taught? For the sake of overcoming the four floods. By whom was it received? By the deities. Who learn it? Both learners (sekha) and well-meaning worldlings (puthujjanakalyāṇa). Who are those of accomplished learning? The arahants, the destroyers of defilements (khīṇāsava). Who preserve it? Those for whom it is their task, they preserve it. Whose word is it? It is the word of the Blessed One, the worthy, fully self-enlightened one. By whom was it brought down? By the lineage of teachers.

For this Sāriputta Thera, Bhaddaji, Sobhita, Piyajālī, Piyapāla, Piyadassī, Kosiyaputta, Siggava, Sandeha, Moggaliputta, Sudatta, Dhammiya, Dāsaka, Soṇaka, and Revata—thus, it was brought down by these and others up to the time of the Third Council. From then on, by their disciples and disciples of disciples; thus, for now, it was brought down on the surface of Jambudīpa by the lineage of teachers. But to this island—

Then Mahinda, Iṭṭiya, Uttiya, Sambala likewise;
Paṇḍita and Bhaddanāma too, these Nāgas are of great wisdom.

They came here from Jambudīpa (pari. 3, 8).

It was brought down by these great Nāgas. From then on, it was brought down by the lineage of teachers, reckoned as their disciples and disciples of disciples, up to the present day.

The Story of Sumedha

The origin of attainment is said to be from Dīpaṅkara Dasabala up to the Great Bodhi seat, and the origin of exposition is up to the turning of the Wheel of Dhamma; for the manifestation of that, this sequential story should be understood:

Sumedha, a Brahmin, lived, well-born on both sides, from mother and father, of pure conception, unreviled and unblemished by reason of birth up to the seventh generation of ancestors, handsome, pleasing to the eye, possessing the utmost beauty of complexion. Without doing any other work, he mastered only the Brahminical craft. While he was still young, his parents passed away. Then his estate-managing minister, bringing the account book, opened the chambers filled with gold, silver, gems, pearls, etc., and said, ‘Young sir, this much is your mother's property, this much is your father's property, this much is the property of your great-grandparents and ancestors’—thus, having declared the wealth up to the seventh generation of ancestors, he said, ‘Manage this.’ Sumedha the wise thought, ‘My fathers, grandfathers, etc., did not take even a single kahāpaṇa with them when they went to the next world after accumulating this wealth; but it is fitting for me to make the act of taking it with me.’ So, having informed the king and had a drum paraded in the city, having given alms to the populace, he went forth into the ascetic life. At this point, the story of Sumedha should be told. For it was said in the Buddhavamsa (bu. vaṃ. 2.1-33)—

In the kappa of one hundred thousand, and four incalculable (aeons),
Amarā was the name of the city, delightful and pleasing to the mind.

Not devoid of ten sounds, endowed with food and drink;
The sound of elephants, the sound of horses, drums and conches and chariots too;
"Eat and drink" was shouted with food and drink.

The city was complete in every aspect, possessing every activity;
Endowed with the seven jewels, crowded with various people;
Prosperous like a city of the gods, a dwelling place for those who have done meritorious deeds.

In the city of Amaravati, Sumedha was a Brahmin;
A store of many koṭis, possessing abundant wealth and grain.

A reciter, a possessor of mantras, an expert in the three Vedas;
In signs and history and in the true Dhamma, he had gone to perfection.

Having gone into seclusion and sat down, thus I thought then;
Suffering is rebirth, and the breaking up of the body.

Subject to birth, subject to old age, subject to sickness was I then;
I will seek the unborn, the deathless, the secure, that is, Nibbāna.

Why not cast away this foul body, filled with various corpses,
And go forth, without attachment, without wanting anything?

There is indeed a path, it cannot be that there is no cause;
I will seek that path, for deliverance from becoming.

Just as when there is suffering, there is also something called happiness;
So when there is becoming, non-becoming should also be desired.

Just as when there is heat, there is also coolness to be found;
So when the threefold fire exists, Nibbāna should be desired.

Just as when there is evil, there is also good to be found;
Even so, when birth exists, the un-born should be desired.

Just as a man fallen into excrement, seeing a pond filled (with water);
Does not seek that pond, that is not the pond's fault.

Even so, for those stained with the filth of defilements, there is a pool of deathlessness;
He does not seek that pool, that is not the pool of deathlessness’ fault.

Just as a man surrounded by enemies, when there is a path of escape;
Does not flee, that is not the fault of the path.

Even so, surrounded by defilements, when there is the safe path;
He does not seek that path, that is not the fault of the safe and direct way.

Just as a sick man, when there is a physician;
Does not have that sickness treated, that is not the physician's fault.

Even so, afflicted and oppressed by the sickness of defilements;
He does not seek that teacher, that is not the fault of the leader.

Just as a man disgusted with a corpse, tied to his neck;
Would untie it and go forth, happy, free, independent.

Likewise, having cast away this foul body, a collection of various corpses,
I would go forth, without attachment, without wanting anything.

Just as men and women discard feces in a place for excretion;
And go away without concern or wanting.

Even so, having cast away this body, filled with various corpses,
I will go forth, having made it like a toilet.

Just as the owner discards a dilapidated boat, worn out, letting in water;
And goes away without concern or wanting.

Likewise, having cast away this body, with nine openings, constantly leaking,
I will go forth like an owner discarding an old boat.

Just as a man going (somewhere) with goods is attacked by thieves;
Seeing the danger of losing his goods, he abandons them and goes.

Even so, this body is like a great thief;
Having abandoned this, I will go, fearing the cutting off of wholesome qualities.

Having thus thought, I gave away wealth amounting to hundreds of thousands of koṭis;
To the helpless and unprotected, I approached the Himalayas.

Not far from the Himalayas is a mountain named Dhammika;
A hermitage was well made for me, a leaf hut well-constructed.

There I constructed a walking path, free from the five faults;
Endowed with eight qualities, I brought forth the power of direct knowledge.

There I abandoned the cloth, fraught with nine faults;
I wore a bark garment, endowed with twelve qualities.

Having abandoned the leaf hut, beset with eight faults;
I approached the foot of a tree, endowed with ten qualities.

Having completely abandoned sown and planted grain;
Endowed with many qualities, I took to fallen fruit.

There I strove in sitting, standing, and walking;
Within seven days, I attained the power of direct knowledge' (bu. vaṃ. 2.1-33);

'A hermitage was well made for me, a leaf hut well-constructed'—in this passage, it is spoken of as if the hermitage, leaf hut, and walking path were constructed by Sumedha Paṇḍita with his own hands. But this is the meaning here: indeed, seeing the Great Being going forth, thinking, "Having entered the Himalayas, today I will enter Dhammika Mountain," Sakka, the lord of the gods, addressed Vissakamma, the divine architect, "Go, dear sir, this Sumedha Paṇḍita has gone forth, intending to become an ascetic; build a dwelling place for him." Having accepted his word, he built a delightful hermitage, a well-protected leaf hut, and a beautiful walking path. However, the Blessed One, referring to that hermitage site produced by the power of his own merit, said, "Sāriputta, on that Dhammika Mountain—

‘A hermitage was well made for me, a leaf hut well-constructed;
There I constructed a walking path, free from the five faults.’—

‘A hermitage was well made for me’ means it was well made by me. ‘A leaf hut well-constructed’ means the hut covered with leaves was also well constructed for me.

Pañcadosavivajjitanti, free from five faults: these are the five faults of a cloister walk: unevenness and roughness, trees within, dense cover, being too narrow, and being too wide. For when one walks on an uneven and rough ground, the feet are injured, blisters arise, the mind does not attain concentration, and the meditation subject goes wrong. But on a soft, even surface, coming to a comfortable dwelling, the meditation subject succeeds. Therefore, the fault of being an uneven and rough ground should be understood as one fault. If there is a tree inside or in the middle or at the end of the cloister walk, the forehead or head of one walking carelessly might be struck, this is the second fault, having trees within. Walking on a cloister walk densely covered with grass, etc., one might step on and kill a creature such as a snake in the dark, or, bitten by it, one might fall into suffering; this is the third fault, being densely covered. On a very narrow cloister walk, spanning a ratana or half a ratana, one might slip in the enclosure and even nails or fingers might break; this is the fourth fault, being too narrow. Walking on a very wide cloister walk, the mind wanders, and one does not attain concentration; this is the fifth fault, being too wide. But a cloister walk that is one and a half ratanas wide, with a space of one ratana on either side, sixty hatthas long, with a soft surface and evenly scattered sand, is suitable, like the cloister walk of the Great Thera Dīpappasādaka Mahinda on Cetiyagiri; it was like that. Therefore, he said, "I had a cloister walk made there, free from the five faults."

Aṭṭhaguṇasamupetanti, endowed with eight qualities, endowed with eight monastic comforts. These are the eight monastic comforts: absence of wealth, grain, and possessions; pursuing blameless alms; enjoying alms that have been stilled; absence of the afflictions of national oppression when royal families seize the essence of wealth or sīsakahāpaṇas after oppressing the country; absence of desire and lust for requisites; freedom from fear of thieves and robbers; non-association with kings, great kings, and great ministers; and unimpededness in the four directions. This is what was said, "Just as one dwelling in that hermitage can attain these eight monastic comforts, so he had that hermitage made endowed with eight qualities."

Abhiññābalamāhari, cultivated the power of direct knowledge: afterwards, dwelling in that hermitage, having done kasiṇa preparation, for the purpose of producing direct knowledges and attainments, having begun insight with impermanence and suffering, I cultivated the power of insight that had attained strength. Just as dwelling there I am able to cultivate that power, so he had that hermitage made suitable for that direct knowledge, for the power of insight, is the meaning.

Sāṭakaṃ pajahiṃ tattha, navadosamupāgata, there I abandoned the cloak, recognizing nine faults: here is a sequential account. At that time, it seems, having had a delightful hermitage made, adorned with a hut, a cloister walk, etc., covered with flower-bearing and fruit-bearing trees, with sweet water, free from the terror of wild animals and birds, suitable for seclusion, having arranged an alambanaphalaka at both ends of the adorned cloister walk, having had a level, Mung bean-colored stone made in the middle of the cloister walk for sitting, and inside the leaf hut, having prepared all that is useful for renunciants, such as matted locks, bark garments, triple staffs, water pots, etc. for ascetics, water pots, water conches, and water bowls in the pavilion, charcoal, kindling wood, etc. in the fire hall, and having carved the letters on the wall of the leaf hut, "Whoever wishes to go forth, take these requisites and go forth," the artisan deva Vissakamma, having gone to the deva world itself, Sumedha the wise, looking for a pleasant place suitable for his dwelling along the mountain caves at the foot of the Himalayas, seeing a delightful hermitage built by Vissakamma at the turn of a river, not seeing a footprint at the end of the cloister walk, thinking "Surely, those gone forth, having sought alms in a village, tired, will have come and entered the leaf hut and sat down," having waited a little, "It is too late," thinking "I will find out," opening the door of the leaf hut, entering inside, and looking here and there, reading the letters on the great wall, "These requisites are suitable for me, I will take these and go forth," he abandoned the pair of cloaks he himself was wearing and wrapping. Therefore, he said, "There I abandoned the cloak." Thus, having entered, Sāriputta, I abandoned the cloak in that leaf hut.

Navadosamupāgata, recognizing nine faults: he shows that abandoning the cloak, he abandoned it seeing nine faults. For nine faults arise in a cloak for those gone forth in the ascetic life. Among them, its being very valuable is one fault, its arising due to being dependent on others is one, its quickly becoming soiled with use is one, for when soiled, it has to be washed and dyed, its wearing out quickly with use is one, for when worn out, it has to be sewn or a patch has to be given. Its being difficult to obtain with repeated searching is one, its being unsuitable for the ascetic life is one, its being common to adversaries is one, for it has to be guarded, just as adversaries do not take it. Its being a place of adornment for one using it is one, and its being a great burden to the shoulders for one carrying it is one.

Vākacīraṃ nivāsesi, he clothed himself in bark garments: then I, Sāriputta, seeing these nine faults, abandoning the cloak, clothed myself in bark garments, meaning that I took bark garments made by cutting and stringing together muñja grass to be used for clothing and wrapping.

Dvādasaguṇamupāgata, endowed with twelve qualities, endowed with twelve advantages in bark garments: its being inexpensive, beautiful, and suitable is one advantage; its being able to be made by one's own hand is the second; its soiling slowly with use, and there being no proliferation even when being washed is the third; its not needing to be sewn even when worn out with use is the fourth; its being easy to make when repeatedly searching is the fifth; its being suitable for the ascetic life is the sixth; its being unusable by adversaries is the seventh; its not being a place of adornment for one using it is the eighth; its being light to carry is the ninth; its being content with the requisites of robes is the tenth; its being righteous and blameless in the arising of bark is the eleventh; and its being unconcerned even when bark garments are lost is the twelfth.

Aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālaka, beset by eight faults, I abandoned the leaf hut: how did he abandon it? It seems that when he was taking off the excellent pair of cloaks, having taken the red bark garments, resembling a garland of anojā flowers, hung on the robe line, having clothed himself in them, having wrapped another golden-colored bark garment over them, having placed a rough deer hide, resembling a bed of punnāga flowers, over one shoulder, having bound up his matted locks, having inserted a core needle together with the crest for the purpose of making it steady, having put on a coral-colored water pot with a string resembling a pearl net, having taken a bent twig in three places, having hung the water pot on one end of the twig, and the staff, the hooked needle, etc. on another, having placed a carrying twig on his shoulder, having taken a knife-staff in his right hand, and having gone out of the leaf hut, walking back and forth on the sixty-cubit long cloister walk, looking at his own appearance, "My desire has reached its peak, indeed my going forth is beautiful, this going forth is praised and extolled by all wise men, Buddhas, Paccekabuddhas, etc., my household bond is destroyed, I have gone forth into renunciation, I have obtained the supreme going forth, I will practice the ascetic life, I will attain the bliss of the highest fruit," arising with enthusiasm, having put down the carrying twig, sitting on the Mung bean-colored stone slab in the middle of the cloister walk like a golden statue, having spent the day, in the evening, having entered the leaf hut, lying down on a wooden bed next to the plaited bamboo bed, warming his body, having awakened at dawn, he reflected on his arrival, "Having seen the danger in the household life, having abandoned immeasurable wealth and endless fame, having entered the forest, having become a seeker of renunciation, I have gone forth, from now on, it is not fitting to live a heedless life, the flies of wrong thoughts eat one wandering abandoning seclusion, now it is fitting for me to cultivate seclusion, I have gone forth seeing the household life as an encumbrance, and this leaf hut is pleasing, the floor is prepared the color of ripe wood-apples, the white walls are silver-colored, the leaf covering is pigeon-foot-colored, the plaited bamboo bed is the color of a variegated spread, a comfortable dwelling is a place to live, it seems there is no household wealth more excellent than this for me," while examining the faults of the leaf hut, he saw eight faults.

For there are eight dangers in using a leaf hut—the act of making and seeking out the means of substance, with great undertaking, is one danger; the need to constantly watch over them due to fallen grass, leaves, and clay, putting them back in place again and again, is the second; a dwelling is for the aged, when made to get up at an improper time, there is no one-pointedness of mind, so the need to be gotten up is the third; the making the body delicate due to the impact of cold and heat is the fourth; having entered a house, any evil can be done, so the hiding of blame is the fifth; the act of making it one's own, "mine," is the sixth; the existence of a house is like a second dwelling, is the seventh; and its being common to many, due to being common to lice, mosquitoes, house lizards, etc., is the eighth. Seeing these eight dangers, the great being abandoned the leaf hut. Therefore he said, "Beset by eight faults, I abandoned the leaf hut."

Upāgamiṃ rukkhamūlaṃ guṇe dasahupāgata, I approached the foot of a tree endowed with ten qualities, he says that having rejected the six, he approached the foot of a tree endowed with ten qualities.

Here are the ten qualities—its being of little undertaking is one quality, for there is only the act of approaching it there. Its being of little watching over is the second, for it is comfortable to use whether it is swept or unswept. Its not needing to be gotten up is the third, it does not hide blame, for one doing evil there is ashamed, so its not hiding blame is the fourth; like the open air dwelling, it does not stiffen the body, so its not stiffening the body is the fifth. Its not making it one's own is the sixth, the rejection of a dwelling place is the seventh, unlike a commonly owned house, there is no taking out, "I will watch over it, get out!" is the eighth; its being joyous for one dwelling there is the ninth, and its being unconcerned due to the easy availability of a tree root dwelling wherever one goes is the tenth. Seeing these ten qualities, he says that he approached the foot of a tree.

Having considered these reasons, the great being entered the village for alms on the next day. Then the people in the village he arrived at gave alms with great enthusiasm. Having finished his meal, coming to the hermitage, sitting down, he thought, "I did not go forth thinking 'I will not get food,' indeed rich food increases conceit, pride, and intoxication. There is no end to suffering rooted in food, what if I were to abandon food produced from sown and planted grain and partake of fallen fruit?" From then on, having done so, striving and exerting himself, within a week he produced the eight attainments and the five direct knowledges. Therefore it was said:

"Sown and planted grain,
I abandoned completely;
Endowed with many qualities,
I took to fallen fruit.

"There I applied effort,
In sitting and walking;
Within seven days,
I attained the power of direct knowledge."

Thus, while I, who had attained success, had mastery in the Dispensation,
The Jina named Dīpaṅkara,
The leader of the world, arose.

While he was arising, being born, awakening, teaching the Dhamma,
I did not see the four omens,
Absorbed in the bliss of jhāna.

Having invited the Tathāgata into a district in a border region,
With joyful hearts, they clear the path for his arrival.

At that time, I, having emerged from my own hermitage,
Waving my bark garments, was going through the sky.

Seeing the people rejoicing, delighted and gladdened,
Descending from the sky, I asked the people then and there:

‘‘Rejoicing, delighted, and gladdened, a great crowd has gathered;
For whom is the direct royal road being cleared?’’

When asked, they explained to me, ‘‘An unsurpassed Buddha in the world,
A Victor named Dīpaṅkara, the leader of the world, has arisen;
The direct royal road is being cleared for him.’’

Having heard the word ‘‘Buddha,’’ joy arose immediately;
Saying ‘‘Buddha, Buddha,’’ I expressed my happiness.

Standing there, joyful and with agitated mind, I thought,
‘‘Here I will plant the seeds; may the opportunity not pass me by.’’

If you are clearing for the Buddha, give me a single space;
I too will clear the direct royal road.

They gave me space to clear the direct road then;
Thinking ‘‘Buddha, Buddha,’’ I cleared the road at that time.

Before my allotted space was finished, Dīpaṅkara, the great sage,
With four hundred thousand such beings, with the six supernormal knowledges,
With the stainless ones, free of taints, the Victor proceeded along the direct road.

Welcoming ceremonies took place, many drums were beaten;
Humans and gods rejoiced, uttering their approval.

Gods see humans, and humans also see the gods;
Both of them, with hands clasped, follow the Tathāgata.

Gods with divine instruments, and humans with human ones,
Both of them playing, follow the Tathāgata.

Divine mandārava flowers, lotuses, and pārichattaka flowers,
Gods dwelling in the sky scatter in all directions.

Divine sandalwood powder, and choice perfumes,
Gods dwelling in the sky scatter in all directions.

Campaka, salala, nīpa, nāgapunnāga, and ketaka flowers,
Humans standing on the ground throw in all directions.

There, having loosened my hair, bark garments, and leather cloak,
Having spread them on the mud, I lay face down.

May the Buddha, along with his disciples, step over me and proceed;
May he not step on the mud; it will be for my benefit.

As I lay on the earth, this thought occurred to me:
‘‘If I wish, today I can burn up my defilements.

‘‘What is the use of my practicing the Dhamma slowly with inferior knowledge in this life?
Having attained omniscience, I will become a Buddha in the world with its devas.

‘‘What is the use of only one strong person crossing over?
Having attained omniscience, I will deliver the world with its devas.

‘‘By this aspiration of mine, made to the best of persons,
Having attained omniscience, I will deliver many beings.

‘‘Having cut off the stream of saṃsāra, having destroyed the three realms of existence,
Having boarded the ship of the Dhamma, I will deliver the world with its devas.’’

Dīpaṅkara, the knower of the world, the receiver of offerings,
Standing at my head, spoke these words:

‘‘Behold this ascetic, a matted-hair ascetic of fierce energy;
In immeasurable aeons from now, he will become a Buddha in the world.

‘‘There will be a delightful city named Kapilavatthu; the Tathāgata, having left it,
Having undertaken striving, having performed difficult deeds,

‘‘Having sat at the foot of the Ajapāla banyan tree, the Tathāgata,
There accepting milk-rice, will go to the Nerañjarā River.

‘‘On the bank of the Nerañjarā, the Victor will partake of the milk-rice;
By the excellent path prepared, he will approach the Bodhi tree.

‘‘Then, having circumambulated the unsurpassed Bodhimaṇḍa,
At the foot of the Assattha tree, the greatly renowned one will awaken.

‘‘His mother, who will give birth to him, will be named Māyā;
His father will be named Suddhodana; he will be Gotama.

‘‘Without taints, free from lust, with peaceful minds, and well-composed,
Kolita and Upatissa will be his foremost disciples;
Ānanda by name will be the attendant, he will attend upon this Victor.

‘‘Khemā and Uppalavaṇṇā will be the foremost female disciples;
Without taints, free from lust, with peaceful minds, and well-composed.

‘‘The Bodhi tree of that Blessed One will be called Assattha;
Citta and Hatthāḷavaka will be the foremost attendants;
Uttarā and Nandamātā will be the foremost female attendants.’’

Having heard these words of the incomparable great sage,
Humans and gods rejoiced, ‘‘Indeed, this is a seed of a Buddha!’’

Shouts of joy arose, they clapped and laughed;
With hands clasped, they bowed down, the ten-thousandfold world with its devas.

‘‘If we should fail to find the teaching of this world-leader,
In the future, we will meet him face to face.

Just as humans crossing a river, missing the near bank,
Grasp the lower bank and cross the great river,

Just so, all of us, if we miss this Victor,
In the future, we will meet him face to face.’’

Dīpaṅkara, the knower of the world, the receiver of offerings,
Having praised my deed, raised his right foot.

Those sons of the Victor who were there, all circumambulated me;
Humans, nāgas, and gandhabbas, having paid homage, departed.

When the world-leader with his Saṅgha had passed from my sight,
With a joyful and delighted mind, I arose from my seat then.

May I be happy with happiness, delighted with joy;
And being filled with rapture, I crossed my legs then.

Having sat cross-legged, I thought thus:
‘‘I am master of jhāna, I have reached the perfection of supernormal powers.

‘‘In the ten-thousandfold world, there are no sages equal to me;
Unequaled in psychic power and virtue, I have obtained such happiness.’’

When I sat cross-legged, the inhabitants of the ten-thousandfold world,
Uttered a great shout: ‘‘Surely, you will become a Buddha!’’

The signs that appeared previously when Bodhisattas sat in the lotus position,
Those signs are visible today.

Cold is dispelled, and heat subsides;
Those are visible today; surely, you will become a Buddha.

The ten-thousand world-spheres become silent and undisturbed;
Those are visible today; surely, you will become a Buddha.

Great winds do not blow, and rivers do not flow;
Those are visible today; surely, you will become a Buddha.

Flowers growing on land and in water, all bloom at once;
All bloom together today; surely, you will become a Buddha.

Creepers or trees, all become laden with fruit at once;
All bear fruit together today; surely, you will become a Buddha.

Gems in the sky and on the earth, all shine at once;
Gems shine together today; surely, you will become a Buddha.

Human and divine instruments, all play at once;
Both resound together today; surely, you will become a Buddha.

Various flowers from the sky, all rain down at once;
Those all rain down today; surely, you will become a Buddha.

The great ocean swells, the ten-thousandfold world trembles;
Both resound together today; surely, you will become a Buddha.

In the hells, in the ten-thousandfold world, fires all go out at once;
Those fires are extinguished today; surely, you will become a Buddha.

The sun is spotless, all the stars are visible;
Those are visible today; surely, you will become a Buddha.

Without rain, water springs forth from the earth at once;
That springs forth from the earth today; surely, you will become a Buddha.

Clusters of stars shine, constellations in the celestial sphere;
Visākhā is conjunct with the moon; surely, you will become a Buddha.

Creatures dwelling in holes and caves, emerge from their dwellings;
Those dwellings are stirred up today; surely, you will become a Buddha.

There is no discontent among beings; they are all content;
All are content today; surely, you will become a Buddha.

Diseases then subside, and hunger vanishes;
Those are visible today; surely, you will become a Buddha.

Disease then becomes slight, hatred and delusion vanish;
Those are all gone today; surely, you will become a Buddha.

Fear does not arise then; this is visible today;
By that sign we know; surely, you will become a Buddha.

Dust blows upwards; this is visible today;
By that sign we know; surely, you will become a Buddha.

Unpleasant smells disappear, divine fragrances waft;
That fragrance wafts today; surely, you will become a Buddha.

All the devas are visible, except for those in the Arūpalokas;
All are visible today; surely, you will become a Buddha.

As far as the hells extend, all are visible;
All are visible today; surely, you will become a Buddha.

Walls, doors, and mountains, are not obstructions then;
They are like open space today; surely, you will become a Buddha.

Death and rebirth, are not found at that moment;
Those are visible today; surely, you will become a Buddha.

Grasp your energy firmly; do not turn back, go forward!
We know this; surely, you will become a Buddha.

Having heard the Buddha's words, the inhabitants of the ten-thousandfold world were not afraid;
Rejoicing, delighted, and gladdened, I thought thus:

‘‘Buddhas speak unwavering words; Victors speak infallible words;
There is no falsehood in Buddhas; surely, I will become a Buddha.

Just as a clod of dirt thrown into the sky, surely falls to the ground;
Likewise, the words of the best of Buddhas are sure and eternal.

Just as death is sure and eternal for all beings;
Likewise, the words of the best of Buddhas are sure and eternal.

Just as when the night has passed, the rising of the sun is certain;
Likewise, the words of the best of Buddhas are sure and eternal.

Just as the roar of a lion emerging from its lair is certain;
Likewise, the words of the best of Buddhas are sure and eternal.

Just as the laying down of burdens by those who are burdened is certain;
Likewise, the words of the best of Buddhas are sure and eternal.’’

Come, I will seek out the qualities that make one a Buddha, here and there;
Upwards, downwards, in the ten directions, as far as the realm of the Dhamma extends.

dānapāramiṃ (Perfection of Generosity);
Practiced by the great sages of the past, the great path.

This, first of all, having made firm, undertake;
Go to the Perfection of Generosity, if you wish to attain awakening.

Just as a pot filled to the brim, if overturned by anyone,
Empties out all the water, without keeping any back.

Likewise, having seen a beggar, whether low, high, or middling,
Give a donation completely, like a pot overturned.

These are not the only qualities that will make me a Buddha;
I will seek out other qualities too, those that ripen awakening.

sīlapāramiṃ (Perfection of Morality);
Practiced and cultivated by the great sages of the past.

This, secondly, having made firm, undertake;
Go to the Perfection of Morality, if you wish to attain awakening.

Just as a yak cherishes its tail, if it gets caught on anything,
It goes to its death there, without damaging its tail.

Likewise, in all four planes of existence, fulfill the moralities;
Always protect morality, as a yak protects its tail.

These are not the only qualities that will make me a Buddha;
I will seek out other qualities too, those that ripen awakening.

nekkhammapāramiṃ (Perfection of Renunciation);
Practiced and cultivated by the great sages of the past.

This, thirdly, having made firm, undertake;
Go to the Perfection of Renunciation, if you wish to attain awakening.

Just as a person living for a long time in a dark house, afflicted by suffering,
Does not generate passion there, but only seeks escape.

Likewise, you should see all realms of existence as like a dark house;
Be inclined towards renunciation, for liberation from existence.

Not only this much, will the Buddha-dhamma be;
I shall seek out other dhammas as well, which are conducive to enlightenment.

Wisdom-perfection (paññāpārami);
Practiced and cultivated by the great seers of the past.

First, make this fourth one firm and undertake it;
Go to the perfection of wisdom, if you wish to attain enlightenment.

Just as a bhikkhu, while going for alms, avoiding neither inferior, superior, nor middling
families, thus obtains a livelihood.

Likewise, you, at all times, questioning wise people;
Having gone to the perfection of wisdom, you will attain perfect enlightenment.

Not only this much, will the Buddha-dhamma be;
I shall seek out other dhammas as well, which are conducive to enlightenment.

Effort-perfection (vīriyapārami);
Practiced and cultivated by the great seers of the past.

First, make this fifth one firm and undertake it;
Go to the perfection of effort, if you wish to attain enlightenment.

Just as a lion, the king of beasts, whether sitting, standing, or walking;
Is always with unflagging effort, with mind ever uplifted.

Likewise, you, in all existences, exert firm effort;
Having gone to the perfection of effort, you will attain perfect enlightenment.

Not only this much, will the Buddha-dhamma be;
I shall seek out other dhammas as well, which are conducive to enlightenment.

Patience-perfection (khantipārami);
Practiced and cultivated by the great seers of the past.

First, make this sixth one firm and undertake it;
There, with unwavering mind, you will attain perfect enlightenment.

Just as the earth, whether pure or impure;
Endures all that is cast upon it, and does not show resentment.

Likewise, you too, tolerant of both honor and dishonor to all;
Having gone to the perfection of patience, you will attain perfect enlightenment.

Not only this much, will the Buddha-dhamma be;
I shall seek out other dhammas as well, which are conducive to enlightenment.

Truthfulness-perfection (saccapārami);
Practiced and cultivated by the great seers of the past.

First, make this seventh one firm and undertake it;
There, with unwavering speech, you will attain perfect enlightenment.

Just as the star Osadhi, a balance in the world with its devas;
In due season, whether it rains or not, does not deviate from its course.

Likewise, you too, in matters of truth, may you not deviate from the course;
Having gone to the perfection of truthfulness, you will attain perfect enlightenment.

Not only this much, will the Buddha-dhamma be;
I shall seek out other dhammas as well, which are conducive to enlightenment.

Seeking, then I beheld, the eighth, resolution-perfection (adhiṭṭhānapārami);
Practiced and cultivated by the great seers of the past.

First, make this eighth one firm and undertake it;
There, being unshakeable, you will attain perfect enlightenment.

Just as a mountain, a rock, unmoving, well-established;
Does not tremble in fierce winds, but stands in its own place.

Likewise, you too, in resolution, always be unshakeable;
Having gone to the perfection of resolution, you will attain perfect enlightenment.

Not only this much, will the Buddha-dhamma be;
I shall seek out other dhammas as well, which are conducive to enlightenment.

Loving-kindness-perfection (mettāpārami);
Practiced and cultivated by the great seers of the past.

First, make this ninth one firm and undertake it;
Be unequalled in loving-kindness, if you wish to attain enlightenment.

Just as water, towards both good and bad people;
Equally spreads coolness, washes away dirt and defilement.

Likewise, you too, towards both beneficial and harmful, equally cultivate loving-kindness;
Having gone to the perfection of loving-kindness, you will attain perfect enlightenment.

Not only this much, will the Buddha-dhamma be;
I shall seek out other dhammas as well, which are conducive to enlightenment.

Seeking, then I beheld, the tenth, equanimity-perfection (upekkhāpārami);
Practiced and cultivated by the great seers of the past.

First, make this tenth one firm and undertake it;
Being balanced and firm, you will attain perfect enlightenment.

Just as the earth, what is deposited, whether impure or pure;
Regards both with equanimity, devoid of anger or favor.

Likewise, you too, in happiness and suffering, always be balanced;
Having gone to the perfection of equanimity, you will attain perfect enlightenment.

Only this much are there in the world, those dhammas conducive to enlightenment;
Beyond this, there is nothing else, firmly establish yourself therein.

As he contemplated these dhammas, in their intrinsic nature and characteristics;
By the power of the Dhamma, the ten-thousandfold world trembled.

The earth shook and roared, like a sugarcane being crushed in a press;
As a potter's wheel spins, so did the earth tremble.

As many as were in the assembly, in the presence of the Buddha;
Trembling there, fainted and fell to the ground.

Thousands of water pots, and hundreds of jars;
Were crushed and shattered there, striking against one another.

Terrified, thirsty, frightened, bewildered, with distressed minds;
The great multitude gathered together, approached Dīpaṅkara.

What will become of the world, good or bad?;
The whole world is afflicted, remove this trouble, O Seer.

Then Dīpaṅkara, the great sage, reassured them;
Be confident, do not fear, in this earthquake.

He whom I have predicted today, will become a Buddha in the world;
He is contemplating the Dhamma, practiced by the Buddhas of the past.

As he contemplates the Dhamma, the Buddha-land in its entirety;
Therefore, this earth trembled, the ten-thousandfold world with its devas.

Hearing the Buddha's words, their minds were calmed at once;
All approached me, and again paid homage.

Taking the Buddha's qualities to heart, making the mind firm;
Having paid homage to Dīpaṅkara, I then rose from my seat.

Both divine and human flowers, both gods and humans;
Scattered flowers upon me, as I rose from the seat.

And they wished me well, both gods and humans;
May you obtain that great aspiration of yours, as you desire.

May all misfortunes be warded off, may sorrow and disease be destroyed;
May there be no obstacles for you, may you quickly attain the supreme enlightenment.

Just as, when the time is right, flowering trees blossom;
Likewise, may you, O Great Hero, blossom with the wisdom of a Buddha.

Just as all the Buddhas of the past, fulfilled the ten perfections;
Likewise, may you, O Great Hero, fulfill the ten perfections.

Just as all the Buddhas of the past, awaken at the Bodhi-maṇḍa;
Likewise, may you, O Great Hero, awaken to the enlightenment of a Victor.

Just as all the Buddhas of the past, set in motion the Wheel of the Dhamma;
Likewise, may you, O Great Hero, set in motion the Wheel of the Dhamma.

Just as the moon on the full-moon day, pure and resplendent;
Likewise, may you, with a full mind, shine in the ten-thousandfold world.

Just as the sun, freed from Rāhu, shines forth exceedingly with heat;
Likewise, having freed the world, may you shine with glory.

Just as all the rivers whatsoever, flow down to the great ocean;
So may the worlds with their devas, flow down to your presence.

Praised and lauded by them, undertaking the ten dhammas;
Fulfilling those dhammas, I then entered the forest.

The Story of Sumedha is complete.

Then, having fed the world-leader with his Saṅgha;
They went for refuge to that Teacher, Dīpaṅkara.

The Tathāgata established some in taking refuge;
Some in the five precepts, and others in the ten kinds of precepts.

To some he gives the ascetic life, to others the four supreme fruits;
To some, he gives the incomparable dhammas, the paṭisambhidā.

To some, the Bull among Men gives the eight excellent attainments (samāpatti);
To some, the three knowledges (vijjā), to others the six superknowledges (abhiññā).

By that method, the Great Sage instructs the populace;
By that, the dispensation of the World-Protector became widespread.

The trunk of the great jaw-bone tree, named Dīpaṅkara;
Carries many people across, freeing them from bad destinies.

Seeing a person fit to be enlightened, even at a hundred thousand yojanas away;
In a moment, the Great Sage approaches and enlightens them.

At the first attainment, the Buddha enlightened a hundred crore beings;
At the second attainment, the Protector enlightened ninety crore beings.

And when the Buddha preached the Dhamma in the deva-world;
The third attainment was of ninety crore thousand beings.

There were three assemblies of the Teacher, Dīpaṅkara;
The first gathering was of a hundred thousand crores.

Again, on Mount Nārada, when the Victor was in solitude;
A hundred crores of khīṇāsavas, free from taints, assembled.

At which time the Great Hero, on the Sudassana rock peak;
The Great Sage spent the rainy season with ninety crore thousand beings.

At that time, I was a matted-hair ascetic, Uggatāpana;
Wandering in the sky, an expert in the five superknowledges (abhiññā).

The attainment of Dhamma was of twenty thousand beings;
The attainments of one or two beings were countless.

Widespread, abundant, prosperous, and thriving it was then;
The well-purified dispensation of the Blessed One, Dīpaṅkara.

Four hundred thousand beings, with six superknowledges (abhiññā) and great powers;
Always attend upon Dīpaṅkara, the Knower of Worlds.

Whoever, at that time, give up human existence;
Without having attained the goal, as learners (sekha), they are blameworthy.

The Buddha's Teaching, well-blossomed, by the arahants, the stable ones;
By the khīṇāsavas, the immaculate ones, shines forth in the world with its devas.

The city was named Rammavatī, the Khattiya was named Sudeva;
The mother was named Sumedhā, of the Teacher, Dīpaṅkara.

Sumaṅgala and Tissa were the foremost disciples;
Sāgata was the attendant, of the Teacher, Dīpaṅkara.

Nandā and Sunandā were the foremost female disciples;
The Bodhi of that Blessed One is called Pipphalī.

Dīpaṅkara, the Great Sage, was eighty cubits tall;
He shines like a lamp-tree, like a flowering Sāla-king;
His radiance extends all around for twelve yojanas.

A hundred thousand years was the life-span of that Great Seer;
For that long, abiding, he carried across many beings.

Having illuminated the true Dhamma, having delivered the great multitude;
Having blazed like a mass of fire, he passed away with his disciples.

That power, that glory, those wheel-jewels on his feet;
All have vanished; truly, all conditioned things are empty!

After the Blessed Dīpaṅkara, having passed one incalculable asaṅkhyeyya, the Teacher Koṇḍañña arose. He too had three assemblies of disciples. In the first assembly, there were one hundred thousand crores. In the second, one thousand crores, in the third, ninety crores.

Vijitāvī became a wheel-turning monarch (cakkavattī) and gave a great donation to a Saṅgha of bhikkhus headed by the Buddha, numbering one hundred thousand crores. The Teacher, having predicted that the bodhisatta would become a Buddha, preached the Dhamma. Hearing the Teacher's Dhamma talk, he renounced the kingdom and went forth. Having learned the three piṭakas, and having developed the eight attainments (samāpattis), and the five superknowledges (abhiññās), he was reborn in the Brahma-world with unfading jhāna. For the Buddha Koṇḍañña, the city was named Rammavatī, the Khattiya Sunanda was the father, Sujātā was the mother, Bhadda and Subhadda were the two foremost disciples, Anuruddha was the attendant, Tissā and Upatissā were the two foremost female disciples, the Sāla-kalyāṇī was the Bodhi-tree, the height of the body was eighty-eight cubits, the life-span was one hundred thousand years.

maṅgalo sumano revato sobhito ti. Concerning Maṅgala Buddha, in the first gathering of disciples, there were one hundred thousand kotis of monks. In the second, one hundred thousand kotis. In the third, ninety kotis. His maternal uncle's brother, named Ānanda Kumāra, went to the Teacher to hear the Dhamma with a retinue numbering ninety kotis. The Teacher gave him a graduated talk. He, together with his retinue, attained arahatship with the discriminations. The Teacher, looking at the previous conduct of these sons of good family, saw the potential for robes and bowls made by psychic power, extended his right hand, and said, "Etha bhikkhavo (Come, monks)." All of them at that very moment, with robes and bowls created by psychic power, with perfect bearing like elders of sixty years, worshipped the Teacher and surrounded him. This was his third gathering of disciples.

Unlike other Buddhas, whose bodily radiance extended only about eighty cubits all around, the bodily radiance of that Blessed One constantly pervaded the ten-thousand world-system. Trees, earth, mountains, oceans, and so on, including even cooking pots and the like, appeared as if covered with gold foil. His lifespan was ninety thousand years. For that long, the moon and sun were unable to shine with their own light, and no distinction between night and day was apparent. Beings always moved about in the Buddha's light, as if by sunlight during the day. People discerned the distinction between night and day by the blossoming of flowers in the evening and the calls of birds in the morning. But do other Buddhas not have this power? No, it is not that they do not have it; if they wished, they too could illuminate the ten-thousand world-system or even more with their radiance. However, due to a previous aspiration of Maṅgala Buddha, his bodily radiance, like the radiance of other Buddhas' arm-span, constantly pervaded the ten-thousand world-system.

It is said that during his career as a Bodhisatta, while living in a state like Vessantara, he lived with his wife and children on a mountain resembling Vaṅka Mountain. Then a yakkha named Kharadāṭhika, hearing of the Great Being’s inclination to giving, approached the Great Being in the guise of a Brahmin and begged for the two children. The Great Being, delighted, said, "I give the children to the Brahmin," making the earth tremble to the edge of the water, and gave both children. The yakkha, standing with support on a plank at the edge of the promenade, ate the two children like a bundle of lotus stalks while the Great Being was watching. Even upon seeing the yakkha, with its mouth spewing a stream of blood like flames of fire when the Great Being looked, not even a hair's breadth of displeasure arose in the Great Being; as he thought, "My giving is well given," great joy and happiness arose in his body. He made the aspiration, "By the after-effect of this, in the future, may rays emanate from my body in this very manner." As a result of that aspiration, when he became a Buddha, rays emanated from his body and pervaded that extent of space.

Moreover, he had another previous deed. It is said that during his time as a Bodhisatta, seeing a cetiya of a Buddha, he thought, "It is fitting that I should sacrifice my life for this Buddha," and wrapping his entire body in the manner of wrapping a Daṇḍaka lamp, filled a golden bowl worth a hundred thousand with ghee, lit a thousand wicks in it, placed it on his head, set his whole body ablaze, and spent the entire night circumambulating the cetiya. Even though he strove thus until the rising of the dawn, he did not feel even a pore's-breadth of heat; it was as if he had entered a lotus womb. For the Dhamma protects one who practices the Dhamma. Therefore, the Blessed One said:

“The Dhamma, indeed, protects the one who practices the Dhamma,
The Dhamma well-practiced brings happiness;
This is the benefit in the Dhamma well-practiced,
The one who practices the Dhamma does not go to a bad destination.” (theragā. 303; jā. 1.10.102; 1.15.385);

As a result of this deed too, the bodily radiance of that Blessed One pervaded the ten-thousand world-system.

Once, Suruci, a Brahmin, approached the Buddha, thinking, "I will invite the Teacher," and after hearing the sweet Dhamma talk, said, "Please accept alms from me tomorrow, Bhante." The Brahmin asked, "How many monks do you have?" "How many monks are in your retinue, Bhante?" At that time, it was only the Teacher's first gathering. Therefore, he said, "One hundred thousand kotis." "Bhante, please accept alms from me with all of them." The Teacher consented. The Brahmin, after inviting them for the next day, went home and thought, "I am not able to give alms-food, rice, cloth, etc. to so many monks; how will there be seating?" That thought of his generated heat in the paṇḍukambala stone seat of the King of Gods, which was located eighty-four thousand yojanas away. Sakka, looking with his divine eye, wondering, "Who is trying to displace me from this seat?", saw the Great Being and thought, "This Suruci Brahmin, after inviting the Sangha headed by the Buddha, is thinking about seating; I too should go there and take a share of merit." He created a form of a carpenter and appeared before the Great Being with an axe and adze in his hands. He said, "Is there any work to be done for hire?" The Great Being, seeing him, asked, "What work will you do?" "There is no craft that I do not know; whatever one wants me to do, be it a house or a pavilion, I know how to do it." "Then I have work for you." "What, Ayya?" "Tomorrow, one hundred thousand kotis of monks are invited by me; will you make a pavilion for them to sit in?" "I can do it if you are able to give me wages." "I will be able, Tata." "Good, I will do it," and he surveyed a place.

A place measuring twelve or thirteen yojanas became as level as a kasiṇa circle. He thought, "In this place, let a pavilion made of the seven precious gems arise," and he looked. Just then, the pavilion arose, splitting the earth. In its golden pillars were silver bosses; in the silver pillars, golden ones; in the jewel pillars, coral ones; in the coral pillars, jewel ones; and in the pillars of seven precious gems, bosses of the seven precious gems themselves. Then he thought, "Let a net of small bells hang in between the pavilion." As soon as he thought, the net of small bells hung down, from which, when stirred by a gentle breeze, a sweet sound emerged, like a five-piece orchestra. It was like the time for divine music. He thought, "Let garlands of scented flowers hang in between." As soon as he thought, the garlands hung down. He thought, "Let seats and supports for one hundred thousand kotis of monks arise, splitting the earth." Just then, they arose. He thought, "Let a water pot arise in each corner," and just then, water pots arose. After making this much, he went to the Brahmin and said, "Come, Ayya, look at your pavilion and give me my wages." The Great Being went and looked at the pavilion. As he looked, his entire body was continuously filled with five-colored joy. Then, after looking at the pavilion, he thought, "This pavilion was not made by a human being; having regard for my intention, my virtue, surely Sakka's abode became hot. Therefore, this pavilion must have been made by Sakka, the King of Gods." "It is not fitting for me to give a donation in such a pavilion for only one day; I will give for a week," he thought.

For external gifts, even if they are similar, are not able to satisfy Bodhisattas. But at the time of cutting off an adorned head, plucking out anointed eyes, or tearing out heart-flesh and giving it, satisfaction arises in Bodhisattas based on generosity. For even in our Bodhisatta's Sivi Jataka, when he was spending five hundred thousand kahapanas daily and giving gifts at the four city gates and in the middle of the city, that giving was not able to produce satisfaction. But when Sakka, the King of Gods, came in the guise of a Brahmin and begged for his eyes, as he plucked them out and gave them, laughter arose, and not even a hair's breadth of change occurred in his mind. Thus, there is no satisfaction for Bodhisattas based on giving. Therefore, that Great Being also thought, "It is fitting for me to give to one hundred thousand kotis of monks for a week," and seating the Sangha headed by the Buddha in that pavilion, he gave what is called gavapāna for a week. Gavapāna means filling very large containers with milk, placing them on hearths, and cooking thick milk, mixing a little rice into the cooked milk, and flavoring it with cooked honey, sugar powder, and ghee. Humans were not able to serve it, even the gods came in between and served. Even a place measuring twelve or thirteen yojanas was not enough for the monks to receive the alms. But those monks sat down by their own power. On the final day, after having the bowls of all the monks washed, he filled them with ghee, butter, oil, honey, and molasses for medicine, and gave them along with the three robes. The sāṭaka robes that each monk received were worth a hundred thousand. As the Teacher was giving his blessing, considering, "This man has given such a great gift, who will he be?", he saw, "In the future, at the head of two incalculable periods plus one hundred thousand aeons, he will become a Buddha named Gotama," and addressing the Great Being, he predicted, "You, having passed such a time, will become a Buddha named Gotama."

The Great Being, hearing the prediction, thought, "I will become a Buddha, what is the use of household life to me, I will go forth," and abandoning such prosperity as if it were a lump of spit, he went forth in the presence of the Teacher. And having gone forth, having learned the Buddha's word, having developed the higher knowledges and attainments, at the end of his life, he was reborn in the Brahma world.

The city of the Blessed One Maṅgala was named Uttara. His father was a Khattiya named Uttara, and his mother was also named Uttarā; Sudeva and Dhammasena were his two chief disciples, Pālita was his attendant, Sīvalī and Asokā were his two chief female disciples, the nāga tree was his tree of enlightenment, his body was eighty-eight cubits tall. When he passed away after living for ninety thousand years, in a single moment, ten thousand world-systems became completely dark. There was great weeping and lamentation of humans in all the world-systems.

A Teacher named Sumana arose. He too had three gatherings of disciples. In the first gathering, there were one hundred thousand kotis of monks. In the second, on the Golden Mountain, ninety thousand kotis, and in the third, eighty thousand kotis. At that time, the Great Being was a Nāga king named Atula, of great power and great majesty; hearing that a Buddha had arisen, surrounded by a retinue of relatives, he came out of the Nāga abode, had gifts made with divine instruments for that Blessed One with a retinue of one hundred thousand kotis of monks, caused a great giving to be made, gave pairs of cloths to each one, and was established in the refuges. That Teacher also predicted that he would become a Buddha in the future.

The city of that Blessed One was named Mekhala, his father was a king named Sudatta, his mother was named Sirimā, Saraṇa and Bhāvitatta were his two chief disciples, Udena was his attendant, Soṇā and Upasoṇā were his two chief female disciples, the nāga tree was his tree of enlightenment, his body was ninety cubits tall, and his lifespan was also ninety thousand years.

A Teacher named Revata arose. He too had three gatherings of disciples; in the first gathering, there was no counting, in the second, there were one hundred thousand kotis of monks, and likewise in the third. At that time, the Bodhisatta, becoming a Brahmin named Atideva, after hearing the Teacher's Dhamma talk, was established in the refuges, placed his joined palms on his head, praised the destruction of defilements of that Teacher, and made an offering with his upper robe. That Teacher also predicted that he would become a Buddha.

The city of that Blessed One was named Sudhaññavatī, his father was a noble named Vipula, his mother was also named Vipulā, Varuṇa and Brahmadeva were the two foremost disciples, Sambhava was the attendant, Bhaddā and Subhaddā were the two foremost female disciples, the banyan tree was the Bodhi tree, his body was eighty cubits in height, and the lifespan was sixty thousand years.

A teacher named Sobhita arose. He also had three gatherings of disciples; in the first gathering, there were one hundred million monks, in the second, ninety million, and in the third, eighty million. At that time, the Bodhisatta, having become a brahmin named Ajita, after hearing the Teacher's Dhamma discourse, having been established in the refuges, gave a great offering to the Saṅgha of monks with the Buddha at its head. He also predicted that he would become a Buddha.

The city of that Blessed One was named Sudhamma, his father was a king named Sudhamma, his mother was also named Sudhammā, Asama and Sunetta were the two foremost disciples, Anoma was the attendant, Nakulā and Sujātā were the two foremost female disciples, the banyan tree was the Bodhi tree, his body was fifty-eight cubits in height, and the lifespan was ninety thousand years.

Anomadassī, Paduma, Nārada—so Anomadassī Buddha had three gatherings of disciples: in the first, there were eight hundred thousand monks; in the second, seven hundred thousand; and in the third, six hundred thousand. At that time, the Bodhisatta was a yaksha commander, powerful and of great influence, the overlord of many hundreds of thousands of yakkhas. Having heard that a Buddha had arisen, he came and gave a great offering to the Saṅgha of monks with the Buddha at its head. The Teacher also predicted that he would become a Buddha in the future.

The city of Anomadassī Buddha was Candavatī, his father was King Yasavā, his mother was Yasodharā, Nisabha and Anoma were the two foremost disciples, Varuṇa was the attendant, Sundarī and Sumanā were the two foremost female disciples, the Arjuna tree was the Bodhi tree, his body was fifty-eight cubits in height, and the lifespan was one hundred thousand years.

A teacher named Paduma arose. He also had three gatherings of disciples: in the first gathering, there were one hundred million monks; in the second, three hundred thousand; and in the third, two hundred thousand monks dwelling in the great forest grove in a village-free wilderness. Then, while the Tathāgata was dwelling in that very forest grove, the Bodhisatta, having become a lion, saw the Teacher absorbed in the attainment of cessation, and with a clear mind, having paid homage, circumambulated him, and being born of joy and gladness, roared a lion's roar three times, and for seven days, without abandoning the joy focused on the Buddha, experiencing joy and happiness, he departed for food, having given up his life, he attended upon him. The Teacher, having arisen from cessation after seven days, looked at the lion and thought, "He will also generate faith in the Saṅgha and venerate the Saṅgha," he thought, "Let the Saṅgha come." The monks came immediately. The lion generated faith in the Saṅgha. The Teacher, having observed his mind, predicted that he would become a Buddha in the future.

The city of Paduma Buddha was Campaka, his father was a king named Asama, his mother was named Asamā, Sāla and Upasāla were the two foremost disciples, Varuṇa was the attendant, Rāmā and Surāmā were the two foremost female disciples, the Soṇa tree was the Bodhi tree, his body was fifty-eight cubits in height, and the lifespan was one hundred thousand years.

A teacher named Nārada arose. He also had three gatherings of disciples: in the first gathering, there were one hundred million monks; in the second, ninety million; and in the third, eighty million. At that time, the Bodhisatta, having taken the ascetic life, having become skilled in the five supernormal knowledges and the eight attainments, having given a great offering to the Saṅgha of monks with the Buddha at its head, made an offering with red sandalwood. He also predicted that he would become a Buddha in the future.

The city of that Blessed One was named Dhaññavatī, his father was a noble named Sudeva, his mother was named Anomā, Bhaddasāla and Jitamitta were the two foremost disciples, Vāsiṭṭha was the attendant, Uttarā and Phaggunī were the two foremost female disciples, the great Soṇa tree was the Bodhi tree, his body was eighty cubits in height, and the lifespan was ninety thousand years.

A Buddha named Padumuttara arose. He also had three gatherings of disciples: in the first gathering, there were one hundred million monks; in the second, ninety million on Mount Vebhāra; and in the third, eighty million. At that time, the Bodhisatta, having become a wealthy man named Jaṭila, gave a gift of robes to the Saṅgha of monks with the Buddha at its head. He also predicted that he would become a Buddha in the future. In the time of Padumuttara Buddha, there were no ascetics of other sects; all gods and humans took refuge in the Buddha alone.

His city was named Haṃsavatī, his father was a noble named Ānanda, his mother was named Sujātā, Devala and Sujāta were the two foremost disciples, Sumana was the attendant, Amitā and Asamā were the two foremost female disciples, the Salala tree was the Bodhi tree, his body was eighty cubits in height, the radiance of his body extended twelve yojanas all around, and the lifespan was one hundred thousand years.

Sumedha and Sujāta: two Buddhas arose in one aeon. Sumedha Buddha also had three gatherings of disciples: in the first gathering in the city of Sudassana, there were one hundred million whose Āsavas were destroyed; in the second, ninety million; and in the third, eighty million. At that time, the Bodhisatta, having become a young brahmin named Uttara, having given away wealth amounting to eighty crores which had been stored away, having given a great offering to the Saṅgha of monks with the Buddha at its head, having heard the Dhamma, having been established in the refuges, having gone forth, he ordained. He also predicted that he would become a Buddha in the future.

The city of Sumedha Buddha was named Sudassana, his father was a king named Sudatta, his mother was also named Sudattā, Saraṇa and Sabbakāma were the two foremost disciples, Sāgara was the attendant, Rāmā and Surāmā were the two foremost female disciples, the great Nīpa tree was the Bodhi tree, his body was eighty cubits in height, and the lifespan was ninety thousand years.

A teacher named Sujāta arose. He also had three gatherings of disciples: in the first gathering, there were sixty hundred thousand monks; in the second, fifty hundred thousand; and in the third, forty hundred thousand. At that time, the Bodhisatta, having become a wheel-turning monarch, having heard that a Buddha had arisen, having approached him, having heard the Dhamma, having given the sovereignty of the four great continents along with the seven treasures to the Saṅgha of monks with the Buddha at its head, he ordained in the presence of the Teacher. All the residents of the kingdom, taking up the upkeep of the kingdom, providing the duties of a gardener, constantly gave great offerings to the Saṅgha of monks with the Buddha at its head. The Teacher predicted about him also.

The city of that Blessed One was named Sumaṅgala, his father was a king named Uggata, his mother was named Prabhāvatī, Sudassana and Sudeva were the two foremost disciples, Nārada was the attendant, Nāgā and Nāgasamālā were the two foremost female disciples, the great Bael tree was the Bodhi tree. It is said that it was dense with a narrow opening, shining like a peacock's tail feather with great branches that had emerged above. The body of that Blessed One was fifty cubits in height, and the lifespan was ninety thousand years.

Piyadassī, Atthadassī, Dhammadassī—these three Buddhas arose. Piyadassī also had three gatherings of disciples. In the first, there were one hundred million monks; in the second, ninety million; and in the third, eighty million. At that time, the Bodhisatta, having become a young brahmin named Kassapa, who had gone to the far shore of the three Vedas, having heard the Teacher's Dhamma discourse, having built a monastery with the expenditure of one hundred million, was established in the refuges and the precepts. Then the Teacher predicted that he would become a Buddha after one hundred and eighty aeons.

The city of that Blessed One was named Anoma, his father was a king named Sudinna, his mother was named Candā, Pālita and Sabbadassī were the two foremost disciples, Sobhita was the attendant, Sujātā and Dhammadinnā were the two foremost female disciples, the Piyaṅgu tree was the Bodhi tree, his body was eighty cubits in height, and the lifespan was ninety thousand years.

A Blessed One named Atthadassī arose. He also had three gatherings of disciples. In the first, there were eighty-nine hundred thousand monks; in the second, eighty-eight thousand; and likewise in the third. At that time, the Bodhisatta, having become a powerful ascetic named Susīma, having brought a parasol of Mandārava flowers from the deva world, honored the Teacher. The Teacher also predicted about him.

The city of that Blessed One was named Sobhaṇa, his father was a king named Sāgara, his mother was named Sudassanā, Santa and Upasanta were the two foremost disciples, Abhaya was the attendant, Dhammā and Sudhammā were the two foremost female disciples, the Campaka tree was the Bodhi tree, his body was eighty cubits in height, the radiance of his body always pervaded one yojana all around, and the lifespan was one hundred thousand years.

A teacher named Dhammadassī arose. He also had three gatherings of disciples. In the first gathering, there were one hundred million monks; in the second, ninety million; and in the third, eighty million. At that time, the Bodhisatta, having become Sakka, the King of the Gods, made offerings with divine perfumes, flowers, and divine musical instruments. The Teacher also predicted about him.

The city of that Blessed One was named Saraṇa, his father was a king named Saraṇa, his mother was named Sunandā, Paduma and Phussadeva were the two foremost disciples, Sunetta was the attendant, Khemā and Sabbanāmā were the two foremost female disciples, the red Aṅkura tree was the Bodhi tree, it is also called the "Kakudha tree" or "Bimbijāla," his body was eighty cubits in height, and the lifespan was one hundred thousand years.

A Buddha named Siddhattha arose. He also had three gatherings of disciples. In the first gathering, there were one hundred million monks; in the second, ninety million; and in the third, eighty million. At that time, the Bodhisatta, possessing great energy and endowed with the power of supernormal knowledges, having become an ascetic named Maṅgala, brought a large jambu fruit and gave it to the Tathāgata. The Teacher, having consumed that fruit, predicted to the Bodhisatta, "At the end of ninety-four aeons, you will become a Buddha."

The city of that Blessed One was named Vebhāra, his father was a king named Jayasena, his mother was named Suphassā, Sambala and Sumitta were the two foremost disciples, Revata was the attendant, Sīvalā and Surāmā were the two foremost female disciples, the Kaṇikāra tree was the Bodhi tree, his body was sixty cubits in height, and the lifespan was one hundred thousand years.

Tissa and Phussa: two Buddhas arose in one aeon. Tissa Buddha had three gatherings of disciples. In the first gathering, there were one hundred million monks; in the second, ninety million; and in the third, eighty million. At that time, the Bodhisatta, being wealthy and influential, a noble named Sujāta, having taken the ascetic life, having attained great power, having heard that a Buddha had arisen, taking divine Mandārava, Paduma, and Pāricchatta flowers, he honored the Tathāgata who was proceeding amidst the four assemblies, a canopy of flowers formed in the sky and remained. The Teacher also predicted to him, "From here, at the end of ninety-two aeons, you will become a Buddha."

The city of that Blessed One was named Khema, his father was a noble named Janasandha, his mother was named Padumā, Brahmadeva and Udaya were the two foremost disciples, Samaṅga was the attendant, Phussa and Sudattā were the two foremost female disciples, the Asana tree was the Bodhi tree, his body was sixty cubits in height, and the lifespan was one hundred thousand years.

A teacher named Phussa arose. He also had three gatherings of disciples: in the first gathering, there were sixty hundred thousand monks; in the second, fifty hundred thousand; and in the third, thirty-two hundred thousand. At that time, the Bodhisatta, having become a noble named Vijitāvī, having renounced the great kingdom, having ordained in the presence of the Teacher, having learned the three baskets, he spoke the Dhamma to the great multitude. And he fulfilled the perfection of virtue. He also predicted that he would become a Buddha.

The city of that Blessed One was named Kāsī, his father was a king named Jayasena, his mother was named Sirimā, Surakkhita and Dhammasena were the two foremost disciples, Sabhiya was the attendant, Cālā and Upacālā were the two foremost female disciples, the Emblic myrobalan tree was the Bodhi tree, his body was fifty-eight cubits in height, and the lifespan was ninety thousand years.

A Blessed One named Vipassī arose. He also had three gatherings of disciples: in the first gathering, there were sixty-eight hundred thousand monks; in the second, one hundred thousand; and in the third, eighty thousand. At that time, the Bodhisatta, powerful and influential, having become a dragon king named Atula, gave a great seat made of gold, inlaid with seven jewels, to the Blessed One. The Teacher also predicted that he would become a Buddha at the end of ninety-one aeons.

For that Blessed One, the city was named Bandhumatī, the king father was named Bandhumā, the mother was named Bandhumatī, Khaṇḍa and Tissa were the two chief disciples, Asoka was the attendant, Candā and Candamittā were the two chief female disciples, the Bodhi tree was a Pāṭali tree, the height of the body was eighty cubits, the aura of the body always stood spreading seven yojanas, and the lifespan was eighty thousand years.

Sikhī and Vessabhū were two Buddhas. Sikhī the Blessed One also had three gatherings of disciples: in the first gathering there were one hundred thousand bhikkhus, in the second eighty thousand, and in the third seventy thousand. At that time, the Bodhisatta, having become a king named Arindama, having provided a great offering, including robes, to the Saṅgha of bhikkhus with the Buddha at its head, and having given an elephant jewel adorned with the seven precious things, having made an offering of allowable goods equal to the size of the elephant. That Buddha also declared of him, "In the thirty-first aeon from now, you will become a Buddha."

For that Blessed One, the city was named Aruṇavatī, the khattiya father was named Aruṇava, the mother was named Prabhāvatī, Abhibhū and Sambhava were the two chief disciples, Khemaṅkara was the attendant, Sakhilā and Padumā were the two chief female disciples, the Bodhi tree was a Puṇḍarīka tree, the height of the body was seventy cubits, the aura of the body stood spreading three yojanas, and the lifespan was seven thousand years.

Vessabhū by name, the Teacher, arose. That Buddha also had three gatherings of disciples: in the first gathering there were eighty thousand bhikkhus, in the second seventy thousand, and in the third sixty thousand. At that time, the Bodhisatta, having become a king named Sudassana, having given a great offering, including robes, to the Saṅgha of bhikkhus with the Buddha at its head, having gone forth in the presence of the Teacher, and being accomplished in virtuous conduct, was full of joy and reverence for the Buddha Jewel. That Buddha also declared of him, "In the thirty-first aeon from now, you will become a Buddha."

For that Blessed One, the city was named Anoma, the king father was named Suppatīta, the mother was named Yasavatī, Soṇa and Uttara were the two chief disciples, Upasanta was the attendant, Dāmā and Samālā were the two chief female disciples, the Bodhi tree was a Sāla tree, the height of the body was sixty cubits, and the lifespan was sixty thousand years.

Kakusandha, Koṇāgamana, Kassapa, and Our Blessed One. Kakusandha the Blessed One had one gathering of disciples, in which there were forty thousand bhikkhus. At that time, the Bodhisatta, having become a king named Khema, having given a great offering of robes along with bowls to the Saṅgha of bhikkhus with the Buddha at its head, and having given medicines such as ointment, having heard the Dhamma teaching of the Teacher, went forth. That Teacher also declared of him.

For Kakusandha the Blessed One, the city was named Khema, the brahmin father was named Aggidatta, the brahmin mother was named Visākhā, Vidhura and Sañjīva were the two chief disciples, Buddhija was the attendant, Sāmā and Campā were the two chief female disciples, the Bodhi tree was a Mahāsirīsa tree, the height of the body was forty cubits, and the lifespan was forty thousand years.

Koṇāgamana by name, the Teacher, arose. That Buddha also had one gathering of disciples, in which there were thirty thousand bhikkhus. At that time, the Bodhisatta, having become a king named Pabbata, surrounded by a group of ministers, having gone to the presence of the Teacher, having heard the Dhamma teaching, having invited the Saṅgha of bhikkhus with the Buddha at its head, having provided a great offering, having given bowls, fine Chinese cloth, woolen blankets, and cloths of dukula, as well as golden sandals, went forth in the presence of the Teacher. That Teacher also declared of him.

For that Blessed One, the city was named Sobhavatī, the brahmin father was named Yaññadatta, the brahmin mother was named Uttarā, Bhiyyosa and Uttara were the two chief disciples, Sotthija was the attendant, Samuddā and Uttarā were the two chief female disciples, the Bodhi tree was an Udumbara tree, the height of the body was thirty cubits, and the lifespan was thirty thousand years.

Kassapa by name, the Teacher, arose. That Buddha also had only one gathering of disciples, in which there were twenty thousand bhikkhus. At that time, the Bodhisatta, a brahmin youth named Jotipāla, an expert in the three Vedas, known in both the earth and the sky, was a friend of Ghaṭikāra the potter. He, together with him, having approached the Teacher, having heard the Dhamma talk, having gone forth, being energetic, having learned the three Piṭakas, adorned the Buddha's dispensation with the accomplishment of duties. That Teacher also declared of him.

For that Blessed One, the birthplace was a city named Bārāṇasī. The brahmin father was named Brahmadatta, the brahmin mother was named Dhanavatī, Tissa and Bhāradvāja were the two chief disciples, Sabbamitta was the attendant, Anuḷā and Uruveḷā were the two chief female disciples, the Bodhi tree was a Nigrodha tree, the height of the body was twenty cubits, and the lifespan was twenty thousand years.

However, the Bodhisatta, having received the prediction in the presence of the twenty-four Buddhas beginning with Dīpaṅkara, by whatever means—

‘‘Human existence, attainment of gender, cause, seeing the Teacher;
Renunciation, accomplishment of virtue, empowerment, and desire;
With the combination of these eight conditions, the aspiration is fulfilled.’’ (bu. vaṃ. 2.59);

Having combined these eight conditions, having made the aspiration at the foot of Dīpaṅkara, making effort, thinking, "Come, let me search for the qualities that make one a Buddha, from here and there," seeing while searching, "first is the perfection of giving," the qualities that make one a Buddha, beginning with the perfection of giving, were seen. While fulfilling them, he came to the state of being Vessantara. And while coming, those benefits of the Bodhisattas who have made an aspiration are described—

‘‘Thus, beings who are perfect in all aspects, destined for enlightenment;
Wander through the long journey of Saṃsāra, even for hundreds of millions of aeons.

‘‘They are not born in Avīci, nor in the world-between-the-spheres;
Oppressive thirst, hunger, and Kalakañjika beings do not exist.

‘‘They are not born as small creatures, even if they arise in a bad destination;
When born among humans, they are not born blind.

‘‘There is no deafness, nor do they become mute or winged;
They do not become women, hermaphrodites, or eunuchs.

‘‘Beings destined for enlightenment are not subject to retribution;
Freed from the immediately effective karmas, their range is pure everywhere.

‘‘They do not associate with wrong views, views of the effectiveness of action;
Even living in the heavens, they are not born in the realm of non-perception.

‘‘Among the deities in the Pure Abodes, the cause does not exist;
Noble people are inclined to renunciation, detached from existence and non-existence;
They perform actions for the benefit of the world, they fulfill all perfections.’’

Having attained those benefits, he came. And while he was fulfilling the perfections, there is no measure to the number of existences in which the perfection of giving was fulfilled, such as during the time of Akitti the brahmin, Saṅkha the brahmin, Dhanañjaya the king, Mahāsudassana the king, Mahāgovinda, Nimi the great king, Candakumāra, Visayha the wealthy merchant, Sivi the king and Vessantara the king. However, certainly during the time of the story of Sasa Paṇḍita—

‘‘Having seen one who had approached for alms, I sacrificed my own body;
There is no one equal to me in giving, this is my perfection of giving.’’ (cariyā. 1.143 tassuddāna –

The Perfection of Giving became the ultimate perfection.

Similarly, there is no measure to the number of existences in which the perfection of morality was fulfilled, such as during the time of Sīlavanāga the king, Campeyya Nāga the king, Bhūridatta Nāga the king, Chaddanta Nāga the king, Jayaddisa the prince, and Alīnasattu Kumāra. However, certainly during the time of the Saṅkhapāla Jātaka—

‘‘Though pierced with stakes, though beaten with clubs and spears;
I am not angry with the Bhoja princes, this is my perfection of morality.’’ (cariyā. 2.91) –

The Perfection of Morality became the ultimate perfection.

Similarly, there is no measure to the number of existences in which the perfection of renunciation was fulfilled, such as during the time of Somanassa Kumāra, Hatthipāla Kumāra, and Ayogharapaṇḍita, having abandoned great kingdoms. However, certainly during the time of the Cūḷasutasoma Jātaka—

‘‘I discarded a great kingdom at hand, like a lump of spit;
There is no clinging for one who gives up, this is my perfection of renunciation.’’ –

The Perfection of Renunciation became the ultimate perfection.

Similarly, there is no measure to the number of existences in which the perfection of wisdom was fulfilled, such as during the time of Vidhura Paṇḍita, Mahāgovinda Paṇḍita, Kudāla Paṇḍita, Araka Paṇḍita, Bodhi Paribbājaka, and Mahosadha Paṇḍita. However, certainly during the time of the Senaka Paṇḍita in the Sattubhasta Jātaka—

‘‘Reflecting with wisdom, I freed the brahmin from suffering;
There is no one equal to me in wisdom, this is my perfection of wisdom.’’ –

The Perfection of Wisdom became the ultimate perfection.

Similarly, there is no measure to the number of existences in which the perfection of effort and the others were fulfilled. However, certainly during the time of the Mahājanaka Jātaka—

‘‘Not seeing the shore, in the middle of the water, all the people were killed;
There is no other way for the mind, this is my perfection of effort.’’ –

The Perfection of Effort became the ultimate perfection.

In the Khantivādī Jātaka—

‘‘As if without consciousness, while they were cutting me with a sharp axe;
I was not angry with the King of Kāsī, this is my perfection of patience.’’ –

The Perfection of Patience became the ultimate perfection.

In the Mahāsutasoma Jātaka—

‘‘Protecting the truth, having given up my own life;
I freed one hundred Khattiyas, this is my perfection of truthfulness.’’ –

The Perfection of Truthfulness became the ultimate perfection.

In the Mūgapakkha Jātaka—

‘‘My mother and father are not disliked by me, nor is great glory disliked;
Omniscience is dear to me, therefore I undertook the vow.’’ –

The Perfection of Determination became the ultimate perfection.

In the Ekarāja Jātaka—

‘‘No one threatens me, nor do I fear anyone;
Supported by the power of loving-kindness, I rejoice in the forest then.’’ (cariyā. 3.113) –

The Perfection of Loving-kindness became the ultimate perfection.

In the Lomahaṃsa Jātaka—

‘‘I make my bed in the cemetery, placing a corpse’s bones nearby;
The villagers approach, showing frightening forms.’’ –

The Perfection of Equanimity became the ultimate perfection. This is a summary here; however, this meaning should be taken in detail from the Cariyāpiṭaka.

Having thus fulfilled the perfections, standing in the state of Vessantara—

‘‘This earth is without consciousness, without awareness of pleasure or pain;
Even it, by the power of my giving, trembled seven times.’’ (cariyā. 1.124);

Having done such great meritorious deeds as the trembling of the great earth, at the end of his lifespan, having passed away from there, he was reborn in the Tusita heaven. There, surpassing the other deities in ten ways, "While experiencing divine prosperity for as long as life lasts, now in seven days by human reckoning, his life will come to an end," his clothes become soiled, his garlands wither, sweat exudes from his armpits, a change of color appears on his body, and the deity does not remain in his divine seat. When these five omens appear, seeing them, deities who are born with a sense of urgency, knowing that the Great Being has fulfilled the perfections, thinking, "Now, without going to another heaven, having been born in the human world and attained Buddhahood, humans who have died after doing meritorious deeds will fill the heavens," and—

‘‘When I was in the Tusita body, then I was called Santusita;
Ten thousand worlds came together, requesting me with hands clasped in reverence.

‘‘It is time, Great Hero, be born in your mother’s womb;
While liberating the world with its deities, awaken to the deathless state.’’ (bu. vaṃ. 1.66-67);

Having surveyed the five great surveys and made a decision, having passed away from there, he took rebirth in the Sakya royal family, and being cared for there with great prosperity, he gradually attained a blessed youth. In this interval, the details should be understood according to the Sutta passages beginning with "Mindful and fully aware, Ānanda, the Bodhisatta passed away from the Tusita heaven and entered his mother’s womb" (ma. ni. 3.200) and their commentaries.

So, experiencing the splendor of kingship like the glory of the deva-world in three palaces suitable for the three seasons, saw three divine messengers—described as old age, sickness, and death—in succession while going out for pleasure in the park. Struck with deep emotion, he turned back. On the fourth occasion, seeing a renunciant, he developed a liking for renunciation, thinking, "Renunciation is good." After spending the day in the park, he sat on the bank of the auspicious lotus pond. There, Vissakamma, a deva's son, having taken the guise of a barber, arrived and adorned him. Hearing the news of the birth of Rāhula, he knew the power of a father's love and thought, "Before this bond grows, I will cut it." Entering the city in the evening, he uttered this verse:

"Truly, that mother is at peace, truly that father is at peace;
Truly, that woman is at peace, who has such a husband." (bu. vaṃ. aṭṭha. 27 avidūrenidānakathā; dha. pa. aṭṭha. 1.10 sāriputtattheravatthu; apa. aṭṭha. 1.avidūrenidānakathā; jā. aṭṭha. 1.avidūrenidānakathā);

The adhigamanidāna should be understood.

The desanānidāna should be understood. This is the summary here. The detailed explanation, however, should be understood in accordance with the commentaries on the Ariyapariyesana Sutta(ma. ni. 1.274) and the Pabbajja Sutta(su. ni. 407 ādayo) and others.

The dūrenidāna should be understood, from Tusita heaven up to the Bodhi-maṇḍa. The avidūrenidāna is: "On one occasion, the Blessed One was dwelling among the devas in Tāvatiṃsa, at the foot of the Pāricchatta tree, on the Paṇḍukambala stone. There, the Blessed One discoursed on Abhidhamma to the devas of Tāvatiṃsa." This is its santikenidāna. This is, so far, the Nidānakathā.

The Nidānakathā is complete.

1. Cittuppādakaṇḍo

Tikamātikāpadavaṇṇanā

Now

As I speak thus,
Listen undistracted to this discourse on Abhidhamma,
For this discourse is difficult to obtain.

Thus, the opportunity has arisen for the declared discourse on Abhidhamma. Here, since Abhidhamma is the name for the seven treatises beginning with the Dhammasaṅgaṇī, and the Dhammasaṅgaṇī itself has four sections based on the Cittuppādakaṇḍa and others, and the Cittuppādakaṇḍa itself is twofold in terms of Mātikā and Padabhājanīya, of which the Mātikā is the beginning, and that is twofold as Tikamātikā and Dukamātikā, of which the Tikamātikā is the beginning, and in the Tikamātikā also, the term "kusalā dhammā" in the kusalattika, therefore –

From here on, this profound,
Discourse on Abhidhamma,
Listen to it being spoken, with focused minds, well, well.

1. "Kusalā dhammā, akusalā dhammā, abyākatā dhammā": this is the kusalattika, named after the initial term. "Sukhāya vedanāya sampayuttā dhammā, dukkhāya vedanāya sampayuttā dhammā, adukkhamasukhāya vedanāya sampayuttā dhammā": this is the vedanāttika, named after all the terms. Thus, the name of all the tikas and dukas should be understood based on either the initial term or all the terms. And all these are determined by fifteen divisions. For the tikas, there is one division, and for the dukas, there are fourteen. The six dukas beginning with "hetū dhammā, nahetū dhammā" are called the 'hetugocchaka' because they stand connected to each other in terms of composition and meaning, like a whorl or a pot. Then, the other seven dukas beginning with "sappaccayā dhammā, appaccayā dhammā" are not connected to each other; merely because of the commonality of being dukas, they have been picked out and placed separately in a different collection, and because they are smaller than other larger dukas, they should be understood as 'cūḷantaradukā.' After that, based on the six beginning with the āsavaduka, is the 'āsavagocchaka'; likewise, based on the saṃyojanaduka and others, is the 'saṃyojanagocchaka'; likewise, based on the ganthaoghayoganīvaraṇaduka and others, are the 'ganthaoghayoganīvaraṇagocchakā'; based on the five beginning with the parāmāsaduka, is the 'parāmāsagocchaka'. All seven gocchakas should be understood. After that, the fourteen dukas beginning with "sārammaṇā dhammā" are called 'mahantaradukā.' After that, the six dukas beginning with the upādānaduka are called the 'upādānagocchaka.' After that, the eight dukas beginning with the kilesaduka are called the 'kilesagocchaka.' After that, the eighteen dukas beginning with the dassanenapahātabbaduka are placed at the end of the Abhidhamma Mātikā and are called 'piṭṭhidukā.' The forty-two dukas beginning with "vijjābhāgino dhammā avijjābhāgino dhammā" are called 'suttantikadukā.' Thus, all these should be understood as determined by fifteen divisions.

However, these thus determined are in two categories: sappadesa and nippadesa. Among these, nine tikas and seventy-one dukas are called sappadesa because they encompass rūpa and arūpa phenomena. The remaining thirteen tikas and seventy-one dukas are called nippadesa. Here, among the tikas, the vedanāttika, vitakkattika, pītittika, uppannattika, atītattika, and the four ārammaṇattikas—these nine tikas are called sappadesa. Among the dukas, at the end of the nine gocchakas from the hetugocchaka to the upādānagocchaka, there are three dukas each; at the end of the kilesagocchaka there are four dukas; the two mahantaradukas, "cittasampayuttā dhammā, cittavippayuttā dhammā" and "cittasaṃsaṭṭhā dhammā, cittavisaṃsaṭṭhā"; and among the suttantikadukas, except for the adhivacanaduka, niruttiduka, paññattiduka, and nāmarūpaduka, the remaining thirty-eight dukas—these are sappadesa. All the tikas and dukas that have been mentioned as remaining are to be understood as nippadesa.

Now, this is the word-by-word explanation, in sequence, of the Mātikā terms beginning with kusalā dhammā: The word 'kusala' is seen in the senses of health, faultlessness, skill, and pleasant result. For it is seen in the sense of health in passages such as, "Are you well, venerable sir? Are you free from illness?" (jā. 1.15.146; 2.20.129) and in the sense of faultlessness in passages such as, "But, venerable sir, which bodily conduct is kusala? That bodily conduct, O great king, which is faultless" (ma. ni. 2.361) and "Furthermore, venerable sir, this is unsurpassed, as the Blessed One teaches the Dhamma on kusala phenomena" (dī. ni. 3.145) and so on. In the sense of skill, it is found in, "You are kusala in the parts and accessories of a chariot" (ma. ni. 2.87) and "skilled dancing girls trained" (jā. 2.22.94). In the sense of pleasant result, it is found in, "For the undertaking of kusala phenomena, monks" (dī. ni. 3.80) and "due to kusala kamma having been done and accumulated" (dha. sa. 431) and so on. So, here, it applies to health, faultlessness, and pleasant result.

The word dhamma, however, is seen in the senses of learning, cause, quality, being without self, being without life, and so on. For it is seen in the sense of learning in passages such as, "He learns the Dhamma: suttas, geyyas," etc. (a. ni. 4.102). In the sense of cause, it is found in, "Knowledge in the cause is dhammapaṭisambhidā" (vibha. 720).

"For the Dhamma and non-Dhamma do not both have the same result;
Non-Dhamma leads to hell, the Dhamma brings one to a good destination." (theragā. 304; jā. 1.15.386) –

In passages such as these, it is in the sense of quality. In passages such as, "At that time, there are dhammas" (dha. sa. 121) and "he dwells contemplating dhammas in dhammas" (dī. ni. 2.373), it is in the sense of being without self and without life. So here also, it applies to being without self and without life.

kusalā. Those that maintain their own nature are dhammā. Or, they are maintained by conditions, or they maintain their own nature, therefore dhammā. Not kusala are akusalā. Like enemies opposed to a friend, like non-greed and the like opposed to greed and the like, it means opposed to kusala. Not declared are abyākatā, meaning not spoken of as kusala or akusala. Among these, those characterized by faultlessness and pleasant result are kusala, those characterized by faultiness and painful result are akusala, and those characterized by absence of result are abyākatā.

Are these—such as 'kusalā' or 'dhammā'—synonymous or do they have different meanings? What is the point here? If they are synonymous, then 'kusalā dhammā' is like saying 'kusalākusalā.' But if they have different meanings, then the tikas and dukas would become chakkas and catukkas, and there would be no connection between the terms.

Just as when saying 'kusalā,' 'rūpaṃ,' 'cakkhumā,' there is no connection between the terms, since they do not refer to each other in terms of meaning, so too, here, there would be no connection between the terms. And terms lacking connection between what comes before and what comes after are said to be without purpose. And also, the question later, "Which dhammas are kusala?" would be contradictory. For dhammas are not kusala, and yet it is said, "Which dhammas are 'kusala'?" Another approach: if these are synonymous, then because the three 'dhammas' are one, the kusala and the like would also become one. For because of being dhammas, there is oneness of all three 'dhammas' that are kusala and so on. Therefore, the kusala and the like, which are different in meaning from the threefold dhamma, would also become one. 'Whatever is kusala, that is akusala, that is abyākata.' Or, if you do not accept the oneness of the three dhammas, and you say that one dhamma is characterized by kusala, another dhamma is characterized by akusala, and another dhamma is characterized by abyākata, then in that case, dhamma is a state, and other than a state is non-state, so dhammas characterized by the state called kusala would be one thing, and the dhamma characterized by akusala would be non-state, and so with that characterized by abyākata. And other than these, there would be also that characterized by kusala. Thus, the kusala and the like, having become non-existent due to the state of non-existence, would also be non-existent.

All this is without reason. Why? Because validity is established by conventional usage. For usage is established just as it is approved and accepted in various meanings. And in "kusalā dhammā" and the like, this designation of dhamma preceded by kusala, and the designation of kusala as dhamma, are not accepted by the wise due to the absence of a special meaning of its own, as in "kusalā kusalā"; nor are they like 'kusalā,' 'rūpaṃ,' cakkhumā,' and 'saddā,' whose meanings do not refer to each other. Here, the word 'kusala' is accepted because it indicates the meaning known as faultlessness and pleasant result, the word 'akusala' because it indicates the meaning of faultiness and painful result, the word 'abyākata' because it indicates the meaning of absence of result, and the word 'dhamma' because it indicates the meaning of maintaining one's own nature and so on. So, when spoken in immediate succession to any of these, it reveals its commonality of meaning. For all these are dhammas by the characteristic of maintaining one's own nature and so on. And the words kusala and so on, when spoken before the word dhamma, reveal its particular meaning. For a dhamma is either kusala, akusala, or abyākata. Thus, these, when spoken separately, are accepted as revealing only their own meaning. When spoken together with the word dhamma, they are accepted by the wise in the world as revealing either their commonality of meaning or their particular meaning. Therefore, all this reasoning by creating alternatives of synonymousness and difference in meaning and imputing faults is without reason. This, so far, is the word-by-word explanation in sequence of the kusalattika. In the same way, the method for the remaining tikas and dukas should be understood. From here on, however, I will speak only of the distinctions.

2. In sukhāya vedanāyā and the like, the word 'sukha' is seen in the senses of pleasant feeling, pleasant root, pleasant object, pleasant cause, the state of being a pleasant condition, harmlessness, nibbāna, and so on. For it is seen in the sense of pleasant feeling in passages such as, "and the abandoning of sukha" (dī. ni. 1.232). In the sense of pleasant root in, "Sukho buddhānaṃ uppādo" (dha. pa. 194), "sukhā virāgatā loke" (udā. 11; mahāva. 5). In the sense of pleasant object in, "Because, Mahāli, form is sukha, follows sukha, is connected with sukha" (saṃ. ni. 3.60). In the sense of pleasant cause in, "This, monks, is a term for sukha, namely, meritorious deeds" (a. ni. 7.62). In the state of being a pleasant condition in, "As far as this, monks, is not easy to attain by description, as far as the pleasant heavens" (ma. ni. 3.255), "They do not know sukha, those who do not see Nandana" (saṃ. ni. 1.11). In the sense of harmlessness in passages such as, "These dhammas are dwelling in sukha in this very life" (ma. ni. 1.82). In the sense of nibbāna in passages such as, "Nibbānaṃ paramaṃ sukha" (dha. pa. 203-204). Here, however, it should be seen only in the sense of pleasant feeling. The word 'vedanā' applies only to the experiencer in passages such as, "Known feelings arise" (ma. ni. 3.208).

The term 'Dukkha' appears in the contexts of painful feeling, the object of suffering, the object arousing suffering, the cause of suffering, and the location of the cause of suffering, and so on. For example, in phrases like "from the abandoning of suffering," it refers to painful feeling. In instances such as "Birth is suffering," it refers to the object of suffering. In passages like "Because, Mahāli, form is suffering, associated with suffering, connected with suffering," it relates to the object arousing suffering. In statements like "Difficult is the accumulation of evil," it refers to the cause of suffering. And in expressions like "As long as this, monks, is not easily attained by reasoning, so long are the woeful hells," it denotes the location of the cause of suffering. However, in this context, it should be understood as painful feeling itself.

dukkhā. That which is neither painful nor pleasant is called adukkhamasukhā. The ‘ma’ is stated due to the combination of words. All feelings experience the flavor of the object; that is, they feel. Among these, pleasure (sukhā) has the characteristic of experiencing what is desirable, pain (dukkhā) has the characteristic of experiencing what is undesirable, and neither-pain-nor-pleasure (adukkhamasukhā) has the characteristic of experiencing the opposite of both. The word 'sampayutta' in all three instances means 'associated with similar conditions'. What are these similar conditions? They are having a single arising, and so on. For, in rejecting the question, "Are there any phenomena not associated with any phenomena?", one affirms, "Are there not phenomena that are co-existent, co-arisen, mixed, having one arising, one cessation, one basis, one object?" Thus, association is described based on having a single arising, and so on. Therefore, being associated with similar conditions through these single arising, and so on, is what is meant by sampayuttā.

3. In the Vipāka Triad, vipākā means the result or fruit of wholesome and unwholesome actions, which are distinct from each other. This is a designation for immaterial phenomena that have attained the state of being a result. Vipākadhammadhammā means phenomena that have the nature of results. Just as beings that have the nature of birth and aging are called beings subject to birth and beings subject to aging because their nature is birth and aging, so too, phenomena that have the nature of results are called vipākadhammadhammā because their nature is result-producing. The third term is stated in terms of rejecting both natures.

4. In the Upādinna and Upādāniya Triad, upādinnā means grasped by actions associated with craving and views, due to their function as objects, and taken hold of as a result. Upādāniyā means conducive to grasping due to the relation to craving, after approaching the state of being an object. This is a designation for the craving that is the object-condition. Upādiṇṇupādāniyā means both upādiṇṇā and upādāniyā; this is a designation for material and immaterial phenomena produced by āsava-related actions. In this way, the meaning of the remaining two terms should be understood with negation.

5. In the Saṃkiliṭṭha and Saṃkilesika Triad, saṃkileso means that which defiles; that is, it disturbs and torments. Saṃkiliṭṭhā means associated with defilement. Saṃkilesikā means deserving of defilement by proceeding by making oneself the object, or being engaged in defilement, or not transcending its object-nature. This is a designation for the defilement that is the object-condition. Saṃkiliṭṭhasaṃkilesikā means both saṃkiliṭṭhā and saṃkilesikā. The remaining two terms should be understood in the same way as stated in the previous triad.

6. In the Vitakka Triad, savitakkā means with vitakka due to being present in association. Savicārā means with vicāra. Savitakkasavicārā means both savitakkā and savicārā. Avitakkaavicārā means without both. Among vitakka and vicāra, vicāra alone is the measure, the standard; therefore, they are vicāramattā. This means not engaging in association with vitakka beyond vicāra. Avitakkavicāramattā means both avitakkā and vicāramattā.

7. In the Pīti Triad, pītisahagatā means accompanied by joy (pīti), having attained a state of single arising, and so on; that is, associated with joy. The same method applies to the remaining two terms. Upekkhā here refers to the feeling of neither-pain-nor-pleasure. It disregards the activity of pleasure and pain, existing in a neutral state; thus, it proceeds in that manner, and is therefore called upekkhā. Here, only two terms are taken from the triad of feelings, and this triad is stated to show the distinction of joyless happiness from happiness accompanied by joy.

8. In the Dassana Triad, dassanena means by the Stream-entry Path. For it is called dassana because it first sees Nibbāna. Although the Gotrabhu sees it somewhat earlier, just as a man who has come to the king's presence for some business, even though he sees the king riding on an elephant from afar on the road, when asked, 'Have you seen the king?' says 'I have not seen him' because the task to be done has not been done. In the same way, even though Nibbāna is seen, it is not called seeing because the abandoning of defilements that needs to be done is lacking. That knowledge stands at the point of adverting to the path. Bhāvanāyā means by the remaining three paths. For the remaining three paths arise in dependence on cultivation (bhāvanā) of the same phenomenon seen by the first path; they do not see anything never seen before; therefore, it is called bhāvanā. The third term is stated in terms of rejecting both.

9. In the Tadanantara Triad, dassanena pahātabbahetukā means having a cause to be abandoned by seeing. The same method applies to the second term. In the third term, instead of taking the meaning as "not having a cause to be abandoned by either seeing nor cultivation," the meaning should be taken as "having a cause that is not to be abandoned by either seeing nor cultivation." Otherwise, causeless phenomena would not be included, for they have no cause that could be abandoned by seeing or cultivation. And even in the case of phenomena with causes, abandoning would apply to things other than causes, not to causes; for it is the cause itself that is said to be "not to be abandoned by either seeing nor cultivation," not those phenomena. And both of these are not intended. Therefore, nevadassanena nabhāvanāya pahātabbahetukā should be taken to mean "having a cause that is not to be abandoned by either seeing nor cultivation."

10. In the Ācayagāmi Triad, ācayo means accumulation through actions and defilements. This is a name for rebirth, death, and the progression of existence. Because they are the cause of that, they go to that accumulation by being the producers; or, they cause the person in whom they occur to go to the aforementioned accumulation, thus ācayagāmino; this is a designation for wholesome and unwholesome phenomena associated with the āsavas. Then, because it is devoid of accumulation, Nibbāna is devoid of accumulation; therefore, apacayo means devoid of accumulation. Because they proceed by making that the object, they go to the state of being devoid of accumulation; thus apacayagāmino; this is a designation for the Noble Paths. Furthermore, just as a bricklayer accumulates a wall and goes along, so too, they go along de-accumulating the very activity, just as a man demolishing a built brick wall de-accumulates that very activity; thus, apacayagāmino. The third term is stated by rejecting both.

11. In the Sekkha Triad, sekkhā means born in the three trainings. Or, this refers to the seven trainees, thus sekkhā. Or, because their training is not yet complete, they train themselves, thus sekkhā. Asekkhā means not sekkha because there is nothing further to train in. Or, asekkhā means sekkhā that have attained maturity. This is a designation for the phenomena of the fruit of Arahatship. The third term is stated by rejecting both.

12. In the Paritta Triad, parittā means limited because it is fragmented on all sides, a small amount; like in instances such as "a small lump of cow dung." Likewise, these are parittā because of their small power; this is a designation for phenomena of the Sensuous Sphere. Mahaggatā means having reached a great state due to their capacity to suppress defilements, their great fruitfulness, and their long continuity; or, approached and attained by great and excellent aspiration, energy, mind, and wisdom. Appamāṇā means immeasurable because rāga and other phenomena that make measurements are a measure. Or, there is no measure for these from the aspect of the object or association, and they are the opposite of measure.

13. In the Parittārammaṇa Triad, parittārammaṇā means having a limited object. The same method applies to the remaining two terms.

14. In the Hīna Triad, hīnā means base, unwholesome phenomena. Majjhimā means being in the middle of base and excellent. Paṇītā means the remaining phenomena of the three realms are excellent by virtue of being supreme and highly refined; the supramundane phenomena.

15. In the Micchatta Triad, micchattā means having a false nature because, even though wished for as "they will bring me benefit and happiness," they do not do so, and because of proceeding in a perverted manner, such as regarding the impure as pure; niyatā means certain because they give results immediately after the dissolution of the aggregates when the result-giving occurs; micchattaniyatā means both micchattā and niyatā. Sammattā means having a right nature with the opposite meaning as stated above; sammattaniyatā means both sammattā and niyatā in that they give results immediately after. Aniyatā means not certain in either way.

16. In the Maggārammaṇa Triad, maggo means that which seeks or investigates Nibbāna, or that which goes along killing defilements. Maggārammaṇā means having the path as an object. The Eightfold Path is also the cause of these by way of being a condition; thus, maggahetukā. Or, associated with the path, or as causes in the path, they are causes related to the path. Therefore, they are maggahetukā. Right View itself is both the path and the cause. Thus, having the path as a cause, they are maggahetukā. Maggādhipatino means having the path as a dominating influence due to prevailing over.

17. In the Uppanna Triad, uppannā means arisen, having proceeded from the moment of arising up to the moment of dissolution. Anuppannā means not arisen. Uppādino means necessarily arising due to being a partial cause that has been completed.

18. In the Atīta Triad, atītā means past because it has passed beyond its own nature or the moment of arising and so on. Anāgatā means that which has not come into being. Paccuppannā means arisen in dependence on that particular cause.

19. In the Anantara Triad, atītārammaṇā means having the past as an object. The same method applies to the remaining two terms.

20. In the Ajjhatta Triad, ajjhattā means proceeding by making oneself the subject with the intention, "We are existing in this way as a self" or "We will go." The word 'ajjhatta' appears in four meanings: object-internal, own-internal, internal-internal, and object-internal. For instance, in passages such as, "Here, Ānanda, a bhikkhu should settle his mind inwardly on that same original object of concentration," and "inwardly delighting, concentrated," it appears in the sense of object-internal. In phrases like, "Inwardly tranquillizing," and "or dwells contemplating phenomena in phenomena inwardly," it is in the sense of own-internal. In passages such as, "The six internal sense bases," it is in the sense of internal-internal. In passages like, "Here, Ānanda, this is the dwelling attained to by the Tathāgata, namely, by not attending to any signs, he enters and dwells in the internal emptiness," it is in the sense of object-internal; that is, the state of mastery. For the attainment of fruition is the state of mastery for the Buddhas. Here, however, the meaning intended is own-internal. Therefore, phenomena that arise in one's own being and are particular to the individual should be understood as ajjhattā. However, those that are external to that, whether bound by the senses or not bound by the senses, are called bahiddhā. The third term is stated in terms of both.

21. The Anantara Triad is stated in terms of proceeding by making those three types of phenomena the object.

22. In the Sanidassana Triad, sanidassanā means with manifestation, which is the state of being visible. Sapppaṭighā means with resistance, which is the state of striking against. Sanidassanasappaṭighā means both sanidassanā and sappaṭighā. Anidassanā means not having manifestation, which is the state of being visible. Anidassanasappaṭighā means both anidassanā and sappaṭighā in the manner stated above. The third term is stated by rejecting both. This is the word-by-word explanation of the Triad Matrix in sequence.

Explanation of the words of the Triad Matrix is complete.

Explanation of the Words of the Dyad Matrix

1-6. In the Dukamātikā, we will only elaborate on the future terms in the Tika. In the Hetugocchaka (group of roots), hetudhammā means phenomena designated as roots (hetu) in the sense of being fundamental. "Hetū dhammā" is also a valid reading. Na hetū is a negation of those same phenomena. Because it occurs in conjunction with a cause, it is sahetukā (with a cause). Because a cause does not occur for these, they are ahetukā (without a cause). Because they are associated with a cause due to arising together, etc., they are hetusampayuttā (associated with a cause). Because they are dissociated from a cause, they are hetuvippayuttā (dissociated from a cause). Although there is no difference in meaning between these two pairs, they are stated thus due to the style of teaching or according to the inclinations of those who understand them. Thereafter, the first pair is combined with the second and third pairs, and three more pairs are stated as appropriate based on the terms 'hetū na hetū' etc. Here, just as 'hetū ceva dhammā sahetukā cā' (roots and phenomena that are with a cause) is possible, so too is 'hetū ceva dhammā ahetukā cā' (roots and phenomena that are without a cause). And just as 'sahetukā ceva dhammā na ca hetū' (with a cause and phenomena that are not roots) is possible, so too is 'ahetukā ceva dhammā na ca hetū' (without a cause and phenomena that are not roots). The same method applies when combining with the hetusampayutta pair.

Here, when it is established that 'na hetū dhammā sahetukāpi ahetukāpī' (not roots, phenomena that are either with a cause or without a cause), the additional phrase 'na hetū kho pana dhammā' (but indeed, phenomena that are not roots) includes the words 'kho pana', and it should be understood that this includes an excess of meaning. How? It is not only that 'na hetu dhammā atha kho aññepi na ca sahetukāpi ahetukāpi' (not roots, but there are others that are neither with a cause nor without a cause), but indeed, it is otherwise. What is said here is this: just as 'na hetū dhammā sahetukāpi ahetukāpi' is, so too is 'hetū dhammā sahetukāpi ahetukāpi' (roots, phenomena that are either with a cause or without a cause). And just as 'na hetū dhammā sahetukāpi ahetukāpi' is, so too is 'na hetū dhammā hetusampayuttāpi hetuvippayuttāpī' (not roots, phenomena that are either associated with a cause or dissociated from a cause).

7-13.In the Cūḷantaradukas (lesser intermediate pairs), because of the condition together with its own producer, it is sappaccayā (with conditions). Because there is no condition for the arising or existence of these, they are appaccayā (without conditions). Because they are made by coming together with conditions, they are saṅkhatā (conditioned). Because they are not conditioned, they are asaṅkhatā (unconditioned). Because these have rūpa (form) in the sense of being inseparable, they are rūpino (possessing form). Because these do not have such rūpa, they are arūpino (formless). Or, rūpa is defined as having the characteristic of undergoing change; because these have that, they are rūpino. Not possessing form are the arūpino. Lokiyā dhammā (mundane phenomena): loka (world) is said to be the round of existence because of its nature of breaking up and decaying; because they are connected to the world by being included within it, they are lokiyā (mundane). Those that have gone beyond that are uttarā (transcendent); because they are not included in the world, they are uttarā from the world: lokuttarā (supramundane). Kenaci viññeyyā (knowable by some): these can be known by some one of the sense consciousnesses, such as eye-consciousness or ear-consciousness. Kenaci na viññeyyā (not knowable by some): these cannot be known by that same eye-consciousness or ear-consciousness. Thus, because of the difference in meaning between the two terms, it is a pair.

14-19.In the Āsavagocchaka (group of taints), because they flow out (āsavanti), they are āsavā (taints). It is said that they flow and proceed from the eye...pe...and from the mind. Or, because they flow from Dhamma to Gotrabhu, from the realm of existence to the peak of existence, they are āsavā. The meaning is that these proceed by including these phenomena and this realm of existence. This syllable 'ā' has the meaning of including. Because they are long-standing inhabitants, things like intoxicants are āsavā. They are like intoxicants, thus āsavā. For, things like long-standing intoxicants in the world are called āsavā. And if they are āsavā because they are long-standing inhabitants, these alone should be. For it was said, "Bhikkhus, the earliest beginning point of ignorance is not discernible, saying, 'Before this, there was no ignorance'" etc. (A. N. 10.61). Or, because they flow out or exude long saṃsāric suffering, they are āsavā. Those other than that are called no āsavā (not taints). Because they occur in conjunction with taints, with the taints having oneself as the object, they are sāsavā (with taints). Because there are no āsavā for these that are thus occurring, they are anāsavā (without taints). The rest should be understood in the manner stated in the Hetugocchaka. But this is the difference: just as there, 'na hetū kho pana dhammā sahetukāpi ahetukāpīti' (but indeed, phenomena that are not roots, either with a cause or without a cause) this final pair was stated by placing the second term of the first pair at the beginning, so here 'no āsavā kho pana dhammā sāsavāpi anāsavāpī' (but indeed, phenomena that are not taints, either with taints or without taints) is not stated. Although it is not stated, nevertheless, this difference and another should be understood in the manner stated there.

20-25.In the Saṃyojanagocchaka (group of fetters), because they bind and fetter in the round of existence the person (puggala) in whom they exist, they are saṃyojanā (fetters). Those other than that are called no saṃyojanā (not fetters). Because they approach as an object and are favorable to the connection of fetters in the connection of fetters, they are saṃyojaniyā (favorable to fetters). This is a designation for those that are object-conditions for fetters. Not favorable to fetters are asaṃyojaniyā (not favorable to fetters). The rest should be connected in the manner stated in the Hetugocchaka.

26-31.In the Granthagocchaka (group of ties), because they tie and connect in the round of existence the one in whom they exist by way of death and rebirth, they are ganthā (ties). Those other than that are called no ganthā (not ties). Because they should be tied by ties by way of making an object, they are ganthaniyā (liable to ties). The rest should be connected in the manner stated in the Hetugocchaka. And just as here, so too in the remaining instances, what has been said should be understood in the manner stated there.

32-37.In the Oghagocchaka (group of floods), because they sink and submerge in the round of existence the one in whom they exist, they are oghā (floods). Because they should be crossed over by floods due to being insurmountable by making an object, they are oghaniyā (liable to floods). The object-phenomena of floods should be understood in the same way.

38-43.In the Yogagocchaka (group of yokes), because they yoke in the round of existence, they are yogā (yokes). Yoganiyā (liable to yokes) should be understood like oghaniyā.

44-49.In the Nīvaraṇagocchaka (group of hindrances), because they hinder and obstruct the mind, they are nīvaraṇā (hindrances). Nīvaraṇiyā (liable to hindrances) should be understood like saṃyojaniyā.

50-54.In the Parāmāsagocchaka (group of grasps), because they touch in a distorted way (parato āmasanti), proceeding in terms of 'permanent' etc., by transgressing the true nature of phenomena as impermanent etc., they are parāmāsā (grasps). Because they are grasped by grasps by way of making an object, they are parāmaṭṭhā (grasped).

55-68.In the Mahantaradukas (greater intermediate pairs), because they occur together with an object without ignoring the object, they are sārammaṇā (with an object). Because these do not have an object, they are anārammaṇā (without an object). Because of their nature of thinking, they are cittā (of the mind), or because of their variegated nature, they are cittā. Because they are connected to consciousness in the sense of being inseparable, they are cetasikā (mental factors). Because of taking on a continuous state, from arising to dissolution, they are intertwined with consciousness: cittasaṃsaṭṭhā (associated with consciousness). Although occurring together, because they do not take on a continuous state, they are not intertwined with consciousness: cittavisaṃsaṭṭhā (dissociated from consciousness). That by which they arise is samuṭṭhāna (arising). These have consciousness as their arising: cittasamuṭṭhānā (arisen from consciousness). Those that are co-nascent are sahabhuno (co-nascent). Those that are co-nascent with consciousness: cittasahabhuno (co-nascent with consciousness). Those that revolve along with something are anuparivattino (revolving along with). What revolves along with? Consciousness. Those that revolve along with consciousness: cittānuparivattino (revolving along with consciousness). Those that are associated with consciousness and arisen from consciousness: cittasaṃsaṭṭhasamuṭṭhānā (associated with and arisen from consciousness). Those that are associated with consciousness, arisen from consciousness, and indeed co-nascent: cittasaṃsaṭṭhasamuṭṭhānasahabhuno (associated with, arisen from, and co-nascent with consciousness). Those that are associated with consciousness, arisen from consciousness, and indeed revolving along with: cittasaṃsaṭṭhasamuṭṭhānānuparivattino (associated with, arisen from, and revolving along with consciousness). The remaining terms should be understood as negations of the terms stated. In reference to the internal (ajjhatta), because it is stated in the ajjhattattika, what is internal itself is ajjhattikā (internal). Those that are external to that are bāhirā (external). They are only appropriated as entities, not appropriated like entities: upādā (appropriated). They are not only appropriated: noupādā (unappropriated).

69-74.In the Upādānagocchaka (group of clinging), because they are greatly appropriated (bhusaṃ ādiyantīti), meaning they grasp with a firm grip, they are upādānā (clinging). Those other than that are noupādānā (not clinging).

75-82.In the Kilesagocchaka (group of defilements), the meaning should be understood in the manner stated in the saṃkiliṭṭhattika (defiled triad).

83-100.In the Piṭṭhidukas (back pairs), because they move in the realm of desire, they are kāmāvacarā (belonging to the sensuous sphere); because they move in the realm of form, they are rūpāvacarā (belonging to the form sphere); because they move in the realm of formless, they are arūpāvacarā (belonging to the formless sphere). This is the summary here. But the elaboration will become evident later. Because they are included and contained within the three-realm round of existence, they are pariyāpannā (included). Because they are not included in that, they are apariyāpannā (not included). Because they go forth from the round of existence by making Nibbāna the object, cutting off the root of the round of existence, they are niyyānikā (leading out). Because they do not go forth with this characteristic, they are aniyyānikā (not leading out). Because they are determined to give results immediately after death or after their own occurrence, they are niyatā (determined). Because they are not thus determined, they are aniyatā (undetermined). Because they surpass other phenomena, abandoning them, they are uttarā (superior). Those that are superior together with those who are capable of surpassing themselves are sauttarā (with a superior). Because there is no superior to these, they are anuttarā (without a superior). They cause distress (raṇanti) by these; this is a designation for the rāga (lust), etc., by which beings, being overwhelmed, cry and lament in various ways. Because of being together with distress by way of association and singleness of abandonment, they are saraṇā (with distress). Because there is no distress for these in that way, they are araṇā (without distress).

Suttantikadukamātikāpadavaṇṇanā (Explanation of the Terms of the Suttāntika Duka Matrix)

101-108.In the Suttantikadukas, because they cultivate knowledge by way of association, they are vijjābhāgino (sharing in knowledge); or because they abide in the portion or division of knowledge, they are vijjābhāgino. Here, the eight knowledges are: insight knowledge, mind-made power, and the six abhiññā. According to the first meaning, phenomena associated with those are also vijjābhāgino. According to the latter meaning, whichever one of those knowledges is knowledge. The rest are vijjābhāgino. Thus, it should be understood that knowledge and phenomena associated with knowledge are vijjābhāgino. Here, however, only the associated phenomena are intended. Because they cultivate ignorance by way of association, they are avijjābhāgino (sharing in ignorance). Or because they abide in the portion or division of ignorance, they are avijjābhāgino. Here, the four kinds of ignorance are: that which conceals suffering, that which conceals arising, etc. According to the first method, phenomena associated with those are also avijjābhāgino. Whichever one of those ignorances is ignorance. The rest are avijjābhāgino. Thus, it should be understood that ignorance and phenomena associated with ignorance are avijjābhāgino. Here, however, only the associated phenomena are intended.

vajirūpamā (like a diamond). Because a diamond is the simile for these due to being capable of completely destroying. Because they reside among fools, they are bālā (foolish) by way of designation of where they reside. Because they reside among the wise, they are paṇḍitā (wise). Or because they cause foolishness, they are bālā; because they cause wisdom, they are paṇḍitā. Kaṇhā (dark) means black, causing the mind to be without luminosity. Sukkā (bright) means white, causing the mind to be luminous. Or because of the cause of dark destiny, they are kaṇhā; because of the cause of bright destiny, they are sukkā. Because they torment in this life and the next, they are tapanīyā (tormenting). Not tormenting are atapanīyā (not tormenting).

adhivacanā (designations). The paths of designations are adhivacanapathā (paths of designations). Because they are determined and spoken of in a causal way, saying, "Because they construct, bhikkhus, therefore they are called saṅkhārā" (S. N. 3.79), these spoken expressions are called nirutti (expressions). The paths of expressions are niruttipathā (paths of expressions). Because of making known by this or that manner, saying, "Takko vitakko saṅkappoti (Dha. Sa. 7)" (Thinking, initial application, conception), it is called paññatti (concepts). The paths of concepts are paññattipathā (paths of concepts). Here, even after stating one pair, the purpose in speaking of the others should be understood in the manner stated in the Hetugocchaka.

109-118.In the Nāmarūpaduka (name-and-form pair), nāmaṃ (name) because of the characteristic of naming, bending, or inclining. Rūpaṃ (form) because of the characteristic of changing. This is the summary here. But the elaboration will become evident in the Nikkhepakaṇḍa. Avijjā (ignorance) is unknowingness about suffering etc. Bhavataṇhā (craving for existence) is desire for existence. Bhavadiṭṭhī (view of existence): bhava (existence) is said to be the eternal; the view that arises in terms of the eternal is bhavadiṭṭhī. Vibhavadiṭṭhī (view of non-existence): vibhava (non-existence) is said to be annihilation; the view that arises in terms of annihilation is vibhavadiṭṭhī. The view that has arisen, saying, "The self and the world are eternal," is sassatadiṭṭhi (eternalism). The view that has arisen, saying, "It will be annihilated," is ucchedadiṭṭhi (annihilationism). The view that has arisen, saying, "The world is finite," is antavādiṭṭhi (finitism). The view that has arisen, saying, "The world is infinite," is anantavādiṭṭhi (infinitism). The view that follows the prior end is pubbantānudiṭṭhi (view pertaining to the prior end). The view that follows the posterior end is aparantānudiṭṭhi (view pertaining to the posterior end). Ahirika (shamelessness) is shamelessness, elaborated thus: "That which is not ashamed of what should be ashamed of (Dha. Sa. 387)." Anottappa (fearlessness) is the fearless state, elaborated thus: "That which does not fear what should be feared." Hiriyanā (shaming) is hirī (shame), ottappanā (fearing) is ottappaṃ (fear). In those such as dovacassatā (being difficult to admonish), dubbaco (difficult to admonish) is the person in whom speech is adverse, uncaring in the state that is contrary and unfavorable. His action is dovacassaṃ (being difficult to admonish). His state is dovacassatā (difficult to admonish). Because bad friends are friends to this person, such as the unfaithful, he is pāpamitto (bad friend); his state is pāpamittatā (bad friendship). Sovacassatā (easy to admonish) and kalyāṇamittatā (good friendship) should be understood by way of the opposite of what was said.

119-123. Among the offenses described as ‘Five aggregates of offenses are offenses, seven aggregates of offenses are offenses’ (Dhs. 1336), the quality of being skilled [in dealing with] offenses is skill in offenses (āpattikusalatā). The quality of being skilled in emerging from those offenses is skill in emerging from offenses (āpattivuṭṭhānakusalatā). The quality of being skilled in attainments (samāpatti) is skill in attainments (samāpattikusalatā). This is a term for the wisdom of defining the application of attainments. The quality of being skilled in emerging from attainments is skill in emerging from attainments (samāpattivuṭṭhānakusalatā). The quality of being skilled in the eighteen elements (dhātu) is skill in the elements (dhātukusalatā). The quality of being skilled in attending to those same elements is skill in attention (manasikārakusalatā). The quality of being skilled in the eye-base ( cakkhāyatana), etc., is skill in the bases (āyatanakusalatā). The quality of being skilled in the twelve-linked dependent origination (paṭiccasamuppāda) is skill in dependent origination (paṭiccasamuppādakusalatā). The quality of being skilled in that particular place is skill in [the right] place (ṭhānakusalatā). Place (ṭhāna) means cause. For indeed, the result exists [dependent] on it, with its function dependent on that, therefore it is called place (ṭhāna). The quality of being skilled in the inappropriate is skill in the inappropriate (aṭṭhānakusalatā).

124-134. Straightforwardness is integrity (ajjavo). Gentleness is mildness (maddavo). Forbearance, which is synonymous with endurance, is patience (khanti). The state of being compliant is gentleness (soraccaṃ). Sociability, which is synonymous with amicable gentleness, is amiability (sākhalyaṃ). Reconciliation with material things, such that one’s fault does not [arise] with others, is reconciliation (paṭisanthāro). Unguardedness in the six senses, which is a kind of sense restraint, is unguardedness in the senses (indriyesu aguttadvāratā). Not knowing moderation in eating, with regard to receiving and consuming, is immoderation in eating (bhojane amattaññutā). The subsequent pair should be understood in the manner of opposing what was stated. Forgetfulness, which is synonymous with loss of mindfulness, is forgetfulness (muṭṭhassaccaṃ). Non-comprehending is non-comprehension (asampajaññaṃ). That which remembers is mindfulness (sati). That which fully knows is full comprehension (sampajaññaṃ). Strength, which is synonymous with reflection, in the sense of not wavering when not reflecting, is strength of reflection (paṭisaṅkhānabalaṃ). The strength that arises when one develops the seven factors of enlightenment (bojjhaṅga), with effort as its head, is strength of development (bhāvanābalaṃ). That which calms opposing things is calm (samatho). That which sees in various ways, such as impermanence, is insight (vipassanā). Calm itself is the sign of calm (samathanimittaṃ), as a condition for calm that should be taken hold of and repeatedly applied. The same method [applies] for the sign of exertion. That which exerts in conascent things is exertion (paggāho). That which does not distract is non-distraction (avikkhepo).

135-142. Ruin of morality (sīla), synonymous with lack of restraint, is failure of morality (sīlavipatti). Ruin of right view, synonymous with wrong view, is failure of view (diṭṭhivipatti). Gentleness itself, as the accomplishment of morality, the fulfillment of morality, is success of morality (sīlasampadā). Knowledge that is the completion of view is success of view (diṭṭhisampadā). Purity, having attained the state of purity, synonymous with morality, is purity of morality (sīlavisuddhi). Capable of leading to purity, synonymous with Nibbāna, synonymous with vision, is purity of view (diṭṭhivisuddhi). Purity of view, however, is the basis for one who sees rightly (yathādiṭṭhissa ca padhāna), both purity of view, which is synonymous with knowledge of action and its result, etc., and for one who sees rightly (yathādiṭṭhissa), for one of corresponding view, of virtuous view, just that which accords with it, is the basis. Saṃvega is agitation, fear born in relation to birth etc. Place that causes agitation (saṃvejaniyaṭṭhāna) is the cause that generates agitation, [such as] birth etc. For one agitated, methodical attention (saṃviggassa ca yonisopadhāna) means for one in whom agitation has thus arisen, attention to means. And dissatisfaction in wholesome qualities (asantuṭṭhitā ca kusalesu dhammesū) is the state of not being content in the fulfillment of wholesome qualities. And non-retreat in striving (appaṭivānitā ca padhānasmiṃ) is the state of not retreating, not giving up, in striving before attaining Arahatship. Knowing is knowledge (vijjā). Being freed is liberation (vimutti). Knowledge of destruction (khaye ñāṇa) is knowledge in the noble path that destroys defilements. Knowledge of non-arising (anuppāde ñāṇa) is knowledge in the noble fruition that arises at the end of the non-arising of the defilements that are to be abandoned by that particular path, as the ultimate non-arising in terms of rebirth. This is the sequential word commentary of the matrix.

The Word Commentary of the Pair-Matrix is complete.

Exposition of the Section on Wholesome Qualities in the Sensuous Sphere

1. Now, to show in detail the qualities included in the matrix as it was laid down, this exposition of the section, ‘What qualities are wholesome?’, is begun. Therein, first, the wholesome quality in the sensuous sphere (kāmāvacara) is shown as ‘At the time when a wholesome consciousness pertaining to the sensuous sphere arises…’, for that there are three great sections: the section on the determination of qualities (dhammavavatthāna), the section on inclusion (saṅgaha), and the section on emptiness (suññata). Among them, the section on the determination of qualities stands divided into two: the statement and the exposition. Therein, the section on the statement has four divisions: the question, the time exposition, the quality statement, and the application. Therein, ‘What qualities are wholesome?’ is the question. ‘At the time when a wholesome… at that time’ is the time exposition. ‘Contact (phassa) is… non-distraction (avikkhepo) is’ is the quality statement. ‘Or whatever other immaterial qualities exist at that time, dependently arisen, these qualities are wholesome’ is the application.

The question is fivefold: the question that illuminates the unseen (adiṭṭhajotanāpucchā), the question that compares what has been seen (diṭṭhasaṃsandanāpucchā), the question that cuts off doubt (vimaticchedanāpucchā), the question for agreement (anumatipucchā), and the question that desires to speak (kathetukamyatāpucchā). Their distinctions are as follows:

What is the question that illuminates the unseen? By nature, the characteristic is unknown, unseen, unweighed, unexamined, unmanifest, undeveloped. To know it, to see it, to weigh it, to examine it, to manifest it, to develop it, one asks a question. This is the question that illuminates the unseen (Mahaniddesa 150; Culaniddesa, Puṇṇakamāṇavapucchāniddesa 12).

What is the question that compares what has been seen? By nature, the characteristic is known, seen, weighed, examined, manifested, developed. To compare it with other wise individuals, one asks a question. This is the question that compares what has been seen (Mahaniddesa 150; Culaniddesa, Puṇṇakamāṇavapucchāniddesa 12).

What is the question that cuts off doubt? By nature, there is a leaning towards doubt, a tendency towards uncertainty, a state of perplexity: ‘Is it so, or is it not so? What is it? How is it?’ To cut off doubt, one asks a question. This is the question that cuts off doubt (Mahaniddesa 150; Culaniddesa, Puṇṇakamāṇavapucchāniddesa 12).

What is the question for agreement? The Blessed One asks the monks a question for their agreement: ‘What do you think, monks, is form permanent or impermanent?’ ‘Impermanent, Venerable Sir.’ ‘But that which is impermanent, is that suffering or happiness?’ ‘Suffering, Venerable Sir.’ ‘But that which is impermanent, suffering, subject to change, is it proper to regard that as: This is mine, this I am, this is my self?’ ‘No, Venerable Sir’ (SN 22.59; Mahavagga 21). This is the question for agreement.

What is the question that desires to speak? The Blessed One asks the monks a question so that they may speak. ‘There are these four foundations of mindfulness, monks. Which four?’ (DN 22). This is the question that desires to speak.

Among them, the first three questions do not exist for Buddhas. Why? For Buddhas, in the three times, there is nothing conditioned, unconditioned or released from time, unseen, unknown, unilluminated, unweighed, unexamined, unmanifest, undeveloped. Therefore, the question that illuminates the unseen does not exist for them. But that which is penetrated by the Blessed One with his own knowledge, there is no need for comparison with another ascetic or brahmin or deva or Māra or Brahmā. Therefore, the question that compares what has been seen does not exist for him. Since he is without doubt, has crossed over uncertainty, with doubt destroyed in all things, therefore, the question that cuts off doubt does not exist for him. However, the other two questions exist for the Blessed One. Among them, this should be understood as the question that desires to speak.

With the word ‘what (katame)’, he asks about the qualities to be specified. For by the mere statement ‘qualities [are] wholesome’, it is not possible to know ‘what has been done? or what are they doing?’ But when ‘what’ is said, the state of being asked about is understood. Therefore, it is said, ‘with the word “what,” he asks about the qualities to be specified.’ With the two words ‘qualities [are] wholesome (dhammā kusalā)’, he shows the qualities asked about in the question. Their meaning has already been made clear below.

The sequence of words ‘what qualities [are] wholesome (katame dhammā kusalā)’ should be understood as [having been arranged] intentionally. For when differences are shown among things that have differences, the difference being shown is fitting and easily understood.

At the time when a wholesome consciousness pertaining to the sensuous sphere (yasmiṃ samaye kāmāvacaraṃ kusalaṃ citta): Here –

In the time, he specified consciousness, with consciousness, time, the sage
Having defined, to illuminate, in terms of qualities, there the distinction.

For the Blessed One, specifying ‘at the time when a wholesome consciousness pertaining to the sensuous sphere,’ specified consciousness in the time. For what reason? With that consciousness defined by the time, at the end, having defined the time with ‘at that time,’ then even when different times exist, at whatever time consciousness [exists], at just that time contact exists, feeling exists, and so on. Thus, in that time defined by consciousness, he teaches that in these distinctions of contact, feeling, etc., that are difficult to understand in terms of aggregate, continuity, function, object, and compactness.

When (yasmiṃ): an indefinite specification of location. Time (samaye): a clarification of the indefinite specification. Thus, time has been indefinitely specified. Therein, the word ‘time’ –

In association, moment, period, in group, cause, in views;
In gain and abandoning, and in penetration, it is seen.

Thus, for him, in such statements as ‘‘Perhaps we might approach tomorrow, taking into account the time and occasion (kālañca samayañca upādāyā)’’ (DN 3.118), the meaning is association. In such statements as ‘‘Just one moment, monks, is the time and occasion (khaṇo ca samayo ca) for living the holy life’’ (AN 8.29), [the meaning is] moment. In such statements as ‘‘Hot season, season of scorching heat’’ (Vin 4.153), [the meaning is] period. In such statements as ‘‘The Great Assembly in the Pavana Grove (mahāsamayo pavanasmiṃ)’’ (DN 20), [the meaning is] group. In such statements as ‘‘Time, Bhaddāli, was not grasped by you — the Blessed One dwells in Savatthi, the Blessed One will know me, saying, ‘The monk Bhaddāli is one who does not fulfill the training in the Teacher’s Dispensation.’ That time, Bhaddāli, was not grasped by you’’ (MN 65), [the meaning is] cause. In such statements as ‘‘At that time, Uggāhamāna the wanderer, son of Samaṇamuṇḍikā, was dwelling at Tindukācīra, in the one-salaka park, in the Mallikā’s monastery, a proponent of systems of thought (samayappavādake)’’ (MN 76), [the meaning is] view.

‘‘And the meaning in what is seen, and the meaning in the life to come;
The wise one, because of understanding the meaning, is called discerning.’’ (SN 1.71) –

In such statements as these, [the meaning is] gain. In such statements as ‘‘Having rightly destroyed pride, he made an end to suffering’’ (MN 4), [the meaning is] abandoning. In such statements as ‘‘Suffering has the characteristic of oppression, the characteristic of being conditioned, the characteristic of heat, the characteristic of change, the characteristic of penetration’’ (Pat.Ma. 2.8), [the meaning is] penetration. Thus, among these many times –

Association, moment, period, in group, and also cause;
These five should be understood, times by the wise here.

In this [context of] wholesome qualities, in this [phrase], ‘at the time when a wholesome consciousness pertaining to the sensuous sphere’, among those nine times, these five times — association, etc. — should be understood by the wise.

Among them, aggregation of conditions [is] association, but moment;
One only, the ninth should be understood, four wheels also.

For that aggregation of conditions, established as producing a common result, should be understood as association here. But the ninth moment that was stated, "Just one moment, monks, is the time and occasion for living the holy life," should be understood as one moment. Or these four wheels that were stated, "These four wheels, monks, when possessed by devas and humans, the four wheels turn,"—here, "dwelling in a suitable location, reliance on good people, setting oneself in the right direction, and having done merit in the past (patirūpadesavāso, sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatā)" (AN 4.31) are the four wheels that were stated, these combined should be understood as moment in the sense of opportunity. For they are the opportunity for the arising of wholesome qualities.

Having known thus association and moment, among the others –

Because of depending on that, that named, time [is] mere designation;
A mass of contact, etc., qualities, as group is distinguished.

Indeed, ‘the time for thoughts, the time for forms,’ and so on, in this way, either the Dhamma, or ‘the past, the future,’ and so on, in this way, the activity of the Dhamma, or ‘the time for the seed, the time for the sprout,’ and so on, in this way, the order of the Dhamma, or ‘the time for arising, the time for aging,’ and so on, in this way, the characteristics of the Dhamma, or ‘the time for feeling, the time for perceiving,’ and so on, in this way, the function of the Dhamma, or ‘the time for bathing, the time for drinking,’ and so on, in this way, the activity of beings, or ‘the time for going, the time for standing,’ and so on, in this way, the postures, or ‘forenoon, afternoon, day, night,’ and so on, in this way, the revolution of the moon, sun, etc., or ‘half-month, month,’ and so on, in this way, the accumulation of time reckoned as days and nights, etc. – thus, time is designated by depending on this and that. However, this, in reality, does not exist in its own nature; therefore, it should be understood as merely a designation (paññatti). But this collection of Dhammas such as contact, feeling, etc., is here explained as a group (samūha). Having understood time as a group in this way, the other, however -

‘Cause’ here is condition; its manifoldness
Should be understood by way of the door, or by way of conditions.

And in the Mahāpakaraṇa, twenty-four conditions are stated in the way beginning with "root condition, object condition" (hetupaccayo ārammaṇapaccayo). Setting aside the result condition (vipākapaccaya) and the post-nascence condition (pacchājātapaccaya) among them, the remaining conditions certainly apply to wholesome Dhammas. All of these are intended here as causes (hetu). Thus, its manifoldness should be understood either by way of this door or by way of conditions. Thus, it should be understood that these five meanings, beginning with combination (samavāya), are included here by the word 'time' (samaya).

Why then is the inclusion of all of these made, instead of including just any one of them? Because of the explanation of the particular meaning of each of them. Indeed, the time that is called combination reveals the activity from many causes. Therefore, the doctrine of a single cause is rejected. And combination means mutually dependent in the production of a common result. Therefore, it also reveals the meaning that 'there is no single doer'. Indeed, when there is a cause by nature, the need for another cause is inappropriate. Thus, by revealing the absence of any single cause, "suffering and happiness are self-made," etc., is refuted.

Here, it may be said: ‘What has been said, that it reveals the activity from many causes, that is not fitting.’ ‘Why?’ ‘Because in the absence of concord, even the concord of causeless things would result in being without cause.’ ‘Indeed, a hundred blind men, being unable to see individually, do not see.’ ‘No, it is not fitting; indeed, concord is the state of being established by producing a common result; not merely the assembly of many. And seeing is not a common result for the blind.’ ‘Why?’ ‘Because even with a hundred blind men, it is absent. But for the eye, etc., it is a common result, because of its presence when they are present. And the state of being a cause is established for concord even in the absence of concord for causeless things. Now, this absence of concord should be understood by the absence of result, and the presence of concord by its presence. Indeed, in the absence of the eye, etc., there is an absence of eye-consciousness, etc., and in the presence of the eye, etc., there is presence; this is evident to the world.’ This, for now, is the meaning revealed by the time called combination.

That ninth moment, avoided by the eight un-opportune times (akkhaṇa), and called the opportune time (khaṇa) by way of the four wheels, such as living in a suitable location, does not exist without the confluence of opportune moments, such as being a human being, the arising of a Buddha, and the establishment of the true Dhamma. And the difficulty of being a human being, etc., is illustrated by the example of the one-eyed turtle (ma. ni. 3.252). Thus, due to the rarity of the opportune moment, the wholesome (kusala) that is dependent on the opportune moment and beneficial to the supramundane Dhammas is indeed very rare. Thus, among these, the time called opportune moment reveals the difficulty of the arising of the wholesome. By thus revealing, the dwelling in negligence of those who, having attained the opportune moment, make the opportune moment void by not performing that wholesome which depends on the opportune moment, is refuted. This is the meaning revealed by the time called opportune moment.

That which is called the moment of the arising of this wholesome thought is extremely limited. And that extreme limitedness of it should be understood by way of the commentary to this sutta: "Just as, monks, is the speed of that man, just as is the speed of the moon and sun, just as is the speed of those deities who run ahead of the moon and sun, so even faster than that, the lifespan is being used up" (saṃ. ni. 2.228). There, even that limited time of the form-life faculty has been stated. As long as the present form lasts, sixteen thoughts arise and pass away. Thus, there is no simile for the limitedness of their time. Therefore, he said, "As long as this, monks, even a simile is not easy, how quickly the mind changes" (a. ni. 1.48). Thus, among these, the time called time reveals the extreme limitedness of the moment of arising of a wholesome thought. And by thus revealing, because of the extreme limitedness of the time, like stringing pearls in the flash of lightning, this mind is difficult to penetrate; therefore, great effort and respect should be made in the penetration of this; this advice has been given. This is the meaning revealed by the time called time.

The time called group, however, reveals the co-arising of many. Indeed, the collection of Dhammas such as contact, etc., is called a group. And the mind arising in that arises together with those Dhammas; thus, the co-arising of many is revealed. And by thus revealing, the arising of only one Dhamma is refuted. This is the meaning revealed by the time called group.

The time called cause, however, reveals the dependent activity. Indeed, the meaning of the phrase ‘at which time’ is ‘when there is that cause’ it arises, therefore, dependent activity is revealed by the activity ‘when there is a cause.’ And by thus revealing, the conceit of the self-sovereignty of the Dhammas is refuted. This is the meaning revealed by the time called cause.

‘At which time’ means ‘at which time’ in terms of the time called time; ‘in which group’ in terms of the time called group. When the time called opportune moment, combination, and cause, ‘at which opportune moment, with which confluence, in which cause being present’ a sense-sphere wholesome thought arises, at that very time, ‘even contact etc.’ this meaning should be understood. Indeed, the time called time is the locus, and the time called group is also the locus. There, for the Dhammas stated, in terms of the locus, it is in the locative case. And because of the presence of the time called opportune moment, combination, and cause, their presence is marked; therefore, here it is in the locative case in terms of the characteristic of presence by presence.

Sense-sphere (kāmāvacara): Included among the sense-sphere Dhammas stated in the way beginning with "What are the sense-sphere Dhammas? Having made the limit from Avīci hell below to the Paranimmita-vasavatti heaven above" (dha. sa. 1287). Here, this is the meaning of the words: in summary, there are two kinds of sense-desire (kāma): object-desire (vatthukāma) and defilement-desire (kilesakāma). There, defilement-desire is, in meaning, desire and lust alone; object-desire is the three-world round. Here, defilement-desire is called desire (kāma) because it desires; the other, however, is called desire because it is desired. Now, the region in which this two-fold desire operates in terms of activity is an eleven-fold region by way of the four woeful planes, human beings, and the six deva-worlds. Here, desire operates in this, therefore, it is sense-sphere (kāmāvacara), like a region with weapons. Just as, indeed, the region in which men with weapons operate, even with other two-legged and four-legged beings operating there, because of their being distinguished, is called ‘a region with weapons,’ so too, even with other form-sphere (rūpāvacara) beings, etc., operating there, because of their being distinguished, this region is called ‘sense-sphere.’ Now, this is called ‘desire’ by eliding the latter word, just as form-existence is form. Thus, this mind operates in this desire, which is called the eleven-fold region; therefore, it is sense-sphere.

sense-sphere.

Wholesome (kusala): Wholesome in the sense of shaking off bad things, etc. Moreover, wholesome in the sense of health, in the sense of faultlessness, and in the sense of arising from skill. Just as, indeed, ‘Are you well, sir?’ (kacci nu bhoto kusala) (jā. 1.15.146; 2.20.129) in the physical body, wholesome is stated in the sense of health, by way of being free from disease and ailments, so too, in the immaterial Dhamma, wholesome should be understood in the sense of health by way of the absence of the disease of defilements and the ailment of defilements. But because of the absence of the fault of defilements, the evil of defilements, and the distress of defilements, wholesome in the sense of faultlessness. Skill is called wisdom (paññā); because of arising from skill, wholesome in the sense of arising from skill.

Let it be that ‘associated with knowledge (ñāṇasampayutta)’ is like this; how is it if it is ‘dissociated from knowledge (ñāṇavippayutta)’? That too is wholesome by way of conventional usage. Just as, indeed, even if it is made with palm leaves, if it is made with wicker, etc., because of being similar to it, it is called a palm frond by way of conventional usage, so too ‘dissociated from knowledge’ should be understood as wholesome. Without an alternative, however, ‘associated with knowledge’ receives the name wholesome in three ways: in the sense of health, in the sense of faultlessness, and in the sense of arising from skill; ‘dissociated from knowledge’ in only two ways. Thus, all that is spoken of as wholesome in the way of birth stories, in the way of external suttas, and in the way of the Abhidhamma, all of that is obtained in this thought in these three meanings.

Characteristic (lakkhaṇa) is name. Function or success is called essence (rasa). Appearance or result is called manifestation (paccupaṭṭhāna). Proximate cause is called basis (padaṭṭhāna). Thus, wherever we will explain the characteristics, etc., there the variety of them should be understood in this way.

Thought (citta): It thinks about an object, therefore, it is thought; meaning it cognizes. Or because ‘thought’ is a term common to all thoughts, therefore, whatever mundane wholesome, unwholesome, or functional thought is here, it accumulates its own continuum in the way of the process of impulsions (javanavīthi), therefore, it is thought. It is variegated (citanti) by results, actions, and defilements, therefore, it is thought. Moreover, all of it is thought because of being variegated appropriately. It is thought because of the act of variegation; thus, the meaning here should be understood. There, because one thought is different due to being lustful, another is hateful, another is deluded; another is sense-sphere, another is of the form-sphere division, etc.; another has a form as its object, another has sound, etc., as its object; and among form-objects too, one has blue as its object, another has yellow, etc., as its object; the same method applies even for sound, etc., as objects; and in all of these, one is inferior, another is middling, another is superior; and among the inferior, etc., one has desire as its dominance, another has effort as its dominance, another has thought as its dominance, another has investigation as its dominance; therefore, its variegatedness should be understood in terms of these associated factors, ground, object, inferior, middling, superior, and dominant factors. Admittedly, here, only one thought is not like this; however, because of the inclusion of thoughts, it is fitting to say that any one of these is thought by way of variegatedness. Thus, for now, it is thought by way of variegatedness.

How is it thought by way of the act of variegation? Indeed, in the world, there is no other variegated thing more excellent than a painting. And even in that, a painting called a figure is indeed extremely variegated. For the painters who make that, the notion arises, ‘such and such forms should be made here.’ By that notion of thought, the act of variegation arises, producing lines, filling in, coloring, highlighting, outlines, etc.; then in the painting called a figure, a certain variegated form is produced. Then, thinking, ‘let this be on top of this form, let this be below, let this be on both sides,’ the production of the remaining pictorial forms occurs in accordance with what was thought; thus, whatever variegated craft is in the world, all of that is done by thought. Thus, by this variety of action, the thought that produces that and that is also in the same way thought. Or, since all of what was thought is not produced, thought is even more variegated than that. Therefore, the Blessed One said:

"Have you seen, monks, a painting that is called thought?" "Yes, venerable sir." "That painting called thought, monks, is also thought by thought. By that painting thought, monks, thought is even more variegated" (saṃ. ni. 3.100).

Similarly, that internal mind, which varies in terms of actions, gender, perceptions, expressions, etc., in the different realms of existence—gods, humans, hell beings, and animals—is also mind-made. For the diverse wholesome and unwholesome actions, such as deeds of giving, moral conduct, harming, and deceit, which proceed according to various ways and are produced by the mind, constitute the diversity of action. And it is through the diversity of action that there is a diversity of forms in those various realms, differing in the arrangement of hands, feet, ears, stomach, neck, face, and so on. From the diversity of forms comes the diversity of perception, with perceptions arising according to the form taken, such as ‘this is a woman’ or ‘this is a man’. From the diversity of perception comes the diversity of expression, as those who perceive express themselves in accordance with their perceptions, saying ‘woman’ or ‘man’. However, since actions that generate a particular existence are performed in accordance with the diversity of expression, such as ‘I will become a woman, I will become a man, I will become a noble, I will become a brahmin’, therefore, from the diversity of expression comes the diversity of action. And since this diversity of action, while producing existence as desired, produces it in terms of realms of existence, therefore, from the diversity of action comes the diversity of realms. It is through the diversity of action that among those beings, in their respective realms, there is the state of being footless, bipedal, etc.; in their respective rebirths, there is highness and lowness; and in their respective existences, there is beauty and ugliness, as well as gain and loss among the worldly conditions. Therefore, all this internal mind, which varies in terms of actions, gender, perceptions, expressions, etc., in the different realms of existence—gods, humans, hell beings, and animals—should be understood as made by the mind. This meaning should be understood by way of this sutta that is not aligned with the saṅgīti. For it was said:

"Based on the arrangement of the diversity and multiplicity of action, there is an arrangement of the diversity and multiplicity of forms; based on the arrangement of the diversity and multiplicity of forms, there is an arrangement of the diversity and multiplicity of perceptions; based on the arrangement of the diversity and multiplicity of perceptions, there is an arrangement of the diversity and multiplicity of expressions; based on the arrangement of the diversity and multiplicity of expressions, there is an arrangement of the diversity and multiplicity of action. Dependent on the diversity of action, the diversity of beings' destinies is evident—footless, bipedal, quadrupedal, multipedal, with form, without form, percipient, non-percipient, neither percipient nor non-percipient. Dependent on the diversity of action, the diversity of beings' rebirth is evident—highness, lowness, inferiority, superiority, good states, bad states. Dependent on the diversity of action, the diversity in the existence of beings is evident—beauty, ugliness, good birth, bad birth, good constitution, bad constitution. Dependent on the diversity of action, the diversity of beings in worldly conditions is evident—gain, loss, fame, disgrace, blame, praise, happiness, and suffering."

Moreover, it was said:

From action and from form, perceptions arise;
From perception, they go to distinction, as 'this is a woman' or 'this is a man'.

"By action the world proceeds, by action humankind proceeds;
Beings are bound by action, like the chariot's axle pin that moves." (ma. ni. 2.460; su. ni. 659);

By action, one obtains fame and praise,
By action, birth, death, and bondage;
Having understood this diversity of action,
Why would one say there is no action in the world? (kathā. 785);

"Beings, young man, are owners of their actions, heirs to their actions, born of their actions, related through their actions, have action as their arbitrator; action divides beings, that is to say, into inferiority and superiority." (ma. ni. 3.289).

Thus, the nature of mind as "mind" should be understood also by this fact of its being the cause. For all these diverse things are made by the mind. However, when the mind has no opportunity or lacks the remaining conditions, then due to the absence of some mental activity, what is called the internal mind made by the mind, is even more "mindful" than that. Therefore, the Blessed One said:

"I do not, monks, see even one group so diverse as this, that is to say, monks, the animal kingdom... Even by those animals, monks, the mind is more diverse." (saṃ. ni. 3.100).

"Uppannaṃ hoti" (has arisen) here, "arisen" has many kinds in terms of present, past, opportunity-making and place-attaining. Therein, all that which is endowed with arising, aging, and breaking is called present-arisen. That which, having experienced the taste of the object, has ceased; that which is known as past-experienced, wholesome or unwholesome; that which has ceased without undergoing the triad of arising, etc., is called past-arisen; and the remaining conditioned is also called bhūtāpagatuppannaṃ (past-arisen). That action which is spoken of in the manner of "whatever deeds he did before" (ma. ni. 3.248) and so on, even though past, is similar because it has made an opportunity for its own result by warding off another result, and similarly, the result that has made an opportunity is similar even though not yet arisen, because it certainly arises when the opportunity is made; thus, it is called okāsakatuppannaṃ (opportunity-making-arisen). The unwholesome that is not eradicated in those various realms is called bhūmiladdhuppannaṃ (place-attaining-arisen). Here, the difference between bhūmi (place) and bhūmiladdha (place-attaining) should be understood. Bhūmi means the five aggregates in the three realms, which are the object of vipassanā (insight). Bhūmiladdha means the aggregate of defilements that are fit to arise in those aggregates. Therefore, it is said that this is a place attained, hence it is called bhūmiladdha. Thus, among these four types of arising, here "present-arisen" is intended.

uppannaṃ (arisen). This word "uppanna" is seen with many meanings such as past, regained, arisen, unhindered, unsevered, and related to the three moments. Here, "tena kho pana, bhikkhave, samayena kakusandho bhagavā arahaṃ sammāsambuddho loke uppanno" (saṃ. ni. 2.143) means it has come in the past. "Āyasmato ānandassa atirekacīvaraṃ uppannaṃ hoti" (pārā. 461) means regained. "Seyyathāpi, bhikkhave, uppannaṃ mahāmeghaṃ tamenaṃ mahāvāto antarāyeva antaradhāpeti" (saṃ. ni. 5.157) means arisen. "Uppannaṃ gamiyacittaṃ duppaṭivinodanīyaṃ (a. ni. 5.160; pari. 325); uppannuppanne pāpake akusale dhamme ṭhānaso antaradhāpeti" (pārā. 165) means unhindered. "Ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento bahulīkaronto uppannuppanne pāpake akusale dhamme ṭhānaso antarāyeva antaradhāpeti" (saṃ. ni. 5.156-157) means unsevered. "Uppajjamānaṃ uppannanti? Āmantā" (yama. 2.cittayamaka.81) means related to the three moments. So here too it should be seen as related to the three moments. Therefore, "uppannaṃ hoti" means it is related to the three moments, it is present, it is in the present moment. This is the condensed meaning.

Cittaṃ uppannaṃ hoti (mind has arisen) is the head of the teaching. However, the mind does not arise alone. Therefore, just as when it is said "the king has come," it is understood that he has not come alone leaving his retinue, but has come together with his royal entourage, so too should this be understood as arising together with the associated fifty or more wholesome dhammas. However, it is stated as "cittaṃ uppannaṃ hoti" (mind has arisen) because of its being foremost.

Having attained worldly dhamma, mind is chief, mind is the burden, mind is foremost. Having attained supramundane dhamma, wisdom is chief, wisdom is the burden, wisdom is foremost. Therefore, when the Blessed One, having attained the disciplinary context, asks a question, he does not ask 'What kind of contact are you, what kind of feeling are you, what kind of perception are you, what kind of volition are you?' but asks, "What is your mind like, monk?" making mind the burden. And when it is said, "I have a mind of non-theft, Blessed One," he does not say, 'There is no offense for one with non-theft contact' etc., but says, "There is no offense for the monk with a mind of non-theft."

Not only in the disciplinary context, but also when teaching any worldly teaching, he teaches making the mind the burden. As he said: "Whatever things, monks, are unwholesome, partaking of unwholesomeness, and on the side of unwholesomeness, all of them have mind as their forerunner. Mind arises first among those things" (a. ni. 1.56).

"Mind is the forerunner of all (evil) states.
Mind is chief, mind-made are they.
If one speaks or acts with wicked mind,
Because of that, pain follows one,
Even as the wheel follows the hoof of the draught-ox."

"Mind is the forerunner of all (good) states,
Mind is chief, mind-made are they.
If one speaks or acts with pure mind,
Because of that, happiness follows one,
Even as one’s shadow that never departs." (dha. pa. 1,2);

"By mind the world is led, by mind it is drawn about;
All beings have come under the sway of the one thing, the mind." (saṃ. ni. 1.62);

"By the defilement of the mind, monks, beings are defiled; by the purification of the mind, they are purified." (saṃ. ni. 3.100);

"This mind, monks, is luminous, but it is defiled by adventitious defilements." (a. ni. 1.49);

"When the mind, householder, is unguarded, then bodily action is also unguarded, verbal action is also unguarded, and mental action is also unguarded; when the mind, householder, is guarded…pe… when the mind, householder, is corrupted…pe… when the mind, householder, is uncorrupted…pe… when the mind, householder, is subject to influxes…pe… when the mind, householder, is not subject to influxes, then bodily action is also not subject to influxes, verbal action is also not subject to influxes, and mental action is also not subject to influxes." (a. ni. 3.110).

Thus, having attained worldly dhamma, mind is chief, mind is the burden, mind is foremost, it should be understood. Among these suttas, it should be understood that all have been taken for the sake of preserving the suttas, not just one or two.

However, when asking about supramundane dhamma, without asking 'Which contact have you attained, which feeling, which perception, which volition, which mind?', he asks, 'Which wisdom have you attained, monk? Have you attained the first path-wisdom, or the second…pe… the third…pe… the fourth path-wisdom?', making wisdom chief, wisdom the burden. All wholesome dhamma with wisdom as their basis do not decline. But what is the purpose of wisdom (ma. ni. 1.451)? "For a wise noble disciple, faith that accords with it is established, energy that accords with it is established, mindfulness that accords with it is established, concentration that accords with it is established" (saṃ. ni. 5.515). Suttas such as these should be seen here. Thus, having attained supramundane dhamma, wisdom is chief, wisdom is the burden, wisdom is foremost, it should be understood. This, however, is worldly teaching. Therefore, teaching making mind the burden, he said, "cittaṃ uppannaṃ hoti" (mind has arisen).

Somanassasahagatanti (accompanied by joy) means having attained a state of co-arising etc. with joy, which is reckoned as a feeling that is pleasant and sweet. However, this word 'sahagata' (accompanied) is seen with these meanings: co-existence, association, dependence, object, and connection. Therein, "yāyaṃ taṇhā ponobbhavikā nandirāgasahagatā" (vibha. 203) should be understood as co-existence; meaning being of the nature of delight and passion. "Yā, bhikkhave, vīmaṃsā kosajjasahagatā kosajjasampayuttā" (saṃ. ni. 5.832) should be understood as association; here the meaning is associated with sloth arising intermittently. "Aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti" (saṃ. ni. 5.238) should be understood as dependence; meaning depending on the perception of bones, having developed and regained the perception of bones. "Lābhī hoti rūpasahagatānaṃ vā samāpattīnaṃ arūpasahagatānaṃ vā" (pu. pa. 3-5) on the object; it should be understood as having objects of form and formless objects. "Idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayutta" (vibha. 578) on connection. In this word too, this meaning is intended. For here, that which is connected with joy is called somanassasahagata (accompanied by joy).

The word ‘Saṃsaṭṭha’ is seen to have many meanings, such as similar, unremitting, friendly, intimate, and innate. Here, it appears as "similar" in "having avoided the thin and the fat, similar horses were yoked" (Jā. 2.22.70); as "unremitting" in "you dwell together, venerable ladies, unremittingly" (pāci. 727); as "friendly, intimate" in "he dwells intimately with householders" (Saṃ. Ni. 3.3); and as "innate" in "this happiness is coexistent, born together, associated, and conjoined with this joy." Here, it is intended in the sense of being innate. In that case, there is nothing that is coexistent, not born together, not associated, and not conjoined. However, something born together can be associated and conjoined, or not. For example, when material and immaterial phenomena arise together, the material is born together with the immaterial, but it is not associated, nor is it conjoined; similarly, the immaterial with the material; and the material with the material. But the immaterial, with the immaterial, is necessarily coexistent, born together, associated, and conjoined. With that in mind, it is said, "accompanied by joy."

Ñāṇasampayutta: Conjoined with knowledge, meaning joined in terms of simultaneous arising, etc. Whatever needs to be said here is the same as what was said in the section on feeling in the analysis of the Mātikā. Therefore, it should be understood that this is conjoined with the characteristic of having a single arising, a single cessation, a single base, and a single object. This is an emphatic definition. In the immaterial, however, conjunction is possible even without a single base.

What has been discussed so far? The wholesome kāmāvacara (mahācitta) accompanied by joy, tri-hetuka, conjoined with knowledge, and unprompted, has been discussed. Indeed, when the question "Which phenomena are wholesome?" was asked without limitation, wholesome phenomena of all four planes were included. However, by the statement "A wholesome kāmāvacara citta arises," the wholesome phenomena of the three planes were excluded, and only the eight types of wholesome kāmāvacara cittas were included. By the statement "accompanied by joy," the four types accompanied by indifference were excluded, and only the four types accompanied by joy were included. By the statement "conjoined with knowledge," the two types disjoined from knowledge were excluded, and only the two conjoined with knowledge were included. The unprompted nature, however, was not included due to its being unforced. Although it was not included, because of the subsequent statement "with prompting," the unprompted nature should be understood here even though "unprompted" is not explicitly stated. It should be understood that the Perfectly Enlightened One, intending to divide and show this mahācitta from the beginning, started this teaching definitively, and that this determination was made in this way.

He then said rūpārammaṇaṃ vā, etc. Indeed, the Blessed One, when showing an immaterial phenomenon, shows it either by way of its base, by way of its object, by way of its base and object, or by way of its inherent nature. For example, in "eye-contact…pe…mind-contact; feeling born of eye-contact…pe…feeling born of mind-contact; eye-consciousness…pe…mind-consciousness," immaterial phenomena are shown by way of their base. In "perception of form…pe…perception of phenomena, volition regarding form…pe…volition regarding phenomena," they are shown by way of their object. In "depending on the eye and forms, eye-consciousness arises, the meeting of the three is contact…pe…depending on the mind and phenomena, mind-consciousness arises, the meeting of the three is contact" (Saṃ. Ni. 4.60), they are shown by way of their base and object. In "conditioned by ignorance are volitional formations, conditioned by volitional formations is consciousness" (Saṃ. Ni. 2.1), immaterial phenomena are shown by way of their inherent nature. But in this place, showing it by way of its object, he said "form as object," etc.

rūpārammaṇaṃ: Form as object. Sound, of dual origination, past, future, or present, is saddārammaṇaṃ: sound as object. Odor, of quadruple origination, past, future, or present, is gandhārammaṇaṃ: odor as object. Flavor, of quadruple origination, past, future, or present, is rasārammaṇaṃ: flavor as object. Tangible object, of quadruple origination, past, future, or present, is phoṭṭhabbārammaṇaṃ: tangible object as object. Citta and cetasikas of single, dual, triple, and quadruple origination, and those of no origination from anywhere, past, future, or present, and also those not to be spoken of, the remaining states known as the sphere of citta, are simply dhammārammaṇaṃ: phenomena as object. But those who say that even forms, etc., which are not in the range of perception, are simply phenomena as object, should be refuted by this sutta. For it was said:

"For these five faculties, venerable sir, which have different domains and different ranges, and do not experience each other's domain and range, the mind is their refuge; the mind experiences their domain and range" (Ma. Ni. 1.455).

For these, such as form as object, are called their domain and range. Even when these, such as form as object, are experienced by the mind, they are still form as object, etc.; this meaning is established. Even though form, etc., are objects of the knowledge of the divine eye, etc., this meaning is established. For only those form as object, etc., which are not in the range of perception are objects of the divine eye, etc., and they are not phenomena as object; thus, the determination of objects should be understood according to the method already stated.

Here, each object comes into the range of perception at two doors. For form as object, having impinged on the eye-sensitivity, comes into the range of perception at the mind-door in that very moment; that is, it becomes a condition for the vibration of the bhavaṅga. The same method applies to sound, odor, flavor, and tangible objects as objects. Just as a bird, having come through the sky, perches on the treetop, touching the branch, and its shadow is reflected on the earth, and the touching of the branch and the appearance of the shadow occur without precedence and without succession, in a single moment; so too, the impingement of present form, etc., on the eye-sensitivity, etc., and their entering the range of perception at the mind-door, being capable of vibrating the bhavaṅga, occur without precedence and without succession, in a single moment. Then, having interrupted the bhavaṅga, after the āvajjana, etc., which arise at the eye-door, etc., ending in determination, this mahācitta arises in one of those objects.

At the pure mind-door, however, there is no function of impingement on sensitivity. These objects come into the range of perception naturally, simply through having been seen, heard, smelled, tasted, or touched. How? Here, someone, having circumambulated a great cetiya that has been decorated and prepared, adorned with diverse colors like haritāla and realgar, with various kinds of raised banners, adorned with garlands and surrounded by rows of lamps, shining with an exceedingly beautiful splendor, having paid homage with the five-point prostration on the sixteen platforms, raising his joined hands, looking upwards, takes hold of joy with the Buddha as object and stands. For him, having seen the cetiya in this way and generated joy with the Buddha as object, later, wherever he has gone, whether in a night-abode or a day-abode, while attending, the decorated and prepared great cetiya is just like having come into the range of perception at the eye-door; it is just like the time of circumambulating and paying homage to the cetiya. Thus, form as object comes into the range of perception by way of having been seen.

Having heard the sound of a Dhamma-speaker expounding the Dhamma with a sweet voice, or of a reciter reciting with a voice, later, wherever he is sitting, while attending, the Dhamma-talk or the recitation is just like having come into the range of perception at the ear-door; it is just like the time of giving approval and listening. Thus, sound as object comes into the range of perception by way of having been heard.

Having obtained a fragrant odor or a flower, and having made an offering with a mind focused on odor as object at a seat or a cetiya, later, wherever he is sitting, while attending, that odor as object is just like having come into the range of perception at the nose-door; it is just like the time of making the offering. Thus, odor as object comes into the range of perception by way of having been smelled.

Having shared and consumed delicious edibles or food with his fellow brahmacārīs, later, wherever he obtains coarse food like millet, while attending to the thought, "At such and such a time, delicious food was shared and consumed with my fellow brahmacārīs," that flavor as object is just like having come into the range of perception at the tongue-door; it is just like the time of consuming. Thus, flavor as object comes into the range of perception by way of having been tasted.

Having used a soft couch or seat or spread or covering with a pleasant touch, later, wherever he arranges a painful bed, while attending to the thought, "At such and such a time, I used a soft couch, seat, spread, and covering," that tangible object as object is just like having come into the range of perception at the body-door. It is just like the time of experiencing a pleasant touch. Thus, tangible object as object comes into the range of perception by way of having been touched. Thus, at the pure mind-door, there is no function of impingement on sensitivity. These objects should be understood to come into the range of perception naturally, simply through having been seen, heard, smelled, tasted, or touched.

‘Diṭṭhaṃ’ means previously apprehended through the five-door way. ‘Suta’ means forms, etc., apprehended through hearsay without directly seeing them. ‘Ubhayasambandhaṃ’ means connected with both of these. Thus, it should be understood that these also come into the range of perception at the mind-door by way of these seen, etc. Of these, the way in which they come into the range of perception by way of having been seen has already been stated below in five ways.

Someone hears: "Such and such a form is born of the Buddha's surpassing merit, the sound is exceedingly sweet, the odor of the flowers in a certain place is exceedingly pleasing, the taste of the fruits is exceedingly delicious, the touch of certain coverings, etc., is exceedingly pleasant." For him, without impingement on the eye-sensitivity, etc., they come into the range of perception at the mind-door simply upon hearing. Then his citta proceeds in that form or sound by way of pleasantness, or in the case of odors, etc., by way of wanting to give to noble ones, or in the case of things given by others, by way of approval. Thus, these come into the range of perception at the mind-door by way of having been heard.

Moreover, the forms, etc., as stated, have either been seen or heard. For him, without impingement on the eye-sensitivity, etc., they come into the range of perception at the mind-door simply through the connection of having been seen or heard, in the way, "Such a form will also be for the Buddha to be born in the future," etc. Then, in those objects, according to the method stated below, this mahācitta proceeds in one of those objects. Thus, these come into the range of perception at the mind-door by way of a connection with both.

And this is only a brief introduction. Their coming into the range of perception at the mind-door should indeed be understood in detail by way of faith, inclination, manner, thinking, view, absorption, acceptance, etc. However, since both real and unreal things come into the range of perception in this way, this method is not included in the commentary. Thus, it should be understood that each object, when it is an object of javana, arises at two doors. For form as object, when it is an object of javana, arises at both the eye-door and the mind-door. The same method applies to sound, etc., as objects.

Here, form as object, when arising at the mind-door as an object of javana, is threefold: dānamaya, sīlamaya, and bhāvanāmaya. Of these, each one is threefold: kāyakamma, vacīkamma, and manokamma. The same method applies to sound, odor, flavor, tangible object, and phenomena as objects.

Here, that great meritorious consciousness arising by taking a form as its object arises by taking as its object one of the colors that is pleasing, delightful, agreeable, and attractive, known as a beautiful sign (subhanimitta), be it blue, yellow, red, or white, in flowers, cloths, or elements. But isn't this pleasing object a basis for greed? How can this consciousness be called meritorious? (It is meritorious) because of being determined, transformed, habitually practiced, and inclined (towards merit). For one whose mind is determined in doing merit, thinking, ‘Only merit should I do,’ and is transformed by turning away from unwholesome actions and towards doing merit, and is habitually practiced by frequently engaging in meritorious actions, and whose attention (ābhogo) arises appropriately due to supporting conditions such as living in a suitable place, association with good people, reliance on wholesome support, hearing the good Dhamma, and past meritorious deeds, for such a person, merit arises through this determination, transformation, habitual practice, and inclination.

This will become clear in the Bojjhaṅgavibhaṅga (Vibha. Aṭṭha. 367 Bojjhaṅgapabbavaṇṇanā, 468-469).

Here, being associated with knowledge (ñāṇasampayutta) should be understood through these causes: action (kamma), rebirth (upapatti), maturation of faculties (indriyaparipāka), and distance from defilements (kilesadūrībhāva). For when someone teaches the Dhamma to others, trains (others) in blameless arts, crafts, and sciences, honors a Dhamma speaker and arranges for the Dhamma to be spoken, establishes the aspiration "In the future, may I be wise," and gives various kinds of gifts, the merit that arises based on such action arises associated with knowledge. Or when someone is reborn in a state of non-ill will, then "for such a happy being, the verses of the Dhamma become clear... Slow, monks, is the arising of mindfulness, but that being quickly attains distinction" (A. Ni. 4.191). Based on this method, the merit that arises depending on rebirth also arises associated with knowledge. Similarly, when the faculties have reached maturity, for those who have attained the age of fifty, the merit that arises depending on the maturation of faculties also arises associated with knowledge. However, for those whose defilements have been suppressed, the merit that arises depending on the distancing from defilements also arises associated with knowledge. As it was said:

"Wisdom is born of yoga; without yoga, wisdom declines" (Dha. Pa. 282).

Thus, being associated with knowledge should be understood through these causes: action, rebirth, maturation of faculties, and distance from defilements.

This will become clear in the Bojjhaṅgavibhaṅga (Vibha. Aṭṭha. 367 Bojjhaṅgapabbavaṇṇanā).

Having arisen thus, associated with knowledge, this is called unprompted (asaṅkhāra) because it arises spontaneously without effort or contrived thought. This (merit), arising with an attractive color as its object, arises in three ways: as being connected to giving (dānamaya), connected to morality (sīlamaya), or connected to mental development (bhāvanāmaya).

How so? When, having obtained one of the blue, yellow, red, or white flowers, etc., and focusing on it in terms of its color, one honors the Triple Gem, thinking, 'The gift of color is mine,' then it is connected to giving. Here is an instance: It is said that Saṅghamitta, the storehouse keeper, having obtained a cloth adorned with gold, thought, "This cloth is golden in color, and the Sammāsambuddha is also golden in color. A golden-colored cloth is fitting for one who is golden in color, and for us, there will be a gift of color," and he hung it at the Great Cetiya. At such a time, it should be understood as connected to giving. But when, having obtained such a thing suitable for giving (deyyadhamma), one honors the Triple Gem, thinking, 'This is my family lineage, family tradition, family custom,' then it is connected to morality. When, however, after making an offering to the Triple Gem with such an object, one establishes (in their mind) the arising and passing away (khayavaya), thinking, 'This color will decay, it will pass away,' then it is connected to mental development.

However, when even something that exists in the state of giving (dānamaya) is offered with one's own hand to the Three Gems, then it is a bodily action (kāyakamma). When, while honoring the Three Gems, one commands and has one’s sons, daughters, servants, and employees make offerings, then it is a verbal action (vacīkamma). When, thinking about that existing object as described above, one intends, "I will give the gift of color," then it is a mental action (manokamma). Having reached the Vinaya context, the speech ‘I will give’ is different (pārā. 659) according to this characteristic, it is called giving. But having reached the Abhidhamma context, the merit arises from the moment one thinks in the mind, "I will give," regarding the existing object. In the subsequent part, it is said that it will be done by body or speech. Thus, the meritorious act of giving (dānamaya) is threefold, based on bodily, verbal, and mental action.

But when, having obtained that object as described above, one honors the Triple Gem with one's own hand as a matter of family lineage, etc., then it is a moral bodily action (sīlamayaṃ kāyakammaṃ). When, based on family lineage, etc., one commands and has one’s sons, daughters, etc. make offerings, then it is a verbal action. When, thinking, 'This is my family lineage, family tradition, family custom,' one intends, "I will give the gift of color," regarding the existing object, then it is a mental action. Thus, morality (sīlamaya) is threefold, based on bodily, verbal, and mental action.

But when, having obtained that object as described above, one honors the Three Gems and establishes (in their mind) the arising and passing away while walking back and forth (caṅkamanto), then it is a developmental bodily action (bhāvanāmayaṃ kāyakammaṃ). For one who establishes contemplation through speech, it is a verbal action, and for one who establishes contemplation only in the mind without engaging the bodily and verbal means, it is a mental action. Thus, mental development (bhāvanāmaya) is threefold, based on bodily, verbal, and mental action. In this way, the King of the Dhamma has shown this meritorious act with form as its object, dividing it through the nine doors of action based on the three types of meritorious deeds. The same method applies to sounds, etc., as objects.

Indeed, by taking a pleasing sound, such as the sound of a drum, as its object, this merit arises according to the three ways mentioned above. There, it is not possible to uproot a sound like a root vegetable, or hold it in one's hand like a blue lotus, but by making it a complete offering, one gives the gift of sound. Therefore, when one makes an offering to the Three Gems with a musical instrument such as a drum or a mudiṅga, thinking, 'The gift of sound is mine,' or one has drums and other instruments placed (in a certain place), thinking, 'The gift of sound is mine,' or one gives ghee, medicine, oil, or molasses to monks who preach the Dhamma, announces the hearing of the Dhamma, recites in a melodious tone, speaks the Dhamma, or performs words of appreciation or words of approval to those seated nearby, then it is purely connected to giving. When one does this same procedure as a matter of family lineage, etc., then it is connected to morality. When, having done all of this, one establishes (in their mind) the arising and passing away, contemplating that even this much sound, even if it were the size of the Brahmaloka, "will decay, will pass away," then it is connected to mental development.

There, in the case of giving, when one takes the drums, etc., and makes an offering with one's own hand, or when one places (the instruments) with one's own hand for the purpose of a continuous offering, or when one goes to announce the hearing of the Dhamma, thinking, 'The gift of sound is mine,' or goes to perform a Dhamma talk or a melodious recitation, then it is a bodily action. When one commands, 'Go, dear ones, make an offering of sound to the Three Gems,' or commands, 'Place this drum, this mudiṅga, in the courtyard of the Cetiya,' thinking, 'The gift of sound is mine,' or one personally announces the hearing of the Dhamma, speaks a Dhamma talk, or recites a melodious recitation, then it is a verbal action. When, without engaging bodily or verbal action, one mentally relinquishes an existing object, thinking, 'I will give the gift of sound,' then it is a mental action.

Also, for morality, when one offers the gift with his own hands with drums, etc., thinking “The gift of sound is my family heritage, my family tradition, my family lineage,” when one places the drums, etc., with his own hands in the Cetiya courtyard, etc., when one gives ghee medicine with his own hands to those who preach the Dhamma, for one who goes for the purpose of announcing the hearing of the Dhamma, preaching the Dhamma or singing melodious chants out of customary practice, it is a bodily action. "The gift of sound is our family heritage, our family tradition, our family lineage, go, dear ones, and offer to the Buddha Gem, etc.," when one orders others (to do so) and when one preaches the Dhamma or chants melodious chants by himself out of lineage tradition, it is a verbal action. "The gift of sound is my family lineage, I will offer the gift of sound", when one relinquishes the existing object in his mind without bodily or verbal action, it is a mental action.

Also for mental development, when one establishes the arising and passing away of sounds while walking back and forth, then it is a bodily action. But for one who contemplates with speech without moving the body, it is a verbal action. For one who contemplates the sound element in his mind without moving his body or speech, it is a mental action. In this way, the King of the Dhamma has shown meritorious action with sound as its object, dividing it through the nine doors of action based on the three types of meritorious deeds.

In the case of fragrant roots, etc., this merit arises according to the three ways mentioned above by taking a pleasing scent as its object. There, when having obtained any scent from fragrant roots, etc., and focusing on it in terms of its scent, one honors the Buddha Gem, etc., thinking, 'The gift of scent is mine,' then it is connected to giving. All of this should be understood in detail in the same way as stated for the gift of color. In this way, the King of the Dhamma has shown meritorious action with scent as its object, dividing it through the nine doors of action based on the three types of meritorious deeds.

But in the case of root flavors, etc., this merit arises according to the three ways mentioned above by taking a pleasing flavor as its object. There, when having obtained any pleasing tasty substance from root flavors, etc., and focusing on it in terms of its flavor, one gives and relinquishes it, thinking, 'The gift of flavor is mine,' then it is connected to giving. All of this should be understood in detail in the same way as stated for the gift of color. In this case of morality, stories have come in the Great Commentary, starting with the story of King Duṭṭhagāmaṇi Abhaya, who, having given to twelve thousand monks and enjoyed a delicious taste, said, 'It is not our custom to partake without giving to the Saṅgha.' This is the distinction here. In this way, the King of the Dhamma has shown meritorious action with flavor as its object, dividing it through the nine doors of action based on the three types of meritorious deeds.

In the case of tangible objects, the three great elements—earth element, fire element, and air element—are called tangible objects. In this place, the connection should be made in terms of beds and chairs, etc., without making a connection based on these elements (earth, fire, air). When, having obtained any pleasing tangible object from beds, chairs, etc., and focusing on it in terms of its tangible nature, one gives and relinquishes it, thinking, 'The gift of tangible object is mine,' then it is connected to giving. All of this should be understood in detail in the same way as stated for the gift of color. In this way, the King of the Dhamma has shown meritorious action with tangible object as its object, dividing it through the nine doors of action based on the three types of meritorious deeds.

In the case of mental objects (dhammārammaṇa), the six internal sense bases, the three characteristics (of existence), the three immaterial aggregates, the fifteen subtle forms, and Nibbāna-concepts—these dharmas, included and not included in the mental object base, are called mental objects. In this place, however, the connection should be made in terms of giving food, drink, and life, without making a connection based on these (sense bases, etc.). Indeed, in the case of food, etc., this merit arises according to the three ways mentioned above by taking a pleasing mental object as its object.

Here, when one gives offerings like ghee and butter, thinking, "This is an offering of nourishment for me," when one gives drinks, offering the eight kinds of drinks, when one gives the gift of life, offering ticket-food (salākabhatta), communal food (saṅghabhatta), etc., when one gives medicine to monks who are unwell, attends to physicians, removes nets, destroys ant-hills, destroys bird cages, arranges for the release of prisoners, halts announcements of slaughter, and performs other such actions for the protection of life, then it is meritorious action consisting of giving (dānamaya). But when one continues these offerings of nourishment, drink, and life with the principle "The giving of nourishment, drink, and life is my family tradition, my lineage," then it is meritorious action consisting of morality (sīlamaya). When one establishes the arising and passing away in a mental object (dhammārammaṇa), then it is meritorious action consisting of mental development (bhāvanāmaya).

Even when meritorious action consisting of giving occurs, when one gives offerings of nourishment, drink, and life with one's own hands, then it is bodily action (kāyakamma). When one orders one's children and others to give, then it is verbal action (vacīkamma). When, without engaging bodily or verbal actions, one thinks in the mind, "I will give" the existing material object as an offering of nourishment, drink, and life, then it is mental action (manokamma).

But when one gives an existing object in the manner described, as a family tradition, with one's own hands, then it is meritorious action consisting of morality and bodily action. When, in the manner of family tradition, one orders one's children and others to give, then it is verbal action. When, in the manner of family tradition, one merely thinks in the mind, "I will give" the existing object in the manner described, then it is mental action.

However, for one who establishes arising and passing away in a mental object while walking back and forth, it is meritorious action consisting of mental development and bodily action. For one who establishes arising and passing away verbally, without engaging bodily action, it is verbal action. For one who establishes arising and passing away in a mental object merely in the mind, without engaging bodily or verbal actions, it is mental action. Thus, meritorious action consisting of mental development is threefold, consisting of bodily, verbal, and mental action. In this way, the King of the Dhamma has shown how even this mental object, which is wholesome, can be divided into the nine doors of action with respect to the threefold bases of meritorious action.

Thus, this mind has been described in terms of various objects and various mental objects. But this can also be obtained in terms of various mental objects in a single object. How? In the case of the four requisites, six mental objects can be obtained in a robe: the color of a new robe is pleasing and attractive; this is the color object (vaṇṇārammaṇa). At the time of use, it makes a rustling sound; this is the sound object (saddārammaṇa). The blackish smell that is there, this is the smell object (gandhārammaṇa). The taste object (rasārammaṇa) is spoken of in terms of the taste of using it. The pleasant touch that is there, this is the tangible object (phoṭṭhabbārammaṇa). Pleasant feeling that arises dependent on the robe, is the mental object (dhammārammaṇa). In the case of alms food, the taste object is obtained without any doubt. Thus, having made the connection in terms of various mental objects in the four requisites, the distinction of meritorious action consisting of giving, etc., should be understood.

For this mind, only the mental object is fixed, since it does not arise without a mental object. But the door is not fixed. Why? Because the action is not fixed. Indeed, when the action is not fixed, the door is also not fixed.

Wholesome Action in the Sensuous Sphere: Discussion of Doors

Discussion of the Door of Bodily Action

In the Great Commentary (mahāaṭṭhakathā), the discussion of the doors has been spoken. Here, three actions, three doors of action, five consciousnesses, five doors of consciousness, six contacts, six doors of contact, eight non-restraints, eight doors of non-restraint, eight restraints, eight doors of restraint, ten wholesome paths of action, ten unwholesome paths of action – this much is called the establishment of the framework in the discussion of the doors.

Here, although three actions are spoken of first, setting those aside, first of all, the three doors of action are divided and shown. Which three? The door of bodily action (kāyakammadvāra), the door of verbal action (vacīkammadvāra), and the door of mental action (manokammadvāra).

Here, the body is fourfold: produced by kamma (upādinnako), produced by nutriment (āhārasamuṭṭhāno), produced by temperature (utusamuṭṭhāno), and produced by mind (cittasamuṭṭhāno). Therein, the eight kinds of kamma-produced materiality beginning with the eye-base and ending with the life faculty, that is, the four elements, color, odor, taste, and nutritive essence, are the kamma-produced body. The same eight produced by nutriment are called the nutriment-produced body. The eight produced by temperature are called the temperature-produced body. The eight produced by mind are called the mind-produced body.

The door of bodily action (kāyakammadvāra) is not a name for the kamma-produced body, nor for the others. However, among the eight kinds of materiality produced by mind, there is one intimation (viññatti); this is called the door of bodily action. With reference to which it was said: "What is that form that is bodily intimation? That which, of a moral mind, or of an immoral mind, or of an indeterminate mind, when stepping forward or stepping backward, when looking ahead or looking around, when contracting or stretching out, is the body's rigidity, sustaining, sustainedness, intimation, intimation, intimatedness: that is the form that is bodily intimation" (dha. sa. 720). For the mind, when arising, produces materiality thinking, "I will step forward, I will step backward." Therein, the earth element, water element, fire element, air element, color dependent on that, odor, taste, and nutritive essence—among these eight groups of materiality, the mind-produced air element sustains, maintains, moves, causes to step forward, and causes to step backward the material body born together with itself.

Therein, the air element produced by the first thought-moment in a single apperceptive process (avajjanavīthi) of seven impulsions (javana) is able to sustain and maintain the material body born together with itself, but is unable to move it further. The same method applies to the second and subsequent thought-moments. However, the air element produced by the seventh thought-moment, having obtained the supporting condition from the air element produced by the preceding six thought-moments, is able to sustain, maintain, move, cause to step forward, cause to step backward, cause to look ahead, cause to look around, cause to contract, and cause to stretch out the material body born together with itself. Therefore, going (gamana) is generated, coming (āgamana) is generated, going and coming (gamanāgamana) is generated. It causes it to become something that can be said, "He went a league, he went ten leagues."

Just as, in a cart that must be pulled by seven yokes, the oxen yoked to the first yoke are only able to sustain and maintain the yoke, but do not turn the wheels; the same method applies to the second and subsequent yokes; however, when oxen are yoked to the seventh yoke, and a skilled charioteer sits on the pole, takes the reins, and strikes the oxen with a goad, starting from the very first, then all of them, having become of one strength, both maintain the pole and turn the wheels. They cause it to become something that can be said, "Having taken the cart, they went ten leagues, twenty leagues"—this should be understood in this way.

There, the materiality produced by mind is not intimation; however, there is one mode of expression, capable of being a condition for the mind-produced air element to sustain, maintain, and move the material body born together with it; this is called intimation. That is not produced by mind like the eight material phenomena. But just as of phenomena with the distinction of impermanence, etc., aging and death are impermanent, "Aging and death, monks, are impermanent, conditioned," etc. (saṃ. ni. 2.20) was said, so too, because of being an intimation of material phenomena produced by mind, that is also called mind-produced.

But because of intimating, it is called intimation. What does it intimate? A physical action. For when one standing in the path of the eye raises a hand or a foot, or moves the head or the eyebrow, this mode of the hands, etc., is cognizable by eye-consciousness. However, intimation is not cognizable by eye-consciousness, but only cognizable by mind-consciousness. For with the eye, one only sees the color object vibrating as the change of the hands, etc. But one knows, having thought with the mind-door consciousness, "I think he is doing this and that."

Just as in a forest in the dry season, people tie palm leaves, etc., to the tops of trees, thinking, "With this sign, they will know the existence of water here," raise a flag at the entrance to a liquor shop, or the wind strikes and moves a tall tree, bubbles rise on the surface when fish move in the water, a collection of grass and leaves is raised at the end of the path taken by a great flood. There, having seen the palm leaf, flag, branch movement, bubbles, collection of grass and leaves, one knows with mind-consciousness, even though not seen with the eye, "There will be water here, there will be liquor, this tree will have been struck by the wind, there will be fish in the water, the flood has gone having overwhelmed this much area," in just the same way, intimation is only cognizable by mind-consciousness, not cognizable by eye-consciousness. For with the eye, one only sees the color object vibrating as the change of the hands, etc. But one knows, having thought with the mind-door consciousness, "I think he is doing this and that."

It is called intimation itself. For this is obvious even to animals, to say nothing of other beings. For there, dogs, jackals, crows, cattle, etc., gathered together, knowing that "He wants to strike us" when a stick or clod is taken and a striking gesture is shown, flee in whatever way they can. However, there is also a time when it is not obvious to one who is concealed inside a wall or fence, etc. Although it is not obvious at that moment, it is called intimation itself because it is obvious to those who are face to face.

It should be understood that it is called the door of bodily action (kāyakammadvāra).

However, the volition established in that door by which one kills a living being, takes what is not given, engages in sexual misconduct, abstains from killing living beings, etc., from these instances of immoral conduct, this is called bodily action. Thus, when there is an opposing view, the body is the door, and the volition established in that door is to be established as bodily action, "wholesome or unwholesome." But when there is no opposing view, it should be established only after completing the triad "indeterminate." Therein, just as a city gate stands in the very place where it is made, and does not move even an inch to another place, but a great crowd travels through that very gate, in the same way, a door does not travel to a door, but action travels because it arises in that particular door. Therefore, the ancients said:

Actions travel in doors, doors do not travel to doors;
Therefore, actions are separate from each other through doors.

There, action also obtains a name from the door, and the door also obtains a name from the action. Just as the places of arising of consciousness, etc., obtain the names door of consciousness, door of contact, door of non-restraint, door of restraint, so too, the place of arising of bodily action obtains the name door of bodily action. The same method applies to the doors of verbal and mental action. Just as the deities dwelling in particular trees obtain names from those very trees, such as silk-cotton tree deity, palāsa tree deity, neem tree deity, phandana tree deity, so too, the action done through the door of the body is called bodily action, obtaining a name from the door. The same method applies to verbal and mental actions. There, the body is one thing, action is another; however, because it is done by the body, it is called bodily action. Therefore, the commentary masters said:

If action is done by the body, it is called bodily action;
The body and bodily action are separate from each other.

If action is done by a needle, it is called needle-action;
The needle and needle-action are separate from each other.

If action is done by an adze, it is called adze-action;
The adze and adze-action are separate from each other.

If action is done by a person, it is called person-action;
The person and person-action are separate from each other.

Just so.

If action is done by the body, it is called bodily action;
The body and bodily action are separate from each other.

When this is the case, neither the defining of the door nor the defining of the action is appropriate. Why? Because, since it is said, "Actions operate at the door" with reference to body-consciousness (kāya-viññatti), verbal action (vacīkamma) also occurs there; therefore, its definition as the body-action door is not appropriate. Also, bodily action occurs in verbal-consciousness (vacī-viññatti) as well, so its definition as body-action is not appropriate.’ ‘No, it is appropriate.’ Why? Because of the way of preponderance (yebhuyyavutti) and because of the way of its abundance there (tabbahulavutti). For bodily action preponderantly occurs in body-consciousness, not the others; therefore, since bodily action occurs preponderantly there, its state of being the body-action door is established. It is like the state of being a brahmin village etc., of Brahmin villages, mango groves, nāga groves, etc.; thus, the definition of the door is appropriate. But bodily action occurs abundantly at the body door and only a little at the verbal door. Therefore, since it occurs abundantly at the body door, its state of being body-action is established, like the state of being a forest-dweller etc., of those who frequent forests, coarse young women, etc. Thus, the definition of action is also appropriate.

The Discourse on the Body-Action Door is concluded.

The Discourse on the Verbal-Action Door

Vacīkammadvāra (verbal-action door) is not a name for volition (cetanā) nor for abstinence (virati). But there is one consciousness together with sound; this is called the verbal-action door. With reference to which it was said: “What is that form which is verbal-consciousness? That which is speech, utterance, expression, declaration, sound, vocal action, verbal distinction of a wholesome mind, or an unwholesome mind, or an indeterminate mind, this is called speech. That which is the consciousness, informing, act of making known, state of being made known, by that speech, this is that form which is verbal-consciousness” (dha. sa. 636).

It comes in the Mahā-aṭṭhakathā. However, in the Agama commentaries, ‘vitakkavipphārasadda’ means the sound arising from the force of thought-proliferation (vitakka-vipphāra), the sound of those babbling and of those who are unmindful of the Sutta, etc.; ‘sutvā’ means having heard that, that sound arose for him who is thinking; by way of that, he instructs, saying, ‘Your mind is like this, your mind is like that,’ and objects are also spoken of. In Paṭṭhāna also it comes: “The sound-element arisen from mind is a condition by way of object-condition for ear-consciousness.” Therefore, without the impact of consciousness, there is no such thing as the sound of thought-proliferation, which arises and is not knowable by ear-consciousness. However, the mind that arises thinking, ‘I will say this, I will say that,’ generates eight material phenomena: the earth element, the water element, the fire element, the air element, color, odor, taste, nutritive essence. Among them, the earth element arisen from mind within, arises only while impacting what is clung to. Sound arises simultaneously with that elemental collision. This is called sound arisen from mind. This is not consciousness. But there is one manner of change that is the condition for the impact on what is clung to by that earth element arisen from mind; this is called verbal-consciousness. Hereafter, everything, such as "it is not arisen from mind like those eight material phenomena," should be understood in the same way as stated below.

Here, too, having heard the sound of someone calling ‘Tissa, Datta, Mittā,’ having thought about the consciousness with mind-door-consciousness, he knows, ‘I think, he is having this and that done.’ Like body-consciousness, this, too, is evident even to animals. For having heard the sound, ‘Come, go,’ animals also, knowing ‘I think, he is having this done,’ come and go. Whether he moves the three-ways-arisen-body, or does not move it, this occasion is not obtained here. There is also no function of supporting the prior mind-arisen-from-mind. But that volition which is established in that verbal-door, by which he speaks falsehood, speaks slander, speaks harshly, babbles idly, abstains from false speech, etc., this is called verbal-action. Hereafter, all definition of action and definition of door should be understood in the same way as stated below.

The Discourse on the Verbal-Action Door is concluded.

The Discourse on the Mind-Action Door

In the Mahāpakaraṇa, it is only specified as action; just so, it should not be said that this named mind is not a mind-door.

Here one says: What does this named action do? It arranges, constructs, compacts, intends, plans, plots. When this is the case, does the volition in the five sense-consciousnesses arrange, construct, compact, intend, plan, plot? It does so in co-nascent phenomena. For that, too, arranges, constructs, compacts, intends, plans, plots the co-nascent associated aggregates. Or what is the point of this argument? This is stated in terms of encompassing everything. Here, however, is the conclusion: the mind in the three planes of existence, wholesome and unwholesome, of twenty-nine kinds, is called the mind-action door. But that volition which is established in that mind-door, by which it takes up covetousness, ill-will, wrong view as well as non-covetousness, non-ill-will, right view, this is called mind-action. Hereafter, all definition of action and definition of door should be understood in the same way as stated below. These are the three action-doors.

The Discourse on the Mind-Action Door is concluded.

The Discourse on Action

Now, having set aside the three actions, these action-doors were shown; beginning with those, there is an extensive discourse on establishing the matrix for the remaining discourse on the doors. For there are three actions: bodily action, verbal action, and mind action. But what is this named action? It is volition, and also certain mental phenomena associated with volition. Therein, regarding volition’s being action, these are the Suttas:

“I say, monks, that volition is action. Having willed, one performs an action through body, speech, or mind” (a. ni. 6.63; kathā. 539). “For when there is body, Ānanda, because of bodily volition, pleasure and pain arise internally; or when there is speech, Ānanda, because of verbal volition, pleasure and pain arise internally; or when there is mind, Ānanda, because of mental volition, pleasure and pain arise internally” (saṃ. ni. 2.25; a. ni. 4.171). “Of three kinds, monks, is bodily volition: unwholesome bodily action, having a painful result, ripening in pain; of four kinds, monks, is verbal volition…pe… of three kinds, monks, is mental volition: unwholesome mental action, having a painful result, ripening in pain. Of three kinds, monks, is bodily volition: wholesome bodily action, having a pleasant result, ripening in pleasure; of four kinds, monks, is verbal volition…pe… of three kinds, monks, is mental volition: wholesome mental action, having a pleasant result, ripening in pleasure” (kathā. 539; a. ni. 10.217 slightly different). “If, Ānanda, Samiddhi, that foolish man, being asked thus by the wanderer Pāṭaliputta, should explain thus: ‘Having performed volitional action through body, speech, or mind, friend Pāṭaliputta, he experiences pleasant feeling pleasantly…pe… he experiences neither-painful-nor-pleasant feeling neither-painfully-nor-pleasantly’; explaining thus, Ānanda, Samiddhi, that foolish man, would be explaining rightly to the wanderer Pāṭaliputta” (ma. ni. 3.300; kathā. 539).

These, for the present, are the Suttas regarding volition’s being action. However, the state of mental phenomena associated with volition being action is shown by the fourfold action. For it was said:

“These four actions, monks, have been realized by me myself through direct knowledge and made known. Which four? There is, monks, dark action with dark result; there is, monks, bright action with bright result; there is, monks, dark-and-bright action with dark-and-bright result; there is, monks, neither-dark-nor-bright action with neither-dark-nor-bright result, which leads to the destruction of action (a. ni. 4.232-233).… And what, monks, is neither-dark-nor-bright action with neither-dark-nor-bright result, which leads to the destruction of action? Namely, the seven factors of enlightenment: mindfulness enlightenment factor…pe… equanimity enlightenment factor; this, monks, is called neither-dark-nor-bright action with neither-dark-nor-bright result, which leads to the destruction of action (a. ni. 4.238).… And what, monks, is neither-dark-nor-bright action with neither-dark-nor-bright result, which leads to the destruction of action? It is just this Noble Eightfold Path: namely, right view …pe… right concentration. This, monks, is called neither-dark-nor-bright action with neither-dark-nor-bright result, which leads to the destruction of action” (a. ni. 4.237).

Thus, these fifteen phenomena, distinguished as the factors of enlightenment and the path factors, are shown by the fourfold action. However, along with these six: covetousness, ill will, wrong view, non-covetousness, non-ill-will, right view, twenty-one mental phenomena associated with volition should be understood.

Therein, the supramundane path, when cultivated, cultivates the three actions, bodily action, etc. For abstinence from whatever immoral conduct is practiced by body, should be understood as bodily. Abstinence from whatever immoral conduct is practiced by speech, should be understood as verbal. Thus, when right action and right speech are taken up, right livelihood, being on the same side, is also taken up. However, abstinence from whatever immoral conduct is practiced by mind, should be understood as mental. That is fivefold in the way of view, thought, effort, mindfulness, concentration. This fivefold one is also called mind action. Thus, the supramundane path, when cultivated, cultivates the three actions.

In this place, there is what is called door-connection (dvārasaṃsandana). For in the body and speech doors there is instigation that does not attain the path of action, and in the mind door there is reaching the stage of practice, that does not attain the path of action; taking that up, they made it only on the side of that respective door.

Herein is the method: He who prepares a bow thinking, ‘I will go hunting,’ strings the bow, sharpens the dart, eats the meal, puts on the clothing, by this much there is reaching the stage of instigation at the body door. Having wandered in the forest for the day, he does not obtain even so much as a hare or a cat; is this called unwholesome bodily action, or is it not? It is not. Why? Because of not attaining the path of action. However, it should be understood as being merely called bodily misconduct. This same method applies even to proper applications such as catching fish, etc.

In the speech door, too, having ordered, ‘I will go hunting,’ ‘Quickly prepare the bow, etc.,’ for him who obtains nothing in the forest in the same way as before, although there is reaching the stage of instigation at the speech door, it is not bodily action because of not attaining the path of action. However, it should be understood as being merely called verbal misconduct.

In the mind door, however, merely upon arising of the thought of killing, there is a breach of the path of action. And that is in terms of ill will, not in terms of taking life. For unwholesome bodily action arises in the body and speech doors, not in the mind door; likewise, unwholesome verbal action. However, unwholesome mind action arises in all three doors; likewise, wholesome bodily, verbal, and mind action.

How? For one who himself kills a living being, takes what is not given, engages in sexual misconduct, the action is just bodily action. The door, too, is just the body door. Thus, for the present, unwholesome bodily action arises in the body door. However, covetousness, ill-will, wrong view, co-nascent with those thoughts, either are on the side of volition, or are non-conventional. However, for one who orders, ‘Go, deprive so-and-so of life, take away so-and-so’s goods,’ the action is bodily action, but the door is the speech door. Thus, unwholesome bodily action arises in the speech door. However, covetousness, ill-will, wrong view, co-nascent with those thoughts, either are on the side of volition, or are non-conventional. So much for the statement of the teachers with similar meaning.

However, a wrangler says: ‘Unwholesome bodily action arises in the mind door, too.’ Being told, ‘Bring a Sutta established in the three Saṅgahas,’ he brought this named Kulumba Sutta:

“Again, monks, here some ascetic or brahmin who possesses psychic power and has attained mastery of mind is unkind, with an evil mind, towards a fetus in the womb of another, thinking: ‘Oh, may this fetus in the womb not safely emerge.’ Thus, monks, there is injury to the embryo.”

Having brought this Sutta, he says: ‘Merely upon thinking thus with his mind, the fetus in the womb dissolves like a mass of foam. Here, where is bodily instigation or verbal instigation? But this unwholesome bodily action arises in the mind door itself.’

Then, saying to him, "We will weigh the meaning of your sutta," they weighed it thus: "You speak of harming others through psychic power (iddhi). What is psychic power? It is: the psychic power of resolve (adhiṭṭhāniddhi), the psychic power of transformation (vikubbaniddhi), the mind-made psychic power (manomayiddhi), the psychic power of the expansion of knowledge (ñāṇavipphāriddhi), the psychic power of the expansion of concentration (samādhivipphāriddhi), the noble psychic power (ariyiddhi), the psychic power born of the result of karma (kammavipākajiddhi), the psychic power of one possessing merit (puññavato iddhi), the psychic power consisting of knowledge (vijjāmayiddhi). There, psychic power is tenfold, in the sense of succeeding due to appropriate effort in each case" (paṭi. ma. 3.10). Of these, which psychic power do you speak of?" "The psychic power consisting of development (bhāvanāmaya)." "But does the action of harming others occur through the psychic power consisting of development?" "Yes, some teachers say it occurs once; just as when a pot filled with water is thrown at someone with the desire to strike them, both the pot breaks and the water is lost, so too, the action of harming others occurs once through the psychic power consisting of development. But from then on, it disappears." Then, saying to him, "The action of harming others does not occur even once or twice through the psychic power consisting of development," they asked him, approaching that designation (saññatti), "Is the psychic power consisting of development wholesome (kusala), unwholesome (akusala), or indeterminate (abyākata)? Is it associated with pleasant feeling (sukhā vedanā), painful feeling (dukkhā vedanā), or neither-painful-nor-pleasant feeling (adukkhamasukhā vedanā)? Is it with initial application and sustained application (savitakkasavicārā), with sustained application only (avitakkavicāramattā), or without initial application and sustained application (avitakkaavicārā)? Is it of the sense-sphere (kāmāvacarā), the form-sphere (rūpāvacarā), or the formless-sphere (arūpāvacarā)?"

Now, one who knows this question will answer thus: "The psychic power consisting of development is either wholesome or indeterminate; it is only associated with neither-painful-nor-pleasant feeling, only without initial application and sustained application, and only of the form-sphere." He should be asked, "Which category among the wholesome, etc., does the intention of taking life (pāṇātipātacetanā) belong to?" Knowing, he will say, "The intention of taking life is only unwholesome, only associated with painful feeling, only with initial application and sustained application, and only of the sense-sphere." "In that case, your question does not agree with the triad of wholesome, nor with the triad of feeling, nor with the triad of application, nor with the sphere (bhūmantarena)."

Here, in "Possessed of psychic power, attained mastery of mind," neither the psychic power consisting of development is intended, but the Athabbana psychic power is intended. For that is obtained here if it can be obtained. But that cannot be done without releasing the doors of body and speech. For those with Athabbana psychic power, having eaten saltless food for a week, spreading out kusa grass, lying on the earth, practicing austerity, after preparing a charnel ground on the seventh day, standing on the seventh step, turning their hand around and around, mentally recite a spell. Then their action succeeds. Thus, this psychic power also cannot be done without releasing the doors of body and speech. The conclusion to be reached here is that 'volitional action does not arise at the mind-door.'

However, for one telling lies, etc., with a hand gesture (hatthamuddāya), the action is verbal action (vacīkamma), but the door is the body-door. Thus, unwholesome verbal action also arises at the body-door. But the covetousness (abhijjhā), ill-will (byāpāda), wrong desire (micchā), and wrong view (micchādiṭṭhi) that arise together with those thoughts are either on the side of volition (cetanāpakkhikā) or are nominal (abbohārikā). However, for one speaking lies, etc., after making a distinction in speech (vacībhedaṃ katvā), the action is verbal action and the door is also only the speech-door. Thus, unwholesome verbal action arises at the speech-door. But the covetousness, ill-will, wrong desire, and wrong view that arise together with those thoughts are either on the side of volition or are nominal. This much is called the account of similar meaning of the teachers.

But a debater (vitaṇḍavādī) says, "Unwholesome verbal action also arises at the mind-door." When he is told, "Bring forth a sutta that is established in the three collections," he brings forth this sutta from the Uposatha Khandhaka –

"If a bhikkhu, while being reminded up to three times, does not reveal an existing offense, it is a deliberate lie" (mahāva. 134).

Bringing forth this sutta, he says, "Thus, while not revealing an offense, being silent, he incurs another offense. Where is there bodily action (kāyaṅgacopanaṃ) or verbal action (vācaṅgacopanaṃ) here? But this unwholesome verbal action arises only in the mind-door."

He should be asked, "Is this sutta of provisional meaning (neyyatthaṃ) or of definitive meaning (nītatthaṃ)?" "The sutta is of definitive meaning to me." He, having been told, 'Do not say so,' "We will weigh its meaning," should be asked thus: "What occurs in a deliberate lie (sampajānamusāvāde)?" Knowing, he will say, "In a deliberate lie, a wrong-doing (dukkaṭaṃ) occurs." Then he should be told, "There are two roots of the Vinaya – body and speech; for all offenses have been prescribed by the Sammāsambuddha in these two doors only, there is no prescribing of an offense in the mind-door. You are exceedingly knowledgeable in the Vinaya, who prescribes an offense in a place not prescribed by the Teacher. You accuse the Sammāsambuddha, you strike the wheel of the Conqueror," having censured him with such words, a further question should be asked – "Does a deliberate lie arise from action (kiriyato) or from non-action (akiriyato)?" Knowing, he will say, "From action." Then he should be told, "What action does one who does not reveal do?" Surely, not seeing the action, he will fall into confusion. Then he should be made to understand the meaning of this sutta. This is the meaning here: that which is said, "It is a deliberate lie," what is that in relation to the offense? The meaning is "Which offense is it?" "It is a wrong-doing offense." And that, indeed, is not by the characteristic of a lie, but by the word of the Blessed One, an offense arising from non-action in the speech-door should be understood. And this has been said –

"Not speaking to any person,
Nor uttering words to another;
One incurs a verbal [offense], not a bodily one,
These are questions pondered by the wise." (paṭi. 479);

Thus, the conclusion to be reached here is that unwholesome verbal action does not arise at the mind-door.

When, however, while motivating bodily action (kāyaṅgaṃ copento) with a mind accompanied by covetousness (abhijjhā), one does such things as seizing someone's hand (hatthaggāhādīni), with a mind accompanied by ill-will, one does such things as touching with a stick (daṇḍaparāmāsādīni), with a mind accompanied by wrong view, one does such things as revering and saluting those such as the Jain teachers (khandasivādayo) are superior, and worshiping such things as pedestals and paraphernalia, then the action is mental action (manokamma), but the door is the body-door. Thus, unwholesome mental action arises at the body-door. Here, volition (cetanā) is nominal (abbohārikā).

When, however, while motivating verbal action (vācaṅgaṃ copento) with a mind accompanied by covetousness, one covets another's wealth and possessions, thinking, "Oh, may that which belongs to another be mine!", with a mind accompanied by ill-will, one says, "May these beings be killed, or bound, or destroyed, or may they not exist!", with a mind accompanied by wrong view, one says, "There is no giving, there is no offering," etc., then the action is mental action, but the door is the speech-door. Thus, unwholesome mental action arises at the speech-door. Here, volition is nominal.

When, however, without motivating bodily or verbal actions (kāyaṅgavācaṅgāni acopetvā), sitting in private, one generates thoughts accompanied by covetousness, ill-will, wrong desire, etc., then the action is mental action, and the door is also the mind-door itself. Thus, unwholesome mental action arises at the mind-door. In this place, both volition and the mental states associated with volition arise only at the mind-door. Thus, unwholesome mental action should be understood as arising at all three doors.

Now, as for what was said, "Thus, wholesome bodily, verbal, and mental actions," here is the method: when, being unable to speak for some reason, one undertakes these precepts with a hand gesture: "I abstain from taking life, from taking what is not given, from sexual misconduct," then the action is bodily action (kāyakamma) and the door is also the body-door itself. Thus, wholesome bodily action arises at the body-door. The non-covetousness (anabhijjhā), etc., that are associated with those thoughts are either on the side of volition or are nominal.

When, however, one undertakes those same precepts having made a distinction in speech (vacībhedaṃ katvā), then the action is bodily action, but the door is the speech-door. Thus, wholesome bodily action arises at the speech-door. The non-covetousness, etc., that are associated with those thoughts are either on the side of volition or are nominal.

When, however, as those precepts are being given, without motivating bodily or verbal actions, one undertakes them in mind alone, "I abstain from taking life, from taking what is not given, from sexual misconduct," then the action is bodily action, but the door is the mind-door. Thus, wholesome bodily action arises at the mind-door. The non-covetousness, etc., that are associated with those thoughts are either on the side of volition or are nominal.

The four precepts beginning with "Abstaining from false speech" (Musāvādā veramaṇī), when undertaken with body, etc., in the manner stated above, it should be understood that wholesome verbal action arises at the three doors. Here also, non-covetousness, etc., are either on the side of volition or are nominal.

When, however, while motivating bodily action with thoughts accompanied by non-covetousness, etc., one performs such actions as sweeping the courtyard of a shrine, offering flowers and incense, and worshiping and venerating shrines, the action is mental action, but the door is the body-door. Thus, wholesome mental action arises at the body-door. Here, volition is nominal. When, motivating verbal action with a thought accompanied by non-covetousness, one reflects, "Oh, may that which is another's wealth and possessions not be mine!", with a thought accompanied by non-ill-will, one says, "May all beings be without enmity, without affliction, without distress, may they maintain themselves happily!", with a thought accompanied by right view, one utters, "There is giving," etc., the action is mental action, but the door is the speech-door. Thus, wholesome mental action arises at the speech-door. Here, volition is nominal. When, however, without motivating bodily or verbal actions, sitting in private, one generates thoughts accompanied by non-covetousness, etc., in mind alone, the action is mental action, and the door is also the mind-door itself. Thus, wholesome mental action arises at the mind-door. In this place, both volition and the mental states associated with volition arise only at the mind-door.

There, one who says that in cases of taking life and taking what is not given, which arise from command (āṇattisamuṭṭhitesu), the action is also bodily action and the door is also the body-door only by virtue of the action (kammavaseneva), protects the action but breaks the door. One who says that in cases of false speech, etc., which arise from a hand gesture (hatthamuddāya samuṭṭhitesu), the door is also the body-door, and the action is also bodily action only by virtue of the door, protects the door but breaks the action. Therefore, one should not break the door thinking, 'I will protect the action,' nor should one break the action thinking, 'I will protect the door.' But both the action and the door should be understood by the method as it has been stated. For one speaking thus neither breaks the action nor the door.

The Discourse on Action is concluded.

Now, in the statements beginning with "The five consciousnesses are the five consciousness-doors," the five consciousnesses, namely eye-consciousness (cakkhuviññāṇaṃ), ear-consciousness (sotaviññāṇaṃ), nose-consciousness (ghānaviññāṇaṃ), tongue-consciousness (jivhāviññāṇaṃ), and body-consciousness (kāyaviññāṇaṃ), are the five consciousnesses. The five consciousness-doors, namely the eye-consciousness-door (cakkhuviññāṇadvāraṃ), ear… nose… tongue… body-consciousness-door, are the five consciousness-doors. It should be understood that the volition that arises by way of these five doors is neither bodily action nor verbal action, but only mental action. The six contacts (samphassā), namely eye-contact (cakkhusamphasso), ear… nose… tongue… body… mind-contact, are the six contacts. The six contact-doors, namely the eye-contact-door (cakkhusamphassadvāraṃ), ear… nose… tongue… body… mind-contact-door, are the six contact-doors.

The eight restraints (asaṃvarā), namely eye-restraint (cakkhuasaṃvaro), ear… nose… tongue… sensitive-body… motivating-body-restraint (copanakāyaasaṃvaro), speech-restraint (vācāasaṃvaro), and mind-restraint (manoasaṃvaroti) are the eight restraints. In meaning, these are the five qualities: "immorality (dussīlyaṃ), forgetfulness (muṭṭhassaccaṃ), ignorance (aññāṇaṃ), impatience (akkhanti), and laziness (kosajjaṃ)." Among these, even one quality does not arise in the thoughts that end in determining (voṭṭhabbanapariyosānesu) at the five doors, it arises only in the javana moment. Even arising in the javana, it is called restraint at the five doors.

Contact co-arising with eye-consciousness is called eye-contact (cakkhusamphassa); volition is called bodily action (manokamma); that mind is called the mind-door of bodily action (manokammadvāra). Here, there is no fivefold restraint. Contact co-arising with receiving-consciousness is called mind-contact (manosamphasso); volition is called bodily action (manokamma); that mind is called the mind-door of bodily action (manokammadvāra). Here too, there is no restraint. The same method applies to investigating-consciousness and determining-consciousness. However, contact co-arising with impulsion (javana) is called mind-contact (manosamphasso); volition is called bodily action (manokamma); that mind is called the mind-door of bodily action (manokammadvāra). Here, restraint is called eye-restraint (cakkhuasaṃvaro). The same method applies to the doors of the sense-organ of the ear, nose, tongue, and sensitive body. But when an impulsion of the mind-door (manodvārikajavanaṃ) arises concerning any object such as form, effecting pure announcement (copana) by means of the door of speech or the door of body, then contact co-arising with that mind is called mind-contact (manosamphasso); volition is called bodily action (kāyakamma); but that mind is non-functional (abbohārikaṃ) because of the arising of announcement; it does not go by the name of mind-door. Here, restraint is called announcement-body-restraint (copanakāyaasaṃvaro). When a similar impulsion arises effecting pure announcement by means of the door of speech, without the door of body, then contact co-arising with that mind is called mind-contact (manosamphasso); volition is called verbal action (vacīkamma); but that mind is non-functional (abbohārikaṃ) because of the arising of announcement; it does not go by the name of mind-door. Here, restraint is called speech-restraint (vācāasaṃvaro). But when a similar impulsion-thought arises as purely the mind-door, without the doors of body and speech, then contact co-arising with that mind is called mind-contact (manosamphasso); volition is called bodily action (manokamma); but that mind is called the mind-door of bodily action (manokammadvāra). Here, restraint is called mind-restraint (manoasaṃvaro). Thus, based on these eight restraints, these eight doors of restraint should be understood: the eye-restraint door, ear-… nose-… tongue-… sensitive-body-… announcement-body-… speech-… mind-restraint door.

Eye-restraint (cakkhusaṃvaro), ear-… nose-… tongue-… sensitive-body-… announcement-body-… speech-… mind-restraint (manosaṃvaroti), these, however, are the eight restraints (saṃvarā). In terms of meaning, they are these five qualities: virtue (sīla), mindfulness (sati), wisdom (ñāṇa), patience (khanti), and effort (vīriya). Among these too, even a single quality does not arise in minds at the ending of the five-door determining consciousness (voṭṭhabbanapariyosānesu cittesu). It arises only at the moment of impulsion (javana). Even arising in impulsion (javane), it is called restraint at the five doors. The arising of all of that should be understood in the same way as described for non-restraint, beginning with "Contact co-arising with eye-consciousness is called eye-contact (cakkhusamphasso)." Thus, based on these eight restraints, these eight doors of restraint should be understood: the eye-restraint door…pe… the mind-restraint door.

Discussion of the Unwholesome Courses of Action

Killing living beings, taking what is not given, misconduct in sensual pleasures, false speech, malicious speech, harsh speech, frivolous talk, covetousness, ill will, and wrong view; these are the ten unwholesome courses of action.

Killing living beings (pāṇātipāto) means the killing of a living being, slaughter of a living being. Here, ‘living being (pāṇo)’ is, in conventional terms, a being; in ultimate terms, it is the life faculty (jīvitindriya). In that living being, for one who perceives a living being, the volition to kill (vadhakacetanā) that arises through an effort to interrupt the life faculty, proceeding through one of the doors of body or speech, is killing living beings. In living beings such as animals, devoid of qualities, killing a small living being involves slight fault, killing a large-bodied one involves great fault. Why? Because of the greatness of the effort. Even when the effort is equal, because of the greatness of the object. Among humans and the like, who possess qualities, killing one with few qualities involves slight fault, killing one with great qualities involves great fault. However, when the qualities of the body are equal, one should understand that gentleness of defilements and effort involves slight fault, intensity involves great fault.

The Vinaya Commentary(pārā. aṭṭha. 2.172) should be consulted and taken.

‘Taking what is not given (adinnādānaṃ)’ means stealing another's possessions, theft, larceny. Here, "what is not given (adinna)" means something belonging to another, where the other, while using it as he wishes, is free from punishment and blameless. In regard to that belonging to another, for one who perceives it as belonging to another, the volition to steal (theyyacetanā) that arises through an effort to take it, is taking what is not given. That involves slight fault in the case of something base belonging to another, and great fault in the case of something excellent. Why? Because of the excellence of the object. When the object is equal, it involves great fault in the case of an object belonging to those with superior qualities. Taking into account each superior quality, it involves slight fault in the case of an object belonging to someone of inferior quality.

It has five components – something belonging to another, perception of it as belonging to another, the thought of stealing, the effort, and the taking by that effort. There are six means – beginning with doing it oneself. And those operate appropriately based on these five ways of stealing: theft, seizing by force, concealed appropriation, contrived appropriation, and theft by substitution. This is a summary here. The detailed explanation, however, is stated in the Samantapāsādikā (pārā. aṭṭha. 1.138).

‘In sensual pleasures (kāmesū)’ means in sexual intercourse; ‘misconduct (micchācāro)’ means blameworthy, low conduct that is entirely reprehensible. In terms of characteristic, however, misconduct in sensual pleasures (kāmesumicchācāro) is the volition, proceeding through the door of the body with the intention of unrighteousness, to transgress in an improper place.

An improper place (agamanīyaṭṭhānaṃ) is, for men, the ten beginning with mother-protected, father-protected, mother-and-father-protected, brother-protected, sister-protected, relative-protected, clan-protected, Dhamma-protected, those with a protector, and those with a penalty; and these ten beginning with bought with wealth, living by consent, living on income, living by contract, temporary wives, those living in a brothel, a female slave who is also a wife, a female worker who is also a wife, a war-captive, and a temporary wife; these are twenty women. For women, the other men, apart from the two with a protector and with a penalty, and the ten beginning with those bought with wealth, for these twelve women, this is called an improper place.

That misconduct involves slight fault in an improper place devoid of qualities such as virtue, and great fault in one endowed with qualities such as virtue. It has four components – an improper object, the thought of engaging in it, the effort of engaging in it, and the accomplishment of non-path through a path. There is only one effort, doing it oneself.

‘False (musā)’ means a verbal or bodily effort that destroys the meaning, with the intention of deceiving. False speech (musāvādo) is the volition that arises through a bodily or verbal effort to deceive others, with the intention of deceiving. Another method: ‘false (musā)’ means something untrue, unreal. ‘Speech (vādo)’ is the making known of that as true, as real. In terms of characteristic, false speech (musāvādo) is the volition to make known an untrue thing as true to another, which causes such communication. That involves slight fault because of the smallness of the meaning it destroys, and great fault because of the greatness. Moreover, for householders, it involves slight fault when proceeding in ways such as "it does not exist," due to an unwillingness to give away something belonging to oneself. It involves great fault when stated by a witness with the intention of destroying the meaning. For renunciants, it involves slight fault when, having obtained even a small amount of oil or ghee, they proceed with statements to cause laughter, in the manner of the complete story, "today, I think a river of oil is flowing in the village." However, it involves great fault for those saying in the manner of "I saw what was not seen."

In the Commentaries, however, it should be taken after considering that it is in the future.

Among ‘malicious speech (pisuṇavācā)’ and the others, the speech by which one creates affection in the heart of the one to whom he speaks that speech, and emptiness towards another, that is malicious speech (pisuṇavācā). But the speech by which one makes oneself and another harsh, the speech that is itself harsh, neither pleasing to the ear nor endearing to the heart, this is ‘harsh speech (pharusavācā)’. What one babbles meaninglessly, that is ‘frivolous talk (samphappalāpo)’. The underlying volition of these also obtains the very names of malicious speech and so on. And that alone is what is intended here.

Here, malicious speech (pisuṇavācā) is the volition that arises through bodily or verbal effort, with a defiled mind, either to cause dissension among others or for the sake of one's own fondness and desirability. That involves slight fault because of the few qualities of the one whose dissension it causes, and great fault because of the great qualities.

It has four components – the anticipation of separation, thinking "another should be divided" or "these will become separated," or fondness and desirability thinking "thus I will become dear and trustworthy," the effort caused by that, and the knowing of the meaning for that. For those who are not yet divided, there is no difference in the course of action; it only exists in those who are divided.

‘Harsh speech (pharusavācā)’ is the entirely harsh volition that arises through bodily or verbal effort to cut off the vital spot of another. For the manifestation of that, this is the story – it is said that a boy, not heeding his mother's words, went into the forest. His mother, unable to turn him back, cursed him, "May a fierce buffalo pursue you!" Then, in the forest, a buffalo arose for him just like that. The boy made a truth-actuation (saccakiriyaṃ), "May it not be what my mother spoke with her mouth, but may it be what she thought in her mind!" The buffalo stood there as if tied up. Thus, even an effort that cuts off the vital spot is not harsh speech because of gentleness of mind. Mothers and fathers sometimes say even this to their children – "May thieves cut you into pieces!" – but they do not want even a lotus leaf to fall on them. And teachers and preceptors sometimes say even this to their pupils – "Why do these shameless and reckless ones wander about? Throw them out!" – but they want their attainment of scripture and realization. Just as harsh speech does not occur because of gentleness of mind, so too non-harsh speech does not occur because of gentleness of speech. Indeed, the speech "make him lie down comfortably," for one who wants to kill, is not non-harsh speech. Because of harshness of mind, that is indeed harsh speech. That involves slight fault because of the few qualities of the one towards whom it is directed, and great fault because of the great qualities. It has three components – another to be insulted, an angry mind, and the insult.

‘Frivolous talk (samphappalāpo)’. That involves slight fault because of the weakness of practice. It involves great fault because of the greatness of practice. It has two components – the intention of meaningless talk, such as talk about battles, wars, and the abduction of Sita, and the speaking of such talk. However, there is no difference in the course of action if others do not accept that talk; it only exists when frivolous talk is accepted by another.

‘Covetousness (abhijjhā)’. It means proceeding with an inclination towards another's property. That is characterized by longing for another's property in this way: "Oh, may this be mine!" Like taking what is not given, it involves slight fault and great fault. It has two components – another's property, and transforming it into one's own. For greed concerning another's property, there is no difference in the course of action until one transforms it into one's own, thinking "Oh, may this be mine!"

‘Ill will (byāpādo)’. That is characterized by mental corruption for the destruction of another. Like harsh speech, it involves slight fault and great fault. It has two components – another being, and the thought of his destruction. For anger arising concerning another being, there is no difference in the course of action until one thinks of destroying him, "Oh, may this one be destroyed, may he perish!"

‘Wrong view (micchādiṭṭhi)’ is seeing wrongly because of a lack of correct grasping. That is characterized by perverse seeing in the manner of "there is no giving." Like frivolous talk, it involves slight fault and great fault. Moreover, unfixed views involve slight fault, fixed views involve great fault. It has two components – the perversity of the way the object is grasped, and the presentation of it as being in accordance with how one grasps it. There, only nihilistic, hetu-less, and inactive views cause a difference in the course of action, not other views.

However, the analysis of these ten unwholesome courses of action should be understood in five ways: in terms of nature, category, object, feeling, and root –

‘In terms of nature (dhammato)’, among these, in order, seven are volitional mental states alone, and the three beginning with covetousness are associated with volition.

‘In terms of category (koṭṭhāsato)’, in order, seven and wrong view – these eight are courses of action only; not roots. Covetousness and ill will are both courses of action and roots. Reaching the level of a root, covetousness is "greed is an unwholesome root (lobho akusalamūlaṃ)," and ill will is "hatred is an unwholesome root (doso akusalamūlaṃ)."

‘In terms of object (ārammaṇato)’, killing living beings is conditioned-arising from the life faculty as object. Taking what is not given is either a being as object or conditioned-arising as object. Misconduct in sensual pleasures is conditioned-arising as object in terms of what is tangible; some say it is also a being as object. False speech is either a being as object or conditioned-arising as object. So too is malicious speech. Harsh speech is a being as object only. Frivolous talk is either a being as object or conditioned-arising as object in terms of what is seen, heard, sensed, and cognized. So too is covetousness. Ill will is a being as object only. Wrong view is conditioned-arising as object only in terms of the three realms (tebhūmakadhammavasena).

‘Vedanāto’ (According to Feeling): Killing living beings involves painful feeling. Although kings, upon seeing a thief, might laughingly say, “Go, kill him!”, their instigating intention is invariably associated with suffering. Taking what is not given has three kinds of feeling. For, seeing another's goods, it involves pleasant feeling for one delighted and pleased when taking them, and painful feeling for one who takes them while fearful and thirsty. Likewise, when reflecting on the results of past actions. But for one who takes it while maintaining equanimity at the time of taking, it involves neither-painful-nor-pleasant feeling. Wrong conduct in sexual pleasures has two kinds of feeling based on pleasure and equanimity. However, there is no feeling of equanimity in the instigating mind. False speech, like taking what is not given, has three kinds of feeling, as also does malicious speech. Harsh speech involves painful feeling. Frivolous talk has three kinds of feeling. For when others give approval, throwing up clothes, etc., it involves pleasant feeling for one delighted and pleased when speaking of carrying cool things, burdens, battles, etc. When one person who initially gave a wage later comes and says, “Tell it from the beginning,” it involves painful feeling for one who is distressed thinking, “Shall I tell unconnected, rambling talk or not?” when speaking, and neither-painful-nor-pleasant feeling for one who speaks with equanimity. Covetousness has two kinds of feeling based on pleasure and equanimity, as also does wrong view. Ill-will involves painful feeling.

‘Mūlato’ (According to Root): Killing living beings has two roots based on aversion and delusion. Taking what is not given is based on either aversion and delusion or greed and delusion. Wrong conduct in sexual pleasures is based on greed and delusion. False speech is based on either aversion and delusion or greed and delusion, as also are malicious speech and frivolous talk. Harsh speech is based on aversion and delusion. Covetousness has one root based on delusion, as also does ill-will. Wrong view has two roots based on greed and delusion.

The Discourse on Unwholesome Courses of Action is concluded.

Discourse on Wholesome Courses of Action

Abstinence (virati): That abstinence associated with a wholesome mind, which is spoken of as "at that time, abstaining from killing living beings is refraining, abstinence" (Dhs. 299-301) for one who abstains from killing living beings, is threefold in division: Sampatta-abstinence, Samādāna-abstinence, and Samuccheda-abstinence.

‘Sampattaviratī’ (Arising-abstinence) should be understood as with the lay follower Cakkanaupāsaka in Sri Lanka. It seems that when he was a young boy, his mother became ill. And the doctor said, “It is suitable to obtain hare's meat.” Then Cakkana’s brother sent Cakkana, saying, “Go, dear, wander in the field.” He went there. At that time, a hare had come to eat the tender shoots. Seeing it, he ran swiftly and, tied by a creeper, made a ‘kiri kirī’ sound. Hearing that sound, Cakkana went and, taking it, thought, “I will make medicine for my mother.” Then he thought, “It is not proper for me to deprive another of life for the sake of my mother’s life.” Then he released it, saying, “Go, enjoy grass and water with the hares in the forest.” And when asked by his brother, “Dear, was a hare caught?” he told that account. Then his brother reproached him. Going to his mother, he stood and spoke the truth, “Since I was born, I do not recall intentionally depriving a living being of life.” Immediately, his mother became well.

‘Samādānaviratī’ (Voluntary-abstinence) should be understood as with the lay follower who lived on Uttaravaḍḍhamānapabbatavāsīupāsaka. It seems he took the precepts from Piṅgalabuddharakkhitatthera who lived in Ambariya Monastery and cultivated a field. Then his ox was lost. Searching for it, he climbed Uttaravaḍḍhamāna Mountain. There, a large snake seized him. He thought, “I will cut off its head with this sharp sickle.” Then he thought, “It is not proper for me to break the precepts after taking them in the presence of the venerable and worthy teacher.” Thus, thinking three times, he discarded the sharp sickle placed on his side in the forest, thinking, “I will give up my life, but not the precepts.” Immediately, the great serpent released him and departed.

‘Samucchedaviratī’ (Cutting-off-abstinence) should be understood as that from whose arising, even the thought of “I will kill a living being” does not arise in noble individuals.

Now, just as with the unwholesome, so too should the analysis of these wholesome courses of action be understood in five ways: according to dhamma, according to category, according to object, according to feeling, and according to root—

‘Dhammato’ (According to Dhamma): In these, successively, seven involve only volition, and abstinence also; the last three are invariably associated with volition.

‘Koṭṭhāsato’ (According to Category): Successively, the seven are only courses of action, not roots. The last three are both courses of action and roots. For non-covetousness, reaching the state of a root, becomes ‘non-greed is a wholesome root’. Non-ill-will is ‘non-aversion is a wholesome root’, right view is ‘non-delusion is a wholesome root’.

‘Ārammaṇato’ (According to Object): The objects of these are the same as the objects of killing living beings, etc. For refraining is so-called only from that which is to be transgressed. Just as the Noble Path with Nibbāna as its object abandons defilements, so too should it be understood that these courses of action with objects such as the life faculty abandon unwholesome conduct such as killing living beings.

‘Vedanāto’ (According to Feeling): All are either associated with pleasant feeling or associated with equanimity. For there is no painful feeling when it comes to what is wholesome.

‘Mūlato’ (According to Root): Successively, the seven courses of action for one abstaining with a mind associated with knowledge, have three roots based on non-greed, non-aversion, and non-delusion; for one abstaining with a mind disassociated with knowledge, they have two roots. Non-covetousness, for one abstaining with a mind associated with knowledge, has two roots; for one abstaining with a mind disassociated with knowledge, it has one root. However, non-greed is not its own root. The same method applies to non-ill-will. Right view has invariably two roots based on non-greed and non-aversion. These are called the ten wholesome courses of action.

Discourse on the Comparison of Courses of Action

Now, in this place, the comparison of courses of action should be understood. Unrestraint arising through the five sense-doorways is only unwholesome mental action. That arising through the mind-doorway can be three kinds of action; for when it reaches application at the body-doorway, it is unwholesome bodily action; at the speech-doorway, it is unwholesome verbal action; not reaching application in either, it is unwholesome mental action. Unwholesome action arising through the five doorways of non-restraint is only unwholesome mental action. That arising through the body-non-restraint-doorway of application is only unwholesome bodily action; that arising through the speech-non-restraint-doorway is only unwholesome verbal action; that arising through the mind-non-restraint-doorway is only unwholesome mental action. Threefold bodily misconduct is only unwholesome bodily action; fourfold verbal misconduct is only unwholesome verbal action; threefold mental misconduct is only unwholesome mental action.

Restraint arising through the five sense-doorways is only wholesome mental action. However, that arising through the mind-doorway, like non-restraint, can be three kinds of action. Wholesome action arising through the five restraint-doorways is only wholesome mental action, that arising through the body-restraint-doorway of application is only wholesome bodily action, that arising through the speech-restraint-doorway is only wholesome verbal action, that arising through the mind-restraint-doorway is only wholesome mental action. Threefold bodily good conduct is only wholesome bodily action; fourfold verbal good conduct is only wholesome verbal action; threefold mental good conduct is only wholesome mental action.

Unwholesome bodily action does not arise through the five sense-doorways; it arises only through the mind-doorway. Likewise, unwholesome verbal action. Unwholesome mental action, however, arises through the six sense-doorways; when it reaches application in the body and speech-doorways, it is unwholesome bodily and verbal action, and not reaching application, it is only unwholesome mental action. And just as with the five sense-doorways, so too with the five non-restraint-doorways, unwholesome bodily action does not arise, but it arises through the body-non-restraint-doorway of application and the speech-non-restraint-doorway; it does not arise through the mind-non-restraint-doorway. Unwholesome verbal action too does not arise through the five non-restraint-doorways, but it arises through the body and speech-non-restraint-doorways of application; it does not arise through the mind-non-restraint-doorway. Unwholesome mental action arises even through the eight non-restraint-doorways. The same method applies to wholesome bodily action, etc.

However, this is the difference: just as unwholesome bodily and verbal actions do not arise through the mind-non-restraint-doorway, so it is not with these. But these arise even in the mind-restraint-doorway for one taking the precepts without applying the bodily and verbal aspects. There, a wholesome mind in the sense-sphere arises through the threefold action-doorway; it does not arise through the five consciousness-doorways; however, it arises through the six sense-doorways in this way: ‘that which arises conditioned by eye-contact, the feeling, be it pleasant or painful or neither-painful-nor-pleasant’; it does not arise through the eight non-restraint-doorways, it arises through the eight restraint-doorways; it does not arise through the ten unwholesome courses of action, it arises through the ten wholesome courses of action; therefore, whether this mind arises through the threefold action-doorway, or through the six sense-doorways, or through the eight restraint-doorways, or through the ten wholesome courses of action, "a wholesome mind in the sense-sphere has arisen… with a form as its object… with a phenomenon as its object" when this is said, all is said.

The Discourse on the Doorways is concluded.

‘Yaṃ yaṃ vā panārabbhā’ (Or whatever it depends on): Here, this is the connection: among the forms, etc., mentioned below, either depending on a form, meaning having made an object. Or depending on a sound…or depending on a phenomenon. To this extent, only one single object is permitted for this mind among these objects in a similar way. And this, having arisen depending on a form as object for one person at one time, then arises depending on another object, one of sound etc., for another person at another time. And for this arising thus, there is no such order that in one existence, there is first occurrence depending on a form as object, and later depending on a sound as object. And also among forms, etc., there is no such rule that first there is the object of blue, then the object of yellow. Thus, to show this having all objects, and absence of order, and even with absence of order, absence of rule among blue, yellow, etc., he said ‘yaṃ yaṃ vā panārabbhā’. This is said: among these forms, etc., not just any one, but rather it arises depending on whatever. And even arising thus, it does not arise as ‘first depending on a form as object, then depending on a sound as object,’ but rather it arises depending on whatever; the meaning is 'having made whatever object among forms etc. either in reverse or direct order, or with an intervening or non-intervening method, it arises.’ And also among forms, it does not arise with this rule that ‘first the object of blue, then the object of yellow,’ but rather depending on whatever, the meaning is ‘having made whatever form as object among the form objects of blue, yellow, etc., it arises.’ The same method applies to sound objects, etc. This is one connection.

In the Mahāaṭṭhakathā, however, it is said, ‘there is nothing new in "yeva pana", what was taken below is what is taken,’ and only this much comes, ‘this is said to state “either depending on a form…or depending on a phenomenon, depending on this or that.”’

The Section on the Exposition of the Dhamma

Description of the Five Aggregates Beginning with Contact

Tasmiṃ samaye (At that time): This is a statement specifically indicating the unspecified time. Therefore, this meaning should be understood: "At whatever time a wholesome mind in the sense-sphere has arisen, at that very time there is contact…there is non-distraction." There, just as with the mind, so too with contact etc., there is contact. What is there? The connection should be made in terms of obtainable words with the method 'it is in the sense-sphere, it is wholesome, it has arisen, it is accompanied by joy,' etc. For "accompanied by joy" is not obtained in feeling, and "associated with knowledge" is not obtained in the wisdom faculty, therefore, it is said 'in terms of obtainable words.' This is the opinion of the teachers extracted from the Commentary; however, this should not be regarded as essential.

Why, in this context, is contact (phassa) mentioned first? Because of the mind's initial inclination. Indeed, contact arises when the mind first inclines towards an object, touching the object; therefore, it is mentioned first. Having touched with contact, one feels with feeling (vedanā), cognizes with perception (saññā), and intends with volition (cetanā). Hence, it is said: "Touched, monks, one feels; touched, one perceives; touched, one intends."

Moreover, this contact, having reached an object, is like a pillar that is a strong support for all other associated elements, such as beams, crossbeams, walls, pedestals, roofs, gables, side supports, and architraves, which are fastened to and stand on the pillar. Similarly, contact is a strong support for its co-arisen and associated mental states. It is like a pillar. The remaining associated elements are like the other building materials. Therefore, it is mentioned first. However, this is not the only reason. Among mental states arising in a single moment of consciousness, it is not possible to say, "This arose first, this arose later." Even in terms of being a strong support, the reason for contact being first is not evident. However, contact is mentioned first merely by way of exposition. It could also be appropriate to present it as: feeling exists, contact exists; perception exists, contact exists; volition exists, contact exists; mind exists, contact exists; feeling exists, perception exists; volition exists, thought exists. However, it should be understood that contact is mentioned first only by way of exposition. Just as here, a sequence of before and after should not be sought in other mental states. Instead, the mental states should be examined in terms of their meaning, characteristic, function, and so on.

Contact (phassa). Its characteristic is touching, its function is impacting, its manifestation is meeting, and its proximate cause is an object that has come into the range (of the sense base).

Even though it is an immaterial phenomenon, it operates by way of touching the object, hence its characteristic is touching. And without actually merging, it impacts, like the eye impacts visual data and the ear impacts sound, joining the mind and the object; thus, its function is impacting. Or, because it arises from the impacting of the base and the object, it should be understood that its function is impacting in the sense of attaining. It was stated in the commentary: "There is no contact in the four planes that does not have the characteristic of touching. However, the function of impacting exists only in the five-door consciousness. For the five-door consciousness, it is named both 'having the characteristic of touching' and 'having the function of impacting'; for the mind-door consciousness, it is named only 'having the characteristic of touching,' not 'having the function of impacting.'"

Having said this, the following sutta was brought forth: "Just as, O great king, two rams might fight, the eye should be seen as like one ram, and visual data as like the second ram; contact should be seen as like their meeting." Thus, contact has the characteristic of touching and the function of impacting. "Just as, O great king, two cymbals might clash…pe… two hands might clap, the eye should be seen as like one hand, and visual data as like the second hand; contact should be seen as like their meeting." Thus, contact has the characteristic of touching and the function of impacting," and so on (mi. pa. 2.3.8) at length.

Just as in "having seen a form with the eye" and so on (dha. sa. 1352, 1354), eye-consciousness and so on are referred to by the name of the eye and so on, so here too, they should be understood as referred to by the name of the eye and so on. Therefore, in "the eye should be seen as like this" and so on, the meaning should be understood in this way: "eye-consciousness should be seen as like this." In this way, even in this sutta, the function of impacting through the impacting of the mind and object is established as being in the sense of what it does.

However, because it is declared in terms of its cause, which is known as the meeting of three (tika-sannipāta), its manifestation is meeting. For here and there, it is declared in terms of its cause as "contact is the confluence of three." The meaning of this sutta passage is that contact is due to the confluence of three, not that mere confluence is contact.

Because it is declared in this way, it manifests in that very manner; therefore, it is called "having meeting as its manifestation." But in terms of its resultant function, its manifestation is feeling. For it manifests or produces feeling; this is the meaning. And in producing it, just as externally, even due to heat, the warmth emanating from the lac (lākha) element causes softness in its support, but not in the external warmth, which is the cause of it, known as burnt embers, so too, although contact is a different cause, known as the object, because it depends on the mind, it is the producer of feeling in the mind, which is its support, but not in the object, which is its cause. Because it arises without obstruction in an object that is apprehended by a sense faculty and comprehended by the appropriate attention (tajjāsamannāhāra), it is said to have as its proximate cause an object that has come into range.

Feeling (vedanā). Its characteristic is feeling, its function is experiencing or enjoying a desirable object, its manifestation is mental savoring, and its proximate cause is tranquility (passaddhi).

Having said, "There is no feeling in the four planes that does not have the characteristic of feeling. But the function of experiencing is found only in pleasant feeling," and then rejecting that view, it was said, "Whether it is pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, all have the function of experiencing," and this meaning was clarified: having reached the place of experiencing the taste of the object, the remaining associated mental states experience only a small portion. For contact only has the function of touching, perception only has the function of perceiving, volition only has the function of intending, and consciousness only has the function of cognizing. But feeling alone, with sovereign power and confidence, experiences the taste of the object with ownership.

For feeling is like a king, and the other mental states are like a cook. Just as a cook prepares food of various flavors, puts it in a container, seals it, presents it to the king, breaks the seal, opens the container, takes the best of all the soups and curries, puts it in a dish, and tastes it to examine whether it is good or bad, then presents the food of various excellent flavors to the king. The king, with sovereign power and confidence, being the owner, eats whatever he wants. There, the experiencing of the taste of the object by the other mental states is like the cook's tasting of the food. Just as the cook tastes only a portion of the food, so too the other mental states experience only a portion of the taste of the object. But just as the king, with sovereign power and confidence, being the owner, eats whatever he pleases, so too feeling, with sovereign power and confidence, experiences the taste of the object with ownership. Therefore, it is called "having the function of experiencing."

In the second alternative meaning, the feeling intended here enjoys the desirable aspect of the object in whatever way it can; therefore, it is said to have the function of enjoying a desirable object. Because it arises from mental savoring in its own nature, it is said to have mental savoring as its manifestation, referring to its inherent mode of presentation. Moreover, since "one feels pleasure with a tranquilized body," it should be understood to have tranquility (passaddhi) as its proximate cause.

Perception (saññā). Its characteristic is perceiving, its function is re-cognition. There is no perception in the four planes that does not have the characteristic of perceiving. All have the characteristic of perceiving. Among these, that which perceives through a sign is called having the function of re-cognition.

Its operation should be understood in the case of a carpenter who makes a mark on wood and then re-cognizes it by that mark; in the case of a person who notices a mark such as a black mole and then re-cognizes that person by that mark, saying, "This is so-and-so"; and in the case of the royal wardrobe supervisor who attaches a name tag to each piece of clothing, and when told, "Bring such-and-such a garment," lights a lamp, enters the treasury, reads the tag, and then brings that very garment.

Another way: Perception, in the sense of encompassing all, has the characteristic of perceiving. Again, its function is to provide the condition and the sign for re-cognition, like carpenters and others in regard to wood and so on. Its manifestation is making a firm decision according to the sign as it was originally taken, like the blind men who felt the elephant. Or its manifestation is remaining briefly, due to its non-penetrating operation on the object, like lightning. Its proximate cause is an object that has presented itself, like the perception that arises in young animals towards scarecrows and so on, thinking they are "men." Among these, the perception that is associated with knowledge (ñāṇa) follows knowledge itself. The other mental states among the aggregates of earth and so on are like earth and so on; this should be understood.

Volition (cetanā) means it focuses the mental states associated with itself on the object. Its characteristic is intending, that is, the nature of volition. Its function is accumulation (āyūhana). There is no volition in the four planes that does not have the characteristic of intending. All have the characteristic of intending. However, the function of accumulating exists only in wholesome and unwholesome (actions). Having reached the place of accumulating wholesome and unwholesome karma, the remaining associated mental states have only a small part to play. But volition has extra effort and extra exertion, double the effort and double the exertion. Therefore, the ancients said: "And this volition is established in the state of a landowner." Landowner (thāvariya) means the owner of the field. Just as a landowner takes fifty-five strong men and descends into the field together, intending to clear it. He has extra effort and extra exertion, double the effort and double the exertion, saying, "Keep taking it continuously," marking the boundary, knowing their liquor, rice, fragrance, garlands, and so on, leveling the path. This simile should be understood. Volition is like the landowner. The fifty-five wholesome mental states that arise as aspects of the mind are like the fifty-five strong men. Having reached the place of accumulating wholesome and unwholesome karma, volition has double the effort and double the exertion, like the time when the landowner makes double the effort and double the exertion. Thus, its function of accumulating should be understood.

And its manifestation is organizing (saṃvidahana). For it manifests while organizing, accomplishing its own tasks and the tasks of others, like a senior student, a great master builder, and so on. Just as a senior student, seeing his teacher coming from afar, continues studying himself and encourages the other students to engage in their respective studies; when he has started to study, they too study, following his example. And just as a great master builder, while carving himself, encourages the other carvers to engage in their respective carving tasks; when he has started to carve, they too carve, following his example. And just as a commander, while fighting himself, encourages the other soldiers to engage in battle; when he has started to fight, they too fight without retreating, following his example. Similarly, this (volition), while operating on the object with its own task, causes the other associated mental states to operate in their respective functions. When it has started its own task, those associated with it also begin. Therefore, it is said: "Accomplishing its own tasks and the tasks of others, like a senior student, a great master builder, and so on." Moreover, it should be understood that this (volition) becomes evident when it operates as encouragement for its associates in recalling urgent tasks and so on.

The meaning of the word citta has already been stated through the method, "It thinks of an object," i.e., citta. However, in terms of its characteristics, citta has the characteristic of cognizing, the function of precedence, the manifestation of connecting, and name-and-form as its foundation. Indeed, there is no citta in the four planes of existence that does not have the characteristic of cognizing; all of them have the characteristic of cognizing. But having reached a sense-door, citta is a forerunner, a pioneer, in the function of discerning an object. For it is by citta that a seen form-object is cognized by the eye…pe…a mental object cognized by the mind is cognized by citta. Just as a city warden, sitting at the crossroads in the middle of the city, would observe and determine each person arriving, saying, "This is a resident, this is a newcomer"—this should be understood in a similar way. This was also said by the Great Elder: "Just as, O Great King, a city warden sitting at the crossroads in the middle of the city might see a man coming from the eastern direction… from the western… from the southern… from the northern direction, just so, O Great King, that which one sees with the eye is cognized by consciousness; that which one hears with the ear, smells with the nose, tastes with the tongue, touches with the body, cognizes with the mind, that is cognized by consciousness" (mi. pa. 2.3.12). Thus, having reached a sense-door, citta itself is the forerunner, the pioneer, in the function of discerning an object. Therefore, it is called having the function of precedence.

This, arising last after last, constantly connects the prior states, thus having the manifestation of connecting. In the five-aggregate existence, name-and-form is its definite foundation, and in the four-aggregate existence, name alone is its foundation. Therefore, it is said to have name-and-form as its foundation.

Is this citta the same as the citta previously defined, or is it different? It is the same. Then why is what was previously defined stated again? This is not discussed in the Commentary. Here, in this case, is the reasoning: Just as the sun and other entities, which are designated in dependence on form and so on, are not in reality different from form and so on, because at the time the sun rises, its form consisting of heat is also present. Even when saying this, there is no sun that exists apart from form and so on. Citta is not like that; it is designated in dependence on phenomena such as contact; but in reality, it is different from them. Therefore, it should be understood that this is stated again for the purpose of illuminating this meaning: 'At the time when citta arises, it is certainly different in reality from contact and so on.'

And as in "At the time when one develops the path for the attainment of form…pe…the earth kasina, at that time there is contact, there is feeling," etc. (dha. sa. 160), the one who develops, at the time determined by the developer, does not actually arise, so there it is said, "There is contact, there is feeling," but it is not said, "The one who develops exists." But at the time determined by citta in passages like "At the time when a wholesome citta pertaining to the sense-sphere arises," the citta that is determined by time does not, in reality, not arise. Just as then 'there is contact, there is feeling,' so this is stated again for the purpose of illuminating the meaning 'there is also citta.' Here is the conclusion in this regard: in the section of summary, for the purpose of inclusion, and in the section of exposition, for the purpose of analysis. For by the prior word "citta," only the time is determined. But for the purpose of showing the phenomena that exist at the time determined by that citta, "there is contact," etc., is begun. And citta also exists at that time. Therefore, this is stated again for the purpose of including that as well. And in this instance, if this were not stated, it would not be possible to analyze in the section of exposition, "Which is the citta at that time?" Thus, its analysis would be lost. Therefore, it should be understood that this also is stated for the purpose of analyzing it in the section of exposition.

Or, because here in "arises," this "citta arises" is the peak of the teaching itself, and it has been considered in the Commentary, 'But citta does not arise alone,' therefore, here too, in "citta arises," citta is taken not merely by itself, but together with the fifty or so other wholesome phenomena. Thus, having collectively taken all the mental and mental-concomitant phenomena there in brief, "there is contact," etc., is begun here to show them separately by way of their own nature. Thus, it should be understood that citta is stated just like contact and so on.

Section on the Summary of Phenomena

Description of the Heap of Jhāna Factors

Vitakka: Vitakkanaṃ vā vitakko; or thinking is vitakka; it means directing the mind onto an object. This has the characteristic of directing the citta onto the object. For it directs the citta onto the object. Just as someone, relying on a king's favorite, relative, or friend, ascends to the royal palace, so the citta, relying on vitakka, ascends to the object. Therefore, it is said to have the characteristic of directing the citta onto the object. But Venerable Nāgasena said: Vitakka has the characteristic of striking. "Just as, O Great King, when a drum is struck, it then reverberates and echoes, so too, O Great King, vitakka should be seen as the striking. Just as the reverberation and echoing afterwards, so too vicāra should be seen" (mi. pa. 2.3.14, slightly different). This has the function of impinging and revolving around. For it is said that the yogi makes the object struck by vitakka, revolved around by vitakka. It has the manifestation of bringing the citta to the object.

Vicāra: Vicaraṇaṃ vā vicāro. It means sustained application. This has the characteristic of sustained pondering of the object. There, it has the function of applying to its co-nascent phenomena. It has the manifestation of sustained continuity of the citta. And even though there is sometimes no separation between these, vitakka is the initial application of the mind with a gross quality, the quality of precedence, and the quality of striking, like the striking of a gong. Vicāra is the sustained continuity with a subtle quality, the quality of sustained pondering, like the reverberation of a gong. Here, vitakka is expansive, being a fluctuation of the citta at the time of initial arising, like the flapping of the wings of a bird wanting to fly into the sky, and like the downward plunge of a bee with its mind attached to the scent toward a lotus. Vicāra has a peaceful mode, being the state of non-excessive fluctuation of the citta, like the spreading of the wings of a bird that has flown into the sky, and like the circling of a bee that has plunged towards a lotus on the surface of the lotus.

In the Commentary, vitakka is said to be "like the movement of a great bird going in the sky, taking the wind with both wings, settling the wings down, and going, with the aspect of directing the mind onto the object. For it applies it, having become one-pointed, like going while flapping the wings to catch the wind." Vicāra is "proceeding with the aspect of sustained pondering. For it is said to ponder over the object, which fits very well with its continuous proceeding." But this difference between them is evident in the first and second jhānas. Moreover, "like firmly holding a bronze bowl soiled with dirt with one hand, and cleaning it with the other hand using a powder, oil, and a tuft of wool, vitakka is like the hand firmly holding it, and vicāra is like the hand cleaning it. Similarly, while a potter spins the wheel by striking it with a stick and makes a pot, vitakka is like the hand pressing upwards, and vicāra is like the hand moving back and forth. Likewise, while making a circle, vitakka, with its directing nature, is like the fixed compass point in the middle, and vicāra, with its sustained pondering nature, is like the compass point revolving on the outside."

Pīti: It has the characteristic of satisfaction. It has the function of invigorating the body and mind, or the function of suffusing. It has the manifestation of elation. This pīti is of five kinds: minor pīti, momentary pīti, showering pīti, uplifting pīti, and suffusing pīti.

Therein, minor pīti is only able to cause the hair on the body to stand on end. Momentary pīti is like flashes of lightning, occurring momentarily. Showering pīti breaks over the body repeatedly, like waves on the seashore. Uplifting pīti is powerful, capable of lifting the body upwards to the extent of causing it to leap into the air. For example, Mahātissa Thera, residing at Puṇṇavallika, on a full-moon day, having gone to the cetiya courtyard in the evening and seeing the moonlight, having turned towards the Great Cetiya, thinking, ‘At this time, the four assemblies are venerating the Great Cetiya,’ generated, due to the object usually seen, an uplifting pīti with the Buddha as its object, and like a painted ball struck on a smooth surface, rose into the air and stood right there in the courtyard of the Great Cetiya.

Similarly, in the village of Vattakālaka, near the Girikaṇḍaka Monastery, a daughter of a good family also leapt into the air due to the powerful uplifting pīti with the Buddha as its object. It seems her parents, going to the monastery in the evening to hear the Dhamma, said, ‘Dear, you are carrying a heavy burden, you cannot go out at an improper time; we will transfer merit to you and listen to the Dhamma.’ Unable to refuse their words even though she wanted to go, she remained in the house, and standing at the door of the house, looking at the ākāsa-cetiya courtyard on Girikaṇḍaka in the moonlight, she saw the lamp offering to the cetiya. And the four assemblies, having made offerings to the cetiya with garlands, incense, etc., and circumambulating it, heard the sound of the community recitation of the Sangha. Then, as she was looking at the cetiya, which resembled a heap of pearls, the uplifting pīti arose in her, thinking, ‘Fortunate indeed are those people who are able to go to the monastery and walk about in such a cetiya courtyard and hear such sweet Dhamma talk.’ Leaping into the air, she descended into the cetiya courtyard from the sky even before her parents, venerated the cetiya, and stood listening to the Dhamma. Then her parents, coming, asked her, ‘Dear, by which path did you come?’ She said, ‘I came by the sky, not by a path.’ When asked, ‘Dear, only arahants travel by the sky; how did you come?’ she said, ‘While I was standing looking at the cetiya in the moonlight, a powerful pīti with the Buddha as its object arose in me, and then I did not know my standing position or my sitting position; but having taken the sign, I leapt into the sky and stood in the cetiya courtyard.’ Thus, uplifting pīti is capable of making one leap into the air.

When suffusing pīti arises, the entire body is pervaded, like a water-skin filled by pumping, and like a mountain cave overflowing with a great flood of water, it is continuously suffused. This fivefold pīti, taking hold of the womb and reaching maturity, perfects twofold tranquility—tranquility of body and tranquility of mind. Tranquility, taking hold of the womb and reaching maturity, perfects twofold happiness—bodily and mental. Happiness, taking hold of the womb and reaching maturity, perfects threefold samādhi—momentary samādhi, access samādhi, and attainment samādhi. Among these, setting aside the appanāsamādhi-fulfilling one, the other two are applicable here.

Sukha: That by which one becomes happy when it arises, is the meaning. Or it thoroughly consumes and digs out bodily and mental afflictions, therefore, sukha. This is a name for joyful feeling. Its characteristics and so on should be understood in the same way as stated in the section on feeling.

Another method: Sukha has the characteristic of satisfaction, the function of strengthening the associated phenomena, and the manifestation of favoring. Even though there is sometimes no separation between pīti and sukha, gladness at obtaining a desirable object is pīti; experiencing the taste of what has been obtained is sukha. Where there is pīti, there is sukha. Where there is sukha, there is not necessarily pīti. Pīti is included in the aggregate of mental formations, and sukha is included in the aggregate of feeling. Pīti is like seeing and hearing water in a forest for one exhausted by a wilderness. Sukha is like entering the shade of the forest and enjoying the water.

Just as a man traveling along a great wilderness path, overcome by heat, weary, and thirsty, might see a man on the path and ask, "Where is there water?" And that man might say, "Having crossed the wilderness, there is a grove with a lake, go there and you will find it." Hearing those words, he would be delighted and overjoyed. Then, going along, seeing lotus petals, stalks, and leaves fallen on the ground, he would be even more delighted and overjoyed. Continuing on, he would see men with damp clothes and hair, hear the sounds of forest fowl and peacocks, see a blue grove resembling a jewel net grown around the lake, see lotuses, water lilies, and white lotuses growing in the lake, and see clear, unclouded water. He would be more and more delighted and overjoyed, and entering the lake, having bathed and drunk as he pleased, his distress allayed, he would eat lotus roots, stalks, and pollen, adorn himself with blue lotuses and other flowers, carry mandālakamūla roots on his shoulders, climb out, put on his garment, dry his water-soaked garment in the sun, and lie down in the cool shade with a gentle breeze blowing, exclaiming, "Ah, happiness! Ah, happiness!" This is how that attainment should be regarded.

For that man, the joy from hearing about the grove with the lake until seeing the water is like the joy in the preliminary stage focusing on the preliminary sign. The happiness of lying down in the cool shade with a gentle breeze blowing, exclaiming, "Ah, happiness! Ah, happiness!" is like the happiness that has attained strength, structured as the experience of the flavor of the object. It should be understood that this is said because it becomes apparent at that particular time. However, where there is joy (pīti), there is also happiness (sukha), as has already been stated.

One-pointedness of mind (Cittassekaggatā): The state of the mind being one-pointed; this is a name for samādhi. Regarding its characteristics and so on, it is stated in the Commentary: "Samādhi is characterized by prominence and by non-distraction." Just as the ridgepole of a peaked house is prominent as the bond for the remaining timber and materials, so too, samādhi is prominent for all wholesome qualities because they are accomplished by a mind of samādhi. Therefore, it is said:

"Just as, O Great King, whatever rafters there are of a peaked house, all of them go to the peak, slope to the peak, converge on the peak; the peak is said to be their foremost point, just so, O Great King, whatever wholesome qualities there are, all of them slope towards samādhi, incline towards samādhi, tend towards samādhi; samādhi is said to be their foremost point" (Miln 2.1.14).

And just as a king, having arrived at his army, goes to whatever place the army falters, and in each place he goes, the army is replenished, and the opposing army is shattered and follows the king, just so, samādhi is characterized by non-distraction, because it does not allow co-arisen mental states to be scattered, dispersed, or not given.

Another way: this samādhi, which is designated as one-pointedness of mind, is characterized by non-scattering or non-distraction for co-arisen mental states; its function is to unify, like water with bath powder; its manifestation is tranquility or knowledge. For it is said, "The one who is concentrated knows and sees according to reality." In particular, it should be regarded as having happiness as its proximate cause, the stability of the mind being like the steadiness of a flame in a windless place.

Description of the Group of Faculties

Faith (saddhā): It is a faculty (indriya) in the sense of dominance because of overcoming faithlessness (assaddhiya). Or, because it causes the state of an "inda" (chief) in the characteristic of resolution (adhimokkha), it is an indriya. Faith (saddhā) alone is the faculty, hence faculty of faith (saddhindriya). This faith, however, is characterized both by confidence and by leaping forth.

Venerable Nāgasena:

"Just as, O Great King, a wheel-turning monarch traveling along a long road with his fourfold army might cross a small body of water, and that water would be churned up by elephants, horses, chariots, and infantry, becoming turbid, stirred up, and muddy; and the wheel-turning monarch, having crossed over, would command his men, 'Bring me water to drink.' And the king would have a water-clearing gem. Those men, assenting to the wheel-turning monarch, would cast that water-clearing gem into the water. As soon as it was cast into the water, the algae, duckweed, and mud would disappear, the sediment would settle, and the water would become clear, unclouded, and unturbid. Then they would bring water to the wheel-turning monarch, saying, 'May the king drink the water.'

"Just as the water, O Great King, so should the mind be seen. Just as those men, so should the yogi be seen. Just as the algae, duckweed, and mud, so should the defilements be seen. Just as the water-clearing gem, so should faith be seen. Just as, when the water-clearing gem is cast into the water, the algae, duckweed, and mud disappear, and the sediment settles, and the water becomes clear, unclouded, and unturbid, just so, O Great King, when faith arises, it suppresses the hindrances, and the mind becomes free of hindrances, clear, unclouded, and unturbid" (Miln 2.1.10).

Just as, when a fearsome person comes to a great river full of crocodiles, makaras, and ogre-like beings, he stands on both banks; but a heroic warrior comes, and asking "Why are you standing here?", is told "We dare not enter because it is dangerous", then, taking a well-sharpened sword, he says, "Come behind me, do not fear," and entering the river, repelling the crocodiles and so on that come near, he brings the people safely from this shore to the further shore. And from the further shore, he safely brings them to this shore. Just so, faith is the forerunner and leader when giving alms, keeping the precepts, undertaking the uposatha observance, and developing meditation. Therefore, it is said, "Faith is characterized by leaping forth."

Another way: faith is characterized by believing, or characterized by conviction. Its essence is confidence, like the water-clearing gem; or its essence is leaping forth, like one who crosses a flood. Its manifestation is non-hesitation, or its manifestation is resolution. Its proximate cause is an object of faith, or its proximate cause is a factor of stream-entry; it should be regarded as like seeds held in the hand.

Faculty of energy (vīriyindriyaṃ): That energy is characterized by both support and exertion. Just as an old house stands with a supporting pillar brought by a newcomer, so too, the yogi, supported by the support of energy, does not decline or deteriorate in all wholesome qualities. Thus, its characteristic of support should be understood. Therefore, Thera Nāgasena said:

"Just as, O Great King, if a house were collapsing, a man would prop it up with another piece of wood, and that house, being propped up, would not fall down, just so, O Great King, energy has the characteristic of support; all wholesome qualities, supported by energy, do not decline or deteriorate" (Miln 2.1.12).

Or just as, when a battle is joined between a small army and a large army, the small army might falter, and then it would be reported to the king, and the king would send a strong force, and strengthened by that, his own army would defeat the opposing army, just so, energy does not allow co-arisen, associated mental states to falter or shrink back; it uplifts and exerts them. Therefore, it is said, "Energy is characterized by exertion."

Another way: energy is characterized by effort, its essence is supporting co-arisen mental states, its manifestation is non-collapse, its proximate cause is "Being stirred up, he strives rightly" (AN 4.113), or its proximate cause is the basis for the arousal of energy. It should be seen that what is rightly begun is the root of all attainments.

Faculty of mindfulness (satindriyaṃ): That mindfulness is characterized both by non-forgetfulness and by taking up. Just as the treasurer of a king, guarding ten kinds of jewels, reminds and makes the king aware of his sovereign wealth in the evening and morning, so too, mindfulness reminds of and makes one aware of wholesome qualities. Therefore, the Thera said:

"Just as, O Great King, the treasurer of a wheel-turning monarch reminds the wheel-turning monarch of his glory in the evening and morning, saying, 'So many elephants, O King, so many horses, so many chariots, so many infantry, so much silver, so much gold, so much property, may the king remember it,' just so, O Great King, mindfulness does not allow wholesome qualities to be forgotten – these are the four foundations of mindfulness, these are the four right exertions, these are the four bases of success, these are the five faculties, these are the five powers, these are the seven factors of enlightenment, this is the Noble Eightfold Path, this is serenity, this is insight, this is knowledge, this is liberation, these are the supramundane qualities. Thus, O Great King, mindfulness is characterized by non-forgetfulness" (Miln 2.1.13).

Just as the guiding jewel of a wheel-turning monarch, knowing what is harmful and beneficial to the king, removes what is harmful and brings in what is beneficial, so too, mindfulness, investigating the destinies of beneficial and harmful qualities, removes harmful qualities, saying, 'These qualities, such as misconduct of body, are harmful,' and takes up beneficial qualities, saying, 'These qualities, such as good conduct of body, are beneficial.' Therefore, the Thera said:

"Just as, O Great King, the guiding jewel of a wheel-turning monarch knows what is beneficial and harmful to the king, saying, 'These are beneficial to the king, these are harmful, these are helpful, these are unhelpful,' and then removes the harmful and takes up the beneficial, just so, O Great King, when mindfulness arises, it investigates the destinies of beneficial and harmful qualities, saying, 'These qualities are beneficial, these qualities are harmful, these qualities are helpful, these qualities are unhelpful,' and then removes the harmful qualities and takes up the beneficial qualities. Thus, O Great King, mindfulness is characterized by taking up" (Miln 2.1.13).

Another way: mindfulness is characterized by non-forgetfulness, its essence is non-confusion, its manifestation is protection or its manifestation is facing towards the object, its proximate cause is firm perception, or its proximate cause is the foundations of mindfulness related to the body, etc.; because it is firmly established on the object, it should be regarded as like a boundary post, and because it guards the eye-door, etc., it is like a doorkeeper.

Faculty of concentration (samādhindriyaṃ): Its characteristics and so on should be understood in the same way as stated above.

In the commentary, it is said, "It makes known, therefore it is paññā (wisdom)." What does it make known? It makes known impermanence (anicca), suffering (dukkha), and non-self (anatta). It is a faculty (indriya) in the sense of dominance because of overcoming ignorance (avijjā). Or, because it causes the state of an "inda" (chief) in the characteristic of seeing, it is an indriya. Wisdom (paññā) alone is the faculty, hence faculty of wisdom (paññindriya). That wisdom, however, is characterized both by illumination and by understanding. Just as, when a lamp is lit in a four-walled house at nighttime, darkness ceases and light appears, so too, wisdom is characterized by illumination. There is no illumination equal to the illumination of wisdom. For when one with wisdom sits in one posture, a ten-thousand world system becomes illuminated by a single light. Therefore, the Thera said:

"Just as, O Great King, if a man were to bring a lamp into a dark house, the lamp, having entered, would dispel the darkness, generate light, produce illumination, and make forms visible, just so, O Great King, when wisdom arises, it dispels the darkness of ignorance, generates the light of knowledge, produces the illumination of wisdom, and makes the Noble Truths visible. Thus, O Great King, wisdom is characterized by illumination" (Miln 2.1.15).

By the General of the Dhamma: "Because it understands, understands, friend, therefore it is called 'one with wisdom.' And what does it understand? It understands 'This is suffering' (dukkha)" (MN 1.449), and so on, should be elaborated. Thus, its characteristic of understanding should be understood.

Another way: wisdom is characterized by penetrating the nature of things as they are; or it is characterized by unfailing penetration, like the penetration of an arrow shot by a skilled archer. Its essence is the illumination of objects, like a lamp. Its manifestation is non-delusion, like a good guide in the wilderness.

Aṭṭhakathācariyā (commentators) say: Because it discerns and cognizes an object (ārammaṇa) like one measuring with a nāḷi, or like one weighing with a great balance, therefore, it is mano (mind). That itself which causes the state of lord in the characteristic of mind is indriyaṃ (faculty). Mano indriyaṃ (faculty of mind) is manindriyaṃ (faculty of mind). This is another term for the previously mentioned citta.

somanassindriyaṃ (faculty of joy). This itself is another term for the previously mentioned feeling (vedanā).

jīvitindriyaṃ (faculty of life). It has the state of being chief in maintaining continuity. But in terms of characteristic, etc., the faculty of life has the characteristic of preserving the dhammas inseparable from itself, its function is the continuation of those dhammas, its manifestation is the establishment of those same dhammas, its proximate cause is the dhamma to be maintained. And even with the mode of preserving characteristic, etc., it preserves those dhammas only at the moment of existence, like water (preserves) lotuses, etc.; and it protects the dhammas produced by their own causes, like a nurse (protects) a child; and it continues only in connection with the dhammas that arise by themselves, like a regulator. It does not cause (those dhammas) to continue beyond dissolution because of the absence of itself and of what should be caused to continue. And it does not establish at the moment of dissolution because it is itself dissolving, like the oil of a lamp dwindling in a wick. And it should be seen that it is not the accomplisher of this or that at the moment as stated, devoid of the power of preserving, continuing, or establishing.

Description of the Aggregate of Factors of the Path

sammādiṭṭhi (right view). Because it rightly conceives, or because one rightly conceives through it, therefore, it is sammāsaṅkappo (right intention). Because it rightly exerts, or because one rightly exerts through it, therefore, it is sammāvāyāmo (right effort). Because it rightly remembers, or because one rightly remembers through it, therefore, it is sammāsati (right mindfulness). Because it rightly concentrates, or because one rightly concentrates through it, therefore, it is sammāsamādhi (right concentration). Moreover, sammādiṭṭhi is view (diṭṭhi) that is excellent or beautiful. In this way also, the meaning of those words should be understood. But the characteristics, etc., are the same as previously stated.

Description of the Aggregate of Strengths

saddhābalaṃ (strength of faith). Because it does not waver in laziness, therefore, it is vīriyabalaṃ (strength of energy). Because it does not waver in forgottenness, therefore, it is satibalaṃ (strength of mindfulness). Because it does not waver in agitation, therefore, it is samādhibalaṃ (strength of concentration). Because it does not waver in ignorance, therefore, it is paññābalaṃ (strength of wisdom). Because it does not waver in lack of shame, therefore, it is hiribalaṃ (strength of shame). Because it does not waver in lack of dread, therefore, it is ottappabalaṃ (strength of dread). This is a description of the meaning in terms of both words.

hirī; (shame) this is a designation for modesty. Because one dreads through these, therefore it is ottappaṃ; (dread) this is a designation for anxiety about evil. For the purpose of showing their distinction, having established this matrix, ‘origin, dominance, shame by way of characteristic of fear,’ this detailed explanation was stated.

Hirī is so called because its origin is internal; ottappaṃ is so called because its origin is external. Hirī is so called because it has self as its authority; ottappaṃ is so called because it has the world as its authority. Hirī is so called because it is established in the nature of modesty; ottappaṃ is so called because it is established in the nature of fear. Hirī has the characteristic of being conscientious; ottappaṃ has the characteristic of seeing fear in faults and being afraid of faults.

Therein, internal-origin shame (hiriṃ) is caused to arise by four reasons: by reflecting on birth, by reflecting on age, by reflecting on heroism, by reflecting on great learning. How? ‘Doing evil is not the deed of those accomplished in birth, this is the deed of low-born people, such as fishermen. It is not proper for one accomplished in birth like me to do this deed,’ thus, by reflecting on birth, refraining from evil such as killing living beings, one causes shame to arise. Similarly, ‘Doing evil is a deed to be done by the young, it is not proper for one established in age like me to do this deed,’ thus, by reflecting on age, refraining from evil such as killing living beings, one causes shame to arise. Similarly, ‘Doing evil is the deed of weak people, not of heroes. It is not proper for one accomplished in heroism like me to do this deed,’ thus, by reflecting on heroism, refraining from evil such as killing living beings, one causes shame to arise. Similarly, ‘Doing evil is the deed of the blind and ignorant, not of the wise. It is not proper for a wise, learned person like me to do this deed,’ thus, by reflecting on great learning, refraining from evil such as killing living beings, one causes shame to arise. Thus, internal-origin shame (hiriṃ) is caused to arise by four reasons. And having caused it to arise, having placed shame in one's own mind, one does not do evil. Thus, hirī is called internal-origin.

How is ottappaṃ called external-origin? If you do evil, you will incur blame in the four assemblies.

The wise will blame you,
Just as a townsman (avoids) impurity;
Rejected by the virtuous,
How will you, a bhikkhu, do it?

Indeed, reflecting thus, one does not do evil with ottappaṃ arisen externally. Thus, ottappaṃ is called external-origin.

How is hirī called self-regarding? Here, a certain clansman, making himself the chief and elder, (thinks,) ‘It is not proper for one like me, who has gone forth in faith, who is learned, who observes the dhutaṅgas, to do evil,’ and does not do evil. Thus, hirī is called self-regarding. Therefore, the Blessed One said, “So, making himself the chief and elder, he abandons the unwholesome, cultivates the wholesome, abandons the blameworthy, cultivates the blameless, and protects a pure self” (A.iii.40).

How is ottappaṃ called world-regarding? Here, a certain clansman, making the world the chief and elder, does not do evil. As he says, “Indeed, this assembly of the world is great. And in this great assembly of the world, there are ascetics and brahmins who are powerful, have divine eyes, and know the minds of others. They see from afar, and though near, they do not appear; they understand mind with mind. They will know me thus: ‘Look at this clansman, having gone forth from home to homelessness in faith, lives entangled in evil, unwholesome things.’ There are deities who are powerful, who have divine eyes, who know the minds of others. They see from afar, and though near, they do not appear; they understand mind with mind. They too will know me: ‘Look at this clansman, having gone forth from home to homelessness in faith, lives entangled in evil, unwholesome things’… So, making the world the chief and elder, he abandons the unwholesome, cultivates the wholesome, abandons the blameworthy, cultivates the blameless, and protects a pure self” (A.iii.146). Thus, ottappaṃ is called world-regarding.

lajjā (shame) is the manner of being ashamed; hirī is established with that nature. Bhayaṃ (fear) is the fear of the lower realms; ottappaṃ is established with that nature. Both of these are evident in avoiding evil. Indeed, just as a certain clansman, while doing excrement and urine, seeing something worthy of being ashamed of, would become possessed of the manner of being ashamed, humiliated, even so, having transgressed against an internal sense of shame, one does not do evil. A certain one, being frightened by the fear of the lower realms, does not do evil.

Here is an analogy: Just as of two iron balls, one might be cool and smeared with excrement, and the other hot and burning. There, a wise person, disgusted by the cool one because it is smeared with excrement, does not take it; the other, because of the fear of burning. There, not taking the cool one because of the disgust of being smeared with excrement is like not doing evil by transgressing against an internal sense of shame. Not taking the hot one because of the fear of burning should be understood as not doing evil because of the fear of the lower realms.

Hirī has the characteristic of being conscientious; ottappaṃ has the characteristic of seeing fear in faults and being afraid of faults. This pair too is evident only in avoiding evil. Indeed, a certain one, by reflecting on the greatness of birth, by reflecting on the greatness of the teacher, by reflecting on the greatness of inheritance, by reflecting on the greatness of fellow brahmacārīs, having aroused the conscientious characteristic of shame for four reasons, does not do evil. A certain one, because of the fear of self-reproach, the fear of others’ reproach, the fear of punishment, the fear of a bad destination, having aroused the characteristic of seeing fear in faults and being afraid of faults for four reasons, does not do evil. Therein, the reflection on the greatness of birth, etc., and the fear of self-reproach, etc., should be spoken of in detail.

Description of the Aggregate of Roots

alobho (non-greed). The same method applies to non-aversion and non-delusion. Therein, alobho has the characteristic of non-adherence of the mind to the object, or the characteristic of non-attachment, like a drop of water on a lotus leaf. Its function is non-appropriation, like a bhikkhu who is liberated. Its manifestation is non-adhesion, like a person fallen in filth. Adoso (non-aversion) has the characteristic of non-violence, or the characteristic of non-opposition, like a favorable friend. Its function is the elimination of hatred, or the elimination of burning, like sandalwood. Its manifestation is gentleness, like the full moon. Amoho (non-delusion) has already been explained in terms of characteristics, etc., in the section on the faculty of wisdom.

But of these three, alobho is the opponent of the stain of stinginess, adoso (non-aversion) of the stain of immorality, amoho (non-delusion) of non-development in wholesome dhammas. Here, alobho is the cause of giving, adoso (non-aversion) of morality, amoho (non-delusion) of development. And therein, with alobho (non-greed), one does not take excessively, because of the excessive taking of the greedy. With adoso (non-aversion), one does not take deficiently, because of the deficient taking of the angry. With amoho (non-delusion), one does not take wrongly, because of the wrong taking of the deluded.

Here, with alobho (non-greed), retaining an existing fault as a fault, one behaves towards the fault; indeed, the greedy person conceals the fault. With adoso (non-aversion), retaining an existing virtue as a virtue, one behaves towards the virtue; indeed, the angry person disparages the virtue. With amoho (non-delusion), retaining an existing state as an existing state, one behaves towards the existing state. Indeed, the deluded person grasps ‘the true as the untrue, and the untrue as the true.’ And with alobho (non-greed), there is no suffering of separation from the beloved, because of the greedy person's nature of affection and inability to bear separation from the beloved. With adoso (non-aversion), there is no suffering of contact with the unloved, because of the angry person's nature of dislike and inability to bear contact with the unloved. With amoho (non-delusion), there is no suffering of unattained wishes, because of the non-deluded one's arising of reflection such as ‘how can that be obtained here?’ (D.iii.217; A.iv.428).

And here, with alobho (non-greed), there is no suffering of birth, because alobho is the opponent of craving, and because the suffering of birth is rooted in craving. With adoso (non-aversion), there is no suffering of old age, because quick aging arises in the extremely angry. With amoho (non-delusion), there is no suffering of death, for indeed, death with delusion is suffering, and this does not occur to the non-deluded. And with alobho (non-greed), there is happiness for householders, with amoho (non-delusion) for those gone forth, but with adoso (non-aversion), there is comfortable living for all.

Especially here, with alobho (non-greed), there is no arising in the realm of ghosts. For usually beings arise in the realm of ghosts because of craving, and the opponent of craving is alobho (non-greed). With adoso (non-aversion), there is no arising in hell. For because of the violent nature of aversion, they arise in a hell similar to aversion. And the opponent of aversion is adoso (non-aversion). With amoho (non-delusion), there is no arising in the animal realm. For they arise in the animal realm constantly deluded by delusion. And the opponent of delusion is amoho (non-delusion). And of these, alobho (non-greed) is the non-doer of approaching by way of lust, adoso (non-aversion) of going away by way of aversion, amoho (non-delusion) of the state of non-balance by way of delusion.

And with these three, in the proper order, there are these three perceptions: the perception of renunciation, the perception of non-ill-will, the perception of non-harming. And there are these three perceptions: the perception of repulsiveness, the perception of the immeasurable, the perception of elements. Moreover, with alobho (non-greed), there is avoidance of the extreme of indulgence in sensual pleasures, with adoso (non-aversion) of the extreme of self-mortification; with amoho (non-delusion), there is practice of the middle way. Similarly, with alobho (non-greed), there is breaking of the knot of covetousness, with adoso (non-aversion) of the knot of ill-will, with amoho (non-delusion) of the remaining two knots. And the former two foundations of mindfulness are accomplished by the power of the former two, the latter by the power of the latter alone.

Here, alobho (non-greed) is a condition for health; for the non-greedy person does not indulge even in pleasant things that are unsuitable, therefore, he is healthy. Adoso (non-aversion) is (a condition for) youth; for the non-angry one, not being burnt by the fire of aversion that brings wrinkles and gray hair, is young for a long time. Amoho (non-delusion) is (a condition for) longevity; for the non-deluded one, knowing what is beneficial and harmful, avoiding the harmful and indulging in the beneficial, is long-lived.

Here, alobho (non-greed) is a condition for wealth; for the non-greedy, there is regaining of wealth through generosity. Adoso (non-aversion) (is a condition for) friendship, because of regaining and non-decline of friends through loving-kindness. Amoho (non-delusion) (is a condition for) self-accomplishment, for the non-deluded one, doing only what is beneficial to himself, accomplishes himself. And alobho (non-greed) is a condition for the divine dwelling, adoso (non-aversion) for the Brahma dwelling, amoho (non-delusion) for the noble dwelling.

Here, due to alobha, one is at peace within one's own group of conditioned phenomena (sattasaṅkhāresu), because with their cessation, there is no suffering caused by attachment; due to adosa, one is at peace towards opposing groups, since one without aversion lacks even the perception of enmity towards enemies; due to amoha, one is at peace towards neutral groups, because one without delusion lacks all attachments.

And, through alobha, there is the seeing of impermanence (aniccadassanaṃ); for a greedy person, desiring enjoyment, does not see even impermanent formations as impermanent. Through adosa, there is the seeing of suffering (dukkhadassanaṃ); for one whose inclination is non-aversion, relinquishing the objects of resentment, sees formations themselves as suffering. Through amoha, there is the seeing of non-self (anattadassanaṃ); for one who is not deluded, skilled in grasping things as they are, understands the five aggregates, which are incapable of ruling, as incapable of ruling. Just as these (qualities lead to) the seeing of impermanence, etc., so too, the seeing of impermanence, etc., lead to these qualities. For by truly knowing 'this is impermanent,' who would generate longing for it? Or, knowing formations as 'suffering,' who would generate further intensely sharp suffering of anger? And understanding selflessness, who would fall into delusion again?

Description of the Aggregate of Courses of Action

Non-covetousness (anabhijjhā). Not ruining physical or mental happiness, benefit in this world and the next, qualities gained through the power of virtues, and fame and praise, is non-ill will (abyāpādo). Seeing rightly, or a beautiful view, is right view (sammādiṭṭhi). These are names for alobha, etc. However, it should be understood that these qualities were taken in terms of roots (mūlavasena) below, but here they are in terms of courses of action (kammapathavasena).

Description of the Pair of World-Guardians

Shame and fear of blame (Hirottappā) were taken below in terms of strengths (balavasena), but here in terms of world-guardians (lokapālavasena). For these two qualities guard the world. As it was said:

"These two bright principles, monks, guard the world. Which two? Shame and fear of blame. If, monks, these two bright principles did not guard the world, there would be no recognition of 'this is my mother,' 'this is my maternal aunt,' 'this is my maternal uncle's wife,' 'this is my teacher's wife,' or 'this is the wives of those worthy of respect.' The world would fall into promiscuity, like goats, chickens, pigs, dogs, and jackals. But because, monks, these two bright principles guard the world, there is recognition of 'this is my mother,' 'this is my maternal aunt,' 'this is my maternal uncle's wife,' 'this is my teacher's wife,' or 'this is the wives of those worthy of respect'" (a. ni. 2.9).

Description of the Pairs beginning with Tranquility

Tranquility of the body (kāyapassaddhi). The calming of the mind is tranquility of the mind (cittapassaddhi). Here, 'body' refers to the three aggregates: feeling, etc. However, both of these, when combined, are characterized by the subsiding of physical and mental agitation, have the function of suppressing physical and mental agitation, have non-tremulousness of body and mind as manifestation, and have body and mind as proximate cause. They should be seen as the opposites of corruptions such as restlessness, which cause the non-subduing of body and mind.

Lightness of the body (kāyalahutā). Lightness of the mind is lightness of the mind (cittalahutā). These are characterized by the subsiding of heaviness of body and mind, have the function of suppressing heaviness of body and mind, have non-sluggishness of body and mind as manifestation, and have body and mind as proximate cause. They should be seen as the opposites of corruptions such as heaviness and stiffness, which cause the heaviness of body and mind.

Pliancy of the body (kāyamudutā). Pliancy of the mind is pliancy of the mind (cittamudutā). These are characterized by the subsiding of rigidity of body and mind, have the function of suppressing rigidity of body and mind, have non-resistance as manifestation, and have body and mind as proximate cause. They should be seen as the opposites of corruptions such as rigidity, which cause the rigidity of body and mind, like wrong view and conceit.

Fitness of the body (kāyakammaññatā). Fitness of the mind is fitness of the mind (cittakammaññatā). These are characterized by the subsiding of unfitness of body and mind, have the function of suppressing unfitness of body and mind, have the accomplishment of directing body and mind to the object as manifestation, and have body and mind as proximate cause. They should be seen as the opposites of the remaining hindrances, which cause the unfitness of body and mind. They bring about confidence in objects that inspire confidence, and bring about safety in actions that are beneficial, like the purity of gold.

Proficiency of the body (kāyapāguññatā). Proficiency of the mind is proficiency of the mind (cittapāguññatā). These are characterized by the non-debility of body and mind, have the function of suppressing debility of body and mind, have freedom from adversity as manifestation, and have body and mind as proximate cause. They should be seen as the opposites of corruptions such as faithlessness, which cause the debility of body and mind.

Uprightness of the body (kāyujukatā). Uprightness of the mind is uprightness of the mind (cittujukatā). These are characterized by the straightness of body and mind, have the function of suppressing crookedness of body and mind, have non-dishonesty as manifestation, and have body and mind as proximate cause. They should be seen as the opposites of corruptions such as deceit and craftiness, which cause the crookedness of body and mind.

Mindfulness (sati). Knowing thoroughly is full awareness (sampajaññaṃ); the meaning is: knowing in all ways. A distinction should be understood in terms of these four: purposeful full awareness (sātthakasampajaññaṃ), suitable full awareness (sappāyasampajaññaṃ), full awareness of the domain (gocarasampajaññaṃ), and non-deluded full awareness (asammohasampajaññaṃ). Their characteristics, etc., should be understood in the same way as stated for the mindfulness faculty and wisdom faculty. Thus, these two qualities, already stated below, are taken again in this place in terms of their benefit.

Calm (samatho). Seeing phenomena in various ways in terms of impermanence, etc., is insight (vipassanā). In terms of meaning, it is an application of wisdom. The characteristics, etc., of these two have also been stated below. However, here they are taken in terms of being yoked together (yuganaddhavasena).

Exertion (paggāho). Because it is the opposite of distraction (vikkhepa) known as restlessness (uddhacca), it is non-distraction (avikkhepo). The characteristics, etc., of these have also been stated below. However, it should be understood that this pair is taken here for the purpose of combining effort and concentration.

Description of the ‘Moreover’ Section

Or whatever other conditioned, immaterial phenomena exist at that time, these phenomena are skillful (kusalā) means that not only these fifty-six phenomena enumerated in the order of the text, ‘there is contact…pe…there is non-distraction,’ but also, at whatever time a first, unprompted (asaṅkhārikaṃ), great (mahā) mind pertaining to the sense sphere (kāmāvacaraṃ), rooted in three causes (tihetukaṃ), accompanied by joy (somanassasahagataṃ) arises, whatever other phenomena exist at that time that arise dependently, in accordance with their respective causes, being associated with those same contact, etc., immaterial due to the absence of form, and are found to exist in their own nature, all these phenomena are skillful.

Having explained the fifty-six phenomena mentioned in the Pali in terms of mental factors (cittaṅgavasena), the King of the Dhamma (dhammarājā) explains nine more phenomena in terms of the ‘moreover’ section (yevāpanakavasena). For in those suttas, these nine phenomena are found: ‘desire (chando), conviction (adhimokkho), attention (manasikāro), equanimity (tatramajjhattatā), compassion (karuṇā), sympathetic joy (muditā), abstaining from bodily misconduct (kāyaduccaritavirati), abstaining from verbal misconduct (vacīduccaritavirati), abstaining from wrong livelihood (micchājīvavirati).’ And in this great mind, there is desire for doing what is skillful, but it is not mentioned in the Pali in terms of mental factors. Therefore, it is taken here in terms of the ‘moreover’ section.

There is conviction, there is attention, there is equanimity. There is the preliminary part of loving-kindness (mettāpubbabhāgo); it is already included when non-aversion is taken. There is the preliminary part of compassion, there is the preliminary part of sympathetic joy. There is the preliminary part of equanimity; however, it is already included when equanimity (tatramajjhattatā) is taken. There is right speech (sammāvācā), there is right action (sammākammanto). There is right livelihood (sammāājīvo); however, it is not mentioned in the Pali in terms of mental factors. Therefore, it is taken here in terms of the ‘moreover’ section.

Of these nine, desire, conviction, attention, and equanimity are obtained in one moment, the rest in different moments. When this mind abandons wrong speech, fulfills right speech in terms of abstaining, then these five are obtained in one moment: the four, desire, etc., and right speech. When it abandons wrong action, fulfills right action in terms of abstaining…pe… when it abandons wrong livelihood, fulfills right livelihood in terms of abstaining…pe… when it performs the preliminary work of compassion…pe… when it performs the preliminary work of sympathetic joy, then these five are obtained in one moment: the four, desire, etc., and the preliminary part of sympathetic joy. But apart from this, when giving a gift, fulfilling morality, or performing effort in meditation, only the four assurances (apaṇṇakaṅgā) are obtained.

‘Desire (chando)’ is a designation for wanting to do. Therefore, desire is characterized by wanting to do, has the function of seeking an object, has the state of being desired by the object as manifestation. That itself is its proximate cause. In grasping the object, it should be seen as like the stretching out of a hand of the mind.

‘Conviction (adhimokkho)’. It is characterized by deciding, has the function of non-wavering, has certainty as manifestation, the object to be decided is its proximate cause. It should be seen as like a boundary pillar (indakhīlo) in being unwavering on the object.

‘Attention (manasikāro)’. Because it makes the mind different from the previous mind, it is also attention. It is of three kinds: directing towards the object, directing towards the process, and directing towards the impulsion. There, directing towards the object is attention in the mind. It is characterized by leading, has the function of connecting associates to the object, has the state of facing towards the object as manifestation, and is included in the aggregate of mental formations. It should be seen as like a charioteer of the associates in directing them towards the object. Directing towards the process is a designation for five-door adverting (pañcadvārāvajjanassa). Directing towards the impulsion is for mind-door adverting (manodvārāvajjanassa). These are not intended here.

‘Equanimity (tatramajjhattatā)’. It is characterized by the balance of mental factors, has the function of preventing excess or deficiency, or has the function of cutting off bias; it has the state of being balanced as manifestation. It should be seen as like an equanimous charioteer of noble steeds (ājāneyyānaṃ) that are proceeding equally by way of regarding mental factors with equanimity (ajjhupekkhanavasena).

‘Compassion (karuṇā) and sympathetic joy (muditā)’ will become evident in the section on the Divine Abodes (brahmavihāraniddese). The only difference is that they attain absorption (appanappattā) and belong to the form sphere (rūpāvacarā), whereas here they belong to the sense sphere (kāmāvacarāti).

‘Abstaining from bodily misconduct (kāyaduccaritavirati)’. The same method applies to the other two terms as well. From the standpoint of characteristics, all three are characterized by non-transgression of the objects of bodily misconduct, etc.; it is said to be characterized by non-oppression (amaddanalakkhaṇā). It has the function of withdrawing from the objects of bodily misconduct, etc., has non-action as manifestation, and has qualities such as faith, shame, fear of blame, and fewness of wishes as proximate cause. It should be seen as being of the nature of turning the mind away from evil actions.

Thus, in this section on the exposition of the Dhamma (dhammuddesavāre), there are sixty-five Dhamma-terms in all: fifty-six, beginning with contact, etc., and the nine stated in terms of the ‘moreover’ section. Of these, sometimes sixty-one occur in one moment, sometimes sixty-six. That is in terms of the fulfillment of right speech, etc. In five places of arising (uppattiyaṃ), there are sixty-one. Apart from these, in one place there are sixty-six. However, setting aside the ‘moreover’ section, only fifty-six are grasped in the Pali according to the stated text (yathārutavasena). Here, by way of aggregate-grasping (aggahitaggahaṇena), there are thirty qualities in total: the pentad of contact, initial thought, sustained thought, joy, one-pointedness of mind, the five faculties, the two strengths of shame and fear of blame, the two roots of non-greed and non-aversion, and the twelve qualities beginning with tranquility of body and tranquility of mind.

Of these thirty qualities, eighteen qualities are non-divisible, and twelve are divisible. Which eighteen? Contact, perception, volition, sustained thought, joy, the life faculty, the twelve qualities beginning with tranquility of body and so on; these eighteen are non-divisible. Feeling, mind, initial thought, one-pointedness of mind, the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of wisdom, the strength of shame, the strength of fear of blame, non-greed, and non-aversion; these twelve qualities are divisible. Of these, seven qualities are divided in two places, one in three, two in four, one in six, and one in seven places.

How so? Mind, initial thought, faith, shame, fear of blame, non-greed, and non-aversion; these seven are divided in two places.

Here, mind is stated to be mind, having attained the pentad of contact, and the mind faculty (manindriyaṃ), having attained the faculties. Initial thought is stated to be initial thought, having attained the factors of jhāna, and right thought (sammāsaṅkappo), having attained the factors of the path. Faith is stated to be the faculty of faith (saddhindriyaṃ), having attained the faculties, and the strength of faith (saddhābalanti), having attained the strengths. Shame is stated to be the strength of shame (hiribalaṃ), having attained the strengths, and shame (hirīti), having attained the pair of world-guardians. The same method applies to fear of blame. Non-greed is stated to be non-greed, having attained the root, and non-covetousness (anabhijjhāti), having attained the course of action. Non-aversion is stated to be non-aversion, having attained the root, and non-ill will (abyāpādoti), having attained the course of action. These seven are divided in two places.

Feeling, however, is stated to be feeling, having attained the pentad of contact, happiness (sukhanti), having attained the factors of jhāna, and the faculty of joy (somanassindriyanti), having attained the faculties. Thus, one quality is divided in three places.

But when energy attains the status of the faculties, it is called the faculty of energy (vīriyindriya); when it attains the status of the path factors, it is called right effort (sammāvāyāma); when it attains the status of the powers, it is called the power of energy (vīriyabala); when it attains the status of the support-pair, it is called exertion (paggāha). Likewise, when mindfulness attains the status of the faculties, it is called the faculty of mindfulness (satindriya); when it attains the status of the path factors, it is called right mindfulness (sammāsatī); when it attains the status of the powers, it is called the power of mindfulness (satibala); when it attains the status of the support-pair, it is called mindfulness (sati). Thus, these two qualities are distinguished in four places.

But concentration (samādhi), when it attains the status of the jhāna factors, is called one-pointedness of mind (cittassekaggatā); when it attains the status of the faculties, it is called the faculty of concentration (samādhindriya); when it attains the status of the path factors, it is called right concentration (sammāsamādhi); when it attains the status of the powers, it is called the power of concentration (samādhibala); when it attains the status of the support-pair, it is called serenity (samatha), non-distraction (avikkhepa). Thus, this one quality is distinguished in six places.

But wisdom (paññā), when it attains the status of the faculties, is called the faculty of wisdom (paññindriya); when it attains the status of the path factors, it is called right view (sammādiṭṭhi); when it attains the status of the powers, it is called the power of wisdom (paññābala); when it attains the status of the roots, it is called non-delusion (amoha); when it attains the status of the path of action (kammapatha), it is called right view (sammādiṭṭhi); when it attains the status of the support-pair, it is called clear comprehension (sampajañña), insight (vipassanā). Thus, this one quality is distinguished in seven places.

But if someone should say, "Here, there is nothing new; having taken what was already mentioned below, the passage is merely filled in each place. The discourse lacks connection, like goods brought by thieves in a disorderly manner, like grass scattered on a path traversed by a herd of cows, spoken without knowledge," he should be refuted by saying, "Not so!" and be told: "There is no teaching of the Buddhas that lacks connection; it is always connected. Nor is anything spoken without knowledge; everything is spoken with full knowledge. For the Sammāsambuddha knows the function of each of those qualities, and knowing that, assigning the distinctions according to their function, he assigned the distinctions in each place, knowing that eighteen qualities have a single function each. He assigned the distinctions in two places each, knowing that seven qualities have two functions each. He assigned the distinctions in three places, knowing that feeling has three functions. He assigned the distinctions in four places each, knowing that energy and mindfulness have four functions each. He assigned the distinctions in six places, knowing that concentration has six functions. He assigned the distinctions in seven places, knowing that wisdom has seven functions."

Here is an analogy for that: It is said that once a wise king, in private, thought, "This property belonging to the royal family should not be eaten just any way; I will increase the wages appropriate to the skills." He assembled all the artisans and said, "Let those who know one skill come forward." As they were being called, eighteen people stood up. He gave each of them one portion and dismissed them. When it was said, "Let those who know two skills come," seven people came. He gave them two portions each. When it was said, "Let those who know three skills come," only one person came. He gave him three portions. When it was said, "Let those who know four skills come," two people came. He gave them four portions each. When it was said, "Let those who know five skills come," not even one person came. When it was said, "Let those who know six skills come," only one person came. He gave him six portions. When it was said, "Let those who know seven skills come," only one person came. He gave him seven portions.

There, the wise king is like the unsurpassed King of Dhamma. Those who know skills are like the qualities that arise according to the various aspects of consciousness. Increasing the wages appropriate to the skills is like assigning the distinctions to those qualities according to their functions.

Moreover, all these qualities exist in seventeen categories: according to the five aggregates related to contact, according to the jhāna factors, according to the faculties, according to the path, according to the powers, according to the roots, according to the paths of action, according to the world-guardians, according to tranquility, according to lightness, according to pliancy, according to fitness, according to proficiency, according to straightness, according to mindfulness and clear comprehension, according to serenity and insight, and according to exertion and non-distraction.

The Discourse on the Division of Qualities is Finished.

Discourse on Specifying the Wholesome Pertaining to the Sensuous Realm

2. Now, to explain those same fifty-six terms introduced in the Discourse on the Division of Qualities, the Discourse on Specification is begun with the mode of ‘What is contact at that time?’.

There, the meaning of the question is this: At whatever time a wholesome consciousness pertaining to the sensuous realm, accompanied by joy, of triple-root, unprompted, and great, arises, at that time contact is said to exist; the meaning in all the questions should be understood in this mode of "What is that contact?"

What is contact at that time: The contact that arises at that time in the mode of touching, that is contact. This is called the nature-word (sabhāvapada) because it indicates the nature of contact. Touching means the act of touching. Thoroughly touching means the act of touching, but the term is amplified by the prefix. The state of thoroughly touching means the state of being thoroughly touched. The connection here is this: What at that time is contact in the mode of touching, what at that time is touching, what at that time is thoroughly touching, what at that time is the state of being thoroughly touched; or, what at that time is contact in the mode of touching, and in another way, what is called touching, thoroughly touching, the state of being thoroughly touched; this is contact at that time. The connection of the terms in the specifications of feeling and the others should be understood in this same way.

Here, this is a general determination of inflections: These fifty-odd terms that the Blessed One first set forth as a matrix, dividing and showing the wholesome great consciousness pertaining to the sensuous realm, and then taking each term, assigned an inflection—when those (terms) undergo inflection, they undergo inflection for three reasons; when they are different, they become different for four reasons. Clarifying something additional goes into two aspects here. How? These undergo inflection by way of the letter (byañjana), by way of the prefix (upasagga), and by way of the meaning (attha): by these three reasons, they undergo inflection. There, anger, irritability, state of being irritable (kodho kujjhanā kujjhitattaṃ): thus, the undergoing of inflection by way of the letter should be understood. Here, only one anger has undergone inflection in this way by way of the letter. Searching, investigating, further investigating, closely investigating (cāro vicāro anuvicāro upavicāro): thus, the undergoing of inflection by way of the prefix should be understood. Cleverness, skill, expertise, intelligence, thought, examination (paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā): thus, the undergoing of inflection by way of the meaning should be understood. Among those, in the specification of the term contact, all three of these inflections can be obtained. For "contact, touching (phasso phusanā)" is the undergoing of inflection by way of the letter. "Thoroughly touching (samphusanā)" is by way of the prefix. "The state of thoroughly touching (samphusitattaṃ)" is by way of the meaning. In this mode, the undergoing of inflection should be understood in the specifications of all the terms.

Moreover, things that are different are different by way of difference in name, difference in characteristic, difference in function, and difference in rejection: by these four reasons, they are different. There, what is ill will (byāpāda) at that time? What at that time is aversion, a state of being aversive (doso dussanāti) (Dhs. 419): here, both ill will and aversion are just anger itself; it has become different by way of the difference in name. Thus, difference should be understood by way of "difference in name."

And by way of the heap-meaning (rāsaṭṭhena), all five aggregates are just one aggregate. Here, however, form has the characteristic of being formed (ruppanalakkhaṇaṃ), feeling has the characteristic of feeling (vedayitalakkhaṇā), perception has the characteristic of perceiving (sañjānanalakkhaṇā), volition has the characteristic of willing (cetanā cetayitalakkhaṇā), consciousness has the characteristic of being conscious (viññāṇaṃ vijānanalakkhaṇanti): in this way, by way of the difference in characteristic, there are five aggregates. Thus, difference should be understood by way of "difference in characteristic."

The four right efforts are: "Here, a bhikkhu generates zeal... for the non-arising of evil, unwholesome qualities that have not yet arisen..." (VibhA. 390; DN. 2.402): just one energy has come into four places by way of the difference in function. Thus, difference should be understood by way of "difference in function."

The four unwholesome things are: taking anger seriously, not taking the Dhamma seriously; taking stinginess seriously, not taking the Dhamma seriously; taking gain seriously, not taking the Dhamma seriously; taking honor seriously, not taking the Dhamma seriously: in such cases (AN. 4.44), difference should be understood by way of "difference in rejection."

Moreover, these four differences cannot be obtained just in contact, they can be obtained in all the five aggregates related to contact and so on. For contact has the name contact... consciousness has the name consciousness. And contact has the characteristic of touching, feeling has the characteristic of feeling, perception has the characteristic of perceiving, volition has the characteristic of willing, consciousness has the characteristic of being conscious. Similarly, contact has the function of touching, feeling has the function of experiencing, perception has the function of perceiving, volition has the function of willing, consciousness has the function of being conscious. Thus, difference should be understood by way of difference in function.

There is no difference in rejection in the five aggregates related to contact. But in the specification of non-greed and so on, it can be obtained in the mode of non-greed, non-coveting, the state of being non-covetous (alobho alubbhanā alubbhitattanti): thus, difference should be understood by way of difference in rejection. Thus, the four kinds of difference should be understood in all specifications of terms according to how they can be obtained.

Moreover, clarifying something additional (aparadīpanā) goes into two aspects: either it is praise of the term (padatthuti) or it is strengthening (daḷhīkamma). For if only contact were said, like pressing with the tip of a stick, that term would not be flowery, adorned, or ornamented. But when it is said again and again by way of the letter, by way of the prefix, and by way of the meaning, "contact, touching, thoroughly touching, the state of being thoroughly touched," then it is flowery, adorned, and ornamented. Just as if, after bathing a young boy, dressing him in delightful clothes, having him wear flowers, darkening his eyes (with mascara), and then putting just one red arsenic dot on his forehead, that would not be called a decorative mark on the forehead. But when dots are made surrounding it with various colors, then it is called a decorative mark on the forehead. This should be understood like that. This is called "praise of the term."

Repeatedly speaking by way of the letter, by way of the prefix, and by way of the meaning is called strengthening. Just as if one were to say "friend," or "venerable sir," or "yaksha," or "snake," that would not be called strengthening. But if one were to say "friend, friend," "venerable sir, venerable sir," "yaksha, yaksha," "snake, snake," then it would be called strengthening. In the very same way, if only "contact" were said, like pressing with the tip of a stick once, the term would not be called strengthening. Only when it is said again and again by way of the letter, by way of the prefix, and by way of the meaning, "contact, touching, thoroughly touching, the state of being thoroughly touched," is it called "strengthening." Thus, clarifying something additional goes into two aspects. The meaning should be understood everywhere in the specifications of terms according to this way it can be obtained.

This is contact at that time: The meaning is that at whatever time the first wholesome consciousness pertaining to the sensuous realm arises, at that time this is called contact. This is the explanation of the specification of the term contact. But from here on, we will explain only the distinctions in the specifications of the terms feeling and so on. The rest should be understood in the way stated here.

3. What at that time: Although it was begun with "What is feeling at that time?", "what" is said by way of the pleasantness-aspect (sātapadavasena). Born of contact with the mind-element of consciousness produced by that (tajjāmanoviññāṇadhātusamphassaja): here, "of that" (tajjā) is said to be appropriate and suitable for that pleasant happiness. For this word "of that" is also in the sense of appropriateness. As it was said, "How does he consult about that which is appropriate to that?" (MN. 3.246). Or, "of that" because it is born from those objects, such as forms, which are the cause of this happiness. The mind-consciousness itself, in the sense of being without a soul, is an element, thus, the mind-consciousness-element. Born of contact, or born in contact, is born of contact. Because it is dependent on consciousness, it is mental. In the sense of sweetness, it is pleasant. This is what is said: What at that time is the pleasant mental born of contact with the mind-consciousness-element, which is "of that" in the sense stated above, this is feeling at that time. Thus, the connection should be understood with all the terms.

Mental, happiness (cetasikaṃ sukhaṃ): in these and other phrases, the term "mental" rejects physical happiness, and the term "happiness" rejects mental suffering. Born of mind-contact (cetosamphassaja) means born in mind-contact. Pleasant, happiness, experiencer (sātaṃ sukhaṃ vedayitaṃ): pleasant experiencer, not unpleasant experiencer; happiness experiencer, not suffering experiencer. The three terms after this are said in the feminine gender: Pleasant feeling, not unpleasant; happiness feeling, not suffering. This is the meaning here.

4. In the specification of perception, born of contact with the mind-element of consciousness produced by that (tajjāmanoviññāṇadhātusamphassajā) means born in contact with the mind-consciousness-element that is appropriate to that unwholesome perception. Perception (saññā) is a nature-name. Perceiving (sañjānanā) is the act of perceiving. The state of perceiving (sañjānitattaṃ) is the state of perceiving.

5. In the specification of volition, it should be understood in this same way.

Mind, mental (mano. Mānasa) means just mind. "The noose that wanders in the sky, this wanders mentally" (SN. 1.151; Mahāva. 33): here, the associated quality is called "mental."

"How indeed, Venerable Sir, would people know if a disciple devoted to the Teaching, a learner whose mind has not attained its goal, were to die?" (saṃ. ni. 1.159);

Here, arahantship is referred to as ‘mānasa’. But here, ‘manova’ is mānasa. This word is extended in terms of its literal expression.

Hadaya means mind (citta). In the passage, "I will either throw your mind into confusion or split your heart" (saṃ. ni. 1.237; su. ni. āḷavakasutta), 'uro' is referred to as 'hadaya'. In "Heart to heart, I think, she knows the truth," (ma. ni. 1.63) it refers to the mind. In "Vakkaṃ hadayaṃ" (dī. ni. 2.377; ma. ni. 1.110), it means the heart-base (hadayavatthu). Here, however, ‘hadaya’ is used to mean the mind itself in the sense of being internal. That very mind, in the sense of being pure, is paṇḍaraṃ (white). This is said with reference to the bhavanga. As it was said, "This mind, O monks, is luminous, but it is defiled by adventitious defilements" (a. ni. 1.49). However, because even unwholesome things emanate from it, like a river that flows from the Ganges is called the Ganges, and a river that flows from the Godavari is called the Godavari, it is still called paṇḍara.

Mano manāyatana: Here, the term 'mano' is used to indicate that the mind itself is an āyatana. Thus, it clarifies: 'This is not manāyatana because it is an āyatana of the mind, like a deva-āyatana, but rather, the mind itself is the āyatana, manāyatana.' Here, āyatana should be understood in the sense of a place of dwelling, a source, a meeting place, a place of origin, and a cause. Indeed, in the world, in phrases like 'issarāyatanaṃ vāsudevāyatanaṃ,' āyatana is used as a dwelling place. In phrases like 'Suvaṇṇāyatanaṃ rajatāyatanaṃ,' it means a source. In the Teaching, in passages such as "They resort to a delightful āyatana, the birds" (a. ni. 5.38), it means a meeting place. In phrases like "Dakkhiṇāpatho gunnaṃ āyatanaṃ," it is a place of origin. In passages like "There, in each and every condition, he is capable of realizing it" (ma. ni. 3.158), it means a cause. Here, it applies in all three senses: as a place of origin, a meeting place, and a cause.

For phenomena like contact (phassa) arise here, hence it is an āyatana in the sense of being a place of origin. External forms, sounds, smells, tastes, and tactile objects descend here as objects, hence it is an āyatana in the sense of being a meeting place. And because it is the cause for contact, etc., in the sense of being a co-arisen condition, etc., it should be understood as an āyatana in the sense of being a cause. Manindriyaṃ has the meaning as previously stated.

Viññāṇakkhandho (the aggregate of consciousness): Its meaning should be understood in terms of a mass, etc. "It goes to the extent of being called a great mass of water" (a. ni. 4.51). Here, khandha is used in the sense of a mass. In passages like "Sīlakkhandho samādhikkhandho" (dī. ni. 3.355), it is in the sense of a quality. In "Addasā kho bhagavā mahantaṃ dārukkhandhaṃ" (saṃ. ni. 4.241), it is in the sense of mere designation. Here, however, khandha is used in its conventional sense. For in the aggregate of consciousness in the sense of a mass, one instance of consciousness is a part. Therefore, just as when one cuts a part of a tree, it is said that one is cutting the tree, so too, even a single consciousness, being a part of the aggregate of consciousness, is conventionally called the aggregate of consciousness.

Tajjāmanoviññāṇadhātū (consciousness-element born of that): The consciousness-element is suitable to those phenomena like contact. In this term, one and the same citta is referred to by three names: as mano in the sense of measuring, as viññāṇa in the sense of cognizing, and as dhātu in the sense of intrinsic nature or being without essence. Thus, in this group of five factors beginning with contact, since contact is only contact and not born of contact through the consciousness-element, and since the citta is only the consciousness-element born of that, the designation 'born of contact through the consciousness-element' is not applied in these two terms. However, even though it can be inferred in terms like vitakka, etc., it is not extracted here because it is omitted.

The Venerable Nāgasena Thera:

"It is difficult, O Great King, what the Blessed One has done." "'What, Venerable Nāgasena, has the Blessed One done that is difficult?' 'It is difficult, O Great King, what the Blessed One has done, in that He has declared the distinction among these immaterial mental and mental factors that occur in dependence on a single object, saying: "This is contact, this is feeling, this is perception, this is volition, this is consciousness."' 'Give me an analogy, Venerable Sir.' 'Just as, O Great King, if a man were to go into the ocean in a boat, and having taken water with his cupped hand, were to taste it with his tongue, would that man know: "This is water from the Ganges, this is water from the Yamuna, this is water from the Aciravati, this is water from the Sarabhu, this is water from the Mahi?"' 'It would be difficult to know, Venerable Sir.' 'Even more difficult than that, O Great King, is what the Blessed One has done, in that He has declared the distinction among these immaterial mental and mental factors…pe… this is consciousness'" (mi. pa. 2.7.16).

7.In the exposition of Vitakka, takko (thought) in the sense of thinking. Its occurrence should be understood in terms of thinking: he thinks about a pot, he thinks about a cart, he thinks about a league, he thinks about half a league. This is the essential expression for thought. Vitakko (initial application of mind) in the sense of initial thought. This is a name for a stronger thought. Saṅkappo (intention) in the sense of properly planning. Appanā (application) because it applies the one-pointed mind to the object. The second term is extended by way of the prefix. Or byappanā (sustained application) is a stronger appanā. Cetaso abhiniropanā (directing of the mind) because it firmly establishes the mind on the object. Sammāsaṅkappo (right intention) is praised and wholesome intention as it has attained the state of being truly leading outwards.

8.In the exposition of Vicāra, cāro (roaming) in the sense of moving around on the object. This is its essential expression. Vicāro (discursive thinking) in the sense of discursive thought. Anuvicāro (sustained thinking) in the sense of thinking in accordance with. Upavicāro (close thinking) in the sense of thinking by approaching. Or the terms are extended by way of prefixes. Anusandhānatā (linking) of the mind because of establishing the mind after connecting it, like the string to a bow. Anupekkhānatā (inspecting) because it stands as if watching the object. Or upekkhānatā and anupekkhanatā in the sense of vicāra.

9.In the exposition of Pīti (joy), pītī is the essential expression. Pāmojjaṃ (gladness) is the state of being delighted. Āmodanā (rejoicing) is the manner of rejoicing. Pamodanā (great rejoicing) is the manner of great rejoicing. Just as the combining of medicines or oils or hot and cold waters into one mixture is called modanā, so too this pīti is modanā because of the combining of qualities into one. However, āmodanā and pamodanā are said by way of embellishing with prefixes. Hāso (laughter) because it laughs. Pahāso (mirth) because it greatly laughs. This is a designation for the appearance of being delighted and overjoyed. Vitti (satisfaction) means vittaṃ (wealth); this is a name for wealth. However, this vitti is similar to satisfaction because of being conditioned by happiness (somanassa). Just as happiness arises for a wealthy person in dependence on wealth, so too, happiness arises for one possessing joy in dependence on joy; therefore, it is called vitti. This is a name for joy established in the nature of contentment. Moreover, a person with joy is called udagga (elated) because his body and mind are uplifted and buoyant. Odagyaṃ (elation) is the state of being elated. Attamanatā (cheerfulness) is the state of having one's own mind. For the mind of one who is not pleased is not called one's own mind because it is the basis for suffering, but the mind of one who is pleased is called one's own mind because it is the basis for happiness. Thus, attamanatā is the state of having one's own mind, the state of having one's own mind. But since that is not the state of having someone else's mind, but is only a state of the mind itself, a mental factor, therefore attamanatā cittassā (cheerfulness is of the mind) is said.