Dhammasaṅgaṇī-mūlaṭīkā

Translated and edited for web reading (June 2026)

The Explanation of the Twenty Verses

1. In the commentary on the Dhamma, the act of paying homage to the Teacher is for the purpose of generating serene confidence in the Teacher through the fact that the Dhamma is well-expounded, and for the purpose of generating serene confidence in the Dhamma through the demonstration of the Teacher’s nature of speaking what is non-false. For due to serene confidence in both of these, the practice of the Dhamma and the accomplishment of great benefit occurs. Or alternatively, the statement of homage to the Triple Gem is for the purpose of making known his own serene confidence in the Triple Gem; that, moreover, is for the purpose of pleasing the wise; that is for the purpose of grasping the commentary; and that is for the purpose of bringing about all attainments.

But this, according to the teacher’s intended purpose, is the drying up of obstacles. For he will say: “Having dried up the obstacles of this act of homage…” (and so on, completely). For the act of paying homage to the Triple Gem is capable of drying up obstacles because it is a special kind of merit that destroys the demerit which causes obstacles, because it is an auspicious undertaking, and because it wards off danger and other misfortunes. And how is it to be understood that this act destroys demerit and so on? It is because of the statements: “Mahānāma, on whatever occasion a noble disciple recollects the Tathāgata, on that occasion his mind is not obsessed by lust…”, and “Worship of those worthy of worship, this is the highest auspiciousness”, and “Bhikkhus, for those recollecting the Buddha, the Dhamma, and the Saṅgha in this way, there will be no fear, trepidation, or terror.”

Here, in order to show the special qualities of the Teacher to whom he wishes to pay homage, he says, “Like compassion…” and so on. For one possessed of special qualities is worthy of homage, and homage offered to one worthy of homage alone accomplishes the stated purposes. Furthermore, the Blessed One’s teaching in the Vinaya Piṭaka is predominantly governed by compassion; in the Sutta Piṭaka, it is predominantly governed by wisdom and compassion. And for this very reason, the one composing the commentary on the Vinaya Piṭaka praised the Blessed One in a manner predominantly governed by compassion; and the one composing the commentary on the Āgamas praised him in a manner predominantly governed by both. The Abhidhamma teaching, however, is predominantly governed by wisdom. Therefore, while composing a praise predominantly governed by wisdom, taking compassion as a simile by saying “Like compassion towards beings…”, he praises by way of wisdom.

Here, “Like compassion” is an illustrative statement. The meaning is: Just as in whom compassion operated towards all beings, so too wisdom operated towards all knowable dhammas. “Towards beings” is an illustration of its object. “Wisdom” is an illustration of the dhamma to be illustrated. “In whom” is an illustration of the person who is its basis. “The Great Sage” is its qualifier. “Towards knowable dhammas” is an illustration of the object of wisdom. “All” is its qualifier. “Operated” is an illustration of the action. “According to his wish” is an illustration of mastery.

Here, karuṇā (compassion): it kirati (scatters, disperses), meaning it disperses, removes others’ suffering. Sattā (beings): they are visattā (attached) to form and so on. But because this designation has become established in the continuity of aggregates, those free from desire and lust are also called ‘beings’. Paññā (wisdom): it pajānāti (knows distinctly), meaning it penetrates things according to their intrinsic nature in various ways. “In whom” is a general, unspecified reference. It should be understood as being specified by the phrase “having paid homage at his feet.” Mahesi (Great Sage): he sought, investigated the great aggregates of virtue and so on; thus he is a Great Sage. Ñeyyā (knowable): those to be known. Dhammā: things in the sense of bearing their own intrinsic nature, etc. Here, by the word “knowable,” he rejects the idea that dhammas cannot be known. By the word “dhammas,” he rejects the idea that what is knowable is a being, a soul, etc. Ñeyyadhammā: knowable things, those things which are knowable. “All”: without remainder, exhaustive. By this, he indicates the non-existence of what is unknown. “Operated”: arose. “According to his wish” (yathāruci): whatever wish, according to that wish. Ruci means desire, the wish to act. Having arisen classified according to whatever wish, or arisen as per wish, in accordance with wish, is called “operated according to his wish.” Or, wisdom operated in whatever way the wish operated, in just that way; thus it is called “operated according to his wish.”

Here, it should be taken that the compassion that operated in the Blessed One serves as an illustration for the Blessed One’s wisdom. For that is the unique Great Compassion, not another. And “in whom” is an illustration of the person who is the support for both compassion and wisdom. For compassion does not exist without a support; when “compassion” is mentioned, the person who is its support must be illustrated. And here, no other person is mentioned, and there is no purpose in grasping something distant while ignoring what is near. Therefore, the person indicated by “in whom” is indeed the support for compassion. By this, it is said: “Like his own compassion, his wisdom also operated.” But how did compassion operate towards beings in the same way that wisdom operated towards dhammas? Without remainder, and according to his wish. For the Blessed One’s compassion, not excluding any being, operates towards all beings without remainder; and when operating, it operates according to his wish, in relation to one or many, in a manner unshared by others. For others do not have the descent of compassion, seeing as the Blessed One does: “There is no one else to lift beings who have plunged into the great flood out of the flood except me.” Similarly, the Blessed One’s wisdom operates towards all dhammas without remainder; and when operating, it operates according to his wish, in relation to one or many dhammas, unhindered and unshared, through knowing their intrinsic nature, function, and so on, just as the compassion of the Blessed One who sees operates according to his wish. All that should be understood by way of the Analysis of the Great Compassion Knowledge in the Paṭisambhidāmagga, and the operation of wisdom according to his wish by way of the Analysis of the Remaining Unique Knowledges, etc. Furthermore, by the taking up of wisdom, the knowledge unobstructed in the three times, the knowledge of the four truths, the knowledge of the four discriminations; and by the taking up of compassion, because the knowledge of the attainment of Great Compassion is taken, excluding that, the other unique knowledges—such as the knowledge of the four confidences, the ten powers, the six superknowledges, the forty-four bases of knowledge, the seventy-seven bases of knowledge—these many classifications of wisdom are included. Therefore, the operation according to his wish should be understood by way of the operation of those respective wisdoms. Hence he said: “Like compassion… according to his wish.”

Here, by the taking up of compassion, he indicates the root of Great Enlightenment. For the Bodhisatta, seeing the mass of beings who had entered upon the great suffering and distress, thought: “There is no other refuge for them; being freed myself, I will free them.” With his mind urged by compassion, he made the aspiration at the feet of the Blessed Dīpaṅkara, collected the requisites of Enlightenment, and gradually attained Enlightenment. Thus compassion is the root of Great Enlightenment. By “towards beings”, he indicates the purpose of Great Enlightenment. For beings bring about Great Enlightenment. Indeed, omniscience was aspired to for the sake of conveying beings across. As it is said: “What is the use of me alone, a man showing strength, being crossed over? Having attained omniscience, I will convey across the world with its devas.”

By the taking up of wisdom, he indicates Great Enlightenment. For the path knowledge, which is the immediate condition for omniscience, and omniscience knowledge, which has path knowledge as its immediate condition, are called “Great Enlightenment.” By “all knowable dhammas”, he indicates all dhammas, classified as what is to be directly known, fully understood, abandoned, developed, and realized by the beings who are to be conveyed across—the aggregates, bases, elements, truths, faculties, dependent origination, foundations of mindfulness, etc., and what is wholesome, etc. By “operated according to his wish”, he indicates the accomplishment of purpose by illustrating the operation of the teaching knowledge preceded by penetration and review. For the penetration knowledge of all dhammas occurred at the seat of Enlightenment; indeed, that is path knowledge itself. And the reviewing knowledge occurred specifically during the seven days at the Jewel House. Thus, regarding the dhammas that were penetrated and reviewed, the teaching knowledge occurred at the Turning of the Wheel of Dhamma and so on, and specifically on the Paṇḍukambala stone at the teaching of the seven treatises. And the Blessed One, teaching by means of the teaching knowledge, practiced the practice of welfare for beings. By all this, he indicates the practice of his own welfare and the practice of others’ welfare. For by the illustration of Great Enlightenment, the practice of his own welfare is shown; by the others, the practice of others’ welfare is shown. Thus, among the four persons—one practicing for his own welfare, etc.—he indicates the Blessed One’s status as the fourth person. By that, he indicates his state of being an unsurpassed field of merit, worthy of supreme homage, and the state of his own action as having reached the field.

And here, by the taking up of compassion, illustrating the unique quality attained to a state of greatness among the mundane, all mundane qualities of the Blessed One are shown; and by the taking up of wisdom, illustrating the path knowledge, which is the immediate condition for omniscience knowledge, all supramundane qualities are shown. By the word compassion, he indicates the approach, which is free from defilements; by the word wisdom, he indicates the departure. And by showing the approach, he indicates his having been born and grown in the world; by showing the departure, his being untainted by the world. “Like compassion towards beings” indicates the Blessed One’s conduct in conformity with worldly convention; “wisdom operated according to his wish towards all knowable dhammas” indicates the not-overstepping of convention. For when there is no understanding of the intrinsic nature of all dhammas, overstepping convention, there is the grasping: “A being exists, a soul exists.” And of all the Buddha-qualities, compassion is the beginning, because it is their origin; wisdom is the end, because there is nothing further to be done beyond it. And by showing the beginning and the end, all the Buddha-qualities are indeed shown. By the taking up of compassion, the aggregate of concentration, preceded by the aggregate of virtue, is shown. For virtue has compassion as its origin, because of the occurrence of abstinence from killing living beings, etc., and because of its association with the triple jhāna. By the word wisdom, the aggregate of wisdom is shown. And virtue is the beginning of all Buddha-qualities, concentration is the middle, wisdom is the end; thus, all Buddha-qualities, beautiful in the beginning, middle, and end, are also shown.

2. Thus, having praised the Blessed One in brief by way of all the Buddha-qualities, in order to praise the Abhidhamma teaching—the teaching which he wishes to comment on—as being unshared by others, he says, “With that compassion…” and so on. And to show the cause and origin of that teaching, “With that compassion…” etc. is said. The cause is twofold: internal and external. The internal cause is compassion; the external cause is place, time, etc. The origin is the teaching wisdom. Here, showing the internal cause, he says, “With that compassion towards beings, having a mind urged on.” Here, “compassion” (dayā) refers to karuṇā. For by that, his mind was urged on, and he set forth the path of the Abhidhamma talk. “With that” (tāya): this word ‘ta’ is a reference to what was previously stated.

[Objection:] In the previous verse, wisdom was indicated as the predominant factor, and compassion as a qualifier for it. For it, being the illustration, was not predominant and was distinguished and excluded by it. Therefore, it does not deserve the reference “tāya.” And the wisdom which is the predominant factor is the origin of the teaching, not the urge-giver; so its reference is also not proper.
[Response:] That the reference to wisdom is not proper is well said. But the reference to compassion is not improper, because of the appositional relationship of the two words “with that compassion” (dayāya tāya). For two words in apposition, like the aggregate of form, etc., have a state of being a qualifier and a qualified. For example, the word ‘form’, when used to exclude other aggregates, is a qualifier, and the word ‘aggregate’, because it is a term common to what is to be excluded and what is to be included, is what is to be qualified. Similarly, here, the two words “with that compassion”, being in the same case, have an appositional relationship of qualifier and qualified. Here, ‘compassion’ is predominant because it is what urges; this is a term common to what is to be excluded and what is to be included. Therefore, the word “compassion” is the term for what is to be qualified; and just as the word “that” (tāya) becomes its qualifier, so it should be construed as being a reference to it. For the word ‘ta’ does not become a qualifier for compassion when it is a reference to wisdom; it does when it is a reference to compassion. And excluding the predominant wisdom, this word ‘ta’— “tāya” —being connected with “compassion”, is fit to be a reference to the non-predominant compassion. This is the meaning here: “With what compassion was his mind urged? Not just any compassion, but the Great Compassion which is the illustration for omniscience knowledge; with that compassion was his mind urged.”

But how is karuṇā to be understood as dayā? Was it not said in the commentary to the phrase “dayāpanno” (endowed with kindness) that it means “endowed with a mind of loving-kindness”? Therefore, dayā might be suitable as mettā (loving-kindness), not as karuṇā (compassion). [Response:] If that were so, then in the commentary to the phrase “adayāpanno” (not endowed with kindness), it is said to mean “endowed with mercilessness.” Thus, it would not be suitable for dayā to mean mettā. Therefore, wherever the word dayā occurs, it should be construed according to the intended meaning. For the word dayā, when used in the sense of protecting, bringing it within, occurs for both mettā and karuṇā. So it is not improper. In this way, there is no contradiction between the commentaries. And compassion is stated as the cause of the teaching, not loving-kindness, as in passages like: “For at that time the Blessed One dwelt entirely with the dwelling of compassion.” Therefore, here, it should be understood that karuṇā is taken by the word dayā. For that is what urges, not mettā; mettā, however, is the one that operates with wisdom as its course.

[Objection:] Why is it said “towards beings”? Surely, by the word “with that”, compassion having beings as its object is already taken?
[Response:] No, it is not taken. In the previous verse, by saying “compassion operated towards beings according to his wish,” compassion having some beings and all beings as its object—all was mentioned. But here, to take the fact of having all beings as its object, “towards beings” is shown as the one having all beings as its object. By this, having a mind urged by compassion having all beings as its object, he set forth the path of the Abhidhamma talk to the devas. It is not having a mind urged by compassion having only devas as its object. Therefore, it is indeed shown that he set forth the path of the Abhidhamma talk to the devas for the benefit of all beings, not for the devas alone. Or alternatively, “towards beings” here is not an illustration of the object of compassion, but rather the sphere of the urging is shown. For the Blessed One’s mind was urged by compassion not only regarding devas for the purpose of setting forth the path of the Abhidhamma talk, but was urged regarding all beings who were to be enlightened, because of the talk’s being set forth for the benefit of all. Therefore, the meaning “having a mind urged towards beings” should be seen as meaning: having a mind urged, directed, with beings as the sphere or as the sign.

Thus, having shown the internal cause, showing the external cause, he says, “At the end of the miracle, while dwelling…” and so on. Here, to show the time when the Blessed One set forth the path of the Abhidhamma talk, it is said, “At the end of the miracle, while dwelling.” By the phrase “while dwelling at the end… in the abode of the Thirty-Three,” the Twin Miracle performed at the foot of the mango tree is what is here called “the miracle,” not a miracle performed at the foot of the Bodhi tree, etc., nor the miracles of mind-reading and instruction. This is understood because of its being well-known and near; that alone is taken. The etymological meaning of the word pāṭihāriya (miracle) is stated as: “It is called pāṭihāriya because it removes the opposing forces, because it removes the defilements of lust, etc.” But in the Blessed One, the opposing forces of lust, etc., which are to be removed, do not exist. For the supernormal power operates even in ordinary people when the mind is endowed with the eight qualities and is free from accompanying defilements, and the opposing forces are destroyed. Therefore, it is not possible to use pāṭihāriyahere based on that conventional usage. However, if the defilements present in those to be guided are considered the opposing forces of the greatly compassionate Blessed One, then it is called pāṭihāriya because it removes them; this being so, it is proper. Or alternatively, the opposing forces of the Blessed One and his Dispensation are the sectarians; the miracle is called pāṭihāriyabecause it removes them. For they, through the removal of their views and their inability to illuminate their view, are removed and displaced by the supernormal powers, mind-reading, and instruction. Or alternatively, the word paṭi conveys the meaning of “afterwards” as in the passage: “When he had entered in, another brahmin came…” Therefore, what is to be performed afterwards, when the mind is concentrated and free from accompanying defilements, by one who has done what was to be done, is paṭihāriya; or, after his own defilements have been removed by the fourth jhāna and the paths, the subsequent removal is paṭihāriya. And supernormal powers, mind-reading, and instruction are to be performed again for the benefit of beings by one who is free from accompanying defilements and has done what was to be done; and when his own defilements are removed, they become the removers of the defilements of other beings. Thus they are paṭihāriyas; paṭihāriya itself is pāṭihāriya. Or, what belongs to the collection of supernormal powers, mind-reading, and instruction is each called pāṭihāriya. Or, the fourth jhāna and the path are paṭihāriyabecause they remove opposing forces; what is born there, what has that as its sign, or what comes from that is pāṭihāriya. Here, pāṭihāriya itself is called “pāṭihīra”. “At the end, while dwelling” — by these, he indicates the time. For the time of the setting forth of the path of the Abhidhamma talk is delimited by the end of the performance of the miracle and by the dwelling in the abode of the Thirty-Three. “In the abode of the Thirty-Three” — by this, he indicates the place. For that is the place of the setting forth of the path of the Abhidhamma talk, because it was set forth while dwelling there.

3. And there too, to show the specific location, he says, “At the foot of the Pāricchattaka tree…”etc. “On the Yugandhara…” means: It is one of the cool mountains, 42,000 leagues high. The sun travels at that height. Just as the sun, when possible, would shine beautifully on Yugandhara, so he sat there shining beautifully. This is the meaning.

4-5. Now, indicating the individuals who received the Dhamma, he says, “With ten thousand world-spheres…” and so on. “From all around” means: from all sides, having come from all directions. Or, the intended meaning is: “From the ten thousand world-spheres situated all around.” It should not be taken as “from all the ten thousand world-spheres,” meaning tens of tens. If so, it would imply coming from forty or more thousand world-spheres, which is not the intended meaning. Or, it should be construed as “assembled from all around.” “Assembled” (sannisinnena): sitting equally, or properly; sitting without crowding each other, having respect for the Blessed One, giving ear, sitting having avoided the faults to be avoided in sitting. The construction should be made either as “surrounded by the assembly of devas assembled with his mother at their head,” or “having his mother at their head, he set forth the path of the Abhidhamma talk.”

Now, showing the origin of the teaching, he says, “By the power of that wisdom…” The meaning is: It is that wisdom which at the beginning was compared to compassion—able to know all knowable dhammas according to their intrinsic nature, able to know the mode by which they are to be taught, and able to discern the dispositions, inclinations, etc., of the individuals to be enlightened—connected with the power thus described. By this, he indicates the unshared nature of the Abhidhamma talk, illustrating that omniscience knowledge alone is capable of being the origin of the Abhidhamma talk, not any other knowledge. “Path” (maggo): means (upāya). Because it is the means for understanding dhammas such as the aggregates, bases, etc., and what is wholesome, etc., or precisely for the penetration of the truths, it is called the “path of the Abhidhamma talk.” Or, a connected series is called “maggo” (path). For because of its length, it is like a road; hence it is a path. Therefore, the connected series of the Abhidhamma talk is called the “path of the Abhidhamma talk.” Having said “surrounded by the assembly of devas,” the word “devas” is repeated to illustrate their capability to grasp. For the Blessed One does not teach those who are incapable.

6. Thus, having shown the Blessed One’s supreme worthiness of homage through his qualities headed by compassion and wisdom, and through his practice of welfare by setting forth the path of the Abhidhamma talk, now performing the intended homage, he says, “Having paid homage at his feet…” And by the very praise of the Blessed One, the well-expoundedness of the Dhamma and the good practice of the Saṅgha are shown, because of the fact that what originates from him is not otherwise. Therefore, paying homage to those two jewels which are worthy of homage, he says, “And having worshipped the true Dhamma… and having raised joined hands to the Saṅgha.” Here, because the Buddha is declared as: “In the world with its devas, the Tathāgata is worthy of veneration,” and the Saṅgha is declared as: “The Saṅgha… is well-practiced… worthy of raised joined hands,” therefore it is said: “Having paid homage at his feet, and having raised joined hands to the Saṅgha.” The Dhamma, however, endowed with qualities such as being well-expounded, is to be honored by such recollection: “One should dwell honoring, respecting, and relying upon that very Dhamma” (according to the statement). It is to be honored in every way by body, speech, and mind. Therefore, it is said: “And having worshipped the true Dhamma.” “Of the Glorious One”(Sirīmato): Here, they say “sirī” is a term for wisdom and merit. Or alternatively, the excellence of bodily radiance, etc., produced by merit rests on (nissayati) merit, or is rested upon (nissīyati) by meritorious deeds; therefore, it is called “sirī.” And the Blessed One possesses this in a supreme degree; thus he is Sirīmā, the Glorious One. “Of that Glorious One.”

7. “Of this act of homage” — meaning the action of paying homage. “By the power” — by the strength. “Having dried up” — having desiccated, caused to disappear. “Will explain the meaning”— this is the connection. “Obstacles” — those which are harmful to the explanation of the meaning. “Completely” — without remainder, entirely.

8. Now, to illustrate the difficulty of explaining the meaning due to the profound nature of the Abhidhamma, he shows the appeal, beginning with “By one of pure conduct and virtue…” “One of pure conduct and virtue”: one whose conduct is purified through the purification from grave offenses, etc., and whose virtue is purified through the purification from defeat and formal meetings of the Saṅgha. Or, one of pure conduct and virtue through the purification of behavior and restraint. “By him” — by such a one. “Respectfully” — having made a mind. “Being appealed to” — being beseeched face to face. By this, he shows that one should not be able to act with disrespect in explaining the meaning.

9. Now, to show that Dhamma whose meaning he wishes to explain, he says, “That which the Deva of Devas…” and so on. Here, “that which” (yaṃ) refers to the Abhidhamma. “Deva of Devas”: the deva of the devas by purification, by convention, and by rebirth. For in the world, those who are to be approached as “refuge, support” are called “devas,” and the Blessed One is the support of all devas. “In brief” — in short. “Correctly declared” — properly declared, so that the elder understands. “The leader” — he leads the beings to be guided; hence he is a leader. Or, without another leader, self-enlightened; this is the meaning.

10-12. “And that which…” — and that Abhidhamma which he “recited to the bhikkhus” — this is the connection. “Recited” — spoke. “Thus” — by this sequence. “Which was borne…” — the word “yaṃ” which was expressed in the accusative case, being connected with “dhārito” (borne) in the nominative case, transforms into the nominative case. Therefore, the construction should be: “The meaning of that which was borne, and which was chanted, I will explain.” “By the sage Vedeha”: Vedeha — he strives, operates by wisdom (veda); thus he is Vedeha. By that sage. “Repeatedly” — many times. “Of the Abhidhamma” — this should be connected with “I will explain the meaning.” Now, to show the support for the explanation of the meaning, he says, “From the beginning…” and so on. Here, “from the beginning” means: at the beginning, at the First Council.

13. The commentary which was chanted—of what is it the commentary? Due to the absence of any other stated subject, it is understood from the context as: “of that Abhidhamma, whose meaning I will explain.” “Chanted”: For the purpose of explaining the meaning, it was spoken by gathering: “This is the meaning of this, this is the meaning of this,” at the appropriate place. And afterwards, at the Second and Third Councils, it was re-chanted.

14-16. “Fashioned” — composed. “From that” — from the commentary. “Following the method of the texts” — following the course of the texts. “The language” — the Māgadha language. “With the opinions of other sects” — by those views inserted in between. “Unmixed” — unadulterated. “Unconfused” — even in its own sect, clear, distinct. “The unmixed and unconfused judgment of the dwellers of the Great Monastery, illustrating that, I will explain the meaning.” By this, the Theravāda opinion, as stated by the Elder Tipiṭaka Cūḷanāga, etc., is also included. Or alternatively: Removing the Tambapaṇṇi language and replacing it with Māgadha language, the meaning of the Abhidhamma which is being explained—which is indeed unmixed and unconfused, and which is the judgment of the dwellers of the Great Monastery—illustrating that meaning as “This is the judgment of the dwellers of the Great Monastery,” I will explain. For by that very explanation, it is so illustrated.

17. “Pleasing the wise”: Having connected it as “pleasing the wise, having taken what is to be taken,” some state the meaning: “Having taken what is to be taken, thinking ‘It is well done,’ thus pleasing.” This being so, the pleasing would be done merely by the taking of what is to be taken, not by the other explanation of the meaning—this might follow. But by the construction “Pleasing, I will explain the meaning,” the taking of what is to be taken and the entire remaining explanation of the meaning occur; thus the pleasing is done by all of that. Therefore, “Pleasing, I will explain the meaning” is the suitable construction.

18-20. Now, to avoid the greatness of the explanation of meaning he wishes to undertake, he says, “Having left aside the meditation subjects…” and so on. “Explanation of the meaning”: Here, vaṇṇanā means speaking by opening up and expanding. “Thus” — in the manner shown, beginning with “having removed that language.” Thus indicates the reason for generating zeal in the listeners. “The Abhidhamma talk” — the Abhidhamma commentary. “Listen to” — hear. Now, strongly urging that this is indeed to be listened to, he says: “For this talk is rare to obtain.”

The Explanation of the Twenty Verses is Finished.

Explanation of the Nidānakathā

Since the teachers who are commenting on the Aṭṭhasālinī must first clarify its structure, therefore this is said:

“The word meaning, the delimitation,
And the structure of the text;
Likewise the thought by the ocean-like sages,
The profundity by the teachings.

“The occurrence of the ‘body’ of the teaching,
And likewise its acceptance;
The course of the elder’s recitation,
And its having been brought forth by him.

“Penetrations; and from the beginning,
By ‘Buddha-word’ and so on,
The establishing of the Abhidhamma-status
Of the All-Seeing One.

“Then by the Vinaya, and by the
Gosiṅga-sutta spoken by the Great Sage,
The accomplishment of its being spoken;
And it is illustrated by the Nidāna.

“Having explained all this,
The story that was promised has been made.
Thus I will clarify the structure
Of the Aṭṭhasālinī.”

Since the Abhidhamma-talk, when being spoken, would shine forth for one who has understood the general meaning of Abhidhamma through the understanding of the word-meaning, therefore, understanding the Abhidhamma itself is suitable at the beginning. Hence, he asks about its meaning: “Here, in what sense is it Abhidhamma?”

“Here” (tattha): In that which was said, “I will explain the meaning of the Abhidhamma.” The meaning is: “The Abhidhamma which was promised: ‘I will explain the meaning of that’ — in what sense is that Abhidhamma (called) Abhidhamma?” Or alternatively, “here” means: In the expression “Abhidhamma-talk,” the Abhidhamma that is mentioned — in what sense is it Abhidhamma?

“In the sense of a dhamma that is superabundant, a dhamma that is distinguished”: Here, a dhamma that is superabundant is dhammātireka, meaning a text exceeding the Suttas. A dhamma that is distinguished is dhammavisesa, a dhamma that is preeminent, meaning a variegated, special text. The sense which is both superabundant-dhamma and distinguished-dhamma is the dhammātireka-dhammavisesa-sense. Because both meanings constitute the meaning of the word ‘Abhidhamma’, a single-word description is given in a general way. “Therefore” (tasmā): Just as the prefix abhi indicates the sense of superabundance and distinction, as in “abhikkamanti” (they go exceedingly) and “abhikkantavaṇṇā” (of exceedingly beautiful complexion), therefore, this dhamma too is called “Abhidhamma” in the sense of a dhamma that is superabundant and a dhamma that is distinguished. This is the connection.

Here one might think: In “abhikkamanti” and “abhikkantavaṇṇā,” the prefix abhi, when employed before a verbal root, indicates the state of superabundance and distinction of the action; this is proper because it is a prefix. But the word dhamma is not a verbal root; therefore, the prefix abhidoes not even deserve to be employed before it. And even if it were employed, prefixes are qualifiers of action, and dhamma is not an action; thus, indicating the superabundance and distinction of dhamma is not proper. [Reply:] It is not improper. For we see a prefix being employed even before a non-verbal word and indicating superabundance and distinction even for a non-action. To clarify this matter, he gives the example of atichatta (super-parasol), etc., saying “Just as…” and so on. “Just so”: Just as atichatta (a great parasol) and the like exist in the sense of a parasol that is superabundant, a parasol that is distinguished, because the prefix ati, though employed before a non-verbal word, indicates that state even for a non-action — even so, this dhamma is called “Abhidhamma” in the sense of a dhamma that is superabundant, a dhamma that is distinguished, because the prefix abhi, though employed before a non-verbal word, also indicates that state for a non-action. This is the intention.

“Analyzed only in part”: In the Suttas, things are analyzed only by way of summary and detailed exposition, as in: “And what, bhikkhus, are the five aggregates? The form aggregate… the consciousness aggregate. And what, bhikkhus, is the form aggregate? Whatever form, past… or far or near — this is called the form aggregate.” Because there is no counter-exposition, Abhidhamma-analysis, or question-session, as in: “Therein, what is past form?”, they are not analyzed in an exhaustive way. But when it comes to the Abhidhamma… they are analyzed precisely in an exhaustive way. Therefore, this dhamma too is called “Abhidhamma” in the sense of a dhamma that is superabundant, a dhamma that is distinguished — because of the superabundant texts and distinguished texts of the exhaustive three methods. This is the intention. In the Suttas, because the twenty-two faculties are not included as one, there is no Sutta-analysis in the Analysis of the Faculties. In Dependent Origination, by such statements as “With ignorance as condition, formations come to be,” the conditionality of each conditioning dhamma for the conditioned dhammas is summarized. And the wholesome, etc., nature of the summarized dhammas is to be answered after being asked. But here, there is no summary stated as “ignorance-formations”; therefore, there is no question-session. In the Suttas, the five training precepts are summarized: “abstinence from killing living beings,” etc. But if that abstinence were to be analyzed by way of intrinsic nature, function, etc., it would just be Abhidhamma-analysis, as in “ārati, virati…”(reluctance, abstinence…). And even if it were to be analyzed by way of the occurrence of consciousness, it would still just be Abhidhamma-analysis. There is no other mode of analyzing the abstinences by which a Sutta-analysis could be stated. Therefore, there is no Sutta-analysis in the Analysis of the Training Precepts.

Having known the Abhidhamma by way of word-meaning, to make it known by way of delimitation, he says, “By way of the delimitation of the treatises…” and so on. “Only a few question-sections are leftover”: The meaning is that, by way of the statement of the Dhammahadayavibhaṅga, only a few question-sections, which were not included in the Dhammahadayavibhaṅga but came in the Mahādhammahadaya, are leftover. “Included right here”: This is said because “there is nothing unprecedented.” “Only a very small amount of text is leftover”: Regarding the text that did not come in the Dhammahadayavibhaṅga but came in the Mahādhammahadaya — if the detailed exposition of earth, etc., is in the Mahādhātukathā, the Rūpakaṇḍa, the Dhātuvibhaṅga, etc., then the detailed exposition in the Dhātukathā that did not come in the Dhātukathā but came in the Mahādhātukathā is only a very small amount of text. This is the intention.

As for what was said, “Do not discard it because it was spoken by a disciple,” to refute that by showing that it is spoken by the Buddha, he says, “The Perfectly Enlightened One, indeed…” and so on. “In four questions”: When the proposition “Is a person apprehended or not?” is taken, in order to grasp the refutation, the one stated as “the true and ultimate sense” — taking that true sense as a basis, there are two pentads: one proceeding by way of that basis. One proceeding by way of “everywhere” — taking the body or all place as basis. One by way of “at all times” — taking time as basis. One by way of “in all respects” — if aggregates, bases, etc., are taken, it proceeds by way of them; or if no true sense, place, or time is taken by “the true sense, everywhere, at all times,” but they are taken in a general way, the question is made, not by way of differentiation. To question by way of differentiation, “in all respects” is said — this is one proceeding by way of the specific true sense, place, and time. Thus there are four.

“Of the two pentads”: Here, “Is a person apprehended… it is wrong” is one. “A person is not apprehended… it is wrong” is one. “But if you think… this is wrong for you” is one. “If it is badly refuted… this is wrong for you” is one. “He should not be refuted thus; therefore, what you refute… a well-made presentation” is one. Thus: the making of a refutation; the making of a counter-demonstration; the entangling of the counter-demonstration by way of setting up the proposition for one who desires the refutation to be a good refutation; the disentangling of the refutation by way of showing the counter-demonstration to be a bad counter-demonstration for one who desires it to be so, thus showing the refutation to be a bad refutation; and the cutting off by way of asserting it to be no refutation at all — this is one pentad. In the commentary, it is called the pentad of conformity, the tetrad of counter-demonstration, the tetrad of refutation, the tetrad of application, the tetrad of conclusion. On the side where one’s own proponent is the first speaker, it is called the conformity-pentad of the contrary. On the side where the other proponent is the first speaker, it is similarly called the contrary-pentad of conformity. Thus, the two pentads should be understood. “Likewise in the remaining questions”: Thus, eight pentads, or eight modes of debate-method, are stated. “Method” means means; the method of debate is vādayutti; the meaning is the means for the conduct of a debate.

In the conformity-pentad of the contrary, having shown the initial refutation, and in the contrary-pentad of conformity, having also shown just the initial refutation, to illustrate the matrix, he says, “But this…” and so on. “A person”: a self, a being, a soul. “Is apprehended”: is approached and grasped by wisdom. “In the true and ultimate sense”: He asks: Is he apprehended not in a non-genuine mode like an illusion, a mirage, etc., and not as a non-supreme thing like what is to be grasped by tradition, etc., but rather as a genuine, supreme thing? The other, desiring such a one, assents. Then he asks: “One who is apprehended in the true and ultimate sense, is he different from the true and ultimate sense, or is he the basis for them, or is he elsewhere than them, or is he their basis; or is he non-different from them in terms of the intrinsic nature of being molested, etc., or in terms of being with conditions, etc. — is he apprehended thus?” The other, not desiring that the person is different from form, etc., or non-different, rejects it: “That is not so.” Then one’s own proponent, considering that he rejects what has come into unity with the proposition and should not be rejected, levelling a refutation, says: “Understand the refutation.”

When asked, “Is a person not apprehended?”, one’s own proponent, refuting the view of a person, assents: “Yes.” Then the other asks: “One who is a person not apprehended in the true sense — is he apprehended as different from the true and ultimate sense, or as non-different? For there is no other mode.” He asks thus. But because a person is in absolutely every way not apprehended, therefore, for one refuting the belief in a person, the question about his difference or non-difference is not a question, and it does not apply. So he rejects it: “That is not so.” The other, seeing only the fault in the proposition, not understanding the non-erroneous meaning, levels a refutation: “Understand the refutation.”

“Thus” (iti): Having seen which, the matrix was set down; the meaning is: because it was thus taught. “How” (yathā kiṃ): The meaning is: By what manner did it come to be called ‘spoken by the Buddha’? That is the illustration. “With what origin” (yatonidāna): The meaning is: Having what as its cause, i.e., having the six internal and external bases, etc., as its cause. “The perceptions and reckonings of proliferation”: The portions of perception associated with the proliferations of craving, conceit, and views. “They actively engage”: They transact. “Here, there is no”: In these bases, etc., there is nothing to be delighted in, to be asserted, to be clung to by craving, conceit, and views. [Objection:] Surely there is none; why is it said “there is no”? [Reply:] True, there is none. However, for ordinary people who have not abandoned delighting, asserting, and clinging, the bases, etc., are of a nature to be delighted in, etc. Therefore, it cannot be said for them “there is none.” But for those who have abandoned delighting, etc., there is none in every way; thus it is said “there is no.” “This is the end”: The path which brings about the non-existence of delighting, etc., or the fruition which is its tranquilization — that is the end, the conclusion of the latent tendency of lust, etc. The meaning is: non-occurrence.

“Knowing, he knows”: He knows what is to be known by the knowledge of omniscience. For one with partial knowledge does not know all that is to be known. “Seeing, he sees”: He sees what is to be seen by the five eyes: the divine eye, the wisdom eye, the Dhamma eye, the Buddha eye, and the universal eye. Or alternatively, “knowing, he knows”: Just as others, with perversions, who claim complete knowledge of sensuality and form, though knowing, know with perversion — not so the Blessed One. The Blessed One, however, because his perversions are abandoned, knowing, he truly knows; and because of the absence of seeing by way of views, seeing, he truly sees. This is the meaning. “Become the eye”: Because he is possessed of the wisdom eye, and because he produces it in beings, he has become the eye of the world. “Become knowledge”: The meaning of this should be seen in the same way. “Dhamma”: the factors pertaining to enlightenment. “Brahmā”: the path. Because these have arisen in him, and because he produces them in the world, he has become that. “Speaker”: He speaks the Dhamma of the four truths; thus he is the speaker. “Expounder”: He speaks, causing the penetration of truth to proceed for a long time; thus he is the expounder. “Bringer-out of the goal”: He shows the goal by extracting it; or he causes the supreme goal, Nibbāna, to be reached. “Giver of the deathless”: By producing the realization of the deathless in beings, he gives the deathless; thus he is the giver of the deathless. Because the factors of enlightenment are dependent on him, he is the “Lord of Dhamma.” “A golden Āliṅga”: A golden Āliṅga is a small drum. “Like a fully bloomed hundred-petalled lotus, splendid”: magnificent, radiant.

“From the time of the rejoicing… it came to be called spoken by the Buddha”: By this, it appears as if the meaning is that the rejoicing is the cause for its being spoken by the Buddha. If so, the Kathāvatthu would not have the status of being spoken by the Buddha, because it was not rejoiced in. Therefore, the meaning here should be seen thus: Having seen, “The elder Mahākaccāyana will analyze it thus,” the Blessed One laid down the matrix and entered the monastery. And just so, the elder analyzed it according to the matrix set down by the method given by the Blessed One. Thus it came to be called spoken by the Buddha. But that became evident through the rejoicing. With reference to this meaning, it is said: “Thus, by the Teacher… it came to be called.”

Now, to show the structure of the text, he says, “Here, in the Dhammasaṅgaṇī treatise…” and so on. “Eight from the sense-sphere wholesome”: Taking the four aggregates in the sense-sphere wholesome, he extracts eight consciousnesses from them. Some also call it “the first analysis.” “Eighty-nine consciousnesses”: The text-sections where these consciousnesses are analyzed are called “the eighty-nine consciousnesses.” And their collection is the analysis of consciousness. Therefore, it is fitting to say: “Eighty-nine consciousnesses is the analysis of consciousness.” And because, having summarized the matrix, extracting each and every term there, the consciousnesses are analyzed, the matrix too is exactly included in the analysis of consciousness. Therefore, the statement that the Cittuppādakaṇḍa is twofold by way of the matrix and the analysis of terms is also proper.

“From the roots”: a condensed statement by way of the roots of the wholesome, etc., such as “Three roots of the wholesome…” “From the aggregates”: such as “the feeling aggregate…” “From the doors”: such as “bodily action…” “From the plane”: such as “in the happy plane, the sense-sphere…” “Meaning”: cause and effect. “Dhamma”: cause. “Three roots of the wholesome, three roots of the unwholesome” — a collection by way of cause is an exposition by way of dhamma. “Associated therewith, originating therefrom, and defilements having the same basis” — a collection by way of cause and effect is an exposition by way of meaning. Or alternatively, “dhamma” means what is spoken; “meaning” means the meaning of what is spoken. “Three wholesome causes” is the dhamma; “Therein, what are the three wholesome causes? Non-greed…” is the meaning. And that is also a dhamma. “Therein, what is non-greed?” is the meaning. Thus, the exposition should be understood by way of meaning and dhamma. “From the name”: an exposition by way of the name ‘non-greed’, etc., of the dhammas stated as “three roots of the wholesome.” “From the characteristic”: an exposition of a single summarized dhamma by way of the masculine, etc., characteristics, such as “non-greed, the state of not being greedy, the state of not having been greedy.”

“The procedure of enumeration”: the occurrence of counting. “They fulfill”: they make complete, they fill. Likewise for “to be fulfilled.” In such things as “participants in wisdom, participants in ignorance,” when these are understood, the Abhidhamma Elders, when listening to or reflecting on the Suttas, when things like “participants in wisdom,” etc., come up, are not wearied because the meaning has been understood. With reference to this meaning, it is said: “Set down for the non-weariness of the Abhidhamma Elders…”

“With unknown beginning”: with an unknown starting point. “Difference of aggregates”: the diversity of aggregates, or the aggregates themselves. “Subtle”: because it cannot be grasped. “Subtle and fine dhamma”: a dhamma to be grasped by subtle, fine wisdom. “Powerful”: because it proceeds with a strong force of knowledge, and because it is the sign of a strong force of knowledge. “Gone to profundity”: just profound; or it has profound goings, courses; thus it is gone to profundity. “In due order”: in the proper sequence. “Without remainder”: taught exhaustively; or taught by the Blessed One who is without the five barrennesses. “As form in the hand”: like form in the hand [seen] by the eye. The elder, referring to himself, says: “He who sees the Samantapaṭṭhāna with penetration knowledge — he indeed exists, he is not non-existent.”

In the Khuddakavatthuvibhaṅga, among the hundred and eight defilements, the one hundred and eight courses of craving are removed. The remaining sixty-two views, doubled by way of having arisen and not arisen, become one and a half thousand defilements plus ten. But a little less or more is not counted; therefore, it is said: “one and a half thousand defilements.” The non-inclusion of the others should be seen as being discarded because of the absence of the grasping of past, etc., states.

“Dark blue cloths”: cloths of a dark blue hue. “Mind-originated color elements”: The meaning should be taken as “color elements originated by temperature with consciousness as condition.” Why? Because mind-originated materiality does not go out externally. However, it is said thus because it comes through a succession of mind-originated materiality. Or alternatively, in “mind-originated color elements,” by eliding the words for condition and temperature, the same meaning as previously stated is there — like “goldenness” and “sweet-voicedness.” For here, “sweet-voicedness” is mentioned in the context of what is clung to, but there is no sound that is clung to. Therefore, it is said thus because it is dependent on clung-to materiality like lips, palate, etc. Similarly, here too, referring to what is originated by temperature with consciousness as condition, he says “mind-originated color elements.”

“Bodily witness”: direct, evident. “The covering of the teeth”: the two lips. “The mouth-opening”: the opening of the mouth. “Well-combined”: united, well-arranged. “Having taken the sign in the sound”: Having taken the sign by way of the sound of the Dhamma, “This is called the Dhamma,” not by way of the defilements and their secondary characteristics. “In one stroke”: Here, “stroke”means the third part of a day. “This being so”: Taking only the statement that the course of recitation has the elder as its origin, and not taking what was previously stated, he reproves, refuting the earlier statement.

“By it, this is…”: of the Vinaya. “Classified as own welfare, others’ welfare, etc.”: One who recites, listens to, makes recite, reflects upon, or teaches that sutta — the meaning of virtue, etc., collected by the sutta belongs to him too; and because it is to be accomplished for another, it belongs to another too. The sutta indicates, illuminates both of these. And likewise, the word ‘attha’ in the sutta collects the classifications of meanings such as welfare in the present life, welfare in the future life, mundane welfare, supramundane welfare, etc., by the word “etc.” And this word ‘attha’ is a synonym for welfare, not a word for the meaning of what is spoken. If it were, the meaning would be: “The sutta indicates its own spoken meaning, and also that of another sutta” — this would be the meaning. But the meaning illustrated by the sutta belongs to that very sutta; it does not indicate another meaning thereby. And because there is no other meaning to be excluded that is to be indicated by it, the word “own” should not be used. And because there is no spoken meaning devoid of own welfare and others’ welfare, the word “etc.” should also not be used. Therefore, because such a meaning as described is not present in the sutta, ‘own welfare’ and ‘others’ welfare’ are stated with reference to the individual who bears the sutta.

Or alternatively, irrespective of the sutta, there are classifications of meanings such as own welfare, others’ welfare, etc., stated in the Niddesa: “own welfare, others’ welfare, welfare of both, welfare in the present life, welfare in the future life, explicit meaning, profound meaning, hidden meaning, concealed meaning, meaning to be inferred, meaning that has been inferred, blameless meaning, meaning free from defilements, meaning of purification, supreme meaning.” The sutta indicates these — this is the meaning. Or: “He himself is of few wishes” — this indicates own welfare; “he is one who speaks to others about the topic of few wishes” — this indicates others’ welfare. Thus, suttas like “He himself abstains from killing living beings…” should be construed. And the meaning of the word ‘sutta’ must be stated by distinguishing it from Vinaya and Abhidhamma. Therefore, own welfare, others’ welfare, etc., are exceedingly illuminated in a teaching that proceeds according to the disposition of those to be guided, not in one that proceeds according to command and the nature of dhammas. This very point is stated: “From indicating the meanings, it is a sutta.”

And in the Suttas, command and the nature of dhammas follow the disposition of those to be guided; not as in the Vinaya and Abhidhamma, where the disposition of those to be guided follows command and the nature of dhammas. Therefore, the Sutta teaching leads to the acquisition of one-pointed welfare for those to be guided. Thus it is said: “And here the meanings are well-spoken…” and so on. “It yields”: it produces, bears fruit. To explain the meaning of “suttāṇā,” it is said: “And it protects them well.” And in the classification of own welfare, others’ welfare, etc., the sutta’s nature as a standard and its function of collecting them should be construed. And because of its prominence in illuminating that meaning, the sutta is distinguished from the others. “This”: the statement of meaning, beginning with “from indicating the meanings.” “Of this”: of the sutta.

In “abhikkamanti,” the prefix abhi indicates the increase, the superabundance of going. And in “abhikkantena,” it indicates the superabundance, the distinction of desirability. This is proper because the prefix qualifies an action. [Objection:] In “abhiññātā” (well-known), “abhirājā”(overlord), “abhivinaye” (in the higher Vinaya), the prefix abhi occurs in relation to things like a characteristic, a revered one, a delimited thing, etc. How would this be proper? [Reply:] Because it indicates the action of characterizing, knowing, honoring, delimiting, and by those actions, it is connected with night, king, Vinaya, etc. By the prosperities of development, pervasion, and increase, they are prosperous. “By object, etc.”: by object, association, kamma, door, path, etc. “Non-distinct”: The meaning is that the word ‘piṭaka’ is non-distinct, the same, among the mutually distinct Vinaya, Suttas, and Abhidhamma. “By the method already stated”: by the method such as “thus, by a twofold meaning.”

“Teaching”: The awakening, the arousing, of the meanings to be spoken, by way of the body of the teacher, by way of command, etc., is desanā. The instruction, the taming, the training by way of the state of being trainable, according to the offense, etc., of the individual to be trained, is vinayana, sāsana. The speaking, the binding to words, of the meaning to be spoken — restraint, non-restraint, etc. — is kathā. The word bheda (classification) is to be construed separately: “He should explain the classification of teachings, the classification of trainings, and the classification of talks as appropriate.” “Classification”: diversity, difference — this is the meaning. “The profundity of the trainings and abandonments”: the state of being profound in trainings and abandonments. And he should explain that. “That”: the scriptural learning, etc. “How”: by the modes such as the causes beginning with upārambha (finding fault), and the modes such as learning, etc.

“In all three, these — dhamma, meaning, teaching, penetration”: Here, the meaning of the texts, the teaching of the texts, and the penetration of the meaning of the texts have the texts as their object. Therefore, it is proper for the Vinaya Piṭaka, etc., to be the repository of meaning, teaching, and penetration. But the Piṭakas are just the texts themselves; so how can they be the repository of dhamma? [Reply:] Because the collection of texts is the repository of the component texts; and because the dhammas, etc., are difficult to fathom, the Vinaya, etc., are profound by them. Thus, the fourfold profundity of the Vinaya, etc., is stated. Therefore, it should not be objected that “only the dhammas, etc., are profound because they are difficult to fathom, not the Vinaya, etc.” Here, because penetration is difficult to do, the dhammas and meanings are difficult to fathom; and because the knowledge of teaching is difficult to do, the teaching is also difficult to fathom. But penetration, because it cannot be produced, and because the arising of knowledge having it as object is difficult to do, should be understood as difficult to fathom.

“Knowledge of causes is the Discrimination of Dhamma”: By this word-meaning, how is the fact that dhamma means cause to be understood? Because by explaining the meaning of the component words of the compound “dhammapaṭisambhidā,” it is said: “knowledge in causes.” For in “discrimination in dhammas,” by explaining the meaning of “in dhammas,” it is said: “in causes.”And by explaining the meaning of “discrimination,” it is said: “knowledge.” Therefore, the fact that the words ‘cause’ and ‘dhamma’ are synonymous, and the words ‘knowledge’ and ‘discrimination’ are synonymous — by showing this meaning, the fact that dhamma means cause is established. And the fact that meaning means effect of cause should be seen in the same way. “According to the dhamma”: Here, the word dhamma includes cause and the effect of cause — all. For it is a term for intrinsic nature, not just a term for scriptural learning or cause. Therefore, “according to the dhamma” means: whatever dhamma there is, such as ignorance, formations, etc. — in that. This is the meaning. “Expression of dhammas”: the non-erroneous expression of meaning and phrasing. By this, he indicates the dhamma-language stated in: “Knowledge in the language and expression about that dhamma is the Discrimination of Language.” “Or speaking by way of conformity, etc.”: By this, he indicates the expression, the speaking of that dhamma-language, the utterance of those words. “Intention”: By this, he indicates that the statement “teaching means designation” refers to the expression in dhamma-language, not to the designation caused by it.

“And that is mundane and supramundane”: To make clear the comprehension thus stated — by the manner in which one comprehends, what one comprehends, and what its nature is — he says: “By way of object and by way of non-confusion, the understanding in dhammas, etc., according to meaning, etc.” For here, the understanding in dhammas, etc., according to meaning, etc., by way of object — having as its object the dhammas of ignorance, etc., the meanings of formations, etc., and the designation of both — is mundane comprehension. The understanding in dhammas, etc., according to meaning, etc., by way of non-confusion — having Nibbāna as its object, associated with the path, destroying confusion regarding the aforementioned dhammas, meanings, and designations — is supramundane comprehension. To show that penetration means something other than comprehension, he says: “Or of those, those…” and so on. For by the word-meaning “penetrating is penetration,” comprehension is implied. By “what is penetrated is penetration,” the non-erroneous intrinsic nature of those respective dhammas of form, etc., is also fit to be called penetration.

To show the profundity of the Piṭakas by way of the aforementioned dhammas, etc., he says: “Now, because in these Piṭakas…” and so on. “And which here”: This should be construed as: the penetration which is among these dhammas, etc., belonging to the respective Piṭakas, and that which, in these Piṭakas, is the non-erroneous intrinsic nature of those respective dhammas. And their difficulty to fathom should be understood by the method already stated. However, here is the distinction: “The penetration consisting of the non-erroneous intrinsic nature is difficult to fathom precisely because it is difficult to understand.”

“That”: This is said with reference to wrong grasp of scriptural learning. “The meaning”: the meaning of what is spoken and the meaning of the purpose. “They do not examine”: they do not investigate. “They do not endure scrutiny”: they do not endure scrutinizing wisdom; the intention is: they are not to be grasped after scrutinizing, seeing with wisdom, and approving. “Thus”: In this way, with this scriptural learning, they learn the Dhamma for the sake of release from blame, having as their purpose the release from the refutation of a doctrine imputed to them by others. Or “vādappamokkha” means release from reproach. “For the sake of which”: for the sake of the fulfillment of virtue, etc., or for the sake of emancipation without clinging. “They learn the Dhamma”: the intention is: they learn it by the proper method. “Of this”: of this Dhamma. “They do not experience”: they do not enjoy. For them, those dhammas, being wrongly grasped, because they are causes for finding fault, pride, arrogance, stubbornness, etc., lead to harm and suffering for a long time. “Store-keeper”: one employed in a storehouse. “Like a store-keeper”: acting as a store-keeper, a guardian of the treasure of the Dhamma. “Store-keeper’s learning”: the learning of one who is just a store-keeper, without regard for another purpose.

“Of those very ones”: This emphasis is said with reference to the absence, in the Vinaya, of a detailed statement about the six superknowledges and the four discriminations which are to be attained. For in the Verañjakaṇḍa, only the three knowledges are analyzed. In the second, the emphasis “of those very ones” is made with reference to the four discriminations, not the three knowledges. For those are included in the six superknowledges, and are therefore analyzed in the Suttas. “Being known, while being collected”: this is the construction. “Of those”: of those Piṭakas. “All as well”: all the Buddha-word.

“Conformable”: conformable to the meaning by way of name. To clarify just that conformability, he says: “But why…” and so on. “Even one collection”: even one group. The Poṇikas and the Cikkhallikas are khattiyas; their dwelling is the Poṇika group and the Cikkhallika group. Thus, having concluded the Piṭakas, etc., of the Buddha-word — the eighty-four thousand aggregates of Dhamma — to show that the entire aforementioned classification, as well as any other classification like the summaries, compilations, etc., is known by means of the Council, which is adorned with the manifestation of many marvels, he begins: “Thus, all this…” It should be understood that just by showing the fact of this Abhidhamma being a Piṭaka, the Abhidhamma Piṭaka, etc., its status as the middle Buddha-word and the Tathāgata’s status as an Abhidhamma-person from the very beginning are shown.

Here one might think: “If the fact of the Abhidhamma being spoken by the Tathāgata were established, then its status as the middle Buddha-word would be established. But that very fact is not established.” To establish that it is spoken by the Buddha, just like the Vinaya, etc., he presents the case, saying: “Among the bhikkhus who are bearing that…” and so on. “An assembly common to all”: an assembly belonging to all sects, one learning all five Nikāyas. “Not taken up”: He says this because the entire Vinaya Piṭaka was not taken up. “Taken up merely the Vinaya”: He says this because the two Vibhaṅgas were taken up. Because of the desire not to disparage the Vinaya, there is no offense for one who says, “Learn the Abhidhamma.” And by stating a Pācittiya for asking a question to a bhikkhu who has not made a place for the Abhidhamma, the Blessed One illustrated that the Abhidhamma is spoken by the Buddha, because it was stated together with the Suttas, etc., which are spoken by the Buddha, and because there is no such statement regarding what is spoken by outsiders.

And furthermore, it is even stronger because of the cutting off of doubt by the giving of approval to the Abhidhamma exponent. “A different action”: an action different from the action; he confuses that by speaking of the sense-sphere, etc., as form-sphere, etc., and of dark-result, etc., as bright-result, etc.

“In the dispensation of the Conqueror”: in the teaching of the Conqueror. “He deceives”: he deludes. “In one of the grounds for schism”: This is included in one: “He explains what was spoken and uttered by the Tathāgata as not spoken and not uttered by the Tathāgata.” Further, it should be stated thus… “not the domain of others”… “There is no need for a Nidāna”: For the sake of making known what is unknown — the time, place, teacher, and assembly — there must be a Nidāna together with its exposition. Here, the teacher is known because it is not the domain of others; the time is known because the time of descent, etc., is known; and the place and assembly are known because the fact of its being taught in the deva-world is known. What need could there be for a Nidāna?

[Reply:] Where the aggregates, etc., are analyzed exhaustively, that is called Abhidhamma. Therefore, by its Nidāna, there must also be a place where the aggregates, etc., were exhaustively penetrated. With this intention, the elder shows that “the Abhidhamma has the Great Enlightenment as its Nidāna.” “He thus ‘I understand thus… feeling with right view as condition’…” — investigating feeling by way of conditions, etc., in this manner, he dwelt by way of the feeling aggregate, etc., which are the specific aggregates, etc. “Dhammas”: ending with the wholesome, etc., ending with the taintless.

“While turning over the Dhamma”: While turning over the text with its commentary, he encountered this criticism of other sects and said, “This is an adherent of another sect…” and so on. When those like us, who know the Nidāna, are present as reliable authorities — with us, who are witnesses to the existence of the Nidāna, being present — he is like one crying in the forest without a refuge, like one making an unsubstantiated lawsuit. He does not even know the existence of the Nidāna. So, saying “Is this not the Nidāna?” he says this. “Just one”: Just a teaching Nidāna, because it was taught according to his inclination. “Two Nidānas”: Because it was taught according to the dhammas to be attained and taught. The root of the attainment of Abhidhamma leads to attainment; thus it is the attainment Nidāna. “By the faith of the aspiration to Enlightenment”: By that faith by which, in the presence of Dīpaṅkara, the One of the Ten Powers, he aspired his mind to Enlightenment, made the resolve.

Explanation of the Sumedhakathā

“And four incalculables…”: The construction with the remaining words should be: “Having passed over by way of ascending, there was a city named Amara.” “By ten”: by the ten sounds: elephant, horse, chariot, drum, conch, small drum, lute, song, cymbal, and the tenth, “Eat, drink, chew.” To show them in part, he says, “elephant sound,” etc. “Elephant sound”: The accusative should be seen in the sense of the instrumental. Or it should be construed as “not devoid of the sounds of elephants, etc.,” or “resounding with.” Or “elephant sound” means possessing elephant sound, i.e., the city. In “chew and drink,” the word “iti” should be seen as unuttered because its meaning is understood.

“Endowed with all parts”: because it was endowed with parks, ponds, etc. “Characteristics”: in the characteristics of women and the characteristics of men. “Histories”: ancient tales. “In the true Dhamma”: in his own triple-knowledge dhamma, and in the procedures of sacrifice, etc. “Gone to the beyond”: gone to the knowledge of the beyond, the attainment of the beyond. “I thought”: The Teacher says, “I, the one who was Sumedha, thought.” “He exists, he will be”: He who is, will be. “Not for non-existence”: not for becoming. “Just so”: even just this. “He does not seek”: he does not wish to go, does not follow. “They wash”: while being washed. “Independent”: self-controlled. “Self-governed”: having self-control. “Like a great thief”: because of passion for the body, by evil conduct, wrong quest, cutting off the goods of merit. “With protectors”: having protectors. “Avoiding the five faults”: Because the meaning of this, etc., is written in some commentary books, we shall not speak of it.

“In the teaching”: here, the teaching of the ascetics, the jhānas and superknowledges. “Of one who has become master”: being one who has mastery. “While I was such, the Conqueror Dīpaṅkara arose.” “He purifies”: the people. “Path”: by these synonymous words, he speaks of just the road. “Lest they trample upon him”: Here, “na” is a particle merely for filling out the word. “We will kill”: Here, “a” and “haṃ” are particles; or “ahaṃ” is one particle made nasal. “Of the offerings”: of the sacrificial offerings. “Me”: me; or “maṃ” he said to me.

Even though stated as having passed over incalculables, to include the mention of the mother, etc., at the Enlightenment, he says, “The Bodhi of that Blessed One…” and so on. “With ease”: with supreme ease. “Incomparable”: incomparable among ascetics. He obtained such happiness born of the prophecy of Buddhahood, which is even more distinguished than the happiness of the superknowledges. “Which”: which signs. “It turns”: it turns back. “They roar”: they make a sound. “Emitted”: ejected. “It does not rise up”: it does not go upward. “Both”: both statements. “Eternally permanent”: absolutely permanent, meaning just non-erroneous. “Of beings who have become pregnant”: of pregnant women. “As many as the ten directions, there.” “In the Dhamma-element”: in the Dhamma-element; meaning: I investigate among all dhammas.

“Whose is full”: that very one just emits water completely, without remainder. “These”: Because the perfection of giving even alone is of many kinds, a plural description is made. “He protects what is attached”: this is the remaining word; or the accusative is in the sense of the locative. “In the four planes”: in the planes of restraint, such as the Pātimokkha, etc. “Having a mind not split into two”: having a mind that has not entered the state of duality — sometimes forgiving, sometimes not; forgiving towards some, not towards others. “The course of truth”: the subject as it truly is — seen, etc., and not seen, etc. “Determination”: the determination of undertaking the wholesome; unshakeability in the undertaken wholesome is called determination. “The looking-on of the earth”: non-occurrence of alteration. “Elsewhere”: another. “From the intrinsic nature, function, and characteristic”: Here, “state” is non-erroneousness, existence. With the state is sabhāva (intrinsic nature). The non-erroneous function consisting of the duty of ripening Enlightenment; and the characteristic consisting of the relinquishment of blameless objects, etc. — from this intrinsic nature, function, and characteristic, he is investigating. “By the power of Dhamma”: by the power of knowledge. “By shaking”: by the act of shaking, trembling. “He lay”: he lay down. “Do not fear”: do not be afraid. “All calamities”: may all calamities, misfortunes, avoid you.

Explanation of the Sumedhakathā is finished.

“He announces”: he gives. “By the method”: by the means. “They met”: they assembled. “Having minds not attained”: bhikkhus who have not attained Arahantship are reproached. “Deserted”: empty, vanished. “Sālakalyāṇī”: a kind of tree. It is said to arise on the very same day only at the time of a Buddha or a Wheel-turning Monarch.

“Attainment of the sign”: the state of having the male sign. “Cause”: the state of being reborn with triple root. “Attainment of quality”: the state of possessing the superknowledges and attainments. “Aspiration”: the making of offerings to Buddhas. “Willingness”: the conjunction of willingness towards the attainment of Buddhahood. “Endowed with all factors”: having made the resolve by combining the eight factors. “Wingless”: like a bird without wings. “Eunuchs”: those devoid of both signs. But Bodhisattas, in the times of the first aeon of Brahmā-world reappearance, are devoid of both signs; however, they are not included in the category of eunuchs. To show this meaning, it is said: “They are not included.” Or: They are not included in all the stated faults. Or: Being included in the Bodhisattas, they are contained within that; or because their round of existence is delimited, they are included; but Bodhisattas are not hermaphrodites or eunuchs. This is the meaning. “Everywhere of pure conduct”: Because they are so, they do not resort to wrong view. “Wrong view”: the view of non-existence, non-cause, non-action. “In states of existence, high and low”: in both minor and great states of existence. “Bhoja’s sons”: hunters. “Attachment”: clinging. “Otherwise”: sluggishness. “Village boys”: village children. “Form”: alteration. This, for now, is the Nidānakathā, by which the establishment of the Abhidhamma as spoken by the Buddha [is shown]. This is the meaning construction.

Introduction

Now, in accordance with the thematic list as laid down, the occasion has arrived to speak of the matter of the path of discourse on the lineage of the Dispensation in the country of Suvaṇṇabhūmi. Therefore, I will begin the path of discourse on the lineage of the Dispensation in the country of Suvaṇṇabhūmi.

Herein, Suvaṇṇabhūmi is the name of one of the three countries of Rāmañña. There are three Rāmañña countries: Haṃsāvatī, Muttima, and Suvaṇṇabhūmi. By way of a part, the whole of the Rāmañña country is to be understood [under the name Suvaṇṇabhūmi].

The First Establishment: Tapussa and Bhallika

In the Ukkalāpa district, beginning with the merchants Tapussa and Bhallika, the Dispensation was established in the country of Rāmañña. Just seven weeks after the Blessed One's awakening, starting from the fifth day of the bright fortnight of the month of Āsāḷha, the Dispensation became established. This is the first establishment of the Dispensation in the country of Rāmañña.

The Second Establishment: The Story of Sīha and Gavaṃpati

Even before the time of the Blessed One's awakening, in the Aparaṇṇaka country, in the city of Subhinna, during the reign of King Tissa, a certain minister had two sons named Tissa and Jaya. Having developed a sense of urgency while still laymen, they renounced as ascetics on Mount Gajjagiri, near the great ocean, and dwelt there. At that time, a female nāga, having conceived through union with a sorcerer (vijjādhara), gave birth to two eggs. The nāginī, out of shame, abandoned them and departed.

Then the elder prince Tissa, finding them, divided them with his younger brother and placed one in each one's care. In due time, two human beings were born from those eggs. When they reached the age of ten, the boy born from the younger brother's egg died. He was reborn in the Middle Country, in the city of Mithilā, as a prince named Gavaṃpati. At the age of seven, he was presented to the Blessed One, was ordained, and in no long time became an arahant.

The boy born from the elder brother's egg, at the age of twelve, was visited by Sakka, lord of the devas. Sakka created a city named Sudhamma in the country of Rāmañña and caused him to rule there as king under the name Sīharājā. (In a stone inscription, however, it is said that his name was Sirimāsoka.)

The Venerable Gavaṃpati, desiring to see his mother, set out from the city of Mithilā. Then, knowing through the divine eye that his mother had passed away, he considered: "Where has my mother been reborn now?" Knowing that she had been reborn in a region that is mostly the dwelling place of hunters and fishermen, he thought: "If I go and do not admonish her, my mother, accumulating demerit leading to states of deprivation, would be reborn in the four states of misery." So, having asked permission of the Blessed One, he travelled through the air to the country of Rāmañña. Reaching Sudhamma City, together with his brother King Sīha, he taught the Dhamma to the inhabitants of the country and established them in the five precepts.

Then King Sīha asked: "Venerable sir, are you the foremost person in the worlds?" "No, great king, I am not the foremost. There is my teacher named Gotama, like a crown-crest for all beings in the three realms of existence. He now dwells at Rājagaha in the Middle Country." "But, venerable sir, if that is so, are we worthy to see your teacher or not?" he asked. The Venerable Gavaṃpati said: "Yes, great king, you are worthy to see the Blessed One. I will go and request him to come."

So saying, he asked the Blessed One. And the Blessed One, in the eighth year after his awakening, together with many hundreds of monks, came through the air to Sudhamma City in the country of Rāmañña. In the Rājavaṃsa, it is said he came with five hundred monks. But in a stone inscription, it is stated he came with about twenty thousand monks. Here, since the Blessed One came with his retinue and not alone, just this much should be accepted. Therefore, on account of differing statements, no mental disturbance should be produced.

Then, arriving, he sat in the Jewel Pavilion and gave the deathless taste to the inhabitants of the country together with the king. He established them in the three refuges and the five precepts. Then the Blessed One gave six hair-relics to six ascetics who had come to see him, for the purpose of worship. Later, when the Blessed One had completed thirty-seven years [of teaching?] and at the time of his final Nibbāna, in accordance with the Blessed One's resolution, the Venerable Gavaṃpati took thirty-three teeth from the funeral pyre, brought them to Sudhamma City, gave them to King Sīha, and established thirty-three shrines. Thus, in the eighth year [after the Blessed One's awakening? after his final Nibbāna?], the Venerable Gavaṃpati established the Dispensation in Sudhamma City in the country of Rāmañña.

This is the second establishment of the Dispensation in the country of Rāmañña.

The Third Establishment: Soṇa and Uttara

Two hundred and thirty-five years after the Blessed One's final Nibbāna, two theras — the Venerable Soṇa and the Venerable Uttara — came to the country of Rāmañña called Suvaṇṇabhūmi and, together with monks who made up a chapter for ordination, established the Dispensation. And these theras, as stated in the commentary, were co-resident pupils of the Venerable Mahāmoggaliputta Tissa Thera.

Through Tapussa, Bhallika, and the Venerable Gavaṃpati, the Dispensation had already been established. But that was not an all-pervasive establishment; only those who had faith and confidence became devoted to the Dispensation according to their own wish. Later, however, the Venerables Soṇa and Uttara, with great effort, at their teacher's command, undertook the task of establishing the Dispensation and established it. Therefore, in the commentary, it is stated by way of the causative and the imperative: "Go to that country and establish the Dispensation there."

At that time, in the country of Suvaṇṇabhūmi, in Sudhamma City, a king named Sirimāsoka reigned. And that city called Sudhamma is situated partly on the summit of a mountain — to the south, to the intermediate direction — and partly on level ground. Its houses are for the most part like the houses of sugar-makers in appearance. Therefore, it is also called by the name Goḷamittika. Because that city was situated near the great ocean, a female water-ogress (dakayakkhinī) used to come constantly and devour the children born in the royal household.

On the very day of the Venerables Soṇa and Uttara's arrival, a son was born in the royal household. The water-ogress came, together with five hundred ogresses, thinking: "I will devour him." Seeing her, the people were terrified and cried out with a great uproar. Then the theras, creating and displaying a terrifying form — the shape of a man-lion, with a lion's head and the connection of two bodies in one — put that ogress and her retinue to flight.

And the theras, to prevent the ogress from returning, performed a protective recitation (paritta). To the people who had come to that assembly, they taught the Brahmajāla Sutta. Sixty thousand people became established as stream-enterers and so forth. Fifteen hundred sons of good families ordained. One thousand five hundred daughters of good families [ordained]. About one thousand five hundred princes ordained. The remaining people became established in the refuges. Thus he established the Dispensation there.

And this is said in the commentary:

"Having gone to Suvaṇṇabhūmi, Soṇa and Uttara of great psychic power,
Having expelled the demons, taught the Brahmajāla."

From that time on, they named the princes with the names Soṇa and Uttara. To free the remaining gates from the danger of ogres too, they displayed the man-lion form created by the theras on palm-leaves and bhujapatta-leaves and placed it on top [of the gates]. And people, making man-lion figures of stone, placed them in the vicinity of Sudhamma City. These exist up to the present day.

Thus, when two hundred and thirty-five years had elapsed since the Blessed One's final Nibbāna, the Venerables Soṇa and Uttara came and established the Dispensation, and having established it, they gave support.

This is the third establishment of the Dispensation in the country of Rāmañña.

Decline and the Fourth Establishment: The Mission from Sri Lanka

After that, when one thousand six hundred [years of the Jina's era?] had elapsed, the country of Rāmañña — which had been the birthplace of the Dispensation through the three causes previously mentioned — became agitated by three dangers: the danger of rebellious thieves, the danger of cholera, and the danger of enemies of the Dispensation. At that time, the Dispensation there was weak — like a lotus born in sluggish water is weak. There, even monks could not fulfil the Dispensation as they wished.

In the time of a handsome king named Sūriyakumāra, the Dispensation was extremely weak. When one thousand six hundred and one years of the Jina's era had elapsed, and four hundred and nineteen years of the Kali-yuga had elapsed, a king named Anuruddha in the city of Arimaddana brought the Bhikkhu Saṅgha together with the Piṭaka from there [Sudhamma?].

After that, when one thousand seven hundred and nine years of the Jina's era had elapsed, the great kings Sirisaṅghabodhi and Parakkamabāhu in the island of Laṅkā purified the Dispensation.

Six years later, when five hundred and thirty-two years of the Kali-yuga had elapsed, a thera named Uttarājīva became well-known in the Dispensation. He was a co-resident pupil of the Venerable Ariyāvaṃsa Thera, a dweller in the country of Rāmañña. The Venerable Ariyāvaṃsa Thera was a co-resident pupil of the Venerable Mahākāḷa Thera, a dweller in the city of Kappuṅgana. The Venerable Mahākāḷa Thera was a co-resident pupil of the Venerable Prānadassi Thera, a dweller in Sudhamma City. This is stated for the purpose of illustrating the lineage of the Venerable Uttarājīva and Chappada.

Now, that Venerable Prānadassi Thera, having obtained worldly psychic powers, used to go constantly and regularly, early in the morning, to the Great Bodhi at Uruvela in the country of Magadha, sweep the courtyard of the Great Bodhi, and return to wander for alms in Sudhamma City. This was the thera's regular duty. And this fact is known because merchants who went from Sudhamma City to the country of Magadha and conducted trade in the village of Uruvela saw that occurrence and, at the time of returning, told the dwellers of Sudhamma City.

Uttarājīva and Chappada Go to Sri Lanka

At that time, the Venerable Uttarājīva Thera, together with a novice named Chappada — who had completed twenty years [of age] — went to the island of Sīhaḷa. The monks dwelling in the island of Sīhaḷa said: "We are of the lineage of the Venerable Mahāmahinda Thera; you too are of the lineage of the Venerables Soṇa and Uttara. Therefore, we are of one lineage, of the same doctrine." So saying, they performed the ordination ceremony for the novice Chappada. After that, having completed the duties of paying homage to the shrines, etc., the Venerable Uttarājīva Thera returned to the city of Arimaddana together with a group of monks.

But this occurred to Chappada: "If I were to go to Jambudīpa with my teacher, there would be obstacles to my learning the scriptures due to many relatives and duties. Therefore, staying right here in the island of Sīhaḷa, I will learn the scriptures and then return."

So, having asked leave of his teacher, he stayed right there in the island of Sīhaḷa. Dwelling in the island of Sīhaḷa, he studied the scriptures up to the point where he received the status of a thera, and then wished to return to Jambudīpa. Then this occurred to him: "If I go alone, and if I have no teacher with me, and if I should wish to perform a Vinaya act with the Bhikkhu Saṅgha dwelling in Jambudīpa, under such circumstances, a separate act could not be done. Therefore, I should go with four theras who are bearers of the Piṭakas. That would be proper."

Having thought thus, he returned by ship together with these four theras: the Venerable Sīvali Thera, a dweller of Tāmalitti village; the Venerable Tāmalinda Thera, a son of the king of Kamboja; the Venerable Ānanda Thera, a dweller of Kiñcipura; and the Venerable Rāhula Thera. Those theras were bearers of the Piṭakas, skilled, and possessed of strength. Among them, the Venerable Rāhula was especially possessed of strength.

When they reached the city of Kusima, it was the time approaching the Rains residence. Not having reached their teacher at the city of Arimaddana, they entered the Rains residence right at the city of Kusima. The story of the monastery where they entered the Rains residence and the monastery wall exist up to the present day to the south of the city of Kusima.

When the Rains residence was over, after the Great Invitation (mahāpavāraṇā), the five theras went to the city of Arimaddana. And the Venerable Uttarājīva Thera, becoming separate from the monks dwelling in the city of Arimaddana, performed Saṅgha acts [separately]. Although the Venerable Uttarājīva Thera and others, returning from the island of Sīhaḷa, dwelt in the city of Arimaddana and supported the Dispensation, they are shown here because they were born in the country of Rāmañña and had previously dwelt there.

Sāriputta and Dhammavilāsa

At that time, in the city of Dala, in the village of Padīpajeyya, a certain elderly novice named Sāriputta was born. Going to the city of Arimaddana, he received ordination under the Venerable Ānanda Thera and studied the scriptures. He was learned, skilled, and possessed of strength. Hearing of this matter, King Narapaticaññisūra thought: "If he is possessed of all major and minor limbs, I will make him a teacher and support him." Having thought thus, the king sent royal officers to examine him. The royal officers, seeing that the tip of his toe had been cut off, reported that matter to the king. Hearing this, the king thought: "He is defective in limb. It is not proper to place him in the position of chief teacher." So he did not make him chief teacher. He supported him merely with limited honour and offerings.

And at one time, the king gave him the seal [and title?] Dhammavilāsa ("Splendour of the Dhamma") and sent him to the country of Rāmañña, saying: "Purify the Dispensation in the country of Rāmañña and make it pure." He, going to the country of Rāmañña, taught the Dhamma and Vinaya to many monks in the city of Dala and upheld the Dispensation. And there, the people of Rāmañña call the pupils and further pupils of that Venerable Dhammavilāsa Thera "the Sīhaḷa monk group." Thus, through Dhammavilāsa, the pupil of the Venerable Ānanda Thera of the island of Sīhaḷa, the Dispensation came from the island of Sīhaḷa to the country of Rāmañña.

This is the fourth establishment of the Dispensation in the country of Rāmañña.

The Fifth Establishment

At that time, in the city of Muttima, the teachers of the chief queen — the Venerable Buddhavaṃsa Thera and the Venerable Mahānāga Thera — went to the island of Sīhaḷa and, undertaking further training under monks who were of the lineage of the Mahāvihāra-dwelling group, returned to the city of Muttima. Becoming separate from the monks dwelling in the city of Muttima, they performed Saṅgha acts [separately] and upheld the Dispensation. Through those theras too, the Dispensation came again from the island of Sīhaḷa to the country of Rāmañña.

This is the fifth establishment of the Dispensation in the country of Rāmañña.

The Sixth Establishment

After that, in the city of Muttima, a thera named Medhaṅkara — the teacher of the mother of King Setibhinda — went to the island of Sīhaḷa and, undertaking further training under the great forest-dwelling elders in the island of Sīhaḷa and studying the scriptures, sat down in a monastery built by the mother of King Setibhinda — covered with gold, silver, and lead — and supported the Dispensation. And he composed a book called Lokadīpakasāra.

Again, in the city of Muttima itself, a thera named Suvaṇṇasobhaṇa went to the island of Sīhaḷa and, undertaking further training under theras who were of the lineage of the Mahāvihāra-dwelling group, returned right to the city of Muttima. That thera dwelt only in the forest. He was an observer of ascetic practices, of few wishes, content, possessed of moral shame, scrupulous, desirous of training, skilled, and possessed of strength. He received ordination on the water-immersion boundary (udakukkhepasīmā) in a natural lake named Kalambu in the island of Sīhaḷa, with more than a chapter of monks, taking the Saṅgharāja named Vanaratana as preceptor and the thera named Rāhulabhadda — who was the teacher of King Vijayabāhu — as the proclamation-teacher (kammavācācariya). And that thera, returning, dwelt right in the city of Muttima, increased his following, and supported the Dispensation. Through these two theras too, the Dispensation came from the island of Sīhaḷa to the country of Rāmañña.

This is the sixth establishment of the Dispensation in the country of Rāmañña.

The Seventh Establishment: The Great Purification under King Dhammaceti

After that, when two thousand and two years of the Dispensation had elapsed, and eighty-one years of the Kali-yuga had elapsed, in the city of Haṃsāvatī, a king named Dhammaceti — who had received the name Siriparamamahādhammarājā — reigned in the districts of Kusima, Haṃsāvatī, and Muttima, protecting the inhabitants of the country righteously and fairly, like his own sons. That king was skilled in the three Piṭakas, the four Vedas, grammar, prosody, poetics, and so forth; learned in various crafts; proficient in various languages; endowed with the virtues of faith, morality, etc.; of complexion like a white lotus, a jasmine, or an autumn moon; and greatly devoted to the Dispensation.

At one time, he thought: "The Blessed One's Dispensation is connected with the state of ordination and higher ordination. And the state of higher ordination is connected with the requisites of boundary (sīmā), assembly (parisā), formal act (ñattikamma), and proclamation (kammavācā)." Having thought thus, he examined the Sīmavinicchaya, its commentary, the Vinayasaṅgaha, its commentary, the Sīmālaṅkāra, and the Sīmasaṅgaha — by word and by meaning, again and again, comparing one with another, weighing earlier and later. Seeing "the Blessed One's intention is thus, the authors' intention is thus," he reflected: "In our country of Rāmañña, although there are many boundaries — formed by rivers, oceans, natural lakes, and so on — it is difficult to determine that 'this one is pure.' Under such circumstances, it seems that it is difficult for the boundary and the assembly to be pure."

After that, conferring with theras in the country of Rāmañña who were bearers of the Tipiṭaka, skilled, and competent, the theras, in accordance with the king's insight, decided: "It is difficult for the boundary and the assembly to be pure."

Then the king thought further: "Alas! Although it is stated in the texts that the Dispensation of the Fully Awakened One will endure for five thousand years, just about two thousand and sixty-four years after the awakening, a stain has already arisen in the Dispensation — a cause for doubt in the act of higher ordination has appeared. How then will the Dispensation endure for five thousand years?" Having thus produced a sense of urgency regarding the Dhamma, he thought again: "Thus, even though such a stain in the Dispensation is visible, even though a cause for doubt in the act of higher ordination is visible, it is not proper for one like me to sit by, inactive and indifferent, without undertaking purification. If I did so, I would not attain to the status of being called one who has faith in and is devoted to the Blessed One. Therefore, I will undertake to make the Dispensation stainless."

Considering: "From where now shall I bring the Dispensation and establish it firmly?" he thought thus: "At two hundred and thirty-six years after the Blessed One's final Nibbāna, the Venerable Mahāmoggaliputta Tissa Thera sent the Venerable Mahāmahinda Thera and established the Dispensation in the island of Sīhaḷa. At that time, King Devānaṃpiya Tissa had the Mahāvihāra built and gave it. And the excellent Dispensation stood pure and established for two hundred and eighty-one years. The Bhikkhu Saṅgha too stood as one, as the Mahāvihāra-dwelling group. After that, they split into two: the Abhayagiri-dwellers and the Jetavana-dwellers. When one thousand seven hundred and eight years of the Jina's era had elapsed, the great kings Sirisaṅghabodhi and Parakkamabāhu, supporting the Mahāvihāra-dwelling group headed by the great elder Mahākassapa of Udumbaragiri, purified those two groups and made the Dispensation stainless. After that, in the time of the two kings Vijayabāhu and Parakkamabāhu too, the Dispensation remained stainless."

"Therefore, I will invite skilled and competent monks, send them to the island of Sīhaḷa to undertake further training. And through the monks who continue in the lineage of those [teachers], the Dispensation in our country of Rāmañña will become stainless and established." Having thought thus, he requested the Venerable Moggalāna Thera and the Venerable Soma Thera to go to the island of Sīhaḷa. The theras, considering "This is a task beneficial to the Dispensation," gave their consent.

The king, having prepared gifts to be given for the worship of the Tooth Relic, for the worship of the Bhikkhu Saṅgha, and as presents for King Bhuvanekabāhu, placed two ministers — Citradūta and Rāmadūta — as leaders on two ships. When five hundred and thirty-eight years of the Kali-yuga had elapsed, on the eleventh day after the full moon of the month of Māgha, on a Friday, he sent Citradūta together with monks headed by the Venerable Moggalāna Thera on one ship. On the eighth day of the month of Phagguṇa, they reached the port of Kalambu in the island of Sīhaḷa.

Rāmadūta, however, he sent in that very year, on the twelfth day after the full moon of the month of Māgha, on a Sunday, together with monks headed by the Venerable Soma Thera, on one ship. Not obtaining a direct wind, on the ninth day of the bright fortnight of the month of Citra, they reached Valligāma in the island of Sīhaḷa.

After that, the two ministers gave the gifts to be given and the message-letters — brought on the two ships — to King Bhuvanekabāhu and the Bhikkhu Saṅgha. And in accordance with what was stated in the message-letter for the monks sent by the king, they established them on the sāmaṇera-stage on the water-immersion boundary in the river named Kalyāṇī and performed the act of higher ordination anew.

After the ordination, King Bhuvanekabāhu gave the monks various suitable requisites, thinking: "This material gift can be used only until the end of life. But a name and seal will not decay." So to the Venerable Soma Thera — who was a passenger on Rāmadūta's ship — he gave the name Sirisaṅghabodhisāmī. To the remaining ten theras, he gave the names: Kittisirimeghasāmi, Parakkamabāhusāmi, Buddhaghosasāmi, Sīhaḷadīpavisuddhasāmi, Guṇaratanadharasāmī, Jinālaṅkārasāmi, Ratanamālisāmi, Saddhammatejasāmi, Dhammarāmasāmi, and Bhuvanekabāhusāmi.

To the Venerable Moggalāna Thera — who was a passenger on Citradūta's ship — he gave the name Dhammakittilokagarusāmī. To the remaining ones, he gave the names: Sirivanaratanasāmi, Maṅgalatherassāmi, Kalyāṇatissassāmi, Candagirisāmi, Siridantadhātusāmi, Vanavāsitissasāmi, Ratanalaṅkārasāmi, Mahādevasāmi, Udumbaragirisāmi, and Cūḷābhayatissasāmi. To the twenty-two novice-monks, however, he did not give names. But he gave fresh training to all.

After that, having performed the worship of the shrines, etc., and having accomplished their respective duties, they returned. King Bhuvanekabāhu said to Citradūta: "I wish to send a present in return to King Rāmādhipati and to send a return-messenger. You, wait for now."

But having said this, later, at the time of returning, due to the danger of violent winds, the ship went down in the middle of the great ocean. Therefore, all gathered together and boarded a ship sent by the Sīhaḷa king. As they travelled, after three days had passed, again due to the danger of violent winds, the ship struck a rock in a shallow place and became stuck. Unable to go on, they made a raft and went on foot. And the messenger of the Sīhaḷa king, having given the present, returned.

Among the monks too, death took some on the way itself. "Oh, truly conditioned things are impermanent!"

On this it is said:

"The task undertaken by these
Was not yet completed —
Death, without consideration, takes them away.

For he is without compassion;
By force he takes them,
Even as relatives weep,
Even as one does not wish to go."

The Establishment of the Kalyāṇī Sīmā

And King Rāmādhipati, at the time of the arrival of those monks, to the west of the city of Haṃsāvatī, in a village-field enjoyed by a minister named Narasūra, having examined the Pāḷi, the commentaries, and the sub-commentaries again and again, had the acts of abolishing the old boundary and agreeing upon a new boundary performed. Because the act was performed by monks who had obtained higher ordination under the Mahāvihāra-dwelling monks in the island of Sīhaḷa — on the water-immersion boundary in the river named Kalyāṇī, where the Blessed One had previously bathed — it became known as the Kalyāṇī Sīmā.

Thus King Rāmādhipati, relying on the monks who had obtained the seal, made the Dispensation well-established. From the time of five hundred and thirty-eight years of the Kali-yuga up to five hundred and forty-one years, in the lineage of those monks, there were about eighty chapter-leading theras. Their disciples numbered six hundred and twenty-four thousand and ten thousand [i.e., a great many]. Thus the Blessed One's Dispensation in the country of Rāmañña attained growth, increase, development, and fullness.

This is the seventh establishment of the Dispensation in the country of Rāmañña.

Later History and the Six Groups

Now, when a king named Anuruddha in the city of Arimaddana conquered and destroyed Sudhamma City together with its king, the country of Rāmañña became kingless and remained so. In the country of Rāmañña, in the city of Muttima, six groups existed separately, of different communions and different affiliations: the Soṇuttara lineage, the Sīvali lineage, the Tāmalinda lineage, the Ānanda lineage, the Buddhavaṃsa lineage, and the Mahānāga lineage.

But the Dispensation established by King Dhammaceti remained unbroken. There was common communion, a single affiliation alone. The three countries of Rāmañña — Haṃsāvatī, Muttima, and [Suvaṇṇa] — together with what is called Sunāparanta, became one contiguous territory. And formerly they were places where the commands of the Indian kings of the Maramma country were in force. Therefore, some monks from the Maramma country went to the country of Rāmañña and undertook fresh training on the Kalyāṇī Sīmā. The Dispensation established by King Dhammaceti, pervading the whole Maramma country too, remains in force.

Conclusion

It should be understood that in the country of Rāmañña, from the time when the Venerables Soṇa and Uttara established the Dispensation up until King Manohari in Sudhamma City, arahants existed. After that, however, in the time of the theras Uttarājīva, Ariyāvaṃsa, Mahākāḷa, and Prānadassi, there existed only attainers of worldly jhānas and psychic powers. At present, however, in the three countries of Rāmañña, only the Dispensation established by King Dhammaceti remains.

Here, weighing the lineage of the Dispensation with wisdom by way of the relationship of cause and effect and by way of the beginning and end, one should grasp it in accordance with the succession as shown by the three methods indicated at the very beginning. And this lineage of the Dispensation is spoken of solely for the sake of those who are possessed of moral shame, of good conduct, and desirous of training; it should be seen as not for the sake of the shameless.

And in that lineage of teachers, the Venerable Medhaṅkara Thera, a dweller of the city of Muttima, composed the book called Lokadīpakasāra. The Venerable Ānanda Thera, a dweller of the city of Haṃsāvatī, composed the Madhusāratthadīpanī, a commentary on the Abhidhamma sub-commentary. The Venerable Dhammabuddha Thera, also a dweller of the city of Haṃsāvatī, composed the Kavissāra, a commentary on prosody. The Venerable Saddhammālaṅkāra Thera, also a dweller of the city of Haṃsāvatī, composed the treatise called Paṭṭhānasāradīpanī. And similarly, a certain thera composed the book called Apheggusāra. Thus, [the country of Rāmañña] became the dwelling place of great elders who were authors of various kinds of books, and a place where the Dispensation, having pervaded, flourished.

Thus, in the Sāsanavaṃsa, the Path of Discourse on the Lineage of the Dispensation in Suvaṇṇabhūmi — the Third Chapter.

Introduction

Now I will speak of the origin of the Dispensation in the Yonaka country. The Blessed One, the bringer of welfare to those capable of being guided, considering: "My Dispensation will be established for a long time in the Yonaka country," while wandering on a journey through the country together with the Bhikkhu Saṅgha, went to a city named Labhuñja. At that time, a certain hunter gave him a harī fruit. Having eaten it, when the harī seed was thrown, it did not fall to the ground but stood still in the air. Seeing this, the Buddha smiled. Seeing the reason for this, the Venerable Ānanda asked [about it]. The Buddha declared: "Ānanda, in the future, at this spot, a shrine containing my relics will be established, and the Dispensation will attain growth." Because the Blessed One had eaten the harī fruit there, the country's name became Haribhuñja ("Eating the Harī"). Because of a water-thread (jalasuttika) placed [there] by two ascetics, in the language of the Yonakas it became known by the name Labhuñja.

At that time, there, near a certain watercourse named Mapinnā, an elder of the Lavakulika [family/clan], seated, presented his seven-year-old son to the Blessed One and had him ordained. Through the practice of meditation subjects, in no long time the boy attained arahantship. Because a certain seven-year-old novice realised arahantship there, in the Yonaka language that place is called Caṅgamaṅgha. Through long passage of time, it is called Jaṅgamaṅgha. From that time onward, the Dispensation was established in the Yonaka country.

This is the first establishment of the Dispensation in the Yonaka country.

The Second Establishment: The Mission of Mahārakkhita Thera

When two hundred and thirty-five years of the Dispensation had elapsed, the Venerable Mahārakkhita Thera went to the Yonaka country and established the Dispensation in many countries — Kamboja, Khemāvara, Haribhuñja, Yuddhaya, and others. By the commentary teachers, encompassing all those countries and showing them, it is stated with the general term Yonakaloka — a word signifying a place and a region. For this is the nature of the authors of texts: to convey a distinct meaning by one means or another.

The Venerable Mahārakkhita Thera, together with five monks, came from Pāṭaliputta by way of the wind-path to the Yonaka country and gladdened the Yonakas with the Kāḷakārāma Sutta. He bestowed the adornment of path and fruit upon one hundred and seventy thousand living beings. Ten thousand ordained under him. Thus he established the Dispensation there. And so it is said in the commentary:

"Going then to the Yonaka country, that sage Mahārakkhita,
With the Kāḷakārāma Sutta gladdened the Yonakas."

From that time onward, the lineages of their pupils are many, beyond the path of reckoning.

This, through the Venerable Mahārakkhita Thera and others, is the second establishment of the Dispensation in the Yonaka country.

The Third Establishment: Nāgasena Thera and King Milinda

When five hundred years of the Jina's era had elapsed, in the city of Lakkunna in the Yonaka country, the deva-son Visukamma, having created a jewelled Buddha-image, gave it to the Venerable Nāgasena Thera. And the Venerable Nāgasena Thera made a resolution regarding that image: "May relics come and be established here." Through the power of the resolution, seven relics came and were established there, and they displayed a miracle. This is stated in the Rājavaṃsa.

And that statement — "These will arise five hundred years after my final Nibbāna" — agrees, by way of the measure of time, with the statement in the Milindapañha. In the time of King Milinda in the Yonaka country, at five hundred years of the Jina's era, through the Venerable Nāgasena Thera, the Jina's Dispensation became flourishing and was established.

This, through the Venerable Nāgasena Thera, is the third establishment of the Dispensation in the Yonaka country.

The Fourth Establishment

When sixty-five years of the Kali-yuga [had elapsed?], having crossed over from the city of Labhuñja, in the time of a king named Baññācomaṅgara, who had built the city of Kyuṅgara, the Venerable Kassapa Thera came from the Middle Country together with five theras. At that time, that king built a monastery and gave it to them. And one thera came from the island of Sīhaḷa, bringing relics. Seeing a miracle from the relics, [the king] became devoted and made a deposit in the Labhuñja Shrine. Through those theras, the lineage of the Dispensation came to the Yonaka country.

This is the fourth establishment of the Dispensation in the Yonaka country.

The Fifth Establishment

When seven hundred and sixty-two years of the Kali-yuga had elapsed, a king of the Cīna country, having conquered [the region], the whole of the Yonaka country became thrown into turmoil. At that time, two theras — the Venerable Mahādhammagambhīra Thera and the Venerable Mahāmedhaṅkara Thera — together with many monks, went from the Yonaka country to the island of Sīhaḷa. Then, being overcome by the danger of famine in the island of Sīhaḷa, they went from there to the city of Sokkataya in the Syāma country.

After that, going to the city of Lakkunna, they undertook fresh training under monks who were possessed of moral shame and good conduct and who upheld the Dispensation. And those theras established the Dispensation everywhere — in the Syāma country and in the Yonaka country.

This, through the two theras who obtained the seal in the Yonaka country, is the fifth establishmentof the Dispensation in the Yonaka country.

The Sixth Establishment

When eight hundred and twenty-five years of the Kali-yuga had elapsed, King Sirisaddhammalokapaticakkavattī enlarged the Labhuñja Shrine, making it great. Having built four monasteries near that shrine, he gave them to the Venerable Mahāmedhaṅkara Thera and the Venerable Sāriputta Thera. At that time too, those two theras purified the Dispensation and established it.

This, through the Venerables Mahāmedhaṅkara and Sāriputta, is the sixth establishment of the Dispensation in the Yonaka country.

Later History: The King Anekasetibhinda

When nine hundred and forty-three years of the Kali-yuga had elapsed, a king named Anekasetibhinda in the city of Haṃsāvatī, having conquered the Yonaka country and brought it under his own control, gave it to his eldest son, the prince named Anuruddha, for the purpose of enjoying tribute. Going there together with many ministers, he had him rule as a tributary king. And to purify the Dispensation, he sent the Venerable Saddhammacakkasāmi Thera along with him.

It is said that King Anekasetibhinda, at the time of his victory over the Yonaka country, thinking "This is the place of the first establishment of the Dispensation," did not treat the inhabitants of that country as having been brought by force.

Stories of Monks with Psychic Powers

In the aforesaid lineages of theras, a certain forest-dwelling thera in the city of Lakkunna used to tell laypeople: "Today, in such-and-such a place, someone has died." What he said would come true, and he became well-known as a possessor of psychic powers.

And in that same city, a thera named Mahāmaṅgala, at the time when King Anekasetibhinda came to wage war, said — even before he was summoned — "King Anekasetibhinda will summon me. He will send a messenger of the same caste." Because the summons came exactly as stated, the fame and report spread: "He is a possessor of psychic powers."

Works Composed in the Yonaka Country

In that city, the Venerable Ñāṇavilāsa Thera composed a treatise called Saṅkhyāpakāsaka("Illuminator of Enumeration"). Its sub-commentary, however, was composed by a thera named Sirimaṅgala, dwelling in the monastery of the thera who had obtained the seal.

A certain thera named Uttarārāma, a forest-dweller of Saññvatta, [composed] the Visuddhimaggadīpanī. The Venerable Sirimaṅgala Thera [composed] the Maṅgaladīpanī. A certain thera [composed] the Uppātasanti. It is said that, having recited that Uppātasanti, [a king] conquered the army of the Cīna king.

Conclusion

Thus, in the Yonaka country, through the power of theras who were possessors of psychic powers and authors of books, the Jina's Dispensation, having become pure, was established. Thus, by way of the relationship of cause and effect and by way of the relationship of beginning and end, the lineage of teachers should be grasped and connected through the three methods as previously stated.

Thus, in the Sāsanavaṃsa, the Path of Discourse on the Lineage of the Dispensation in the Yonaka Country — the Fourth Chapter.