abhibhavitvā Having overwhelmed/dominated, pavattanaṭṭhena because of the meaning which is the state of occurring, etesaṃ of these dhammas, maggo the path which is called adhipati the dominant factor atthi exists iti therefore (because of the state of their having the path as the dominant factor). (tedhammā) maggādhipatino they are called factors dominated by the path (nominative case)
abhibhavitvā Having overwhelmed/dominated, pavattanaṭṭhena because of the meaning of occurring, etesaṃ for these, maggo what is called the path, adhipati the co-nascent dominant factor vā or the object-dominant factor atthi exists, ititasmā therefore tedhammā these dhammas maggādhipatino are called path-dominated (nominative case) maggādhipatino having the path as co-nascent dominant factor vā or having the path as object-dominant factor
In the case of uppannattike (the meaning should be understood as follows). Because yedhammā (those dhammā) from uppādato (from arising) paṭṭhāya (starting) yāvabhaṅgā (until dissolution) uddhaṃ (upward/above) pannā gatā pavattā (have gone forth and occurred) iti (thus) - (because they occur upward from arising until dissolution in this way).
Abhibhavitvā, pe, adhipatinoˌ The nature of adhipati is explained as "abhibhavitvā pavatta ṭṭhena" - a dhamma that can dominate over dhammā associated with itself is called "adhipati." In terms of etymology, it means "adhīnaṃ" (of those under one's control - i.e., dhammā associated with oneself) + "pati" (lord/master), thus "adhipati" means "lord/master." The prefix "adhi-" has the meaning of "over/above." According to this Aṭṭhakathā method, the distinction between ārammaṇādhipati and sahajātādhipati is not clear, but it is clarified in the Ṭīkā.
Uppannā: U + panna. The prefix "u" has the meaning "uddhaṃ" (upward). In "panna," the root "pad" means movement/going, but "gati" here does not mean physical movement but rather the gati of occurrence/manifestation, in accordance with "ye gatiyatthā te buddhiyatthā pavattipāpuṇatthakā." Therefore it is explained as "uddhaṃ-pannā gatā pavattāti uppannā" (those that have gone forth and occurred upward are called uppannā). Since one might ask "upward from what?", it states "uppādato paṭṭhāya" (starting from arising). Since one might ask "until what point?", it states "yāvabhaṅgā" (until dissolution). The phrase "uppādato paṭṭhāya yāvabhaṅgā" demonstrates the meaning of "uddhaṃ." The intended meaning is that the mental factors (cetasika) and material phenomena (rūpa) that exist during the three moments of "uppāda-ṭhiti-bhaṅga" (arising-duration-dissolution) are called "uppannā."
(Those dhammā) uppannā
- this refers to them.
pariniṭṭhitakāraṇekadesattā (because of having some completed cause) (those dhammā) avassaṃ (will certainly) uppajjissanti (arise) iti (thus) - (because of having some completed cause, they will certainly arise). (Those dhammā) uppādino (are called uppādi).
Anuppannā: After explaining present dhammā that possess the three moments (khaṇattayasamaṅgī) as "uppannā," [the Buddha] then explains "anuppannā." One could take all past and future dhammā - everything that is not uppanna - as "anuppannā." However, because it will be stated in the later Nikkhepakhaṇḍa commentary that "this triad is shown by means of two periods (present and future)," and because the Ṭīkā states "anuppannāti etena sabbo uppannabhāvo paṭisiddho" (by "anuppannā," all states of being uppanna are negated), one should not take past dhammā but only future dhammā. Continuation: If we interpret "uppajjissanti - they will arise upward from uppāda to bhaṅga, iti uppannā," then past dhammā would be called "uppannā." If we interpret "uddhaṃ + pannā gatā pavattā" (gone forth and occurred upward), then present dhammā are called "uppannā." Since "anuppannā" negates both types of uppanna, only future dhammā should be taken.
Pari, pe, sattā: [Kāraṇa + ekadesa] The cause that is kamma is called "kāraṇekadesa" (partial cause) because it is one part among the two aspects of kamma and result. When this partial cause that is kamma becomes completed (pariniṭṭhita), the result that must certainly arise is expressed as "avassaṃ uppajjissanti" (will certainly arise). According to this explanation, note that results which will not certainly arise even when some partial cause is completed are not called "uppādi."
Uppādino: Looking at the explanation "avassaṃ uppajjissanti," one analyzes "uppajjissantīti uppādino." After the verbal root "uppajj," the suffix "ṇī" is applied according to the sutta "avassaṃ kāradhimiṇesuṇīca," completing the word "uppādī." The reason for not analyzing it this way and not completing it this way will be shown in the explanation of the Nikkhepakhaṇḍa commentary.
ananta rattike regarding the endless night, the past object of consciousness that is without another (this should be understood as "atta eva vaditabbo"). etesaṃ of these dhammas, atītā the past dhammas, āramaṇaṃ the object atthi exists iti therefore (tedhammā) atītāramaṇā they are called "having past objects" [Since past consciousness should take past dhamma as past object, it should be in masculine plural "atītā", but in current texts it appears as "atītaṃ" consider this.]
anantarattike In the immediate past moment, etesaṃ for these dhammas, atītaṃ what is called past dhamma, ārammaṇaṃ the object atthi exists ititasmā therefore tedhammā these dhammas atītārammaṇā are called "having past objects" having objects that are called past phenomena.
sesapadadvayepi For the remaining two terms anāgatāramaṇa (having future objects) and paccuppannāramaṇa (having present objects) esevanayo the same method applies.
paccuppannā "pati+uppannā" breaking it down, "pati" is explained as "paṭicca" (depending on), and "uppanna" means "uddhaṃ pannā gatā pavattā" (arisen, gone, occurred) - these are the dhammas. Regarding "paṭicca" (depending on), since there is the question "depending on what?", it says "taṃ taṃ kāraṇaṃ" (various causes). The causes for present wholesome dhammas to arise are: wise attention, right aspiration, resolution, etc. The causes for present unwholesome dhammas to arise are: unwise attention, etc. The causes for present eye-consciousness to arise are: eye-faculty, visible form, light, and attention. Thus, since there are various causes for present dhammas to arise, to include all these causes, it uses the distributive expression "taṃ taṃ kāraṇaṃ" (various respective causes).
Bhāsāṭīkā:
In the case of ajjhattattike (the meaning should be understood thus):
Those dhammas (ye dhammā) which, existing in this way (evaṃ) - (in the manner of the eye and so forth, in the manner of contact and so forth, being included in a single continuum, by the power of such existence) - when they occur (pavattamānā) (when they come to occur) [In some texts, it appears without the (pa) as "vattamānā"],
we (mayaṃ) will reach (gamissāma) the state of being grasped (gahaṇaṃ) as self (attāti) (the state of being clung to) - With such an intention (iti imināviya adhippāyena), having made (katvā) adherence to (adhikāraṃ) and reference to self (attānaṃ) (the clinging and referring to self), they occur (pavattā).
Therefore (iti) (because of this - because they occur while adhering to and referring to self in this way), (those dhammas) are called ajjhattā (internal/personal).
Nissaya:
In the case of ajjhattattike: Because (yasmā) those dhammas (ye dhammā), "in this manner (evaṃ iminā īdisena), in this particular way (pakārena) (specifically): both in the form of the eye and so forth (cakkhādibhāvenaca) and in the form of contact and so forth (phusanādibhāvenaca), by virtue of being included in a single continuum (ekasantatipariyāpannatāvasena), being (vattamānā), being component parts (avayavabhūtā), we (mayaṃ), of this aggregate (samudāyabhūtassa), of this attabhāva (imassa atthabhāvassa) - the five aggregates called the personal existence - or (vā) this collection of dhammas (ayaṃ dhammasamūho) of the five aggregates is (hoti) the self (attā), the body (kāyo) - thus (iti evaṃ) we will reach (gamissāma) the state of being grasped, the state of being known (gahaṇaṃ gahaṇattaṃ)" - with this intention (iti iminā adhippāyena), having occurred (pavattā viya), having made (katā) the basis (adhikāraṃ) - the aggregate personal existence called attabhāva which is the collective (attānaṃ) - or (vā) the basis of the individual component parts, or the basis of the knowledge that knows "this collection of dhammas is the body" - they occur (pavattā). Therefore (iti tasmā) those dhammas (te dhammā) are called ajjhattā - those that occur having made as their basis the five aggregates called attabhāva which are the collective, or (vā) those that occur having made as their basis the knowledge that knows "this collection of dhammas which are the collective, the five aggregates called attabhāva, is the body".
Note to Remember: Samudāyabhūto attabhāvo ayaṃ attāti gahyate ñāyate etenāti gahaṇaṃ, kintaṃ, ayanti vuttaṃ dhammajaātaṃ. Bhāvapphadhānattā gahaṇasaddena gahaṇatthaṃ vuttanti daṭṭhabbaṃ. "The personal existence (attabhāva) which is the aggregate is grasped, is known as 'this is the self' - by this means is the grasping (gahaṇaṃ). What is it? It is the stated nature of dhammas. Because the state/existence is primary, it should be seen that the meaning of grasping is stated by the word 'grasping.'"
pana (however/moreover) tato from that ajjhatta-dhamma (internal phenomena), bāhirabhūtā being external, indriyabaddhā vā or being bound with the life faculty (jīvitindriya), anindriyabaddhā vā or not being bound with the life faculty, (dhammā) [such phenomena] are called bahiddhā (external).
[Note to Remember:]
Issariyaṭṭhāne: This is another meaning for "visayajjhatta" (internal object). Issarassa + bhāvo issariyaṃ (mastery is the state of the master). Āvajjana, samāpajjanādayo pañcavasiyō (the five masteries: adverting, entering, and so on). Tassa + ṭhānaṃ (its basis/place) (okāso) (location) kāraṇaṃ vā or cause tathā (thus). (Madhu commentary)
Issarassa + bhāvo — The state of being master, the state of being able to control in fruition attainment — this state of the Buddha is called "issariya" (mastery). That issariya consists of the five masteries (vasībhāva). The basis (location) of those five masteries, or in another way, their cause, is called "issariyaṭṭhāna" (basis of mastery).
The intended meaning: The Buddha, when entering the fruition attainment of arahantship, controls [it] with the five masteries. Therefore, fruition attainment is both the basis/location and the cause for the issariya which is the five masteries.
For this reason, fruition attainment is the place where the Buddha's mind dwells, [the place] frequently entered, and thus it is a visaya ajjhatta-dhamma (internal object phenomenon) — this should be remembered.
Bhāsāṭīkā:
In the sanidassanattika (triad of visibility): (The meaning should be understood as follows.) Those dhammas (phenomena) which exist together with nidassana (appearance/visibility), which is called daṭṭhabbabhāva (the state of being visible), because they exist together with nidassana in this way, (those dhammas) are called "sanidassanā" (visible).
Nissaya:
In the sanidassanattika (triad of visibility): Those dhammas (yedhammā) which exist (vattanti) together with (saha) nidassana (appearance/visibility), which is called (saṅkhātena) daṭṭhabbabhāva (the state of being visible), therefore (iti tasmā) those dhammas (tedhammā) are called sanidassanā (visible). Those dhammas (yedhammā) which exist together with the state of being visible (sanidassanā)...
Bhāsaṭīkā:
(Those dhammas which exist) together with paṭigha (resistance), which is called paṭihanana-bhāva (the state of impingement/collision), because they exist together with paṭigha in this way, (those dhammas) are called "sappaṭighā" (resistant).
Nissaya:
...exist (vattanti) together with (saha) paṭigha (resistance/impingement), which is called (saṅkhātena) paṭihananabhāva (the state of being subject to collision/the state of being capable of collision), therefore (iti tasmā) those dhammas (tedhammā) are called sappaṭighā (resistant). Those dhammas (yedhammā) which exist together with the state of being resistant (sappaṭighā)...
Bhāsaṭīkā:
"Sanidassanā ca" means: those dhammas which exist together with nidassana, which is the state of being visible, and also...
"Te sappaṭighā ca" means: those sanidassana dhammas are also dhammas which exist together with paṭigha, which is the state of being resistant. Because of these two faculties (satti), they are called "sanidassana-sappaṭighā" (visible-and-resistant).
Sanidassanā (Visible): By analyzing (viggaha) as "nidassiyate—it is visible, thus nidassana," according to the word "nidassana," it refers to visible form (rūpārammaṇa). According to the word "sanidassana" also, it refers precisely to visible form. In this way, because the interpretation does not differ between one part of the compound word and the entire compound word (i.e., both refer to the same thing), in order to make them differ, the bhāvappadhāna construction is applied to "nidassana," and because one wishes to extract the meaning of the object-faculty (ārammaṇa-satti)—which is the nature or reason for the existence of visible form that is "to be seen"—the word "nidassana" is explained as "daṭṭhabbabhāva" (the state of being visible). [In this analysis (viggaha) "saha + nidassanena" (together with visibility), although the compound word includes a verb, one must insert a verb such as "honti" (they are) or "vattanti" (they exist), just as in the case of "saha + vitakkena" (together with initial application).]
Note/Commentary: The word "nidassana" refers to the object-faculty (ārammaṇa-satti-sattimanta), the visible form (rūpārammaṇa), which, although not differentiated into two types, is spoken of as if it were two types through the method of non-distinction and distinction (abheda-bhedūpacāra). It is true—visible form, auditory object, and other dhammas, being of one nature as natural phenomena (sabāva-dhamma), agree in their nature as dhammas. Among these dhammas, if one wishes to distinguish the visible form through the faculty of nidassana-bhāva, one understands the nature of visible form as distinct from other dhammas like auditory objects which lack this nidassana-bhāva faculty. Therefore, although the faculty (satti) and the phenomenon possessing the faculty (sattimanta-dhamma) are not actually different, they are spoken of as if different. [See the commentary beginning with "dhamma-sabhāvena hi..." which explains that this is upacāra (figurative usage). Also: "aññaṃ viya katvā—yathā silāputtakassa sarīraṃ ti"—Anu.]
Nissaya:
...are (honti) both (ca) existing together with the state of being visible (sanidassanā) and are (honti) also (ca) existing together with the state of being resistant (sappaṭighā), therefore (iti tasmā) those dhammas (tedhammā) are called sanidassanasappaṭighā (visible-and-resistant)—those which exist together with the state of being visible and also exist together with the state of being resistant.
Bhāsaṭīkā:
"Etesaṃ...natthi" means: Because these dhammas do not have nidassana, which is called daṭṭhabbabhāva (the state of being visible), (those dhammas) are called "anidassanā" (invisible).
Nissaya:
For these (etesaṃ), nidassana (appearance/visibility), which is called (saṅkhātaṃ) daṭṭhabbabhāva (the state of being visible), does not exist (natthi), therefore (iti tasmā) those dhammas (tedhammā) are called anidassanā (invisible). Those dhammas (tedhammā) which lack the state of being visible (anidassanā)...
Bhāsaṭīkā:
"Anidassanā ca" means: those dhammas which lack nidassana, which is the state of being visible, and also... "te sappaṭighā ca" means: those anidassana dhammas are also dhammas which exist together with paṭigha, which is the state of being resistant. Because of these two characteristics, they are called "anidassana-sappaṭighā" (invisible-and-resistant).
"Etesaṃ...natthi" means: Because these dhammas do not have nidassana, which is called daṭṭhabbabhāva (the state of being visible), (those dhammas) are called "anidassanā" (invisible). "Anidassanā ca" means: those dhammas which lack nidassana, which is the state of being visible, and also... "te...sappaṭighā ca" means: those anidassana dhammas, in the manner already stated, are also dhammas which exist together with paṭigha, which is the state of being resistant. Therefore, they are called "anidassana-sappaṭighā" (invisible-and-resistant).
Nissaya:
...are (honti) both (ca) lacking the state of being visible (anidassanā) and are (honti) also (ca), in the very manner already stated (vuttanayena eva), existing together with the state of being resistant (sappaṭighā), therefore (iti tasmā) those dhammas (tedhammā) are called anidassanasappaṭighā (invisible-and-resistant)—those which lack the state of being visible and exist together with the state of being resistant.
Bhāsaṭīkā:
"Tatiyapadaṃ" (the third term), which is "anidassana-appaṭighā" (invisible-and-non-resistant), was stated (by the Blessed One) through "ubhayapaṭikkhepena" (by negating both)—by rejecting the two categories of dhammas that were taught in the previous two terms.
Nissaya:
The third term (tatiyapadaṃ) was stated (vuttaṃ) by the Blessed One (bhagavatā) through the negation of both (ubhayapaṭikkhepena)—by rejecting the dhammas taught in the two terms, the first term and the second term.
Bhāsaṭīkā:
"Ayaṃ...vaṇṇanā" means: This explanation (from "kusalasaddo" up to "ubhayapaṭikkhepena vuttaṃ") is the sequential explanation of the terms (anupubba-pada-vaṇṇanā) of the tika-mātikā (triad matrix), which was first indicated after explaining the duka-mātikā (dyad matrix).
Commentary on Sappaṭighā:
In "paṭigha"—meaning collision/impingement—it refers to the great elements (mahābhūta) of solidity, etc. By forming the agent-noun as "paṭihañati ti paṭigho" (that which collides is paṭigha), although there are the five sense-faculties (pañca-pasāda) and the five sense-objects (pañcārammaṇa) which are capable of collision, because one wishes to emphasize the bhāva (state/nature) and extract the meaning of the action of collision as "the state of being capable of collision," it is explained as "paṭihanana-bhāva-saṅkhātena." The method of giving meaning by inserting the verb as "saha paṭighena ye vattanti" (those which exist together with paṭigha), and understanding that although paṭihanana-bhāva and paṭigha are not different in meaning, the method of treating the non-different as if different (abheda-bhedūpacāra) should be understood as before. [In the word "collision/impingement," understand from the commentary that it does not mean physical objects colliding, but rather refers to mutual confrontation, which is called "collision."]
Note: "Paṭihanana" can be construed in two agent-forms as "capable of colliding" and "what should be collided with," and both meanings have been given in previous commentaries. For objects, "capable of colliding," and for sense-faculties, "what should be collided with." In the Pāḷi text itself, it is taught with passages like "yamhi rūpamhi...pe...cakkhuṃ paṭihañati vā" (the form on which...the eye collides), showing how the five objects and five sense-faculties mutually collide. Therefore, note only the agent meaning: "paṭihanana capable of colliding."
Nissaya:
The explanation (vaṇṇanā) which I (mayā) have stated (vuttā), in the manner (nayena) beginning with (ādinā) "the word kusala, firstly..." (kusalasaddo tāva), this explanation (ayaṃ vaṇṇanā) stated beginning with "kusalasaddo tāva" is (hoti), first of all (tāva), the sequential explanation of the terms (anupubbapadavaṇṇanā) in the tika-mātikā (triad matrix).