Patthana-Ver.1-Footnotes

Tipitaka >> Abhidhamma Pitaka >> The Patthanuddesa Dipani

The Buddhist Philosophy of Relations

By Mahathera Ledi Sayadaw, Aggamahapandita, D.Litt.

Translated into English by Sayadaw U Nyana, Patamagyaw of Masoeyein Monastery Mandalay

FOOTNOTES:

[3]    In this relation, "Paccaya" is generally known as "arammana" =

"hanger" (as a pot-hook) = "object"; and paccayuppanna" is known

as "arammanika" ="hanger-on" = " subject." (Translator.)

[4]    The six doors of the senses--mind, in Buddhist Philosophy,

making the sixth "sense".

[6]    Note by Translator. Dhammato is equal to vatthuto or sarupato

or pabhedato. Cittuppada has three aspects of meaning.

Firstly, it means "consciousness," as in:

"Tesam cittaviyuttanam       yathiiyogam ito param,

Cittuppadesu paccekam       sampayogo pavuccati."

(See Part II, Sangaha).

Secondly, it means "genesis of thought", as in:

"Vithicittani satt'eva:      Cittuppada catuddasa:

Catupannasa vitthhara        Pancadvare Yatharaham"

(See Part IV, Sangaha.)

Thirdly, it means "mind and its concomitants," as in:

"Cittuppadanam" icc'evam     Katva sangaham" uttaram,

Bhumipuggalabhedena          Pubbaparaniyamitam."

(See Part IV, Sangaha.)

In each of these instances, the construction of the compound

"cittuppada" should also be noted. In the first instance, it is

constructed as follows: Uppajjatiti uppado. Cittam"eva uppado

cittuppado; in the second instance, Cittassa uppado cittuppado:

in the third instance, Uppajjati etena'ti uppado dhammasamuho.

Cittanca uppado ca cittuppado.

[7]   Note by Translator Lokuttaradhammas are here meant, i e., the

four pairs made up of the four stages of the Path with the Fruit

of the same and Nibbana.

[8]   Sights, sounds, odours, savours, contacts, ideas.

[9]   Truth here means the sincerity of the promise he had given.

Translator.

[10]  Mind, here refers to one of the apperceptions which are usually

fifty-five in all, but in this connection we must exclude the two

classes of dull consciousness as well as aesthetic pleasure. The

other three dominants are their own concomitants. Translator.

[11]  In no mass of earth, water, fire, or air, do these "elements"

exist in a state of absolute purity. The other "elements" are

always present, but in a very subordinate proportion.

[12]  That is one who attains Nibbana unaided.

[13]  Here, Science, Arts, and Handicrafts are meant.

[14]  Ledi Sayadaw here seems to explain the life term of a womb-born

being.

[15]  Has been rendered as "sustained cessation". Here the cessation is

that not only of consciousness but also of mental concomitants

and mental qualities, born of mind. (Translator.)

[16]  Here (hadayam) is the seat of (citta) thought.

[17]  That is to say, Nibbana and concepts (or more properly, concept-

terms) do not enter time, and therefore are not subject to time's

nature, change. They do not "arise"; therefore they do not

"cease". They are "everlasting and eternal" in the sense of

being extra-temporal, not in the vulgar sense of being endlessly

continuous in time.

[18]  Here abyakata is rendered as "unspecified" or "unmoral". It is

explained in the commentary as Kusala-akusalabhavena akathita,

annabhavena kathita; i.e., not to be called as moral or immoral,

but to be called as "apart-from-both", i.e., unmoral or

unspecified. The abyakatadhammas are--All classes of resultant

and inoperative consciousness and all material qualities, as well

as well as Nibbana. Translator.

[19]  That is "sufficing condition" as set forth in the manner of the

Suttas or general discourses of the Buddha, as distinguished from

the manner in which it is dealt with in the Abhidhamma section of

the Scriptures.

[21]  Beings whose coming into existence takes place in any other mode

than the ordinary one of birth from parents; what occidentals

might call "supernatural beings" though not all of them are to be

understood as superior to man in any vital respect. Many are

inferior to man, in power and faculty, as well as in the

opportunities open to them of winning Nibbana. Translator.

[22]  Here, the origins of material qualities are meant. The word

"origin" is used in the sense of Darwin as in the "Origin of the

Species."

[23]  Here, utu (lit., season) has been rendered as "temperature". It

may also be rendered by popular acceptance, as "physical change,"

"caloric energy," "heat and cold," etc.

[24]  Ledi Sayadaw has not explained the cetanavattha. But it is easy

enough to understand, since it is the commission of the initial

volition or kamma.

[25]  The Four Causes are (1) kamma, (2) citta (consciousness), (3) utu

(temperature) and (4) ahara (nutriment).

[26]  Of these, the last three are confined to lokuttara alone. And of

these three, the first is the knowledge pertaining to the First

Path, the second that pertaining to the last three Paths and the

first three Fruitions, and the third pertaining to the last

Fruition only.

[28]  Standing out of, or going beyond, its normal mode.

[29]  "Certainly O Kaccana, (the soul) exists is the one extreme, and

(the soul) does not exist, is the second extreme."

This is a passage where the problem of soul, self or ego is

discussed as to its existence or non-existence as a real personal

entity.

[30]  Here, the word appaccaya is not a kammadharaya compound but of

the bahubbihi class--thus: natthi paccaya etesam ti appacaya.

Asankhata is a kammadharaya compound--thus: samkariyante ti

sankhata; na sankhata ti asankhata.

[31]  There are four postures for all beings: sitting, standing,

walking and lying down.

[33]  Elsewhere the word "paccayuppana" is rendered as "related

things".