English
But the other (explanation) – What here are exalted, with distinct characteristics, revered, clearly defined; And doctrines that are superior, by that is Abhidhamma declared. For this prefix 'abhi' is seen in meanings of exaltation, characteristic, reverence, clear definition, and superiority. Thus, it appears in the sense of exaltation in phrases like "My painful feelings, friends, are increasing, not decreasing" (MN 3.389; SN 5.195). In the sense of characteristic in phrases like "Those nights that are well-known, well-marked" (MN 1.49). In the sense of reverence in phrases like "King of kings, lord of men" (MN 2.399; Sn 558). In the sense of clear definition in phrases like "Capable of training in the Abhidhamma and the Abhivinaya" (Mahavagga 85). It is said to be in the Dhamma and Vinaya, free from mutual confusion. In the sense of superiority in phrases like "With surpassing beauty" (Vv 75). And here, doctrines that are exalted are spoken of by such methods as "develops the path to rebirth in the form realm, dwells pervading one direction with a mind imbued with loving-kindness" (Dhs. 160 ff.). Also those with distinct characteristics, being characterized by objects and so forth, by such methods as "either a visible object or a sound object." Also those that are revered, meaning worthy of reverence, by such methods as "doctrines of trainees, doctrines of non-trainees, supramundane doctrines." Also those that are clearly defined, being defined by their nature, by such methods as "there is contact, there is feeling." Also doctrines that are superior, by such methods as "exalted doctrines, immeasurable doctrines, unsurpassed doctrines." are said. Therefore, for the sake of skill in the meaning of this word, it is said – “That wherein the grown ones, with their own characteristics, honored, distinguished; And the doctrines spoken of as superior, that is why it is called Abhidhamma.” And that which is not distinguished here, that is – The basket, say the experts in baskets, because it is a receptacle for the Pariyatti; Connecting it with that, all three, Vinaya and so on, should be known. For Pariyatti is also called a "basket" in passages like "Do not by the completion of the basket" (A.N. 3.66). And any kind of receptacle is called a "basket" in passages like "Then a man might come, taking a spade and a basket" (M.N. 1.228; A.N. 3.70). Therefore, the experts in baskets say that a basket is a receptacle for the Pariyatti. Now, connecting it with that, all three, Vinaya and so on, should be known. Therefore, having made a compound with the word "piṭaka" (basket) in this twofold sense, "Vinaya and that which is a basket, because it is Pariyatti and a receptacle for that particular meaning" is the Vinayapiṭaka. In the same way as stated, "Suttanta and that which is a basket" is the Suttantapiṭaka. "Abhidhamma and that which is a basket" is the Abhidhammapiṭaka. Thus, these three, Vinaya and so on, should be known. Having known this, and again for the sake of various kinds of skill in these very baskets – The teaching, the instruction, the discourse, their distinction, as appropriate; The training, the abandoning, the profound, their nature, one should make clear. The distinction of Pariyatti, the success, and the failure, wherever; How a bhikkhu attains it, all that too one should explain. Herein, this making clear and explanation is as follows: These three baskets are called, in order, the teachings of command, convention, and ultimate reality; the instructions according to offense, according to suitability, and according to Dhamma; and the discourses on restraint/non-restraint, the disentanglement of views, and the analysis of mind-and-matter. Here, the Vinayapiṭaka is a teaching of command because it was taught by the Buddha, who is worthy of command, with a predominance of commands. The Suttantapiṭaka is a teaching of convention because it was taught by the Buddha, who is skilled in convention, with a predominance of conventions. The Abhidhammapiṭaka is a teaching of ultimate reality because it was taught by the Buddha, who is skilled in ultimate reality, with a predominance of ultimate reality. is called instruction. Thus, first, those beings who are greatly sinful are disciplined here according to their offenses, so it is called discipline according to offenses. Second, beings with various inclinations, latent tendencies, conduct, and dispositions are disciplined here according to what is suitable, so it is called discipline according to suitability. Third, beings who perceive "I" and "mine" in mere aggregates of phenomena are disciplined here according to the Dhamma, so it is called discipline according to the Dhamma. Thus, first, the talk about restraint and non-restraint, which is the opposite of transgression, is spoken of here, so it is called talk about restraint and non-restraint. Second, the disentanglement from views, which is the opposite of the sixty-two views, is spoken of here, so it is called talk about disentanglement from views. Third, the discernment of mind-and-matter, which is the opposite of lust and so on, is spoken of here, so it is called talk about discernment of mind-and-matter. And in all three of these, the three trainings, the three abandonments, and the fourfold profundity should be understood. Thus, in the Vinaya Piṭaka, especially the training in higher morality is taught. In the Suttanta Piṭaka, the training in higher mind. In the Abhidhamma Piṭaka, the training in higher wisdom. And in the Vinaya Piṭaka, there is the abandonment of transgressions of defilements, because morality is the opposite of transgression. In the Suttanta Piṭaka, there is the abandonment of obsessions, because concentration is the opposite of obsession. In the Abhidhamma Piṭaka, there is the abandonment of latent tendencies, because wisdom is the opposite of latent tendencies. And in the first, there is the abandonment of defilements by way of substitution. In the others, there are abandonments by way of suppression and eradication. And in the first, there is the abandonment of the defilement of misconduct. In the others, the defilements of craving and views. And in each of these, the fourfold profundity of Dhamma, meaning, instruction, and penetration should be understood. Here, Dhamma means the Pāli text. Meaning means the meaning of that very text. Instruction means the instruction of that Pāli text, mentally determined. Penetration means the true understanding of the Pāli text and its meaning. And in all three of these, these Dhamma, meaning, instruction, and penetration are profound because, like the great ocean to creatures with shells, they are difficult for those of dull intellect to fathom and their foundation is unobtainable. Thus, in each of these, there is a fourfold profundity. also, its profundity should be understood. Another method: Dhamma means cause. For it is said: "Knowledge of the cause is analytical knowledge of Dhamma." Attha means cause and effect. For it is said: "Knowledge of cause and effect is analytical knowledge of Attha." Desanā means designation, the meaning is, the declaration of Dhamma according to Dhamma. Paṭivedha means realization, and that, both mundane and supramundane, is understanding without confusion as to the object, in accordance with the meaning in the Dhamma, in accordance with the Dhamma in the meaning, and in accordance with the path of designation in designations. Now, since in these Pitakas, whatever kind of Dhamma or whatever kind of Attha there is, and whatever kind of teaching that makes the meaning comprehensible to the listeners' knowledge, and whatever realization there is here, which is an unconfused understanding—all this is difficult for those with undeveloped wholesome accumulations, for the unwise, like the great ocean is difficult to cross and find no footing for those who are like sasā (hares/rabbits). Therefore, it is profound. Thus, in each of these, the fourfold profundity should be understood. By this much, "The teaching, the discourse on the Dispensation, The distinction among them as appropriate; The profundity of training and abandonment Should be expounded." This verse has been explained. "The divisions of study, the attainment, And also the failure, wherever it may be; How a bhikkhu attains it, All that too should be explained." Here, in the three Pitakas, three kinds of divisions of study should be seen. For there are three kinds of study: that which is like a water-snake, that which is for liberation, and that which is like a storehouse. Among these, that which is wrongly grasped for the sake of blame and so on, this is like a water-snake. Concerning which it is said: "Just as, monks, a man in search of a water-snake, seeking a water-snake, looking for a water-snake, might see a large water-snake. He might grasp it by its coils or by its tail. That water-snake, turning back, might bite him on his hand or arm or any other limb. He might thereby come to death, or suffering as if to death. Why is that? Because, monks, the water-snake was wrongly grasped. Just so, monks, some foolish men here learn the Dhamma: Suttas... and Vedallas. Having learned that Dhamma, they do not examine the meaning of those teachings with wisdom. For them, those teachings, not examined for their meaning with wisdom, do not lead to insight. They learn the Dhamma for the sake of blaming others, and for the sake of escaping arguments. And the purpose for which they learn the Dhamma, that purpose they do not experience. For them, those teachings, wrongly grasped, lead to harm and suffering for a long time. Why is that? Because, monks, the teachings were wrongly grasped. (MN 1.238) But that which is well-grasped, learned by one desiring only the fulfillment of the aggregates of virtue and so on, not for the sake of blaming others and so forth, this is for liberation. Regarding which it was said: