English
In each of these, the fourfold profundity of Dhamma, meaning, teaching, and realization should be understood - there, Dhamma is the text. Meaning is the meaning of that itself. Teaching is the teaching of that text established in the mind. Realization is the understanding of the text and the meaning of the text as they really are. In all three of these are Dhamma, meaning, teaching, and realization. Since, like great It is profound, hard to fathom for the dull and foolish, difficult to find a footing. Thus, in each of these, the fourfold profundity should be understood. Another way: "Dhamma" means cause. For it was said, "Knowledge of cause is discrimination of dhamma." "Attha" means cause and effect. For it was said, "Knowledge of cause and effect is discrimination of meaning." "Desanā" means designation, the intention being to speak of dhammas according to dhamma; or speaking in terms of direct and reverse order, condensation and expansion, and so forth. "Paṭivedha" means penetration. And that is mundane and supramundane, in terms of object and non-confusion; understanding of dhammas in accordance with the meaning, of meaning in accordance with the dhammas, of designations in accordance with the path of designations. Or, the unmistakable nature, known as the own-characteristic, of those dhammas spoken of there and then, is to be penetrated. Now, since in these Piṭakas, whatever dhamma-collection or meaning-collection, and whatever meaning is to be made known, in whatever way the meaning that illuminates that meaning is turned towards the knowledge of the listeners, and whatever penetration is here, known as unmistakable understanding, the unmistakable nature, known as the own-characteristic, of those dhammas that is to be penetrated – all this, like the great ocean, is hard to fathom, difficult to find a footing, for those of poor wisdom, who have not accumulated merit, and are full of craving, and therefore, it is profound. Thus also, in each of these, the fourfold profundity should be understood. And to this extent – The distinction of teaching, dispensation, and discourse, in them, as appropriate; and the profundity of training and abandonment, is clearly shown – This verse has the meaning stated. The distinction of learning, the attainment, and also the failure, that a bhikkhu attains in each case, all that too is explained. Here, however, a threefold distinction of learning should be seen in the three Piṭakas. For there are three kinds of learning: learning like a water-snake, learning for the sake of escape, and learning as a storehouse. Therein, that which is poorly grasped, learned for the sake of disparagement and so forth, this is learning like a water-snake. An illustration. This was said with reference to this: "Just as, monks, a man seeking a snake, searching for a snake, wandering in search of a snake, might see a large snake, and grasp it by the coils or the tail. That snake, turning back, might bite him on the hand or arm or some other limb, and because of that, he might meet death or deadly suffering. Why is that? Because of the snake being wrongly grasped, monks. Just so, monks, some foolish men here learn the Dhamma: suttas… …vedalla. Having learned that Dhamma, they do not examine the meaning of those teachings with wisdom. Those teachings, unexamined for their meaning with wisdom, do not become clear to them. They learn the Dhamma only for the sake of criticism and for the sake of escaping arguments. They do not experience the purpose for which they learn the Dhamma. Those teachings, wrongly grasped, lead to their harm and suffering for a long time. Why is that? Because of the teachings being wrongly grasped, monks." But that which is well-grasped, learned by one who desires only the fulfillment of the aggregates of virtue, etc., not for the sake of criticism, etc., this is for the purpose of liberation. This was said with reference to this: "Those teachings, well-grasped, lead to their benefit and happiness for a long time. Why is that? Because of the teachings being well-grasped, monks." But that which is learned by one whose aggregates are fully understood, whose defilements are abandoned, whose path is developed, whose unshakeable state is realized, whose cessation is directly experienced, whose taints are destroyed, merely for the sake of maintaining the tradition, for the sake of preserving the lineage, this is the learning as a treasurer. In the Vinaya, however, a monk who is well-practiced, relying on the accomplishment of virtue, attains the three knowledges, and there is a specific statement of their distinctions there. In the Suttas, one who is well-practiced, relying on the accomplishment of concentration, attains the six super-knowledges, and there is a specific statement of their distinctions there. Therefore, well-practiced in the Abhidhamma, relying on the perfection of wisdom, one attains the four kinds of analytical knowledge, and their distinctions are explained therein. Thus, well-practiced in these, one attains in due order this accomplishment of the threefold knowledge, the sixfold higher powers, and the fourfold analytical knowledge. But, poorly practiced in the Vinaya, due to the commonality of pleasant touches, such as permitted mats, blankets, and so on, one perceives no fault in the prohibited touches involving acquisition. For it was said: "As I understand the Dhamma taught by the Blessed One, those things said by the Blessed One to be obstructive, when practiced, are not enough to cause obstruction." (Pāci. 417; Ma. Ni. 1.234) Then, one attains a state of immorality. Poorly practiced in the Sutta, not understanding the intention in passages such as, "Monks, these four types of persons are found existing in the world" (A. Ni. 4.5), one grasps it wrongly. With reference to this, it was said: "By grasping it wrongly, he misrepresents both us and himself, and generates much demerit." (Pāci. 417; Ma. Ni. 1.236) Then, one attains wrong view. Poorly practiced in the Abhidhamma, overreaching in contemplation of the Dhamma, one contemplates the unthinkable, then one attains mental derangement. For it was said: "Monks, these four things are unthinkable, not to be contemplated, for one who contemplates them would partake of madness and vexation." (A. Ni. 4.77) Thus, poorly practiced in these, one attains in due order this failure of immorality, wrong view, and mental derangement. Thus, so far, The distinction of the Teaching, the accomplishment, and the failure too, which a bhikkhu attains where, all that is also explained. This verse also has the meaning stated. Thus, knowing the Piṭakas in various ways, and gathering all this according to them, there are three Piṭakas. How are there five Nikāyas from the Nikāya? All this is indeed the Dīgha Nikāya, the Majjhima Nikāya, the Saṃyutta Nikāya, the Aṅguttara Nikāya, and the Khuddaka Nikāya, having five distinctions. Here, what is the Dīgha Nikāya? Thirty-four suttas beginning with the Brahmajāla, collected into three vaggas. Thirty-four suttas, whose collection is in three vaggas; This is the Dīgha Nikāya, the first in order. But why is it called the Dīgha Nikāya? Because it is a collection and abode of long suttas. For collections and abodes are called nikāyas. "I do not, monks, see even one other collection so diverse in mind as this, monks, the animal realm," (SN 3.100) "a collection of fish," "a collection of mud." Such examples are evidence here, from both the Teaching and the world. Thus, the meaning of the word should be understood for the remaining nikāyas as well. What is the Majjhima Nikāya? One hundred and fifty-two suttas of medium length, beginning with the Mūlapariyāya Sutta, collected into fifteen vaggas. One hundred and fifty suttas, and two suttas in which it is; The Majjhima Nikāya, with five and ten vaggas. What is the Saṃyutta Nikāya? Established in terms of the Devatāsaṃyutta, etc., seven thousand, seven hundred, and sixty-two suttas beginning with Oghataraṇa. Seven thousand suttas, seven hundred suttas; And sixty-two suttas, this is the Saṃyutta collection. What is the Aṅguttara Nikāya? Established in terms of increasing by one factor, nine thousand, five hundred, and fifty-seven suttas beginning with Cittapariyādāna. Nine thousand suttas, five hundred suttas; And fifty-seven suttas, this is the count in the Aṅguttara. What is the Khuddaka Nikāya? The entire Vinaya Piṭaka, the Abhidhamma Piṭaka, the Khuddakapāṭha, the Dhammapada, etc., and the fifteen divisions shown earlier; excluding the four nikāyas, the remaining words of the Buddha. Excluding these four, the nikāyas beginning with the Dīgha; The remaining words of the Buddha, are considered the Khuddaka Nikāya. Thus, in terms of nikāyas, there are five nikāyas. How are there nine aṅgas in terms of aṅgas? All of this is "sutta, geyya, veyyākaraṇa, gāthā, Giving, Thus-said, Birth Stories, Marvels, and Discernment, are known as the nine divisions. Therein, the twofold division, the guide, the appendices, the Mangala, Ratana, Nalaka, and Tuvaṭṭaka Suttas in the Sutta Nipāta, and other discourses called "Sutta," are to be known as Sutta. Every Sutta with verses is to be known as Geyya. Especially the entire Sagāthā Vagga in the Saṃyutta Nikāya. The entire Abhidhamma Piṭaka, the Sutta without verses, and other words of the Buddha not included in the eight divisions, are to be known as Veyyākaraṇa. The Dhammapada, the Theragāthā, the Therīgāthā, and the pure verses in the Sutta Nipāta not called Sutta, are to be known as Gāthā. Eighty-two Suttas connected with verses of gladness and knowledge are to be known as Udāna. One hundred and ten Suttas beginning with "This was said by the Blessed One" are to be known as Itivuttaka. The five hundred and fifty-odd Birth Stories beginning with the Apaṇṇaka Jātaka are to be known as Jātaka. All the Suttas connected with wondrous and marvelous things,