English
But when it is said, "Contact" or "A contact," he knows, "This is not a natural expression." The same method applies to feelings and so on. But does he know or not know another word, a name, an explanation, a prefix, a consonant? To the extent that he hears a sound and knows, "This is a natural expression, this is not a natural expression," to that extent he will know that too. But rejecting that this is not a task of discrimination, this story was told: It is said that the Elder Tissadatta, at the Bodhi-tree, taking a golden stylus, proclaimed in eighteen languages, "In which language shall I speak?" But that was proclaimed by him standing in his acquired knowledge, not standing in discrimination. For by his great wisdom, he made them speak and speak each language; then, standing in his acquired knowledge, he proclaimed thus. And here it is said, stating that beings acquire language. For parents, when their children are young, laying them on a cot or a seat, speaking this and that, do those and those tasks. Children ascertain their language, "By this, this was said, by this, this was said." As time goes on, they know all the language. The mother is Tamil, the father is Andhra. A child born to them, if he first hears the mother's speech, will speak the Tamil language; if he first hears the father's speech, he will speak the Andhra language. But not hearing the speech of either, he will speak the Magadhi language. Even one born in a wild, great forest, where there is no one else speaking, even he, generating speech by his own nature, will speak only the Magadhi language. In hell, in the animal realm, in the realm of ghosts, in the human world, in the world of gods, everywhere the Magadhi language is pre-eminent. There, the remaining eighteen languages, such as the languages of the Oṭṭas, Kirātas, Andhras, Yavanas, Damiḷas, and so on, revolve. This one Magadhi language alone is known as the true usage of Brahma, the usage of the Noble Ones. That does not change. The Perfectly Enlightened Buddha also, when establishing the Tipiṭaka, the word of the Buddha, the canon, established it in the Magadhi language. Why? Because it is easy to convey the meaning in this way. For the word of the Buddha established in the canon in the Magadhi language, its mere arrival in the ear of those who have attained the discriminations is expansion; but as soon as it strikes the ear, the meaning arises in a hundred ways, in a thousand ways. But when the canon is established in another language, it must be learned by hammering and hammering. Even after learning much, there is no such thing as the attainment of discriminations for an ordinary person. There is no noble disciple who has not attained the discriminations. "Knowledge in knowledges" means knowledge of all things, knowledge that, having made an object its basis, examines knowledge; knowledge that has reached distinction is the discrimination of ready wit. But all these four discriminations reach distinction in two places, and they become clear by five causes, it should be understood. In which two? In the stage of the learner and in the stage of the non-learner. There, the discriminations of the Venerable Sāriputta, the Venerable Mahāmoggallāna, the Venerable Mahākassapa, the Venerable Mahākaccāyana, the Venerable Mahākoṭṭhita, and the eighty great elders reached distinction in the stage of the non-learner. The discriminations of the Venerable Ānanda, Citta the householder, Dhammika the lay follower, Upāli the householder, Khujjuttarā the lay woman, and so on, reached distinction in the stage of the learner; in these two stages they reach distinction. By which five causes do the discriminations become clear? By attainment, by learning, by hearing, by questioning, by previous practice. There, "attainment" means arahantship. For the discriminations of one who has attained that are clear. "Learning" means the word of the Buddha. For the discriminations of one who is learning that are clear. "Hearing" means hearing the Dhamma. For the discriminations of one who is attentively listening to the Dhamma are clear. "Questioning" means the commentary. For one who is explaining the meaning of the learned text, Indeed, the discriminations become clear. 'Former practice' means being engaged in former practice, the meditation subject grasped in past lives by the method of taking up and putting down; for one engaged in former practice, the discriminations become clear. There, for Tissa Thera, the son of a family who had previously been a basket maker, the discriminations became clear upon attaining arahantship. It is said that after learning the Buddha's word in Tambapaṇṇi Island, he went to the other shore and learned the Buddha's word from Yonaka Dhammarakkhita Thera, and while returning, at the landing place for boarding the ship, doubt arose in one word, and he turned back a hundred yojanas to go to his teacher's presence, and on the way, he told a question to a householder. Pleased, he gave a blanket worth a hundred thousand. He also brought it and gave it to his teacher. The Thera had it cut with a chisel and made a cushion for sitting. For what purpose? For the sake of helping future generations. Thus it occurred to him, "By considering the path we have taken, in the future, fellow monks will think that the practice should be fulfilled." Tissa Thera also, after resolving his doubt in his teacher's presence, disembarked at Jambukolapaṭṭana, and while sweeping the courtyard of the Cetiya, he reached the Vālikavihāra and swept it. Seeing the swept place, they asked a question to test the Thera, saying, "This is the swept place of a monk free from lust." It is said that the Thera, having attained the discriminations, answered each question asked. Moreover, for Tissadatta Thera and Nāgasena Thera, the discriminations became clear through learning. For Sudhamma Sāmaṇera, the discriminations became clear through respectfully listening to the Dhamma. It is said that he, the nephew of Dhammadinna Thera, a resident of Talaṅgara, attained arahantship at the edge of a razor, and sitting in his maternal uncle's place for deciding the Dhamma, just by listening, he mastered the three baskets. But for Tissadatta Thera, while explaining the meaning of the learned text, the discriminations Were clear and distinct. But there is no end to those who, having perfected the round of going and returning, diligently applied themselves to the meditation subject up to conformity knowledge, and who, being former practitioners, attained clear and distinct discriminations. Among these causes, learning, listening, and questioning are the strong causes of distinction. Is former practice a strong condition for attainment, and does it lead to distinction or not? It does, but not in the same way. For whether learning, listening, and questioning existed before or not, without the contemplation of formations with former practice, there is no such thing as discrimination. But these two together support discrimination and make it clear and distinct. Explanation of the Section on Inclusion. 2. Explanation of the Sections on Truth, etc. 719. Now, to distinguish the discriminations by showing the distinctions of the five things included in the Section on Inclusion, namely, things and qualities, the Section on Distinction is begun again with the method beginning with "four." It is fivefold: the Section on Truth, the Section on Cause, the Section on Quality, the Section on Causal Mode, and the Section on Learning. Therein, to show the existence of suffering, the truth arisen from conditions, and of extinguishment, attainable by conditions, and to show the nature of the origin, which produces the fruit, and of the Noble Path, which leads to the attainment of extinguishment, the "Section on Truth" is stated. But to show the nature of the quality of any cause that produces a result, and the existence of the result, the "Section on Cause" is stated. Therein, the discrimination of qualities is first indicated in reverse order according to the sequence of cause and effect. But to show the existence of those qualities that arise from that particular form and formless distinction as a result of a cause, and to show the nature of the quality of that particular form and formless distinction as a cause, the "Section on Quality" is stated. But to show the existence of old age and death, and to show the nature of the quality of birth, etc., which are designated as the origin of old age and death, the "Section on Causal Mode" is stated. Then, to show the nature of the quality of that particular spoken word, which is designated as learning, and the The 'exposition section' is stated to show the existence of the meaning to be attained by the condition known as learning. And there, since knowing the spoken word, its meaning is known, therefore, in reverse order, first, the discrimination of dharma is specified in the order of the spoken word and its meaning. And to show the divisions of the dharma of learning, the section of detailed exposition is stated with the question "What is the discrimination of dharma?" as its preamble. There, the canon is grasped completely by the nine factors beginning with suttanta. "This is the meaning of this spoken word, this is the meaning of this spoken word," even in this place, the canon is grasped completely in terms of the spoken word. Explanation of the section on suttanta. 2. Explanation of the section on abhidhamma 725. There, three discriminations are mundane. The discrimination of meaning is a mixture of mundane and supramundane. For it is supramundane by way of the path and fruition knowledges that have nibbāna as their object. In the section on abhidhamma, it is divided into four sections in terms of wholesome, unwholesome, resultant, and functional. There, as many wholesome cittas as are divided in the section on the arising of consciousness below (Dhs. 1 ff.),