English
Delightful at first hearing, like the sweet sound of the Karavīka bird; enduring scrutiny by its perfectly pure meaning, consistent from beginning to end. Pleasant to hear precisely because it is delightful at first hearing; beneficial when examined, because it endures scrutiny and proceeds from a beneficial intention. Thus, the meaning should be understood. By "and so on" (ādīhi), with the word "ādi" (etc.), the collection of these and so on should be seen: by turning back the wheel of transmigration, by setting in motion the wheel of the True Dhamma, by dispelling wrong views, by establishing right views, by uprooting the roots of unwholesome states, by implanting the roots of wholesome states, by closing the doors to the lower realms, by opening the doors to the path to heaven, by calming the active defilements, by eradicating the latent defilements. "Placed face down" means placed face down by someone. "Born with face downwards" means born with face downwards by its very nature. "He might open" means he might make it open. "Having taken by the hand" means having taken by the hand, without saying "Go eastwards or northwards" and so on. He should show: "This path is doubtless, Go thus!" "The fourteenth day of the dark half" means the fourteenth day in the dark half. "He should turn up what was overturned" means he should turn up a vessel not fit to hold what is to be placed in it, so as to make it fit to hold. "Averse to the good Dhamma by being born face downwards," and "established in the non-Dhamma by being placed face downwards" —these two phrases should be connected appropriately, not in numerical order. Indeed, sensual desire and the like also conceal, being hindrances. But wrong view especially conceals beings by their wrong adherence. Therefore it is said, "concealed by the thicket of wrong views." Therefore the Blessed One said: "Wrong view, monks, I declare to be the supreme fault." Every path leading to the lower realms is a bad path, being a contemptible path. Because they are direct opposites of right view and the like, wrong view and the other eight wrong qualities are the wrong path. Indeed, for that very reason, referring to the opposition of both, it was said, "by one who teaches the path to heaven and liberation." A lamp dependent on ghee and the like is not so bright as one dependent on oil. Thus, the taking of an oil lamp. "By these methods" means by these ways of simile and what is to be compared, such as turning up what was overturned, revealing what was concealed; or by these aforementioned methods of bringing about a different state in oneself, such as tastelessness and formlessness; by methods of manifesting one's divine abidings; by means of manifesting the three knowledges; and by methods of manifesting one's omniscient qualities. Therefore it is said, "The Dhamma has been proclaimed in many ways." The discourse on appreciating the teaching is concluded. Discourse on the Manner of the Confident "The manner of the confident" means the respect to be shown by those who are confident. In "I go for refuge," the word "iti" (thus) is understood as omitted. Therefore it is said, "I go, saying 'refuge'." For here, this verb "to go" is not ditransitive like "to lead" and the like. Therefore, just as it is said, "he leads the goat to the village," so it is not possible to say, "I go Gotama for refuge." But it should be said, "I go, saying 'refuge'." Therefore, here... The word "a" should be understood as an elided designation. "Refuge" means a place of recourse. Therefore, it is said: "a final resort." And the state of being a final resort comes about by preventing harm and by bringing about benefit, thus it is said: "O dear one, the dispeller of suffering and the bestower of good." "Of suffering" they say, but the meaning "of evil" is more appropriate; and this is a genitive of separation. Showing that "refuge" here means going, or with that intention, resorting to, or knowing, he says, "thus, with this intention," and so on. There, in "I go" and so on, the latter part is the meaning of the former part. Or resorting, approaching with the intention of refuge, serving, being in close proximity, attending, by performing duties and counter-duties, thus in every way it indicates being without any other refuge. How is the meaning "I understand" obtained from the word "I go"? He says, "For those who," and so on. By the two phrases: "who have attained the path" and "who have realized cessation," only those who have attained fruits are indicated, not those on the path. Showing this, he says: "and those who practice as instructed." But is it not said that even a virtuous ordinary person practices as instructed? Although it is said, nonetheless, in the ultimate sense, only those on the path should be spoken of thus, not others, due to their not having entered the fixed course. For indeed, only they are said to "uphold those who do not fall into states of woe." For by entering the fixed course of rightness, release from states of woe becomes possible. In "is declared," the word "iti" has the meaning of "and so on," or "of such a kind." By this, it includes the Sutta passage: "Whatever phenomena there are, monks, whether conditioned or unconditioned, dispassion is declared to be the foremost among them." Or by this, "elaboration." And here, the Noble Path, because it leads out, and Nibbāna, because it is the cause for the accomplishment of its purpose, both are called "Dhamma" in the ultimate sense. For Nibbāna, having become the object-condition, is the accomplishment of the purpose of the Noble Path. And similarly, for the Noble Fruits, "because with that faith not yet calmed," and so on. because the defilements are utterly eradicated by the path that has no coming back, because of the task of abandoning them by tranquilization, because of its suitability for leading out, and because it culminates in leading out. But for the Dhamma of study, because it is the cause for the attainment of the Dhamma of leading out, in this way, by the method stated, the state of Dhamma is indeed obtained. Showing that this meaning is indeed evident in the text, he says "not only..." and so on. "Dispassion for lust" is called the path. All lust, such as sensual lust and lust for existence, is dispassioned, abandoned by this (path). Therefore, "dispassion for lust" is called the path. "Undisturbed and sorrowless" is the fruit. Because craving, called agitation, and sorrow, characterized by internal burning, are completely eradicated at its arising (of the fruit), "undisturbed and sorrowless" is called the fruit. "Not repulsive" because it indicates no opposition, it is unopposed by anything, or the meaning is "desirable and excellent." Because it proceeds in an excellent manner, or because it reveals excellent qualities, it is "excellent." As it is said: "Having a perception of non-harming, I proclaimed the excellent Dhamma among humans, O Brahma." The connection is that "all aggregates of Dhamma are spoken of." "By the combination of views and virtues" by the view thus spoken of: "That noble view, leading out, leads one who practices it to the complete destruction of suffering; one dwells having attained commonality of view with such a view," and by the combined nature of the virtues thus spoken of: "Those virtues, unbroken, untorn, unspotted, unblemished, freeing, praised by the wise, untainted, conducive to concentration; one dwells having attained commonality of virtue with such virtues," the meaning is "by commonality of view and virtue." "Combined" means "joined together, united." Indeed, noble persons, even if they are far apart, are united by the totality of their qualities. And the eight persons are "seers of Dhamma." Even if four by pairs of persons, they are indeed eight by individual persons, because they are direct seers of the Noble Dhamma. O mother, a slave. Three objects are a refuge, by going to them, by going three times, there are three acts of taking refuge. “He declared” means he expressed with words what was in his heart. The story of the manner of faith is finished. The Story of Taking Refuge Just as there is a distinction of object, distinction of fruit, distinction of defilement for taking refuge, so too is there an elucidation of the agent for skill in it. Therefore, it is said: “For skill in taking refuge, refuge… should be understood,” because without it, taking refuge itself is impossible. Therein, “refuge” by its literal meaning is that which harms. This word should be seen by way of the root “sara” meaning to harm. Therefore, for those who have gone to refuge, by that very act of taking refuge, it harms and destroys all fear of the cycle of existence, mental terror, bodily suffering, and all suffering included in the bad destinations. This is a designation for the Triple Gem. Or, by engaging in what is beneficial, as in “Monks, dwell with accomplished virtue” and by enjoining them in the good, and by turning them away from what is harmful, as in “Indeed, the evil result of taking life, an evil destination,” by showing the danger and other means of turning away from harm, the Buddha harms the fear of beings, he destroys the misfortune caused by not engaging in the beneficial and engaging in the harmful, by causing non-engagement. The Dhamma, called the path for crossing the wilderness of existence, harms the fear of beings. The other (Sangha) by giving solace. The Sangha harms the fear of beings by causing the attainment of abundant fruit from even small honors offered by way of giving and by way of veneration, because it is the unsurpassed field of merit. Therefore, by this too, by the method explained by division, the Triple Gem is a refuge. “The Fully Self-Enlightened Buddha, the Dhamma well-expounded, the Sangha well-practiced,” thus, by the delight and earnestness in the Triple Gem that has arisen, by the removal of wrong views, doubt, delusion,