English
Therefore, the Suttanta teaching leads to the certain attainment of welfare for those to be trained, hence it is said, "the meanings here are well-spoken," etc. This too, "the Suttanta teaching leads to the certain attainment of welfare," is said with reference to the Suttanta teaching's pre-eminence in bringing about welfare for those to be trained. And that pre-eminence should be seen as conforming to the disposition of those to be trained. Therefore it is said, "because it is spoken in conformity with the disposition of those to be trained." The meaning is that, unlike the Vinaya teaching which is taught by establishing commands due to its authoritative nature, this is taught in conformity with the disposition of those to be trained, spoken in accordance with their conduct. Showing the full accomplishment over time, by means of gradual training, etc., it says, "like fruit from a harvest." "Pasavati" means "it bears fruit," "it produces," is the meaning. Showing that only those endowed with means succeed, it is said, "like milk from a cow." For even from a cow, milk is obtained only by those with means. Indeed, without means, milking a cow out of season, or one that has not given birth, or even at the right time, holding its horns, one never obtains milk. To explain the meaning of "Suttāṇā" (well-protected), it is said, "it protects them well." "Suttasabhāga" means "like a Sutta." Showing its likeness to a Sutta, it is said, "just as..." and so on. The "sutta" of carpenters is the chalk-line of woodworkers. It is a measure, because cutting is done according to it. In the same way, for the wise, just as when a chalk-line is stretched and marked, what is to be taken and what is to be rejected becomes clear, so too, when disputes arise, as soon as the Sutta is brought forth, "this is to be taken, this is to be rejected" becomes clear to the wise, and the dispute is settled. This Sutta, too, is a measure for the wise, is the meaning. Now, showing its likeness to a Sutta in another way, it is said, "and just as..." and so on. Because it is a measure and a collection like a thread (sutta), it is called a Sutta, like a thread. And here, in the explanation of self-interest and so on, the Sutta's role as a measure and its function as a collection for self-interest and so on should be applied, as the Sutta is primarily for explaining those meanings. Its distinctiveness from Vinaya and Abhidhamma should be applied in the manner previously stated. This is the explanation of meaning, "because it indicates meanings," and so on. This refers to the Sutta. "Yanti" means "because." "Here" means in the Abhidhamma. In "abhikkamanti" (they advance), the prefix "abhi-" indicates growth and excess in the action of going, so it is said, "in 'abhikkamanti' and so on, it comes in the sense of growth." "Abhiññātā" (well-known) means known, recognized, manifest by some mark like a half-moon and so on. For the state of a half-moon and so on is a mark for the night by way of indication: because the moon is half, it is the eighth day; because it is less, it is the fourteenth day; because it is full, it is the fifteenth day. "Abhilakkhitā" (marked) here also This meaning should be understood. The word-phrase "abhilakkhita" means "abhiññāta" (known), so it says, "in 'abhiññātā abhilakkhitā' and so on, in the sense of 'lakkhana' (characteristic)." Here, due to the proximity of another verb-indicating word, the particle "abhi" which merely indicates the meaning of "lakkhita" (characterized), is said to be used in the sense of "lakkhana." "Rājābhirājā" means a king worthy of being honored by kings. "Pūjiteti" means worthy of honor. In "Abhidhamma," it refers to the Dhamma free from confusion with Vinaya ordinances, as in, "even if there is no offense in the emission of semen through a dream, an unwholesome volition is found." Some also say, "in the Dhamma free from mutual confusion among the dhammas themselves, because there is no contradiction between earlier and later." And in phrases like "killing living beings is unwholesome," the volition that gives rise to the act of cutting off the life faculty with the intention to kill is unwholesome, not the act of killing itself, which is the cutting off of the life faculty called "pāṇa" (life). Similarly, the communication (viññatti) that is the taking of what is not given, another's property, is an indeterminate dhamma (abyākato dhammo). The volition of theft that gives rise to that communication is an unwholesome dhamma. In this way, the meaning should be understood as "dhamma free from mutual confusion." In "Abhivinaya," it is said that one disciplines in the Vinaya by saying, "gold and silver should not be accepted." Here, some say, "one disciplines in the Abhivinaya by saying, 'one who accepts in this way commits a pācittiya, one who accepts in that way commits a dukkaṭa'." Therefore, for one who takes gold and silver, another's property, with a thieving mind, it is one of pārājika, thullaccaya, or dukkaṭa, depending on the situation. For one who takes it in the capacity of a treasurer, it is a pācittiya. For one who takes it for oneself, it is a nissaggiya pācittiya. For one who takes it merely out of greed, it is an anāmāsa dukkaṭa. For one who is authorized to discard money, there is no offense. Thus, the meaning should be understood as "one is capable of disciplining in the Vinaya free from mutual confusion." In "Abhikkantena," the prefix "abhi" indicates an excess of beauty (kanti), so it says, "in the sense of 'excessive'." But in "abhikkamanti," the prefix "abhi" indicates an increase in the action of going, an excess... It shows a unity, "Known, distinguished" here, because the actions of knowledge and characteristics are very clear, it shows a distinction, "by advancing" here, it shows the superiority and excellence of the advance. This is indeed appropriate, as the prefix indicates a special action. But if it is asked, "How can this be justified, that the word 'abhi' in 'abhirājā' (excellent king) and 'abhivinayo' (excellent discipline) refers to kings and disciplines that are honored and distinguished?" Even here, there is no fault, because it indicates the actions of honoring and distinguishing, and because kings and disciplines are associated with these actions. Therefore, just as the word 'ati' in 'atimālā' (excessive garland) and so on, the word 'abhi' here, along with its means, expresses an action. Thus, the words 'abhirāja' and 'abhivinaya' are established. Similarly, in the word 'abhidhamma', the word 'abhi' indicates the action of growth and so on, along with its means. This meaning should be understood as shown. And here, in Abhidhamma. "Develops" refers to the growth of the mind. "Pervading" refers to the growth of the object. "Possessing growth" means that even phenomena possessing growth through development and pervasion are mentioned. "By objects and so on" means by objects, associated actions, doors, paths, and so on. "Because it is to be characterized" means because it is to be known. Because only supramundane phenomena are truly worthy of honor, it is shown that only supramundane phenomena are honored by "sekkhā dhammā" (training phenomena) and so on. "Because of being distinguished by nature" means because of being distinguished by the nature of contact and so on. "Even superior phenomena are mentioned" here means that the great phenomena, being greater than the sensuous realm, are also called superior. Thus, superior phenomena are mentioned along with them. "What is not distinguished here" means that among the three, Vinaya and so on, which are distinguished from each other, what is not distinguished, what is common, is the word 'piṭaka'. For the three words, Vinaya and so on, are called distinguished because they are not common to each other. But the word 'piṭaka' is called not distinguished because it is common to all three. "Do not take it as a collection of baskets" means do not take it in the sense of a collection of texts. A hoe and a basket is a hoe-basket. There, 'ku' means earth, and 'dālana' means splitting, breaking, an iron implement. A type of implement is called a spade. A type of basket made from palm leaves, cane, creepers, etc., is called a *piṭaka*. The meaning is, "taking that up." By what was said, "in the manner stated, beginning with 'thus in two ways'." Here, regarding the distinction of teaching, instruction, and discourse: *Desanā* is the exposition and awakening of matters to be spoken, by way of the speaker, through the method of command. *Sāsana* is the admonition and training, by way of the person to be instructed, according to their offense, etc., in the manner of being instructed. *Kathā* is said to be the speaking of matters concerning restraint and non-restraint, etc., to be spoken, making it bound by words. Therefore, *desanā* is to be understood as relating to the Buddha, the teacher. *Sāsana* as relating to the person to be instructed. *Kathā* as relating to the matter to be spoken. Thus, the distinction of *desanā*, etc., is to be known here. And here, although *desanā*, etc., are not independent of what is to be taught, etc., commands, etc., are especially dependent on the speaker, etc. Thus, the distinction of *desanā*, etc., is stated according to their specific connections. For instance, the arrangement of commands is especially dependent on those worthy of command, due to their skill therein. Similarly, the arrangements of conventional and ultimate truths are dependent on the arranger. Thus, the dependence of the method of command, etc., on the speaker is stated. *Sāsana* (instruction) is especially according to the Dhamma, just as it is according to the offense and intention. And it depends on the person to be trained. Thus, *sāsana* is stated as relating to the person to be instructed. *Kathā* (discourse) is stated as relating to the matter to be spoken, as the speaking of views to be untangled,