English
like restraint, non-restraint, name, and form, is especially dependent on the verbal object, whether it exists or not. The word "distinction" should be applied separately: "He should explain the distinction of teaching, the distinction of instruction, and the distinction of discourse, as appropriate." And "distinction" means diversity. In those *piṭakas*, training, abandonments, and profundity are the training, abandonments, and profundity. The meaning is, "He should explain that as appropriate." And "he should clarify the distinction of learning" is the connection. And "distinction of learning" means distinction of mastering. "In which" means in which *piṭaka*, such as the Vinaya, etc. Which And how one attains success and failure, all that too is made clear – this is the connection. Or, it should be connected thus: whatever distinction of study, success, and failure, wherever and however one attains it, all that too is made clear. Here, "how" means: by what ways, such as the causes of blame and acquisition, the acquisition of the causes for blame, for escape, for the treasury of Dhamma, for protection, good practice, bad practice – by these ways, it is said. "Elucidation" and "clarification" are said in accordance with what was stated below, but in meaning, they are one and the same. "By one worthy of command" means "worthy to establish a command," thus "worthy of command" refers to the Blessed One. For he, by being a Perfectly Self-Enlightened One, by being greatly compassionate, and by being a teacher of beneficial advice without distortion, and by having authoritative speech, is worthy to issue commands. And because both conventional and ultimate truths are possible, it is said "due to the abundance of commands." In other cases from this point on, the method is the same. "First" refers to the Vinaya Piṭaka. "Those with many offenses" are elders like Seyyasaka. For they are called "those with many offenses" due to the abundance of their faults. "Pacura" (many), "bahuka" (much), "bahula" (abundant) – those for whom offense, fault, transgression is abundant, they are "pacurāparādhā" (those with many offenses). In phrases like "with various dispositions," "āsaya" is indeed "ajjhāsaya" (disposition/inclination). And in meaning, it is view and knowledge, but in terms of division, it is fourfold. Thus, by way of previous conduct, wrong view, designated as eternalism and annihilationism, which is fit to arise in the future when conditions are present, and right view, designated as knowledge conforming to truth and knowledge of kamma-ownership, are called "āsaya." And this has been said: And the view of eternalism and annihilationism, And the conforming patience; And the knowledge of things as they are, This is called "āsaya." And this fourfold "āsaya" is called "āsaya" because beings dwell therein. The latent tendencies (anusayā) are seven: sensual lust, lust for existence, views, aversion, doubt, conceit, and ignorance. Future defilements, fit to arise when conditions are met, like rat poison, and past and present ones are called the same. For there is no difference in the nature of phenomena due to a difference in time. "Conduct" refers to the six fundamental types of conduct, such as lustful conduct, and the internal divisions thereby of many kinds, but by way of combination, they are sixty-three. Or else, "cariya" is conduct, that is twofold by way of good conduct and bad conduct. "Adhimutti" is a determination that proceeds with such inclination, as 'Today I will go forth, today I will attain arahantship,' so it is said in the commentaries. But by Acariya Dhammapala Thera, it is said to be "the inclination of beings according to their past conduct." That is twofold, by way of inferior and superior. "Yathānuloma" means suitable to one's disposition and so forth. "Ahaṃ mamāti saññino" means those who perceive 'I' and 'mine' by way of wrong view, conceit, and craving. "Yathādhamma" means there is no self here, nor anything belonging to self, it is merely just phenomena; this is the meaning of being in accordance with the nature of phenomena. Here, "saṃvara-asaṃvara" means restraint is saṃvara, non-transgression by body and speech. Great restraint is asaṃvara. For this 'a' syllable has the meaning of increase, as in "asekkhā dhammā" (unconditioned phenomena), therefore, it means both minor and great restraint. "Diṭṭhiviniveṭhanā" means liberation from wrong view. The division of the training in higher morality and so forth will become clear later in the commentary on the first pārājika. In the Suttanta Pāli, because of the abundance of teachings on concentration, beginning with "secluded from sensual pleasures," it is said, "the training in higher mind is in the Suttanta Piṭaka." "Abandonment of transgression of defilements" means the abandonment of the transgression by way of body and speech of defiling phenomena or defiling actions. Defilements that persist in the continuum by way of latent tendencies, even when aroused upon obtaining a cause, do not manage to transgress by way of breaking precepts; therefore, it is said, "because morality is the opponent of transgression." "Abandonment of arousal" means the arousal (pariyuṭṭhāna) of defilements that, by giving opportunity, overcome the arising of wholesome states in the mind; the abandonment of that, it is said to be the abandonment of the arousal of defilements by way of their arising in the mental continuums. "Abandonment of latent tendencies" means the latent tendencies (anusayā) that, being unabandoned, lie dormant in the continuum, and are liable to arise upon obtaining a cause. But they, upon a suitable cause... The seven defilements, such as lust for sensual pleasures, which have arisen and become strong, their abandonment is the abandonment of latent tendencies. And because they are completely abandoned by the wisdom of the Noble Path, it is said, "by wisdom, which is the opponent of latent tendencies." Abandonment by substitution is the abandonment of each unwholesome factor by each wholesome factor, such as giving and other meritorious deeds, like dispelling darkness with a lamp. Here, it should be understood that the abandonment of each immoral factor by each virtuous factor is abandonment by substitution. Among "abandonment by suppression and abandonment by cutting off," abandonment by suppression is the suppression of the hindrances and other defilements by means of concentration, which is divided into access and absorption, preventing their arising, like removing moss from the surface of water with a blow from a pot. Abandonment by cutting off is the complete non-arising of the group of defilements that belong to the origin, in the continuum of one who possesses the path, due to the cultivation of the four Noble Paths. Abandonment of the defilement of misconduct: Misconduct is bad conduct, such as bodily misconduct, or conduct defiled by defilements. The continuum in which it arises defiles, oppresses, and torments it properly, thus it is defilement. Its abandonment means the abandonment by substitution of the defilement that arises as bodily and verbal misconduct. Because concentration is the opponent of sensual desire, the abandonment of the defilement of craving is stated in the Suttanta Piṭaka. Because it reveals phenomena whose nature is free from self and so on, the abandonment of the defilement of wrong view is stated in the Abhidhamma Piṭaka. "In each of these" here means "in each of these three Piṭakas." "Dhamma means Pāḷi": Here, Pāḷi means the line of excellent words, because it makes known excellent meanings such as virtue, because it is the nature of the true language, and because it was spoken by the Buddhas and others. It is the Dhamma of the scriptures. "Dhamma means Pāḷi": Here, it illuminates the meaning and expression spoken by the Blessed One. Not merely sound is called Pāḷi, it is said in the commentaries. But in the Sinhalese commentary written for the Abhidhamma commentary, this is said: "Pāḷi" is called the designation mentally established by the Blessed One, in accordance with the true meaning and the true expression. If Pāḷi were merely sound, there would have to be a difference between Pāḷi and teaching. But apart from the mere verbal distinction of Pāḷi established mentally, there is no difference in the teaching. Thus, when showing the teaching, Pāḷi established mentally is called "teaching," and apart from this mere verbal distinction, Pāḷi is said to be non-different from the teaching. And so, because it is said above, "teaching is designation," the nature of Pāḷi as designation is stated by its non-difference from teaching. Moreover, if teaching were different from Pāḷi, it would have to be said: "the true understanding of Pāḷi, of the meaning of Pāḷi, and of the teaching." But not saying so, and saying "the true understanding of Pāḷi and of the meaning of Pāḷi," shows the non-difference of Pāḷi and teaching. And having done so, by showing above that "teaching is designation," the nature of Pāḷi as designation is indeed stated due to its non-difference from teaching. Here, in this view that "Pāḷi is merely sound," if it is asked, "What is the distinction between Dhamma and Dhamma-teaching, since Dhamma also has the nature of sound?" The Dhamma is the sequence of sounds known as the revealer of various meanings, and previously established for learning and so on. And the sound that reveals that meaning, uttered afterwards for the understanding of others, should be known as the teaching. Or, the mental state that produces the aforementioned sound is the teaching, in the sense that "sound is taught or produced by it," just like false speech and so on. For there too, the volition that produces false speech and so on is referred to by the term "false speech" and so on. In all three of these, "these are the penetration of Dhamma, meaning, and teaching" – here, the meaning of Pāḷi,