English
just as one says "Devadatta is with meaning, with a son," and so forth. He says, "with meaning by the attainment of meaning, with well-formed phrases by the attainment of well-formed phrases." Therein, the attainment of meaning is the perfection of such meaning by hearing which meaning and practicing accordingly, beings attain the cessation of all suffering. This means it is complete in meaning. The attainment of well-formed phrases is the ability to make even profound meaning clear by means of the natural Māgadhī language, which is complete with well-formed phrases, both soft and hard. This means it is complete in well-formed phrases. Now, also by the method of the Netti commentary (It is said) "showing" and so on, to show the meaning (of the) twelve-fold path. There, in brief, "showing" means "it is shown, it is illuminated," in the sense of the instrumental agent. And so for the rest. First, showing, making clear. Both of these are an elaboration of the "statement of purpose." Repeating what was said once, and explanations and divisions. Both of these are a "statement of exposition." A more detailed description of what is open, and making known the divisions by their kinds, are "making clear" and "making known." Both of these are an elaboration of the "statement of counter-exposition." "By the combination of meaning-terms" means: the six terms mentioned are "meaning-terms" because they are divisions of meaning in the scriptures. The meaning is: being accompanied by them, being connected with parts of meaning. In an unfinished word, a letter is a sound at the beginning or middle, or a single letter, or a word, is a letter. A word ending in a case-ending is a "term." That which expresses the meaning indicated by a word is "expression," a sentence. Dividing the meaning that has been stated in various ways is called "mode." The explanation of what is indicated by a mode is "interpretation." An elaboration of the meaning of the explanation is "exposition." Or, by the saying: "He shows by letters, he makes clear by words, he explains by expressions, he divides by modes, he makes plain by interpretations, he makes known by expositions." The words that speak of the "statement of purpose," namely "showing" and "making clear," are called "letters and words." The words that speak of the "statement of exposition," namely "explanation" and "division," are called "expressions and modes." The words that speak of the "statement of counter-exposition," namely "making plain" and "making known," are called "interpretations and expositions." The meaning is: by their completeness, "with expression." In "depth of meaning" and so on, "meaning" is the meaning of the text, or cause and effect. "Dhamma" is the text, or the cause. "Teaching" is the declaration of the Dhamma according to the Dhamma. "Penetration" is the unerring understanding of the meanings and so on as stated. But these meanings and so on, just as the great ocean is difficult to fathom by hares and so on, and its foundation cannot be reached by those of dull intellect, therefore... are profound. In them, the penetration is also connected with meaning, and is of the nature of meaning. Thus it is said: “It is meaningful due to profundity of meaning and profundity of penetration.” Although the teachings are connected with meaning, they are themselves of the nature of expression. Thus it is said: “It is expressive due to profundity of Dhamma and profundity of exposition.” The knowledges that have gone into distinctions regarding the aforementioned meanings and so forth are the analytical knowledges of meaning and so forth. There, “nirutti” means the determination and utterance of the terms of the tradition. “Byañjana” means the expression. Knowledge in the three analytical knowledges is the analytical knowledge of ready wit. Worldly people are confident in matters only through words to be believed, not through meaning. Thus it is said: “saddheyyato” and so forth. The word “kevala” is a designation for “all.” Thus it is said: “in a complete and perfect manner.” The word “brahmacariya” here indicates the entire Dispensation, which comprises the three trainings. Thus it is said: “because it is encompassed by the three trainings” and so forth. To show the same meaning as stated before by another method, “api ca” and so forth was said. There, “sanidāna” means with a cause, with a causal statement indicating time, place, and so forth. “Sauppattika” means connected with the reason for its arising and so forth. Here, the order of the Pāli construction is this: “The brahmin Verañja, good sirs, the recluse… …dwells,” and “Concerning that venerable Gotama, ‘Thus indeed is he… …proclaims,’ such a good report has arisen,” and “He teaches the Dhamma… …excellent in its culmination, and teaching, he proclaims the holy life endowed with qualities such as meaningful and expressive,” and “Indeed, it is good to see such Arahants.” He heard this, and having heard it, then the brahmin Verañja approached the Blessed One. In the Commentary, however, although the passage “sādhu kho pana” and so forth is stated as the brahmin’s reflection, “having made such a resolve that even the mere sight is good, then Verañja… …approached,” it appears that the word “assosi” should be connected immediately after the phrase “brahmacariyaṃ pakāseti.” Nevertheless, “sādhu Indeed, because it is stated, delimited by the word "iti" (thus), in the sense of the aforementioned illustration, "Indeed, it is good to see such Arahants," and because the word "iti" is not seen elsewhere, and because the Pāli proceeds in another manner, by way of showing another action to be done, beginning with "then, indeed, Veranja," it is appropriate to connect it by bringing in the word "assosi" (he heard) immediately after the statement "Indeed, it is good to see such Arahants," in the aforementioned manner. For it should be understood that the Commentator stated, "Having made such an intention, etc.," by way of showing the reason for approaching, that even merely seeing is good, because the brahmin's intention arises simply by what he has heard. 2. "Like cold water by hot water" - this is stated in an inverted, idiomatic way. The meaning to be taken is "like hot water by cold water," referring to the brahmin's unsettled nature. Or, it should be understood that the Blessed One is likened to hot water due to his radiant wisdom, and the brahmin, lacking that, is likened to cold water, and thus it was stated. "Ekībhāva" (oneness) means uniformity in the act of conversing. In "yāya" (by which) etc., the construction is "the conversation by which the brahmin conversed, that is a pleasant conversation." There, "khamanīya" (endurable) means: "This body, full of suffering, can it endure?" "Yāpanīya" (maintainable) means: "Can it be maintained by a long-lasting sustenance?" "Appābādha" (free from affliction) means free from disease. "Appātaṅka" (free from distress) means free from a life of suffering. "Lahuṭṭhāna" (lightness of rising) means suitability to rise quickly and without difficulty for performing various tasks. "Bala" (strength) means: "Is there strength in the body capable of all tasks?" - this is what is asked. "Phāsuvihāra" (comfortable living) means pleasant living. It is said that "sāraṇīya" is stated by lengthening "saraṇīya," and it means "memorable due to its nature of being remembered." "Pariyāyehi" (by ways) means by reasons. "Bhāva" means action. A neuter word occurring in that context is called a "bhāva-neuter" designation. The meaning is an adverbial word. "Ekāmante" means in a suitable place, at one side. The state of being broken, etc. broken teeth, grey hair, etc. "Succession of kings" means the succession of kings, meaning in due order. Old age due to being born in an ancient high family, not due to age, thus it is said, "in a lineage of long-standing family." "Mahallaka" means one who takes the greatness of wealth, thus it is said, "endowed with great wealth." "Vibhāvane" means in the sense of natural manifestation. "Does not salute" means does not intend to salute; thus it is said, "of such a nature as not to intend." "Form is permanent or impermanent" here also means "of a permanent nature or of an impermanent nature." In "aniccaṃ vā" (or impermanent), the word "vā" (or) has the sense of emphasis. "Sampatijāta" means born just now, meaning immediately after birth. "Having gone seven steps... and looked" here, like in "having closed the door and gone out," it should be understood that the looking, though done before going, is spoken of as if done afterwards. And "looked" means he looked with his physical eye when the miracle of the world's opening occurred. "Seṭṭha" means most excellent. "Patimānesi" means honored. "Āsabha" means supreme. 3. "That statement" means the statement "I am not that brahmin," etc. "Having known, he would be established" means he would be established in arahantship. "By birth" means by birth as a khattiya, etc. "By rebirth" means by rebirth among the devas. "They pull" means they drag. The brahmin, thinking that the "sāmaggirasa" (essence of harmony/respect) in the form of salutation, etc., was absent in the Blessed One, said "arasarūpo" (without essence). To show that the Blessed One is "arasarūpo" due to the absence of the "sāmaggirasa" that is devoid of craving for form, etc., he shows how the word "sāmaggirasa" applies to form, taste, etc., and says "object, sense-object, etc." "Tālāvatthukata" means made like the ground of uprooted palm trees, meaning that the mind-continuum is made the ground for these forms, tastes, etc., like the ground of uprooted palm trees. In this sense, the word is formed by eliding the middle part and lengthening, thus it is said, "like the ground of palm trees," etc. Those whose ground is made like the ground of palm trees are "tālāvatthukata." The suffix 'āti' should be understood as an adjective, meaning 'made like a palm-stump'.