English
They also say, "the doctrine free from confusion due to the absence of contradiction between earlier and later parts." "By way of objects, etc." means by way of objects, associated actions, doors, paths, etc. "Because it is to be characterized" means because it is to be known. "What is not distinct here" means that among the three words "Vinaya Piṭaka," etc., what is not distinct, what is common, that is the word "Piṭaka." "Do not take it by way of the Piṭaka's completeness" means "do not take it by way of the completeness of the Pāḷi text," it is said. "As stated" means in the manner stated, as in "thus with two kinds of meaning," etc. In "Desanāsāsanakathābheda," the word "bheda" (distinction) should be applied to each: "distinction of teaching," "distinction of dispensation," "distinction of discourse." And "bheda" means diversity. "Among them" means among the Piṭakas. "Training, abandonments, and profundity" means the profundity of training and abandonments, and it illuminates them appropriately. "Distinction of learning" is connected to "it clarifies the distinction of mastering." "Where, in which Vinaya, etc., one attains success and failure, it clarifies all of that too" is the connection. Or, "what distinction of learning, success, and failure one attains where and how, it clarifies all of that too" should be construed. Illumination, clarification. The word "cāti" is said in accordance with what is stated in the verses below, but in meaning it is one and the same. By "Āṇārahena" it means one who is worthy to issue a command, thus "Āṇāraha". The Bhagavā is a Sammāsambuddha. He is worthy to issue a command because of his great compassion, and because he teaches without error, and because his words are authoritative. Since both conventional and ultimate truths are possible, it is said "due to the abundance of commands". The same method applies to the rest. "First" refers to the Vinaya Piṭaka. "Those with many offenses" refers to Seyyasakatthera and others. They are called "those with many offenses" due to the abundance of their faults. "Pacuro" means much, abundant, numerous. "Aparādho" means fault, defect, transgression. Those who have much fault, defect, transgression are "pacurāparādhā". In "anekajjhāsayātiādīsu", "ajjhāsayo" is intention itself, and in meaning it is view and knowledge. "Cariyā" refers to the six fundamental practices such as the practice of lust. Or "cariyā" means conduct, which is twofold as good conduct and bad conduct. "Adhimutti" is the inclination of beings due to previous acquaintance; it is twofold distinguished as inferior and superior. "Yathānulomaṃ" means in accordance with intention and so on. "Yathādhammaṃ" means in accordance with the nature of the Dhamma. In "Saṃvarāsaṃvaroti", the meaning is minor and major restraint. Here, the "a" syllable is for the sense of increase. "Diṭṭhiviniveṭhanā" means the release from views. In the Suttanta Piṭaka, it is called "adhicittasikkhā" (training in higher mind) because of the abundance of teachings on concentration in the Suttanta Pāḷi, beginning with "having secluded oneself from sensual pleasures" (Dī. Ni. 1.226; Saṃ. Ni. 2.152). "Abandonment of transgressions of defilements" means the abandonment of the defilements that cause corruption, or the transgressions of kamma-defilements through the doors of body and speech. It is said "because sīla is the opponent of transgression" because defilements, even when they arise as preoccupations following the continuum in the manner of latent tendencies, cannot transgress by breaking sīla. "Abandonment of preoccupation" means preoccupation is the state of arising by completely overcoming the arising of wholesome states in the mind by giving opportunity; its abandonment. "Abandonment of latent tendencies" means the seven defilements such as sensual lust, which are strong and capable of arising when the conditions are met in the continuum due to not being abandoned by the noble path, are called "latent tendencies". They are called latent tendencies because they lie latent within. Their abandonment. Abandonment by counteraction means the abandonment of this or that unwholesome factor by this or that wholesome factor such as giving, virtue, and so on. Abandonment of the defilement of misconduct means the abandonment of the defilement of misconduct by counteraction, where misconduct of body and speech arises, which defiles or afflicts that continuum. In the Suttanta Piṭaka, the abandonment of the defilement of craving is stated, because concentration is the opposite of sensual desire. In the Abhidhamma Piṭaka, the abandonment of the defilement of views is stated, because it reveals the nature of phenomena as empty of self and so on. "In each of these" means in each of these three Piṭakas. "Dhamma" means Pāli. Here, "Pāli" means a line or row of excellent and superior verbal compositions, because "Dhamma" has the meaning of being distinguished by virtue and so on, and because it is the natural expression of the Buddhas. It is the Dhamma of study. The Pāli Dhamma is the arrangement of name-concepts, established by the Buddha in his mind, as the appropriate verbal expression for the meaning, which is divided into conventional and ultimate truth, and which is exclusively among the ultimate terms. If one asks what the difference is between a teaching and the Dhamma? It should be understood that "teaching" is the verbal exposition, the communication, for the purpose of enlightening others, of the Dhamma established in the mind in the manner described. Therefore, it is said: "Teaching is the exposition of that Pāli established in the mind." Both of these, however, are ultimately just sound, as there is no convention apart from ultimate reality. Taking this very method, some teachers say, "Dhamma and teaching are ultimately just sound," and they are not to be criticized. This should be seen as similar to how "kāmāvacara rebirth-linking results are said to have limited objects." For it cannot be said that "kāmāvacara rebirth-linking results have only ultimately existent objects," because they can also arise by taking as their object unwholesome states like lust, preceded by reflections on forms like men and women, and wholesome states like loving-kindness. Ultimate Dhamma Because it is fundamental, the ultimate reality as the domain of this concept can be declared; thus, it should be understood here too. And in all three of these, these penetrations of Dhamma, meaning, and teaching are profound, this is the connection. And here, the profundity spoken of the parts of the Piṭaka, such as Dhamma, etc., should be understood as being spoken of the Piṭaka as a whole, which is their collection. They are entered with difficulty. Or difficult is the entry, the penetration, the entering into these, thus they are difficult to penetrate. "Here" means in these Piṭakas. And this is a locative case of determination. The fruit of the cause is cause-and-fruit. "Expression of Dhamma" means that which reveals the meaning, an unperverted expression. "From the object and from non-delusion" means the showing of the mode of understanding of the worldly and the supramundane in due order. "Of this understanding" is the connection with this. For the worldly, because it proceeds by taking Dhamma, meaning, etc., as its object, it is called understanding from the object. But the supramundane, because its object is Nibbāna, even though it does not take that as its object, by the destruction of delusion regarding that object, because it proceeds in Dhamma, etc., it is called understanding from non-delusion. "According to meaning in the Dhammas" means according to the effect in the causes, this is the meaning. "According to the path of designation in designations" means the path of the six kinds of name-designation is the path of designation. According to that in designations, this is the meaning. "Kind of Dhamma" means a division of causes, or just a cause. "Kind of meaning" means a division of effects, or just an effect. "And this teaching" is the connection. "And that here" means in these teachings of Dhamma and meaning, that which is penetration, this is the meaning. "Here" means in these three Piṭakas. "The simile of the snake" means here, by the word "alagadda," the grasping of a snake is meant, like "playing the lute" means "lute" and so on. And the grasping here, just as it bites, so it should be understood as a wrong grasping, because there is no contradiction in other grasping. Therefore, the grasping of a snake is the simile for this, thus it is "the simile of the snake." "Alagadda" here means a venomous snake. For it is sufficient, complete, or capable of taking life, because it has a disease called poison, thus when it should be called "alaṃgada," it is called "alagadda." Escape from the cycle is the meaning, pa Its meaning is for the purpose of release. Like a treasurer, thus a treasurer, a guardian of the jewel of Dhamma. The learning of one indifferent to its meaning is treasurer-like learning. "Badly grasped" means badly grasped. Therefore it is said, "learned for the sake of blaming, etc." And here, "blaming" means despising others by relying on learning. By the word "etc." is included release from accusations, gain, honor, and so forth. "Referring to which" means referring to which bad grasping of learning. "Said" means said in the Alagaddūpama Sutta (M.N. 1.238). "And they do not experience its meaning" means these bad graspers do not experience, do not find, that meaning of the Dhamma, which consists of the perfection of morality, and so forth. "Penetrated the unshakable" means attained the fruit of arahantship. Now, having appropriately determined and shown the successes and failures in the three Pitakas, he said, "But in the Vinaya," and so forth. There, the emphasis "only of those" is said referring to the absence of detailed mention