English
, not to sound in general. For "sound" is indeed stated as a synonym for "syllable." Having explained the meaning of "akkhara," and in connection with it, to speak of the word "vaṇṇa" as well, he begins with "In what sense is it a vaṇṇa?" There, considering the objection, "Surely, meaning is conveyed by a word or a sentence, not by a syllable?" he says, "Indeed, it is a vaṇṇa..." "By being a word, etc." means by being a word or a sentence. "According to the connection" means according to the convention. "This word is the expresser of this meaning, this meaning is to be expressed by this word" – this is the relationship of expresser and expressed between words and meanings, according to the accepted convention. Or, the inseparability of words and meanings from each other, that is the connection. Accordingly, a single-syllable noun-word is like "mā" in "mā evaṃ maññasi" (do not think thus), etc. "Some" refers to the residents of Abhayagiri. For they call the Abhidhamma teaching "mental teaching," because the teacher Rāhula said, "The mental teaching of the pure and compassionate ones is called 'akkhara' because it is imperishable by speech." "Predominantly substantial" means predominantly substantive. In a noun, the substance is manifest, the action is unmanifest, as in "contact" (phasso). (References provided). But in a verb, the action is manifest, the substance is unmanifest, as in "he touches" (phusati). Therefore, their predominance of substance and action is stated. "The cause for grasping a specific action" means the reason for understanding a specific action, because it illuminates a specific action. For example, in "cirappavāsi" (long-departed), the prefix "pa-" for the action of dwelling... It shows the distinctiveness of connection. In phrases like "Do it thus in mind, do not do it thus in mind," the word "evaṃ" (thus) indicates a specific action. In phrases like "thus-virtuous" and "thus-dhamma," it indicates a specific being. This is also the meaning for the remaining indeclinable words. Therefore, it says "for action... etc. ...indeclinable word." It is said in brief, but what is it? It says "expressed by words." Or, it is said in brief, that which is illuminated by letters. "Expressed by words" means spoken by words, that which is revealed by words. Both of these: if a collection of words is a sentence, what is its limit? They say that a single sentence extends as far as the intended meaning concludes; they describe many types here. What are they? That which has a verb, an indeclinable, a case, and an adjective should be understood as a "sentence." Considering the objection, "But isn't meaning also expressed by a single word?", it says "even by merely hearing a word..." The explanation spoken in the forms, in the divisions of sentences, is an explanation expressed by forms. And they say "abhihita" (expressed) is from the Pāli tradition. The elaboration of previous sayings, such as "One seeks Nibbāna, or Nibbāna is sought by those desiring Nibbāna, or one goes killing defilements, thus it is the path (maggo)." Because it is the description of that, it is "niddesa" (description). This meaning is stated: "The elaboration of explanation, because it is a complete teaching, is niddesa." "By words" means by those that are parts of a sentence, or by verbs and other words that are separated from a sentence. Therefore, it says "division of a sentence," and also "when not concluded," etc. Others, however, say: "The division of letters according to root, suffix, elision, substitution, etc., is 'ākāra' (form); the division of words according to etymology is 'nibbaccana' (explanation); the division of sentences is 'niddesa' (description)." Indeed, they say that letters, words, and sentences are undivided, and when divided, they are the six expressive terms. The sixth saying is the sixth word. It should be done: "letter, word, expression, form, likewise etymology, description, six..." "aṭṭhavacana" in the verse should be done thus. Or, by way of explanation, the fourth term, "ākāra," should be made; this is the meaning. All verbal communication, by means of divided and undivided letters, words, and sentences, and there is no other kind, thus it is said, "yānimāni" and so on. 24. To show that the word "kāsanā" is in the sense of action, "kāsīyati" and so on is said. Let there be, first, the showing and revealing of meaning by words; since explanation limited to words is desired, how then by letters? Thus it is said, "by letters being heard" and so on. "Padatthasampaṭipatti" means the understanding of the meaning denoted by the word. By "by letters one shows" and so on, by speaking of the act of making letters as a showing, as an opening action, to show that the aforementioned meaning is established, "tathā hi" and so on is said. "Vibhajanuttānīkammapaññatti" is a dvandva compound, indicating a collection with a singular reference. By both, that is, by these two: "vivaraṇā" and "vibhajanā." In "etehi," the particle "eva" is understood as omitted, thus it is said "etehi eva." By "saṅkāsanā... (etc.)... abhāvato," it shows the fruit of the complete determination as intended. "Ugghaṭanādi" by the word "ādi" includes the methods of elaboration. 25. "Sammāyutto" means rightly, without error, and completely connected, associated. For thus it is said, "anūnā." Indeed, all meaning of the Pāli is completely comprised by the meanings of words and the methods of meaning. Therefore, it is said, "sabbassa hi" and so on. 26. Why are the root words and their meanings not included here? Because there are no other word-meanings. Indeed, root words are merely the origin of methods, thus this method is shown as "padaṭṭhānāni." Therefore, it is said, "there is no meaning of a Netti word separate from this." For the Netti, which is the cause. The "hārā" should be explained, that is, the "hārā" should be elaborated by way of explaining the meaning of the Sutta. This is that method of explanation. By whichever sequence it was taught in the Netti, by that same sequence it should be applied in the Sutta by way of explaining the meaning. Thus it is established, established by the sequence of teaching itself. This is the beginning. Thus, "Sixteen sections first" is the beginning that was made. "This meaning" means this meaning, which is called a rule. If the methods of analysis are to be applied to the suttas just as they were taught, is that order without a reason, or with a reason? And here, if the order of the methods of analysis is without a reason, many meanings, when spoken, are necessarily spoken in some order. In that case, they should be applied to the suttas in any order whatsoever, and then the rule would be meaningless. But if it is with a reason, what is that reason? The other, without seeking a reason, thinking that the meaning itself should be sought here, said, "This inquiry does not apply to any order anywhere," and then, saying, "But we do not intend to thwart the wish of the devas," he examines the reason for the order, and then, with "Moreover," etc., he first establishes the reason for the teaching in the teaching section. There, the basis for teaching the Dhamma is the escape from gratification and danger, and the body is the command. By nature, by its own essence. Even without determination, because it has a basis, because it is a basis. With "Thus he will say," etc., he makes the previously stated meaning clearer. This method applies to the others as well. "After the investigation" means after the investigation section. The same method applies to the rest. "Thus indeed" means that in the analysis of the characteristic section, the inclusion of even unstated things that are characterized by a sequence of reasons as suitable and unsuitable, by a single characteristic, is stated. "Determined from the meaning" means the Pāli teachings that have been extracted from other suttas, from the meaning of the connection of prior and subsequent meaning extractions, etc., and brought into the sutta being commented upon. Because they are to be investigated here, having been obtained from the word and from other measures, he says, "without remainder." "Of the meaning" means of the denoted meaning. "Of the Dhamma" means of the inherent Dhamma. "He applies it there and there" means he applies that name to that meaning and to that Dhamma, he calls it "this is so-and-so." "Of the meaning, of the Dhamma" by these two words, the meaning generally, And the Dhamma was taken without remainder, thus it says "complete comprehension," because it is said "in this and that." "Thus" means: just as a complete comprehension, illuminating the meaning without remainder, was made in the four-fold Pāli text, so too, in "repeatedly entering the womb," the meaning "right practice," obtained through the mode of occurrence, is extracted; thus, the word "tathā" has the meaning of conclusion. "Therefore" means: because of the very nature of connecting suttas as a means of distinguishing between similar and dissimilar internal dhammas. "Because" means: because the distinguishing of similar and dissimilar dhammas is a means of dividing dhammas into common and so forth. "In a distinguished nature" means: in a nature distinguished by way of opposition. "Those dhammas" means: dhammas that have turned away from the opposing side. "Elucidation by synonyms does not grasp the division of concepts," thus it says "synonyms... and easy to understand." Clarification of questions is the answer. Clarification of the introduction is the explanation of the teaching. "Consideration of both these is possible only for one who is not confused about elements and so forth," thus it says "elements, sense bases... may accomplish." It should be understood that this very meaning is exemplified by the Pāli text beginning "pure introduction." "Mode of cause" refers to the proximate cause. "Mode of teaching by way of distinction" is a synonym.