English
'By context' means by the context such as "the Teacher teaches the Dhamma." 'By capability' means by the capability of disciplining those to be disciplined, such as the 'one who immediately understands'. In "the retention of the Dhamma of study," here too it should be brought in and connected as "by context or by capability." "Having the method of investigation, etc., according to the first alternative, having the division of investigation, etc., according to the second alternative, that born of thought, produced by thought as a cause, is thought-born" it is possible to connect it according to the method stated above, he says, "the rest is just the stated method." "In the knowledges born of hearing and thought" means "in the knowledge born of hearing and in the knowledge born of thought and in the knowledges born of hearing and thought and in the knowledges born of hearing and thought" —a partial single remainder should be understood. Indeed, the Great Bodhisattas, established in the knowledge born of thought, begin insight in their last existence; others in the knowledges born of hearing and thought. 'By them' means by those who read thus. 'By the stated method' means by the method stated in the discourse on practice (Netti. Atthakatha 5), such as "one comprehends derived matter, one comprehends immateriality." 8. The meaning is that sound from another is a condition for this. "And by proper attention arising within oneself" —this should be understood as recurring a second time by way of repetition. Thereby, the arising of the knowledge born of development for the disciples is included. Or, the arising of knowledge for the disciples alone is intended here, due to the statement of divisions such as the 'one who immediately understands'. In this case, the method of single remainder mentioned earlier is also rejected. it should be seen. "Because the awakening of intention and application has been accomplished," by this it shows that the two wisdoms mentioned as "these two wisdoms exist" refer to the wisdoms of learning and reflection, which are included in the previous causes and belong to the latter two wheels. Their existence should be understood as their being undisturbed by opposition. Because they are not examined, they are not fabricated. Even the wisdom of learning, which was previously established. 9. By divisions of teaching, path, and knowledge: by divisions of teaching such as the teaching of escape, by divisions of path such as the path of suffering, by divisions of knowledge such as the wisdom of learning. By the remaining assembly: by those belonging to the assembly of khattiyas and householders. Of the eight: the khattiya assembly, brahmin, householder, ascetic, the assembly of the Four Great Kings, Tāvatiṃsa, Māra, Brahmā— these eight. It makes capable: it makes capable of connection. Having revealed that very twelve-part nature: is the connection. Of that meaning: of the meaning of the six-fold sequence (M.N. 3.420 ff.). Because the six-fold sequence encompasses all the teachings, and that meaning is encompassed by the Sutta on the Turning of the Wheel of Dhamma (S.N. 5.1081; Mahāva. 13; Paṭi. Ma. 2.30), it is said: "all...pe...explaining." Referring to the connection of the word-elements as the object and the meaning-elements as the subject, it says: "their...pe...state of connection." The parts of a word are letters. Meaning of a word: is the part of the meaning of a word. Of grasping the meaning of a word: of understanding the meaning of a word. Imparting distinction: the arising of distinction. In a specific sentence: in a particular sentence. Delighting the mind: pleasing the mind. Sharpening the intellect: honing wisdom, making it keen. The state of having various sentences as objects is also established, because the elucidation by words and so on is established. For if it were limited to one sentence, then the elucidation of meaning-elements and so on would necessarily be limited to letters and so on, respectively. By this: by the state of meaning-elements having various sentences as objects. Meanings such as 'uncovering': are the purposes of uncovering, explaining, and guiding. 10. It stands by here: To show the locative meaning of the word "upaṭṭhita" (present), it is said "place of presence," just as "padakkanta" (trodden upon). Therefore, he said, "this is for them," etc. "Paṭipattidesanāgamanehi" means by means of the coming of practice, the going, the teaching, and the coming. "Indeed, this world has fallen into suffering, it is born... and to old age and death," etc. Starting from old age and death, entering into insight through the door of dependent origination, like sharpening an axe on a whetstone to cut down a great thicket, the Lord of the World, sharpening the axe of knowledge to cut down the thicket of defilements, because the perfection of causes for Buddhahood had reached maturity, causing the womb of insight to be conceived for the attainment of omniscience, entering into various attainments from time to time, contemplating the manifold conditioned formations of the world through insight into successive phenomena, the knowledge he brought forth through thirty-six hundred thousand ways, that they call "the Great Diamond Knowledge." But in the Commentary, it is stated, "the Great Diamond Knowledge moving through twenty-four hundred thousand attainments" (Dī. Ni. Aṭṭha. 3.141). That is said with reference to the knowledge that precedes and follows the daily practiced attainments. But what will be said, "the diamond of knowledge that shatters the net of delusion," that should be understood as the path-knowledge together with insight. "This holy life" means the holy life of the Dispensation. Showing that, he said, "of Brahma," etc. "By teaching" is an instrumental case in the sense of an instrument. Showing that the causal meaning is included in "niyutto" (appointed), he said, "determined and applied." The commentary on the analysis of the mode of teaching is concluded. 2. Commentary on the analysis of the mode of investigation. 11. The analysis of words should be done from the word, based on gender, number, tense, case, declension, number, and other distinctions. And showing that when it is done there, it is well done only by natural etymology, having said, "this is a noun... this is an analysis of words from the word," he said, "but that is," etc. "Explanation of the meaning to be stated" means the distinction of the meaning that is to be expressed by each word. explaining the statement by revealing it through various methods. Of the Sutta-word being investigated, meaning of the Sutta-word that arises through questioning. Some say, "Even the Sutta-sections arise through questioning," and "not all Sutta-words." The extraction of many meanings that are possible for a single word is meaning-extraction. The extraction of many words that are possible for a single meaning is word-extraction. For all the meanings of words found in the Sutta being commented upon. In the nine Suttantas, the meaning is that one brings and investigates in the nine kinds of Suttas, such as Sutta and Geyya. Or, the meaning is that with this characteristic method of investigation, "all nine Suttantas," one investigates all nine kinds of Suttas, such as Sutta and Geyya. Therefore, it is said, "Sutta, Geyya, etc." The fifty-six verses beginning with "Kosalānaṃ purā rammā" (Sn. 982) are the introductory verses. The nineteen verses beginning with "Pārāyanamanugāyissaṃ" (Sn. 1137 ff.) are the अनुगीतिगाथा (anugīti verses). This name was given, meaning this name "Pārāyana" was given. Therefore, it is said, "These are the teachings that lead to the other shore, therefore this discourse on the Dhamma is called 'Pārāyana'" (Sn. Pārāyana-atthuti-gāthā; Cūḷani. Pārāyana-atthuti-gāthā 149 ff.). Revolving in the intellect, the meaning is that at the time of teaching this analysis of the method of investigation, Venerable Mahākaccāna spoke thus, making it present in his own intellect. This is for a categorical answer, meaning it is to be answered categorically, or it is fit for a categorical answer, meaning it is suitable for a categorical answer. The same method applies to the other two pairs of words. To be set aside, meaning it is to be set aside, not to be answered. With the intention that one asks, having fallen into doubt regarding a matter to be set aside due to acquaintance with other doctrines, it is said, "cutting off doubt." However, it could also be a question for the purpose of revealing the unseen, if one, not knowing a matter to be set aside by nature, asks out of a desire to know. Thus, it will be said, "the world's niv by not knowing the wilderness and so on. "Grasping a single object" means grasping a single expressible meaning. The faculties that ripen liberation are the qualities like faith that stand on the side of release. As to whether the noble ones' faculties are also included in the world of faculties, it says, "by way of the included qualities," and so on. By way of the dark fortnight's fourteenth day, the dense new forest, the cloud layers, and midnight, endowed with four factors. "Viviccha" means doubt. Therefore, it says, "the cause of doubt." In "suffering is a great fear for him," the word "assa" (for him) is to be connected by bringing in "jappābhilepanaṃ assa brūmī" (I say that craving is an anointing for him), thus it says, "craving is the thirst of this world." By "all beings" and so on, and by "completely" and so on, it shows the extreme nature of ignorance as a hindrance, both by inclusion and exclusion. It should be connected by saying that "Dūre santo pakāsanti (Dhp. 304; Netti. 11), ratto atthaṃ na jānātī" (Netti. 11, 27) (Those far away shine forth; one who is impassioned does not know the meaning) also shows the analysis of the anugīti. "Rūpāvacara" means beings of the form realm.