English
"Who" refers to the Noble Sangha in an unspecified way, and by "that" it is specified... to be understood. Is it not true that in the Noble Sangha not all noble individuals are on the path, nor are all established in the fruit? This is true, but in speaking of the whole by means of a part, he says this, just as "equal powder." Just as the equality found in the parts of a medicinal powder is attributed to the whole as "equal powder," so too the state of being established in the path and fruit, found in the noble individuals who are parts of the Noble Sangha, is attributed to the Noble Sangha, which is the whole, as "in the path and fruits," so it should be understood. Because of being far from defilements, because of not moving into what is improper, and because of moving into what is proper, and because of being sought as "refuge" by the world with its devas, it is "noble" (ariya). Because of being united by common views and virtues, it is "sangha." That which is noble and is a sangha is the "Noble Sangha." That Noble Sangha. "Merit" (puñña) is that which purifies one's own continuum by producing states of reverence and their fruits. "Field" (khetta) is like a field, such as a rice paddy, because it protects and guards the sown seed by being the place where it grows. It is a "field of merit" because it is the place where the merit of beings grows, making it greatly fruitful. "Supreme" (anuttara) is connected to "venerates." Here, by "endowed with virtues such as morality," it shows the Noble Sangha to be the Bhagavan's true spiritual children, thereby illustrating its excellence of origin. By "established in the path and fruits," it shows the excellence of abandonment and the excellence of knowledge, by illustrating the complete eradication and pacification of defilements, and by illustrating the attainment of path and fruit knowledge. By "Noble Sangha," it shows the excellence of origin, by illustrating its supremacy among all sanghas, and by illustrating its being sought as refuge by the world with its devas. By "supreme field of merit," it shows its great benefit to the world, by illustrating its being the foremost object of offerings. Thus, "endowed with virtues such as morality" is an illustration of the Noble Sangha's state of having practiced correctly, uprightly, and appropriately. "Established in the path and fruits" is an illustration of the four pairs of men, eight noble individuals, even though there are many such individuals due to the division of continuums. Showing the excellent nature. "The Noble Sangha" - this shows the nature of being worthy of offerings, and so on. "The unsurpassed field of merit" - this shows the nature of having practiced for the welfare and happiness of the world. Likewise, "standing in the paths and fruits" - this shows the true nature of the Noble Sangha's going for refuge in the transcendent; by this, their status as true sons of the Blessed One is shown. By "endowed with virtues such as morality," their defilements, destroyed and vanquished, and all the moral aggregates, etc., of trainees and non-trainees, are shown. By "The Noble Sangha, the unsurpassed field of merit," the extreme purity of those very specific qualities mentioned is shown. By this, their great power, their nature as unsurpassed recipients of offerings, their worthiness of veneration, and the nature of their being a field for one's own act of veneration, is shown. And taking refuge is the beginning of all qualities for disciples; the preliminary practices, the moral aggregates, etc., of trainees, are in the middle; and the moral aggregates, etc., of non-trainees, are at the end - thus, all the qualities of the Noble Sangha, beautiful in the beginning, middle, and end, are revealed by this verse, it should be understood. Thus, by briefly praising all qualities through three verses, having made obeisance to the Triple Gem, now, dedicating that reverence to the intended purpose, he speaks the verse "born of veneration." There, "born of veneration" means produced by the act of veneration, by way of praising the qualities of the Triple Gem, or produced by way of reverence - that is the meaning. "Thus" (iti) means in this way, by such a method as "the Greatly Compassionate One," etc. A gem (ratana) is so called because it gives rise to delight, (referring to) the Buddha, Dhamma, and Sangha, or the meaning of "gem" is the state of being esteemed, etc. For it has been said: "Esteemed and very precious, incomparable, difficult to see; enjoyed by noble beings, therefore it is called a gem." (description of the meaning of the word ambha); And states like being esteemed are found only in Buddhas and others, not common to others. The three jewels among jewels is the Triple Gem; in that Triple Gem. "Having overcome obstacles" is connected with "having become free from dangers." By this, it shows the ability to remove obstructive dangers for the purpose of explaining the meaning of that merit, due to the perfection of one's faith and the perfection of the Triple Gem as a field (of merit). "Everywhere" means in everything, inside and outside, meaning in internal and external objects. Or "everywhere" means at all times, meaning at the beginning, middle, and end of the explanation. "Having become" is a past participle, connected with "we will explain the meaning." "Of that" refers to the merit generated by venerating the Triple Gem. "By power" means by influence, by strength. Having thus shown the purpose of venerating the Triple Gem, now, to show the difficulty of explaining the meaning due to the profound nature of the Netti-pakaraṇa, it begins with "stability." There, "stability" means standing, not disappearing, continuous existence without interruption. "Desiring" means wishing, longing, meaning wishing, "Oh, may this Netti of the True Dhamma endure for a long time!" "For a long time" means for a long period, meaning for a period of five thousand years. "Of the Netti of the True Dhamma" means of the Netti, which is the True Dhamma. Indeed, the True Dhamma is the Netti because it leads beings to noble qualities; or the Netti of the True Dhamma is the Saddhamma-netti. Its meaning has been discussed in the commentary. "By the Elder" means by one endowed with firm qualities. "Requested" means requested with respect and reverence. Or requested face-to-face, meaning requested with utmost importance. Or requested for a specific purpose, meaning requested with great significance, meaning, "May the venerable one make some explanation of the meaning of the Netti-pakaraṇa," thus, he was urged to explain the meaning of the Netti. And here, by one who desires the long endurance of the True Dhamma, with the intention... by a fellow monastic endowed with firm qualities in the Dispensation, and complete with good fortune, with respect and reverence, or by one who has directly asked, I cannot refuse his request. Thus it shows with the verse: "By one who desires stability." "Of Lord Padumuttara" means of Padumuttara, the Fully Awakened One. "Seeing" means with the eye of past lives, or indeed with the all-seeing eye, seeing the aspiration as if a myrobalan fruit placed in the palm of the hand. "Of such a one" means endowed with such a state, or indeed, unperturbed in all things, the rest of the phrase is "of our Blessed One." "Whose" means of the venerable Elder Mahākaccāna. "Appointed" means – "Among my bhikkhu disciples, Bhikkhus, who explain in detail the meaning of what has been spoken concisely, the foremost is Mahākaccāna" (A.N. 1.188, 197) – Thus was he appointed. "Great disciples" are those great in qualities such as virtue, like Mahākassapa and others. This venerable one is one of them. And he is a great disciple, and supreme due to his special qualities, thus "the supreme among great disciples." Having attained mastery in the supernormal powers of jhānas and so on, and the mastery of advertence and so on, and the supreme mastery of mind through the power of noble psychic abilities, he is "one who has attained mastery." Having the knowledge of analytical insights with special distinctions in meaning and so on, he is "one with distinguished analytical insights." "Wise, Bhikkhus, is Mahākaccāna; greatly discerning, Bhikkhus, is Mahākaccāna" (M.N. 1.205) – Thus, having been praised by the Blessed One in many places, he is "praised by the Fully Awakened One." Therefore it is said: "He was praised and esteemed by the Teacher, and by discerning fellow monastics." "Approved" means "Excellent, excellent, Kaccāna! Indeed, Kaccāna, you have spoken well this exposition of the Dhamma!" Thus was it approved. It is said that on one occasion, this great Elder, while residing in the Jambu Grove, spoke this treatise, adorned with the method of explanation, to the bhikkhus under his care. And having spoken it, he approached the Blessed One, paid homage to the Blessed One, and sat down on one side. seated there, reported this treatise to the Blessed One, as it had been spoken. Having heard it, the Blessed One, approving with “Excellent, excellent!” and so forth, gave it a name, saying, “Therefore, Kaccāna, hold this exposition of the Dhamma as the Netti.” So they say. All expositions of the Dhamma proceed according to the method of the Desanāhāra and the Nandiyāvaṭṭana, and so forth. Therefore, it is said: “Always dependent on the Dispensation, is the exposition of the meaning of the ninefold.” By profound knowledge, that is, by deep insights, not merely by faith, or by the Noble Ones of profound knowledge, who are greatly wise. Knowing the profound meaning of the treatise, and the limited scope of his own knowledge, he shows this meaning, that even though he was hesitant to begin the exposition, the excellence of the Dispensation and other conditions for success encouraged him, by saying “Although...” and so forth. By “having penetrated the five Nikāyas,” it indicates the establishment of the Netti