English
The knowledge, which is the meaning of the root "ñā" (to know), would be the conditioned that is produced; thus the connection is made by way of condition and conditioned. "The excellent teaching to be known" is to be connected by way of qualifier and qualified. The excellent teaching is not to be known by just anyone, but rather it specifies that the excellent teaching is to be known only by the wise with subtle and refined knowledge. "This excellent teaching" is to be connected by way of qualifier and qualified. The excellent teaching is not something that I have established in my mind and is not to be propagated; rather, I am now turning it over in my mind as the subject matter of the Netti-pakarana. It should be established, it should be set in motion, the excellent teaching, thus it specifies. This excellent teaching should be applied as the subject matter of the Netti-pakaraṇa. Therefore it is said: “This teaching is now the subject matter of our analysis, method of application, and investigation of the basis.” Thus, the meaning of the application of the first verse of the Netti, in brief, is concluded. There, "yanti" is a pronoun that is a term of usage denoting the Teacher, the best of men, without restriction. And the non-restriction is stated because it is not restricted to the act of veneration and homage, not because another being other than the best of men is possible. This method applies to the other three unrestricted Piṭakas as well. In "lokiyanti" here, meritorious and demeritorious deeds, and their results, are the world (loka). Here, among the multitude of beings, meritorious and demeritorious deeds are worldly (lokiyanti) and proceed, and their results are worldly (lokiyanti) and proceed. Thus, because the multitude of beings is the basis for the proceeding of meritorious and demeritorious deeds and their results among the multitude of beings, the multitude of beings indicated by the term "ettha" (here) is called the world (loka). "Pūjayati" is a verbal noun without a compound analysis, it performs veneration with respect. Those who protect the world are world-protectors (lokapālā), and they are worlds (lokā) because they are the basis for the proceeding of meritorious and demeritorious deeds and their results. Who are they? The Four Great Kings, or Indra, Yama, Varuṇa, Kuvera, or the Khattiyas, the Four Great Kings, Sakka, Suyāma, Santusita, Sunimmita, Paranimmitavasavatti, Mahābrahmā, and others. And protection here is the issuing of commands by means of sovereignty and dominion, such as preventing mutual harm among the beings of that world, and the assignment of positions to attendants and others. He who exists with the world-protectors is "salokapālo" (with world-protectors). Or, those who protect the world by means of shame and dread (hirottappa), thus, because of protecting, those shame and dread are world-protectors. Therefore the Blessed One said: “These two bright qualities, monks, protect the world.” The world endowed with shame and dread, the world-protectors, is called "salokapālo" (with world-protectors). Indeed, a good person, endowed with shame and dread, the world, always, at all times, venerates and pays homage with respect, because of being disgusted by the shame of evil, and because of having a desire for Dhamma. Others, however, worshipping and bowing, worship and bow only sometimes, not always. "Always" (sadā) is a word of option, without grammatical analysis indicating the time of worship and bowing, or it is an indefinite pronoun. "He bows" (namassatīti) is a verbal form without grammatical analysis; he performs bowing respectfully. Here, in "of him" (tass'eta), "of him" (tassa) is a demonstrative pronoun expressing a rule, without grammatical analysis. And the rule is specified by the act of worship and bowing. Therefore, the meaning is appropriate: "of that best of men who is to be regulated by the act of worship and bowing, who is to be worshipped, who is to be bowed to." In other remaining rules, the method is the same. "This" (etaṃ) is a demonstrative pronoun referring to the excellent teaching, which is the subject of consideration for the method of analysis to be divided by the teacher, without grammatical analysis. "It teaches by this" (sāsati etenā'ti) is the teaching (sāsanaṃ). By this nine-fold Suttanta, or by all the excellent teachings together with the nine-fold Suttanta, it teaches, instructs, and disciplines beings who are capable of being trained, appropriately, through the three vehicles, with regard to the ultimate benefits of this life and the next. Thus, because it is the cause and instrument for the knowledge, practice, and attainment of beings to be trained, in accordance with the act of teaching and instructing, the nine-fold Suttanta indicated by the word "by this," or all the excellent teachings together with the nine-fold Suttanta, is called "the teaching" (sāsana). Indeed, by the exposition of the nine-fold Suttanta, for those to be trained, knowledge arises, posterior knowledge through prior knowledge; attainment arises through knowledge and practice, posterior attainment through prior attainment. Therefore it is said: "Faith, morality, learning, generosity, wisdom for faith, for morality, for learning, for generosity, for wisdom" (Paṭṭhāna 1.1.423), and "the preliminary work for the first jhāna, for the first jhāna," and so on (Paṭṭhāna 1.1.423). For the root "sās" (to teach), the word "exposition" (desanā) and the thought-moment associated with the knowledge of exposition that generates it are the primary meanings. Through that decisive support condition, the knowledge of meaning, practice, and attainment of those to be trained, and so on, are the figurative meanings of cause, as stated by the word "by this." The power of conditionality, called the instrumental power, of the name-designation, which is the teaching, is the meaning of the fruit-analogy. The word 'iti' (thus) refers to that very power of conditionality of the name-designation as a cause, and the name-designation, which is the basis of that power, is the meaning of the 'yu' suffix. This is the same method in such places in the three Pitakas. Excellent, supreme, in the sense of leading to liberation, and in the sense of being supreme due to its unique qualities. Excellent, in the sense of leading to liberation because it produces fruits in the textual teaching, and because it is the cause of leading to the path. Excellent, in the sense of being unique, because it is not generated by disciples and others. Or 'varaṃ' means 'to be chosen'. Because the aforementioned teaching is to be chosen and desired by the wise as the cause of desired success, it is called 'sāsanavaraṃ' (excellent teaching). Or, in the aforementioned sense, it is the teaching and it is excellent, thus 'sāsanavaraṃ'. The word 'ca' (and) shows the distinction of powers, the word 'taṃ' (that) shows the non-distinction of meanings. They know, thus 'vidū' (the wise). Those wise ones who know karma and its results as they are, and the qualities in the categories of wholesome and so on, because they know, they are called 'vidū', by them. To be known, thus 'ñeyyaṃ' (the knowable). By the root 'ñā' (to know), direct knowledge of the object is stated. By the analogy of place, the object-conditionality of the excellent teaching is shown. By the word 'iti', the object-conditionality is referred to. It should be understood that the excellent teaching is the meaning of the 'ṇya' suffix, being the basis of the object-conditionality to be referred to by the word 'iti'. Or, 'ñeyyaṃ' means 'worthy of knowledge', meaning that the knowledge of the wise, their knowing, is worthy of being an object. In this method, the taddhita word should be understood. He leads, thus 'naro' (man). The man who leads himself to a high position for women, because he leads, he is called 'naro'. Even as a son, he stands in the place of a father to his mother. Even as a younger brother, he stands in the place of a father to his elder sisters. Or, 'naro' means 'to be led'. From the time of birth, until he is able to sustain himself by his own nature, as long as he is not, he should be led by others, not like other animals. Here, however, the meaning intended is that a being to be trained is led by the Teacher, because he is in the Teacher's domain. For the Teacher leads beings from the lower realms to a good destiny, or to the path, fruit, and Nibbāna. Because he is endowed with many qualities such as omniscience, he is excellent, supreme; or he is excellent because he is to be wished for, to be sought after, the foremost in the three worlds. A person naturally in a high position, endowed with supreme qualities, is excellent; he is a person and he is excellent, hence 'naravara' (supreme man). The difference in meaning of the particles 'ca' and 'ta' has been stated; this is a compound of an adjective and a subsequent noun. As it is said, "the meaning is 'of the foremost person'" (Netti. Atthakatha, Saṅgahavāra-vaṇṇanā). Others, however, say, "naravara means 'the best among men, or in men'," that statement, I think, contradicts the Atthakatha statement, "the meaning is 'of the foremost person'" (Netti. Atthakatha, Saṅgahavāra-vaṇṇanā). "Of that supreme man." Thus, the meaning of the words in the opening verse of the Nettippakaraṇa, both in compound and individually, is concluded. The intrinsic meaning should be understood according to the literal, applicative, and verbal meanings. Nevertheless, to understand it clearly and separately, it must be stated again. The intrinsic meaning of the word "yaṃ" (whom) is: the one endowed with many unique qualities such as omniscience, who is to be honored and worshipped by the world together with its protectors, the teacher of the excellent doctrine, the foremost in the three worlds. The intrinsic meaning of the word "loko" (world) is: the entire world of beings,