English
I will teach only the Dhamma. And in teaching, I will not teach after hearing the Dhamma from others, according to knowledge gained by hearing. Rather, by unhindered knowledge, because of direct realization of all knowable things, I will teach the Dhamma that is now being expounded by me myself." Thus he declares. Beautiful in the beginning is 'ādikalyāṇaṃ'. Or, that of which the beginning is beautiful, is 'ādikalyāṇaṃ'. The same method applies to the rest. And here, 'ādikalyāṇaṃ' and so forth should be understood as spoken in terms of beauty of meaning and so forth. Therefore it is said: "Beautiful in the beginning by virtue, beautiful in the middle by concentration, beautiful in the end by wisdom. Or, beautiful in the beginning by the perfect enlightenment of the Buddha, beautiful in the middle by the perfect Dhamma, beautiful in the end by the perfect practice of the Saṅgha. Or else, beautiful in the beginning by the discipline for those of quick understanding, for those of detailed understanding... By the training of the wise, good in the middle. By the training of those to be led, good at the end. This very meaning is intended here. It is known, it is understood, this is the meaning. From the root 'ara', directly, the meaning is a mind-state focused on an object, predominant with knowledge. By way of its position and usage, the meaning is the power of the object-condition of what is to be known. By the word 'iti', that very power is referred to. The meaning of 'ta' suffix, which is to be known as an object-condition endowed with the power of an object-condition, is to be seen as a specific meaning of roots and suffixes. Or, the meaning is 'it comes to be from not being'. That dhamma which exists with meaning is 'sāttho' (meaningful). Or, the dhamma endowed with meaning is 'sāttho'. Or, it is 'sāttho' by the combination of words like 'explanation' and other meanings. This very meaning is intended here, being within the scope of the Netti. That dhamma whose expression is complete is 'sabyañjano' (well-expressed). By being complete in loose, firm, long, short, heavy, light, connected, well-defined, released, and restrained forms. By being complete in 'a'-ending, feminine gender, singular number, and so on. And by being free from errors in writing and so on, the component is complete, and by its collection, the dhamma is called 'sampannabyañjano' (well-expressed). Or, it is 'sabyañjano' by the combination of words like 'letter' and other expressions. This very meaning is intended here. "This is deficient in this, it should be led, it should be inserted" - because there is nothing to be led or inserted, it is entirely complete. Or, it is entirely complete by the fulfillment of the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. "Here there is an excess, it should be removed" - saying this, because there is nothing to be removed, it is pure. Or, it is pure for the purpose of crossing the four floods, or because it proceeds with detachment from worldly allurements. Being supreme, it is the holy life. Or, the conduct of the supreme noble ones, the Brahmas, is the holy life. Among the holy life of going forth, the holy life of the path, the holy life of the teaching, and so on, I will explain, I will illuminate the holy life of the teaching, this is the meaning. "I will teach you the Dhamma, monks... I will make it known" - the Pāli Dhamma to be declared. When I came, the teaching-food explains, describes, and elaborates the pleasures and so on. Thus, it was said by the teacher in a general sense. Therefore, the teaching-food here explains this pleasure that has come in the Pāli, and explains this danger that has come in the Pāli. Such specific distinctions are not to be understood. Since it is to be asked, "How is it to be understood?" to show the distinction by determining it as "This is the pleasure that has come in the Pāli here, this is the danger that has come in the Pāli here," and by way of indication, "Among these, what is pleasure? For one desiring a sense-object," and so on, was begun. Among these, in that verse beginning "pleasure and danger," among the pleasures distinguished by subject and object, what is pleasure? Where in those Pāli teachings has it come in the Pāli? Having asked this, "For one desiring a sense-object, and if that is fulfilled for him; He is certainly joyful, having obtained what he desires, the mortal." (Sutta Nipāta 772; Mahāniddesa 1) The pleasure that has come here in this Pāli verse, which is the object, that pleasure to be enjoyed is the object of the teaching-food. In the commentary, however, it is said: "Thus, the doctrine taught and proclaimed by the Blessed One, which proceeds by showing pleasures and so on, those pleasures and so on, which are the objects of the teaching-food, wherever they are specifically mentioned in the text, to extract them from there and bring them here by way of example to show them, 'Among these, what is pleasure?' and so on, was begun." (Nettippakaraṇa Aṭṭhakathā 5) Among these, that which is enjoyed is pleasure, the object-sensual pleasure to be enjoyed. That which is desired is desire, and also object-sensual pleasure. One who desires that is a desirer, a being. One whose mind is endowed with joy is joyful. A mortal, by the meaning of the word "knows" and so on. If that desired object is fulfilled for that being who desires the object to be desired, then that being is certainly joyful. The meaning of the verse is to be understood as: Whatever object a mortal desires, having obtained that object, that mortal is certainly joyful. "Desiring a sense-object..." …becomes joyful,” not just saying this much, but because it is said, “a mortal obtains what he desires,” a mortal does not become joyful merely by obtaining a desirable object, but rather, having obtained everything that is to be wished for and honored, a mortal becomes joyful. This additional meaning should be understood. The object, the taste to be savored, is presented here in the Pāli verse, as explained by the teacher and understood by us. Since it must be asked, “Among the disadvantages such as suffering and sorrow, which disadvantage is found in which Pāli doctrine?” therefore, “Which disadvantage is there? If for that desiring one…” and so on, is begun. There, in that verse beginning “the disadvantage of savoring,” among the disadvantages such as suffering and sorrow mentioned, which disadvantage is found in which Pāli doctrine? Having asked this— “If for that desiring one, for that being with arisen craving, those desires diminish, he suffers as if pierced by a dart.” (Sutta Nipāta 773; Mahāniddesa 2) — The disadvantage of sorrow that is found in this Pāli verse, this disadvantage of sorrow is the subject of the teaching method. In the verse, “desires, wishes” means “desiring one.” Or, “goes, proceeds” means “going one,” “going with desire” means “desiring one,” for him. “Craving has arisen for whom” means “one with arisen craving,” for him. “Is pierced” means “pierced.” “Enters, penetrates” means “dart.” “Pierced by a dart” means “dart-pierced.” When the desires that should be obtained by a being who desires desires and for whom craving has arisen, diminish due to some obstacle, then that being suffers. How does he suffer? He suffers like a deer pierced by an iron dart. A being whose desires have diminished suffers, this should be understood. And here, by the word “suffers,” the arising of sorrow is shown, this should be understood. The disadvantage of sorrow is found here in the Pāli, as explained by the teacher and understood by us. Since it must be asked, “Among the two kinds of escape, namely the path and Nibbāna, which escape is found in which Pāli?” therefore, “Which n “What is the escape? He who avoids sensual pleasures,” and so on, was begun. There, there, in that verse beginning “with enjoyment and danger,” among the two kinds of escape, namely the path and Nibbāna, which escape is it, and where in those Pāli teachings does it appear? Having asked this, the answer is given: “He who avoids sensual pleasures, As one avoids a serpent’s head with the foot; He, mindful, overcomes this clinging In the world.” Here, in this Pāli verse, the escape, which is the overcoming, called the path, that has appeared, this escape, which is the overcoming called the path, is the subject of the exposition. In the verse, “he” means one who has attained jhāna or an Arahant. “Sensual pleasures” refers to the material sensual pleasures as described. He avoids them by suppressing or eradicating the desire and lust that arise in them. How does he avoid them? As a person with eyes, seeing a serpent’s head, avoids it with his foot, so he avoids them. That person, endowed with mindfulness, overcomes this craving, this clinging, in the world of forms and so on, by the path by which he completely transcends and exists. This overcoming, called the path, is to be understood as one aspect of escape. “Padā” is said by shortening the long ‘ā’ in “pādā.” “Pādā” means “by the foot,” just as “amohabhāvā” means “by non-delusion.” Therefore, it is said, “by one’s own foot.” One aspect, called enjoyment, which is the object, has appeared in this Pāli text, as distinguished by the teacher and understood by us. Since it is to be asked, “Where in the Pāli text has the aspect of enjoyment, which is the subject, appeared?” the section beginning “What enjoyment is there? Fields, land,” and so on, was started. Or, why was “What enjoyment is there? Fields, land,” and so on, started in this way? Has not enjoyment been distinguished by “What enjoyment is there? For one desiring sensual pleasures,” and so on? It is true, but enjoyment is of two kinds, according to the object and the subject. In that, the enjoyment called the object is Previously divided, now, to divide the enjoyment called 'object-related', "What is enjoyment there?