English
Field, dwelling," etc., has been started. There, in that verse beginning "enjoyment, danger," etc., among the enjoyments specified as object and subject distinctions, asking "which enjoyment, among those Pāli teachings, where in Pāli does it appear?" – Field, dwelling, or gold, cattle, horses, servants, slaves; women, relatives, various desires, the person who clings to them. In this Pāli verse, the enjoyment called 'clinging' that appears, this enjoyment called 'clinging', which is an object-related enjoyment, is the subject of the discourse. In the verse, 'khettaṃ' (field) means: "seeds are thrown in this place," hence 'khettaṃ'. The act of throwing by people who throw is the primary meaning of the root 'khipa-'. The mind-moment that generates the act of throwing is a secondary meaning (by result). The power of growth of the field, which is a strong supporting condition for that mind-moment, is also a secondary meaning (by result). By the word 'iti', that power of growth itself is referred to. The place called 'field', which is the basis of that power, is the meaning of the suffix 'ta'. This method should be applied appropriately to such word meanings in the three Pitakas. "They sow, they settle in this place," hence 'vatthu' (dwelling/ground). The settling of pulses, etc., is the primary meaning of the root 'vapa-'. The power of establishing the place is a secondary meaning (by result). By the word 'iti', that power of establishing is referred to. The place of establishment for that power is the meaning of the suffix 'ta'. A field, however, is a place for growing grains; a dwelling is a place for growing pulses. "It sends forth, it produces joy and happiness," thus 'hi'. What is that? Joy and happiness. "It gives, it produces gold," thus 'raṃ'. What is that? Gold. 'hiṃ' and 'raṃ' become 'hiraṃ', a second accusative tatpurisa compound. "It makes known, it pleases," thus 'ñaṃ'. What is that? Gold. 'hiraṃ' becoming 'ñaṃ' is 'hiraññaṃ'. The meaning to be understood is that it produces existing joy and happiness, and especially pleases people. The word 'vā' (or) is... A collection of meanings already stated. They go specially, thus cows. They eat and consume specially day and night, thus horses. Cows and horses are 'gavāssa'. They first give what is to be given, thus 'dā'. They eat and consume, thus 'asā'. Having given, they eat, thus 'dāsā' (slaves). The meaning is: having first given what is to be given to their masters, they then eat and consume. Or, they eat and consume what is given by their masters, thus 'dāsā'. Or, they eat and consume, living with difficulty and hardship, thus 'dāsā'. They fill the hearts of mothers and fathers, thus men. Or, they seek or search for what is beneficial, thus men. The karma that fulfills the state of a Buddha, Paccekabuddha, or Cakkavatti (universal monarch) is 'puraṃ'. What is that? Strong karma. Or, they seek 'puraṃ' (fulfillment) through virtue, thus men. Indeed, it is men who attain the state of a Perfectly Self-Enlightened Buddha, a Paccekabuddha, or a Cakkavatti. Or, they sleep in a high place, thus men. Indeed, men stand in the father's place for mothers. These word meanings, as stated, are appropriate due to the possibility of their meaning. Slaves and men are 'dāsaporisaṃ', with an increment in the middle. Here, by the term 'dāsa', female slaves are also included. The distinction to be seen is that 'dāsā' are unfortunate people, 'purisā' are fortunate people. Sons and daughters stand and are established in women, thus 'thiyo' (women). The etymological meaning of the word 'nara' has been stated below. A part, the disadvantage called mental pain, has appeared in this Pāli verse, and has been explained by the teacher, and understood by us. Because it is to be asked, "Where does the disadvantage called suffering appear in the Pāli text?" Therefore, "What is the disadvantage there? The weak overpower him," and so on, has been commenced. Or, why is it commenced thus: "What is the disadvantage there? The weak overpower him," and so on? Hasn't the disadvantage been explained by "What is the disadvantage there? If he desires," and so on? True, but disadvantage is of many kinds, in terms of suffering, mental pain, and so on. Among these many kinds of disadvantages, a part, the disadvantage called mental pain, was explained earlier. Now, to explain the disadvantage called suffering, "What is the disadvantage there? The weak overpower him," and so on, is commenced. Thus it began. Having asked: “Among the disadvantages, such as suffering and dejection, mentioned in the verse beginning with ‘the nature of gratification and disadvantage,’ which disadvantage, among those Pāli teachings, is found in which Pāli teaching?” – The weak overpower him, Dangers crush him; Then suffering follows him, As water a broken boat. In this Pāli verse, the disadvantage, which is a part called suffering, has appeared. This disadvantage, which is a part called suffering, is the subject of the discourse. In the verse, "the weak" means these defilements have no strength. Why are defilements weak? Because they are to be abandoned by wholesome states. "Him" refers to a person clinging to desires for fields etc., or a person weak due to lack of faith-power etc. "Overpower" means they overcome him. Although defilements are weak because they are to be abandoned by wholesome states, they are capable of overpowering a person clinging to desires and lacking faith-power etc. "Dangers crush him" means dangers afflict him. "Dangers" are those that surround and afflict this person, greedy for desires, seeking desires, and protecting desires. Lions, tigers, etc., and bodily misconducts etc., crush him. Then, suffering beginning with birth follows that person, overcome by those dangers. How does it follow? As water follows a broken boat, so it follows; this is the meaning. The teacher has explained that one part of the escape, called the path, is found in this Pāli verse, and it is understood by us. Because it is to be asked, “Where in the Pāli teachings is the other part of the escape, called Nibbāna, found?”, the section beginning “What is the escape there? Therefore, a being is always mindful...” has begun. Or, why is the section beginning “What is the escape there? Therefore, a being is always mindful...” begun in this way? Is it not that the escape has been explained by the section beginning “What is the escape there? He who avoids desires...”? True, but the escape is twofold, by way of the path and Nibbāna, there... Here, the escape of the path, which is of two kinds, was explained previously. Now, to explain the escape of Nibbāna, it is begun with, "Among these, what is escape? Therefore, a being, always mindful," and so on. Among these, "among these" refers to the path and Nibbāna, which are escapes mentioned in the verse beginning with "delight and danger." Asking which part of the escape, Nibbāna, is found in which Pāli text, it is said: "Therefore, a being, always mindful, Should avoid desires; Having abandoned them, he crosses the flood, Like one who, having bailed out a boat, reaches the other shore." The escape of Nibbāna, which is found in this Pāli verse, is the subject of the discourse. In the verse, "therefore" means: because suffering follows a person greedy for desires, therefore a being, always, at all times, in the early and late parts of the night, through diligent effort, being mindful and endowed with mindfulness, should avoid and abandon desires, which are defilements, either by suppression or by eradication. Having abandoned these desires by the Noble Path, he should cross the fourfold flood, or be able to cross it. Who crosses, or how does he cross? Just as a boat owner, having bailed out the water that entered the boat, and with a light boat, without much difficulty, crosses and reaches the other shore, so too, having bailed out the water of defilements that arose in oneself, and having removed it by the Noble Path, with a light existence, one reaches Nibbāna, the other shore, peace, through the Nibbāna element without any remainder of clinging. Why is this Nibbāna called escape? It is called escape because it is an escape from all conditioned things. This escape is found in this Pāli text, as explained by the teacher and understood by us. Since it is to be asked, "Which result is found in which Pāli text?", it is begun with, "Among these, what is the result? Indeed, Dhamma protects the one who practices Dhamma," and so on. Among these, "among these" refers to the results such as protection, accomplishment, and crossing death, mentioned in the verse beginning with "delight and danger," what is having asked, “Where in these Pāli teachings is the result mentioned?” – “Indeed, Dhamma protects the one who practices Dhamma, like a large umbrella in the rainy season; This is the benefit of Dhamma well-practiced, the Dhamma-practitioner does not go to a bad destination.” (Sn 102, 103) – Here, in this Pāli verse, the result of the Dhamma protecting from misfortunes, and the result of producing prosperity, which is a protection, are mentioned. This result of protection and production is the subject of the teaching method. In the verse, “Dhamma” refers to the meritorious Dhamma, such as giving, which has been produced by a person. It protects that person, the Dhamma-producer, from misfortunes. How? Just as a large umbrella, to be held skillfully, protects a skillful person holding it from getting wet when it rains in the rainy season, so too the Dhamma, which is to be protected, protects the one who protects the Dhamma well, being heedful through right self-application. Such a Dhamma-practitioner alone does not go to a bad destination. This is the benefit of Dhamma well-practiced, meaning the benefit of the Dhamma that is well-practiced. A partial result is mentioned here in the Pāli teaching, as explained by the teacher and understood by us.