English
He shows that even if some of the Geyya and other categories are Sutta by nature, the aforementioned faults are not avoided, let alone all of them, by saying: "And that which..." and so on. "In the Compendiums" refers to the Commentaries. For the ancient Commentaries, the present Commentaries, being abridged, are called "Compendiums." "Sutta" may be with verses or without verses. Since these two categories are made by two components, a separate Sutta category is impossible, because there is no Sutta apart from these two. Therefore, it is said: "There would be no Sutta category itself." And how then, even if... i. He speaks, referring to the general rule that will be stated as "it may be." Showing that "this is also a fault," he says "of the Maṅgala Sutta, etc." "The sign of its existence" is the sign of the existence of the geyya component. The connection is "the sign of the existence of the veyyākaraṇa." The questioner, not taking the statement "in the absence of verses," but only taking the statement "question and answer is explanation," questions with "if this is so," etc. The other, however, showing the principle that a specific rule is stronger than a general rule, and that only that which is without verses is explanation, and that this is intended here, refutes with "it does not apply," etc. "For indeed," for that very reason, the meaning is that even when there is a connection with other signs, the specific signs are stronger. The commentary on the section of compilation is finished. 2. Commentary on the section of enumeration 1. "By division" means by division of its nature. "Adiṭṭhajotanā" (illumination of the unseen) is that by which the unseen is illuminated. "Diṭṭhasaṃsandanā" (comparison of the seen) is that by which the seen is compared; and here, comparison means making a decision through discussion. "Vimaticchedanā" (cutting off doubt) is that by which doubt is cut off. "Anumatipucchā" (question of agreement) is a question for agreement. For "What do you think of that?" is a question asking "What is your agreement?" "Kathetukamyatā" (desire to speak) means by the desire to speak. By "they are carried by these," etc., having stated the meaning of the word "hāra" by means of instrumental, locative, agentive, and objective cases, to show by way of analogy, "like necklaces," etc., is said. Again, just as words like "gantha" (text) are formed by the meaning of "making a text," etc., to show the formation of the word "hāra" by the meaning of "making a hāra," etc., he says "they cause to be carried," etc. By "from carrying and from delighting," he shows that these are special descriptions that are charming and delightful. "Upapattisādhanayutti" (reasoning for establishing suitability) means the characteristic reason. "By the said method" means according to the method stated in the "desanāhāra" (discourse section), by "are not other hāras also endowed with reason?" etc. "Here is an arrangement of four" means a compound referring to another meaning is obtained even for words with different referents, like "urasilomo" (hair on the chest), etc. (Dī. Ni. Ṭī. 3.54, 303). It is said. They remain: "Explanation is indeed explanation," and so on. They are entered into: they are immersed. They are composed: they are avoided. Without distinctions: without distinguishing between the meaning of terms such as "genus is common," "difference is common," "relation is common." By way of foundation and so on: by way of foundation, explanation, meditation, and abandonment. Some: he speaks with reference to the foundation, requisites, turning, revolving, and descent of concepts. 2. Relation: the connection of cause and effect. For the existence of such phenomena in a single continuum is the way of unity. Division, even when there is a cause-and-effect relationship among them, is their distinct nature. For the cause is one thing, the effect another. Absence of activity: inertness. For it is not the case that causes and effects think, "I produce this, I am produced by this." Congruent result: the suitability of effects to their causes. Conventional nature: mere usage established by worldly convention, based on aggregates and so on. Ultimate nature: the characteristic of hardness, contact, and so on, of earth, touch, and so on. This is the summary here: that in which, when divided or when the other is excluded by the mind, there is such a perception, this is conventional truth, as in a pot or in water with its constituents; conversely, it is ultimate truth. For the penetration of ultimate truth: for the attainment of Nibbāna. End: inner. By the principal part: by the root cause. In passages like "delight is the root of suffering" (M.N. 1.13), craving is called "delight." In passages like "he delights in battle," it means joy, so he says, "of craving or joy." 3. By way of genus and difference: from this distinction of wholesome and unwholesome. In "they are joined," the meaning of cause should be understood as implicit, so he says, "they are joined." By whom are they joined? By the commentators, is the intention. Or, "they are joined" means they are suitable; they are taken as having the same suitability for the goal, being included by the mention of that, because they are one in meaning. In this sense, "by nine terms" is the instrumental case for association; in the former, it is for the instrument. "These indeed" This is also a reading. Here, the word 'kho' is to be understood as a filler, or as an emphasizing particle. "These very ones" means these very cravings and so on, not anything else. "Eighteen only" means not more than that, nor less than that. In the former case, the absence of root words is indicated; in the latter, their being neither deficient nor excessive is shown. The description of the Summary Section is finished. 3. Description of the Detailed Explanation Section 4. In the Detailed Explanation Section, "commonality" means generality. "Specifically" means uniqueness. "Meaning of the word" means the literal meaning. "Characteristic" means nature. "Order" means sequence. "To this extent" means this much in measure. "Cause and so on" means the ways of cause, effect, ground, condition, similar parts, dissimilar parts, and characteristics. More specifically, "characteristic" means connection. Description of the Summary of Methods 1. In "Whatever, bhikkhus," "whatever" is a nominative singular, and by taking it as in apposition with "pleasure and happiness" —these two— it is said: "That which is enjoyed is enjoyment, pleasure and happiness." Just as pleasant forms and so on are to be enjoyed by one who is not free from lust, like feelings of pleasure and so on, it is said: "Thus, even a desirable object." Or, "enjoyment is craving, that by which one enjoys" —by this, it is shown that "whatever" is a particle in the sense of cause. Here is the meaning: That by which, as a cause, pleasure and happiness arise in dependence on the five aggregates of clinging, as something to be enjoyed— this enjoyment, called craving, is the cause of the act of enjoying. Thus, it is said: "Thus, even in perversions," because this meaning can occur in perversions due to delighting in views and so on. "Even the undesirable" —with the particle 'pi', "even the desirable" should be connected; all defiled phenomena are included here by the taking of objects, so it is said: "of all three-realm formations." In "feelings of pain, neither-pain-nor-pleasure," only feelings that are of the nature of pain are taken as neither-pain-nor-pleasure, because an undesirable object is intended, not those of the nature of pleasure. Regarding this, it is said: "That neither-pain-nor-pleasure feeling, Venerable Sir, has been declared by the Blessed One as present in refined pleasure" (M.N. 2.88; S.N. 4.267). "S because of the nature of being a means of happiness, by this it shows that the enjoyment of an object by beings is possible, even by a slight degree of desirability. Disadvantage is a fault, because it flows from faults; this should be understood as having the nature of oppression, thus it is said: "Disadvantage is painful feeling, or even the painfulness of that." Having thus shown the nature of disadvantage as a fault, now, to show its nature as wretchedness, "or else" and so on was said. "Yato" (because) means "because of its nature as fault and wretchedness." "Nissarati" (escapes) means separation; the meaning is separation from all formations. "By general designation" means by the generality of being expressible by the word 'escape'. "Of the former" means of enjoyment and disadvantage. In "Upāyo ca" (and the means) and so on, taking the word "ca" (and) as merely a filler, it says "and of the latter," meaning of fruits and so on. "Of the distinctions included therein" means of the specific things included in the Noble Path. In "of sense-realms and so on," by the word "and so on," not only form and formless realms are included, but also those, and realms of perception and so on, and realms of one constituent and so on, are included. Therefore it says "of the three realms each." To show that the Buddha's teaching is solely for the sake of unattached Nibbāna, it says, "Is it not... (etc.)... produced?" By "It has been said," he points out the fault of repetition. The other, having assented "That is true," refutes it with "But that..." and so on. By "by succession," it shows that external sound is not the proximate cause for the attainment of Dhamma, just as internal wise attention is, because Dhamma is to be experienced personally. For thus it is said: "The Tathāgatas are only expounders; those who practice will be freed; meditators from the bonds of Māra." (Dhp. 276) The cause of that attainment would be the cause of attaining the Noble Path. What then is that? It says, "the cause of fortunate existence." By that, it speaks of the accumulation of merit that is the cause of the final existence.