English
making it impossible to produce teaching, and impossible to produce or penetrate penetration. "In accordance with the Dhamma" and "as the Dhamma" also make sense. For teaching, like penetration, proceeds in accordance with the Dhamma, by clarifying its subject without distortion, which is why it is called "undistorted expression." By "it shows the Dhamma-expression," it indicates that it is of the nature of the word "teaching." Thus, in the Pāḷi, the nature of having a limited object and so on is stated for the analytical knowledge of language, and in the commentary, "making that particular natural linguistic sound the object" and so on, refers to the sound as the object. This word is the speaker of this meaning— having established the spoken and the speakable— the sound that proceeds by clarifying those speakable things is teaching. But if "Dhamma is scripture," in this case, since Dhamma is also of the nature of sound, would there be no distinction between Dhamma and teaching? No, the Dhamma is a sequence of sounds that has previously proceeded, known and acquired, and so on, as the means of understanding those various meanings. Teaching is the sound that proceeds later to make those meanings clear for the understanding of others. Or, the mind-moment that produces the aforementioned sound is teaching, like false speech and so on. "The proceeding of speech" refers to the aforementioned mind-moment. For it causes speech to proceed, or by it, speech is made to proceed, hence "proceeding." "By this, meaning is taught," hence "teaching." "By this, it is made known in various ways, or it makes known in various ways," it is called "designation." Therefore, he says, "intention" and so on. He comprehends, he Or, by this one understands, thus it is 'abhisamaya'. Thus also the meaning of 'abhisamaya' is possible. But 'abhisamaya' is from what is to be penetrated, thus in the second alternative, it is indeed 'penetration'. It is to be understood by the method stated: the difficulty of comprehending the states of ignorance, formations, and so on, due to their being difficult to penetrate; the difficulty of explaining them; the difficulty of comprehending the production and objectification of that penetration, which is called penetration of that teaching, due to its impossibility. It is said that those states lead to suffering by designating the cause with the effect, thus he said, "reproach...etc...by way of cause." Another meaning is reproach and escape. "Having completed" means having finished by way of speaking. Its connection is with "begun." The reading "saṅgīta" (recited/compiled), divided into uddāna, saṅgaha, etc., is appropriate, but they write "saṅgītiyā." Or the former "saṅgītiyā" is a locative of characteristic by its meaning, the latter is a locative of place. "Pitaka, etc." means Pitakas, Nikāyas, Aṅgas, Dhammas, Khandhas. Among the aṅgas, the sutta-aṅga itself is not possible, because it is said: "a sutta with verses is geyya, a sutta without verses is veyyākaraṇa." And inclusion of the Maṅgala Sutta, etc., in the sutta-aṅga would not be possible due to their having verses, like the Dhammapada, etc. Or inclusion in the geyya-aṅga would be possible due to their having verses, like the Sagāthāvagga. Similarly, of the sections with verses in the Ubhatovibhaṅga, etc.? It is said – Sutta is a general rule, others are special rules. With signs, due to being established, connected with others, not from others. Indeed, this is the general rule that all of the Buddha's word is 'sutta'. Therefore, Venerable Mahākaccāyana said in the Netti, "the ninefold search for suttanta." "So much of that Blessed One's word, come from suttas, included in suttas, in one's own doctrine, is five hundred suttas." Introduction; Story. Eight. Introduction. And so on, this is a proof of this meaning, but in some parts, special classifications like Geyya and others are established by their respective characteristics. For instance, the characteristic of Geyya is having verses. In the world, they call a text with verses or a prose text with verses "Geyya". But in the absence of verses, the state of asking questions and giving answers is that of Veyyākaraṇa. For asking and answering is called Byākaraṇa. Byākaraṇa itself is Veyyākaraṇa. If this is so, then even those with verses, which proceed by way of question and answer, would become Veyyākaraṇa? No, they do not, because there is no room for the designations of Veyyākaraṇa and so on, and because it is specified as "in the absence of verses". For instance, in special suttas like the Dhammapada, which are bound solely by verses, even though they have verses, and in those connected with verses of joy and knowledge, and those connected with phrases like "this was said," and those connected with astonishing phenomena, the designations of Gāthā, Udāna, Itivuttaka, and Abbhutadhamma are established respectively. Similarly, even though they are bound by verses, in those that reveal the Buddha's conduct and experiences in past lives, the designation of Jātaka is established. And even though they involve question and answer and have verses, in some suttantas, because they lead to the attainment of knowledge, the designation of Vedalla is established. Thus, by these respective characteristics like having verses, the designations of Geyya and so on are established in those special suttas; these are special classifications beyond the Suttaṅga, like the Geyyaṅga. And whatever here is devoid of the characteristics of Geyyaṅga and so on, that is Suttaṅga, proceeding by general designation, without losing its special designation. Is it not the case that the objection remains that a sutta with verses is Geyya, and a sutta without verses is Veyyākaraṇa, and thus Suttaṅga is not possible? No, because it has been clarified. For it was clarified earlier that in the absence of verses, the state of asking and answering is the characteristic of Veyyākaraṇa. And what was said, "due to the presence of verses, the Maṅgala Sutta and others would not be included in Suttaṅga," that is not so, because it is well-established. Indeed, the Sutta nature is established in the Mangala Sutta and others. For these are not known as verses, like the Dhammapada or Buddhavamsa, but only as suttas. Therefore, in the commentaries, the name "sutta" is used. But what is said, "because it has verses, it might be included in the Geyya division," that is also not so. Because it is with another. "With verses" means "sagāthakaṃ" (having verses). And being "with" means being with something other than itself. But in the Mangala Sutta and others, there is no sutta passage free from verses, which could be called "with verses." Nor is there any collection as such. And what is said, "the verse-containing sections in the Ubhatovibhaṅga and others might be included in the Geyya division," that is also not so, because of being other. For those verses are indeed other, being included in the Jātaka and so forth. Therefore, the Ubhatovibhaṅga and others do not have the nature of Geyya by means of those verses. Thus, the non-mixing of these divisions, such as Sutta, should be understood. The teaching of the Conqueror is Abhidhamma. The place of penetration is the ground of penetration, the state of penetration, or the cause of penetration. It is said, "Thus I know: feeling arises also conditioned by right view." (Saṃ. Ni. 5.11-12) However, in the Pāli, it appears as: "Thus I know: feeling arises also conditioned by wrong view. Feeling arises also conditioned by right view." (Saṃ. Ni. 5.11-12) By "causes and so forth" means by the nature of causes, their cessation, and the means thereto, and so forth. "Having met the challenge of other debaters" refers to what appears in the commentary: "having met the challenge of other debaters." "Adhiga...pe... rūpena" means: that which is to be attained and to be taught is "to be attained and taught." That is the Dhamma itself, in accordance with that. And here, because it is a teaching according to the Dhamma, and because it is a teaching of the Dhamma as it has been attained, the Abhisambodhi (full enlightenment) of the Abhidhamma is the cause of attainment. The place, time, and so forth are the causes of teaching. But what is said in the commentary, "the cause of teaching is up to the turning of the Wheel of Dhamma," that is said by considering the turning of the Wheel of Dhamma as a special kind of Abhidhamma teaching. Or by the Noble Truths taught in the Dhammacakkappavattana Sutta, the entire Abhidhamma text... because it is taught there that the right view and so on, which are of the nature of Abhidhamma in the ultimate sense, are included in the meaning. It should be understood that the maturation in hundreds of Jātaka stories in the Adḍhachakka is said to be due to the teaching being confined to these. For it is not in these few births alone that the accumulation of merits and so on occurs; but what is the reason that only these births are taught? Because there were no occasions for others. Commentary on the Sumedha Story When a Buddha arises, one who regards himself as superior or equal to him falls away from the jhāna and supernormal powers; but the Bodhisatta Sumedha did not stand thus, so his non-falling away from jhāna and supernormal powers should be understood. Therefore it is said, "unequalled by ascetics." Just as Nibbāna, or anything else considered eternal, is called "eternal" because of its unperverted nature, being such at all times, so the word of the Buddhas is said to be eternal. Therefore it is said, "it is unperverted." Its manifold nature is due to the division into Upapāramī and so on. "Samādānādhiṭṭhāna" means the establishment, activation, or performance of the undertaking. "By the power of knowledge" means by the power of the knowledge of the investigation of perfections. For that knowledge is of great power,