Dear Nina,

Thanks for your comments. See below.

> > yasmaa caamohabhaavena, akkharesu padesu ca.
> > paa.liyattha.m vijaananti, vi~n~nuu sugatasaasane..
> >
> > and because, with the existence of non-confusion about the letters
> > and words,
> > the learned know the meaning of the Paali in the Sugata's Saasana,

10

> >
> > Mahinda:
> > > Wherefore, due to (that) freedom from confusion, wise persons in

the

> > > Buddha Saasana, understand (correctly) the meaning of texts;
> >
> > JA: I differ from Mahinda's "wise persons in the Buddha Saasana"
> > compared to my "the meaning of the Pali in the Sugata's Saasana".
> > I don't disagree with Mahinda's interpretation and would find it
> > difficult to decide on which if only one of them can be correct.
> --------
> N: I am considering ther word vi~n~nuu. I think that it does not
> refer to the learned in Paali grammar. I am thinking of this text:<
> svaakkhaato bhagavataa dhammo sandi.t.thiko akaaliko ehipassiko
> opanayiko paccatta.m veditabbo vi~n~nuuhii>ti .This is about wise
> persons who have attained enlightenment and experienced nibbaana.
> To me wise persons refer to those who understand the truth directly.
> Those who practise in accordance with the dhamma (dhammanudhamma).
> They penetrate the true meaning of the texts.

In verse 11, there is the term "sappa~n~naa" which I translate as "the
wise" and it would seem odd to translate "vi~n~nuu" as "the wise"
also. Buddhaghosa (Vism VII.85) has an interesting gloss on
"vi~n~nuuhi" in the passage you quote (svaakkhaato. . .), i.e.,
"sabbehi pi uggha.tita~n~nuu-aadiihi vi~n~nuuhi". There is a sutta at
A II 135 that states four types of individuals called the
uggha.tita~n~nuu, vipa~ncita~n~nuu, neyyo, & padaparamo. Detailed
explanations can be found in the commentaries at Mp III 131 and Pp-a
222-3. I think the first three types can also apply to sappa~n~nas
because they are capable of attaining arahatta while the padaparamo
would have to be excluded for not having that capability in his
present life. Perhaps Aggava.msa makes the same distinction by
including the padaparamo in "vi~n~nuu" but not in "sappa~n~naa"? I
think it is important for anyone who wishes to understand the proper
meaning of the Pali texts to know the grammar or the characteristic(s)
of the linguistic entities (saddalakkha.na) in the Pali language. Even
in Kaccayana the first sutta has it that the meaning is correctly
known only through the letters (attho akkharasa~n~naato -- Kc 1).

> This fits in with the following words:
> paa.liyatthaavabodhena, yoniso satthusaasane.
> sappa~n~naa pa.tipajjanti, pa.tipattimatandikaa..
>
> (and) with a proper understanding of the meaning of the Pali
> in the Teacher's Saasana,
> the wise practise the practice without giving up, 11
>
> yoniso pa.tipajjitvaa, dhamma.m lokuttara.m vara.m.
> paapu.nanti visuddhaaya, siilaadipa.tipattiyaa..
>
> having practised properly, they reach the excellent supramundane

state

> by means of the purified practice of morality, and so on; 12
> ------
> N: as to siilaadipa.tipattiyaa: siila, samaadhi and pa~n~naa. As to
> purified, visuddhaaya, this means: accompanied by right

understanding

> of realities, by insight.

I would like to revise the second line to:
"by means of the purified (or pure) practice beginning with virtue."

Also, in verse 13, "grasp carefully" should be changed to "grasp
well". "saadhuka.m" is glossed as "su.t.thu" (well, thoroughly) in
commentaries..

Best,
Jim