Dighanikaya 1.1_12

1.1_12

Tattha evanti ca meti ca saccikaṭṭhaparamatthavasena avijjamānapaññatti. Kiñhettha taṃ paramatthato atthi, yaṃ evanti vā meti vā niddesaṃ labhetha? Sutanti vijjamānapaññatti. Yañhi taṃ ettha sotena upaladdhaṃ, taṃ paramatthato vijjamānanti. Tathā ‘eva’nti ca, meti ca, taṃ taṃ upādāya vattabbato upādāpaññatti. ‘Suta’nti diṭṭhādīni upanidhāya vattabbato upanidhāpaññatti. Ettha ca evanti vacanena asammohaṃ dīpeti. Na hi sammūḷho nānappakārapaṭivedhasamattho hoti. ‘Suta’nti vacanena sutassa asammosaṃ dīpeti. Yassa hi sutaṃ sammuṭṭhaṃ hoti, na so kālantarena mayā sutanti paṭijānāti. Iccassa asammohena paññāsiddhi, asammosena pana satisiddhi. Tattha paññāpubbaṅgamāya satiyā byañjanāvadhāraṇasamatthatā, satipubbaṅgamāya paññāya atthapaṭivedhasamatthatā. Tadubhayasamatthatāyogena atthabyañjanasampannassa dhammakosassa anupālanasamatthato dhammabhaṇḍāgārikattasiddhi.

Therein, both evaṃ and me are concepts of the non-existent in terms of the actual and ultimate sense. For what is there here in the ultimate sense that could receive the designation evaṃ or me? Sutaṃ is a concept of the existent. For that which was apprehended here by the ear is existent in the ultimate sense. Likewise, both evaṃ and me are derived concepts, because they are to be spoken in dependence on this or that. Sutaṃ is a comparative concept, because it is to be spoken in comparison to the seen and so forth. And here, by the word evaṃ, he illustrates non-delusion. For one who is deluded is not capable of penetrating in various ways. By the word sutaṃ, he illustrates non-forgetfulness of what was heard. For one who has forgotten what was heard does not acknowledge, after an interval of time, "It was heard by me." Thus, through non-delusion comes the perfection of wisdom, but through non-forgetfulness comes the perfection of mindfulness. Therein, through mindfulness preceded by wisdom there is capability in retaining the expressions, while through wisdom preceded by mindfulness there is capability in penetrating the meaning. And through the conjunction of capability in both, because he is capable of safeguarding the treasury of the Dhamma endowed with meaning and expression, his status as treasurer of the Dhamma is established.