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Idāni imināpi pañhabyākaraṇena āraddhacitto satthā purimanayeneva uttariṃ pañhaṃ pucchati tīṇi nāma kinti?
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16. Now the teacher, being satisfied with the answer to his question, asked the further question Three is what? in the same manner as before.
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Thero tīṇīti paccanubhāsitvā puna byākaritabbassa atthassa liṅgānurūpaṃ saṅkhyaṃ dassento "tisso vedanā"ti vissajjeti.
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17. Responding to [the number] ' three ’ [stated as the neuter ' tini ’], the Elder replied Three kinds of feeling, showing the numeral 17 (tisso) in the [feminine] gender appropriate to the meaning to be given in the answer.
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Atha vā "yā bhagavatā 'tisso vedanā'ti vuttā, imāsamatthamahaṃ tīṇīti paccemī"ti dassento āhāti evampettha attho veditabbo.
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Or alternatively, it can be understood here in the sense that he spoke thus showing that ' I apply to [the word] ” three ” (tini) the meaning expressed by the Blessed One with the words ” Three (tisso) kinds of feeling ” (cf. S. iv.204) ’;
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Anekamukhā hi desanā paṭisambhidāpabhedena desanāvilāsappattānaṃ.
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for the way of teaching has numerous facets in the case of those who have reached expertness in teaching by means of the classes of discriminations.18
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Keci panāhu "tīṇīti adhikapadamida"nti.
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Some, however, have said that tini is a supernumerary word.
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Purimanayeneva cettha "tisso vedanā"ti vuttaṃ, na aññesaṃ tiṇṇamabhāvato.
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18. And the phrase 4 three kinds of feeling ’ is stated here in the way already explained (§§ 6, 13), not .because of the absence of other threes,
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Yathāha –
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according as it is said:
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"Tīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno - pe - dukkhassantakaro hoti.
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‘ Bhikkhus, when a bhikkhu becomes completely dispassionate towards three ideas,... he is one who makes an end of suffering [here and now].
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Katamesu tīsu?
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What three?
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Tīsu vedanāsu.
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The three kinds of feeling:
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Imesu kho, bhikkhave, tīsu dhammesu bhikkhu sammā nibbindamāno - pe - dukkhassantakaro hoti.
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when a bhikkhu becomes completely dispassionate towards these three ideas,... he is one who makes an end of suffering [here and now].
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'Tayo pañhā, tayo uddesā, tīṇi veyyākaraṇānī'ti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta"nti (a. ni. 10.27).
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So it was with reference to this that it was said [earlier:] three questions, three indications, three answers ’ (A. v. 51).
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Ettha ca "yaṃkiñci vedayitaṃ, sabbaṃ taṃ dukkhasminti vadāmī"ti (saṃ. ni. 4.259) vuttasuttānusārena vā. –
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19. And here... And he does so through following the way indicated in the passage ‘ Whatever is felt all comes under suffering ' ( S. ii. 53; iv. 216),
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"Yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato;
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‘ Whoever pleasure saw as pain, ‘ Saw pain as though it were a dart,
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Adukkhamasukhaṃ santaṃ, addakkhi naṃ aniccato"ti. (itivu. 53) –
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‘ Saw peaceful neither-pain-nor-pleasure ‘ [Ever] to be impermanent,... ’ (S. iv. 207).
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Evaṃ dukkhadukkhatāvipariṇāmadukkhatāsaṅkhāradukkhatānusārena vā tissannaṃ vedanānaṃ dukkhabhāvadassanena sukhasaññaṃ pahāya dukkhānupassanāmukhena nibbindamāno anupubbena dukkhassantakaro hoti, paramatthavisuddhiṃ pāpuṇātīti veditabbo.
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or by following the way of [the three- fold classification of] intrinsic suffering, suffering suffering in determinations ( S. iv.259), as stated in the following passage (above). he comes to dispassion only through the Gateway [to Liberation consisting in] Contemplation of Suffering (pain), abandoning perception of pleasure through seeing all these kinds of feelings as a state of suffering.
And so he eventually makes an end of suffering and reaches purity in the ultimate sense,
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Yathāha –
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according as it is said:
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"Sabbe saṅkhārā dukkhāti, yadā paññāya passati;
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‘ [And] painful [too] are all determinations: ‘ And so when he sees thus with understanding, ‘
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Atha nibbindati dukkhe, esa maggo visuddhiyā"ti. (dha. pa. 278);
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He then dispassion finds in suffering; ' This path it is that leads to purification ’ ( Dh. 278).
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