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pāḷi from DPR

Eng. Transl. By AI gemin pro 2.5

KN 20 - nettippakaraṇapāḷi

KN 20 - The Guide

♦ nettippakaraṇapāḷi

♦ The Guide

♦ 1. saṅgahavāro

♦ 1. The Summary Chapter

♦ yaṃ loko pūjayate, salokapālo sadā namassati ca.

♦ That which the world with its guardians honours, and always reveres.

♦ tasseta sāsanavaraṃ, vidūhi ñeyyaṃ naravarassa.

♦ This excellent teaching of the best of men is to be known by the wise.

♦ dvādasa padāni suttaṃ, taṃ sabbaṃ byañjanañca attho ca.

♦ The twelve terms are the Sutta, all of which are the letter and the meaning.

♦ taṃ viññeyyaṃ ubhayaṃ, ko attho byañjanaṃ katamaṃ.

♦ Both are to be understood: what is the meaning, what is the letter?

♦ soḷasahārā netti , pañcanayā sāsanassa pariyeṭṭhi.

♦ The Guide has sixteen modes, five methods for investigating the teaching.

♦ aṭṭhārasamūlapadā, mahakaccānena niddiṭṭhā.

♦ Eighteen root-terms were set forth by Mahākaccāna.

♦ hārā byañjanavicayo, suttassa nayā tayo ca suttattho.

♦ The modes are the investigation of the letter, the three methods are the meaning of the Sutta.

♦ ubhayaṃ pariggahītaṃ, vuccati suttaṃ yathāsuttaṃ.

♦ When both are comprehended, it is called the Sutta as it was heard.

♦ yā ceva desanā yañca, desitaṃ ubhayameva viññeyyaṃ.

♦ Both the teaching and what is taught are to be understood.

♦ tatrāyamānupubbī, navavidhasuttantapariyeṭṭhīti.

♦ Herein is the sequence, the ninefold investigation of the Suttas.

♦ saṅgahavāro.

♦ The Summary Chapter.

♦ 2. uddesavāro

♦ 2. The Exposition Chapter

♦ [unnamed]

♦ 1. tattha katame soḷasa hārā?

♦ 1. Therein, what are the sixteen modes?

desanā vicayo yutti padaṭṭhāno lakkhaṇo catubyūho āvaṭṭo vibhatti parivattano vevacano paññatti otaraṇo sodhano adhiṭṭhāno parikkhāro samāropano iti.

Teaching, investigation, construing, footing, characteristic, fourfold array, revolving, analysis, conversion, synonym, designation, penetration, cleansing, resolution, requisite, and imputation.

♦ tassānugīti

♦ Its Recitation

♦ desanā vicayo yutti, padaṭṭhāno ca lakkhaṇo.

♦ Teaching, investigation, construing, footing and characteristic,

♦ catubyūho ca āvaṭṭo, vibhatti parivattano.

♦ Fourfold array and revolving, analysis, conversion,

♦ vevacano ca paññatti, otaraṇo ca sodhano.

♦ Synonym and designation, penetration and cleansing,

♦ adhiṭṭhāno parikkhāro, samāropano soḷaso .

♦ Resolution, requisite, and sixteenthly, imputation.

♦ ete soḷasa hārā, pakittitā atthato asaṃkiṇṇā.

♦ These sixteen modes have been declared, unmixed in meaning.

♦ etesañceva bhavati, vitthāratayā nayavibhattīti.

♦ And of these there is the analysis of the methods in detail.

♦ 2. tattha katame pañca nayā?

♦ 2. Therein, what are the five methods?

nandiyāvaṭṭo tipukkhalo sīhavikkīḷito disālocano aṅkuso iti.

The Nandiyāvaṭṭa (Lustrous), the Tipukkhala (Trefoil), the Sīhavikkīḷita (Lion's Sport), the Disālocana (Survey of Directions), and the Aṅkusa (the Hook).

♦ tassānugīti

♦ Its Recitation

♦ paṭhamo nandiyāvaṭṭo, dutiyo ca tipukkhalo.

♦ The first is Nandiyāvaṭṭa, and the second is Tipukkhala.

♦ sīhavikkīḷito nāma, tatiyo nayalañjako .

♦ The third method-mark is named Sīhavikkīḷita.

♦ disālocanamāhaṃsu, catutthaṃ nayamuttamaṃ.

♦ They call the fourth, the highest method, Disālocana.

♦ pañcamo aṅkuso nāma, sabbe pañca nayā gatāti.

♦ The fifth is named Aṅkusa; all five methods are comprised.

♦ 3. tattha katamāni aṭṭhārasa mūlapadāni?

♦ 3. Therein, what are the eighteen root-terms?

nava padāni kusalāni nava padāni akusalāni.

Nine terms are profitable, nine terms are unprofitable.

tattha katamāni nava padāni akusalāni, taṇhā avijjā lobho doso moho subhasaññā sukhasaññā niccasaññā attasaññāti, imāni nava padāni akusalāni, yattha sabbo akusalapakkho saṅgahaṃ samosaraṇaṃ gacchati.

Therein, what are the nine unprofitable terms? Craving, ignorance, greed, hate, delusion, perception of beauty, perception of pleasure, perception of permanence, perception of self. These are the nine unprofitable terms, wherein the whole unprofitable side is included and comprised.

♦ tattha katamāni nava padāni kusalāni?

♦ Therein, what are the nine profitable terms?

samatho vipassanā alobho adoso amoho asubhasaññā dukkhasaññā aniccasaññā anattasaññāti, imāni nava padāni kusalāni, yattha sabbo kusalapakkho saṅgahaṃ samosaraṇaṃ gacchati.

Calm, insight, non-greed, non-hate, non-delusion, perception of foulness, perception of pain, perception of impermanence, perception of not-self. These are the nine profitable terms, wherein the whole profitable side is included and comprised.

♦ tatridaṃ uddānaṃ

♦ Here is the summary:

♦ taṇhā ca avijjāpi ca, lobho doso tatheva moho ca.

♦ Craving and ignorance, greed, hate and likewise delusion,

♦ caturo ca vipallāsā, kilesabhūmī nava padāni.

♦ And the four perversions: these nine terms are the plane of defilements.

♦ samatho ca vipassanā ca, kusalāni ca yāni tīṇi mūlāni.

♦ Calm and insight, and the three profitable roots,

♦ caturo satipaṭṭhānā, indriyabhūmī nava padāni.

♦ The four foundations of mindfulness: these nine terms are the plane of the faculties.

♦ navahi ca padehi kusalā, navahi ca yujjanti akusalapakkhā.

♦ And with nine profitable terms, the nine unprofitable sides are opposed.

♦ ete kho mūlapadā, bhavanti aṭṭhārasa padānīti.

♦ These indeed are the root-terms, the eighteen terms.

♦ uddesavāro.

♦ The Exposition Chapter.

♦ 3. niddesavāro

♦ 3. The Demonstration Chapter

♦ [unnamed]

♦ 4. tattha saṅkhepato netti kittitā.

♦ 4. Therein the Guide is briefly stated.

♦ hārasaṅkhepo

♦ Summary of the Modes

♦ 1.

♦ assādādīnavatā, nissaraṇampi ca phalaṃ upāyo ca.

♦ Gratification and danger, and escape, fruit, and means,

♦ āṇattī ca bhagavato, yogīnaṃ desanāhāro.

♦ And the Blessed One's command, is the Teaching mode for yogis.

♦ 2.

♦ yaṃ pucchitañca vissajjitañca, suttassa yā ca anugīti.

♦ What is asked and what is answered, and the Sutta's recitation,

♦ suttassa yo pavicayo, hāro vicayoti niddiṭṭho.

♦ The investigation of the Sutta, is stated as the Investigation mode.

♦ 3.

♦ sabbesaṃ hārānaṃ, yā bhūmī yo ca gocaro tesaṃ.

♦ Of all the modes, what is their plane and what their sphere,

♦ yuttāyuttaparikkhā, hāro yuttīti niddiṭṭho.

♦ The examination of the construed and the unconstrued, is stated as the Construing mode.

♦ 4.

♦ dhammaṃ deseti jino, tassa ca dhammassa yaṃ padaṭṭhānaṃ.

♦ The Victor teaches the Dhamma, and the footing of that Dhamma,

♦ iti yāva sabbadhammā, eso hāro padaṭṭhāno.

♦ Thus as to all dhammas, this is the Footing mode.

♦ 5.

♦ vuttamhi ekadhamme, ye dhammā ekalakkhaṇā keci.

♦ When one dhamma is stated, whatever dhammas have a single characteristic,

♦ vuttā bhavanti sabbe, so hāro lakkhaṇo nāma.

♦ Are all stated; that is called the Characteristic mode.

♦ 6.

♦ neruttamadhippāyo, byañjanamatha desanānidānañca.

♦ Philology, intention, and phrasing, then the teaching's source,

♦ pubbāparānusandhī, eso hāro catubyūho.

♦ And the connection of what precedes and follows, this is the Fourfold Array mode.

♦ 7.

♦ ekamhi padaṭṭhāne, pariyesati sesakaṃ padaṭṭhānaṃ.

♦ In one footing, he seeks for the remaining footing,

♦ āvaṭṭati paṭipakkhe, āvaṭṭo nāma so hāro.

♦ He revolves to the opposite; that mode is named Revolving.

♦ 8.

♦ dhammañca padaṭṭhānaṃ, bhūmiñca vibhajjate ayaṃ hāro.

♦ This mode analyzes the dhamma, the footing, and the plane,

♦ sādhāraṇe asādhāraṇe ca neyyo vibhattīti.

♦ It should be understood as Analysis, in the common and the uncommon.

♦ 9.

♦ kusalākusale dhamme, niddiṭṭhe bhāvite pahīne ca.

♦ When profitable and unprofitable dhammas are stated, cultivated, and abandoned,

♦ parivattati paṭipakkhe, hāro parivattano nāma.

♦ He converts to the opposite; that mode is named Conversion.

♦ 10.

♦ vevacanāni bahūni tu, sutte vuttāni ekadhammassa.

♦ Many synonyms are spoken in the Sutta for a single dhamma.

♦ yo jānāti suttavidū, vevacano nāma so hāro.

♦ He who knows the Suttas well, that mode is named Synonym.

♦ 11.

♦ ekaṃ bhagavā dhammaṃ, paññattīhi vividhāhi deseti.

♦ The Blessed One teaches one dhamma by various designations.

♦ so ākāro ñeyyo, paññattī nāma hāroti.

♦ That manner should be known as the mode named Designation.

♦ 12.

♦ yo ca paṭiccuppādo, indriyakhandhā ca dhātu āyatanā.

♦ Dependent origination, and the faculties, aggregates, elements, and bases,

♦ etehi otarati yo, otaraṇo nāma so hāro.

♦ He who penetrates by these, that mode is named Penetration.

♦ 13.

♦ vissajjitamhi pañhe, gāthāyaṃ pucchitāyamārabbha.

♦ In a question answered, concerning a verse that has been asked,

♦ suddhāsuddhaparikkhā, hāro so sodhano nāma.

♦ The examination of the pure and impure, that mode is named Cleansing.

♦ 14.

♦ ekattatāya dhammā, yepi ca vemattatāya niddiṭṭhā.

♦ Dhammas which have been stated as having oneness, and also those having difference,

♦ tena vikappayitabbā, eso hāro adhiṭṭhāno.

♦ They should be determined by that; this is the Resolution mode.

♦ 15.

♦ ye dhammā yaṃ dhammaṃ, janayantippaccayā paramparato.

♦ The dhammas which, from condition to condition, successively produce a dhamma,

♦ hetumavakaḍḍhayitvā, eso hāro parikkhāro.

♦ Having drawn out the cause, this is the Requisite mode.

♦ 16.

♦ ye dhammā yaṃ mūlā, ye cekatthā pakāsitā muninā.

♦ The dhammas which are rooted in what, and which are declared by the sage as having one meaning,

♦ te samaropayitabbā, esa samāropano hāro.

♦ They should be imputed; this is the Imputation mode.

♦ nayasaṅkhepo

♦ Summary of the Methods

♦ 17.

♦ taṇhañca avijjampi ca, samathena vipassanā yo neti.

♦ He who guides craving and ignorance by calm and insight,

♦ saccehi yojayitvā, ayaṃ nayo nandiyāvaṭṭo.

♦ Having yoked them to the truths, this is the Nandiyāvaṭṭa method.

♦ 18.

♦ yo akusale samūlehi, neti kusale ca kusalamūlehi.

♦ He who guides the unprofitable by its roots, and the profitable by the profitable roots,

♦ bhūtaṃ tathaṃ avitathaṃ, tipukkhalaṃ taṃ nayaṃ āhu.

♦ What is real, true, and not otherwise, they call that the Tipukkhala method.

♦ 19.

♦ yo neti vipallāsehi, kilese indriyehi saddhamme.

♦ He who guides by the perversions, the defilements, by the faculties, the good Dhamma,

♦ etaṃ nayaṃ nayavidū, sīhavikkīḷitaṃ āhu.

♦ The knower of the method calls this Sīhavikkīḷita.

♦ 20.

♦ veyyākaraṇesu hi ye, kusalākusalā tahiṃ tahiṃ vuttā.

♦ In the expositions, the profitable and unprofitable spoken of here and there,

♦ manasā volokayate, taṃ khu disālocanaṃ āhu.

♦ He surveys with his mind; they call that Disālocana.

♦ 21.

♦ oloketvā disalocanena, ukkhipiya yaṃ samāneti.

♦ Having surveyed by Disālocana, having lifted up, what he brings together,

♦ sabbe kusalākusale, ayaṃ nayo aṅkuso nāma.

♦ All profitable and unprofitable, this method is named Aṅkusa.

♦ 22.

♦ soḷasa hārā paṭhamaṃ, disalocanato disā viloketvā.

♦ First the sixteen modes, having surveyed the directions by Disālocana,

♦ saṅkhipiya aṅkusena hi, nayehi tīhi niddise suttaṃ.

♦ Having summarized with the Aṅkusa, he should demonstrate the Sutta with the three methods.

♦ dvādasapada

♦ The Twelve Terms

♦ 23.

♦ akkharaṃ padaṃ byañjanaṃ, nirutti tatheva niddeso.

♦ The letter, the term, the phrase, the philology and also the demonstration,

♦ ākārachaṭṭhavacanaṃ, ettāva byañjanaṃ sabbaṃ.

♦ The manner being the sixth word, this much is all the phrasing.

♦ 24.

♦ saṅkāsanā pakāsanā, vivaraṇā vibhajanuttānīkammapaññatti.

♦ Indication, declaration, elucidation, analysis, manifestation, designation.

♦ etehi chahi padehi, attho kammañca niddiṭṭhaṃ.

♦ By these six terms, the meaning and the act are demonstrated.

♦ 25.

♦ tīṇi ca nayā anūnā, atthassa ca chappadāni gaṇitāni.

♦ The three methods are not deficient, and the six terms of the meaning are reckoned.

♦ navahi padehi bhagavato, vacanassattho samāyutto.

♦ With nine terms the meaning of the Blessed One's word is connected.

♦ 26.

♦ atthassa navappadāni, byañjanapariyeṭṭhiyā catubbīsa.

♦ There are nine terms of the meaning, twenty-four for the investigation of the phrasing.

♦ ubhayaṃ saṅkalayitvā , tettiṃsā ettikā nettīti.

♦ Combining both, there are thirty-three; so much is the Guide.

♦ niddesavāro.

♦ The Demonstration Chapter.

♦ 4. paṭiniddesavāro

♦ 4. The Counter-Demonstration Chapter

♦ 1. desanāhāravibhaṅgo

♦ 1. Analysis of the Teaching Mode

♦ 5. tattha katamo desanāhāro?

♦ 5. Therein, what is the Teaching mode?

“assādādīnavatā”ti gāthā ayaṃ desanāhāro.

“Gratification and danger” — this verse is the Teaching mode.

kiṃ desayati?

What does it teach?

assādaṃ ādīnavaṃ nissaraṇaṃ phalaṃ upāyaṃ āṇattiṃ.

Gratification, danger, escape, fruit, means, and command.

dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmīti.

I will teach you the Dhamma, monks, lovely in the beginning, lovely in the middle, lovely in the end, with its meaning and its phrasing; I will make known the utterly complete, purified holy life.

♦ tattha katamo assādo?

♦ Therein, what is the gratification?

♦ “kāmaṃ kāmayamānassa, tassa cetaṃ samijjhati.

♦ "For one desiring sensual pleasures, if that succeeds for him,

♦ addhā pītimano hoti, laddhā macco yadicchatī”ti.

♦ Truly he is joyful-minded, having obtained what a mortal wishes."

♦ ayaṃ assādo.

♦ This is the gratification.

♦ tattha katamo ādīnavo?

♦ Therein, what is the danger?

♦ “tassa ce kāmayānassa, chandajātassa jantuno.

♦ "But for that person, desiring, for the creature in whom desire has arisen,

♦ te kāmā parihāyanti, sallaviddhova ruppatī”ti.

♦ If those sensual pleasures diminish, he suffers as if pierced by a dart."

♦ ayaṃ ādīnavo.

♦ This is the danger.

♦ tattha katamaṃ nissaraṇaṃ?

♦ Therein, what is the escape?

♦ “yo kāme parivajjeti, sappasseva padā siro.

♦ "He who avoids sensual pleasures, as one's foot avoids a snake's head,

♦ somaṃ visattikaṃ loke, sato samativattatī”ti.

♦ Being mindful, he transcends this attachment in the world."

♦ idaṃ nissaraṇaṃ.

♦ This is the escape.

♦ tattha katamo assādo?

♦ Therein, what is the gratification?

♦ “khettaṃ vatthuṃ hiraññaṃ vā, gavāssaṃ dāsaporisaṃ.

♦ "Field, property, or gold, cattle and horses, servants and men,

♦ thiyo bandhū puthū kāme, yo naro anugijjhatī”ti.

♦ Women, relatives, many sensual pleasures—the man who is attached to these,"

♦ ayaṃ assādo.

♦ This is the gratification.

♦ tattha katamo ādīnavo?

♦ Therein, what is the danger?

♦ “abalā naṃ balīyanti, maddante naṃ parissayā.

♦ "Weaknesses overpower him, dangers crush him.

♦ tato naṃ dukkhamanveti, nāvaṃ bhinnamivodakan”ti.

♦ Then pain follows him, like water a broken ship."

♦ ayaṃ ādīnavo.

♦ This is the danger.

♦ tattha katamaṃ nissaraṇaṃ?

♦ Therein, what is the escape?

♦ “tasmā jantu sadā sato, kāmāni parivajjaye.

♦ "Therefore a person, always mindful, should avoid sensual pleasures.

♦ te pahāya tare oghaṃ, nāvaṃ sitvāva pāragū”ti.

♦ Having abandoned them, he crosses the flood, like one who has bailed out a ship and gone to the far shore."

♦ idaṃ nissaraṇaṃ.

♦ This is the escape.

♦ tattha katamaṃ phalaṃ?

♦ Therein, what is the fruit?

♦ “dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ yatha vassakāle.

♦ "The Dhamma indeed protects the Dhamma-farer, like a great umbrella in the rainy season.

♦ esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī”ti.

♦ This is the benefit of the well-practiced Dhamma; the Dhamma-farer does not go to a bad destination."

♦ idaṃ phalaṃ.

♦ This is the fruit.

♦ tattha katamo upāyo?

♦ Therein, what is the means?

♦ “sabbe saṅkhārā aniccā”ti .

♦ "All conditioned things are impermanent"... etc...

.. pe .

♦ “sabbe saṅkhārā dukkhā”ti .

♦ "All conditioned things are suffering"... etc...

.. pe .

♦ “sabbe dhammā anattā”ti, yadā paññāya passati.

♦ "All things are not-self," when one sees with wisdom,

♦ atha nibbindati dukkhe, esa maggo visuddhiyā”ti.

♦ Then one is disgusted with suffering; this is the path to purity.

♦ ayaṃ upāyo.

♦ This is the means.

♦ tattha katamā āṇatti?

♦ Therein, what is the command?

♦ “cakkhumā visamānīva, vijjamāne parakkame.

♦ "A man with eyes, as if avoiding uneven places, where there is an obstacle,

♦ paṇḍito jīvalokasmiṃ, pāpāni parivajjaye”ti.

♦ A wise man in the world of the living should avoid evils."

♦ ayaṃ āṇatti.

♦ This is the command.

♦ “‘suññato lokaṃ avekkhassu,

♦ "'Regard the world as empty,

♦ mogharājā’ti āṇatti, ‘sadā sato’ti upāyo.

♦ Mogharāja' is a command, 'always mindful' is the means.

♦ ‘attānudiṭṭhiṃ ūhacca , evaṃ maccutaro siyā’”.

♦ 'Having uprooted the view of self, so one might be a crosser of death'."

♦ idaṃ phalaṃ.

♦ This is the fruit.

♦ 6. tattha bhagavā ugghaṭitaññussa puggalassa nissaraṇaṃ desayati, vipañcitaññussa puggalassa ādīnavañca nissaraṇañca desayati, neyyassa puggalassa assādañca ādīnavañca nissaraṇañca desayati.

♦ 6. Therein, to the person of quick understanding, the Blessed One teaches escape. To the person of developed understanding, the Blessed One teaches danger and escape. To the person to be guided, the Blessed One teaches gratification, danger, and escape.

♦ tattha catasso paṭipadā, cattāro puggalā.

♦ Therein are four paths, four persons.

taṇhācarito mando satindriyena dukkhāya paṭipadāya dandhābhiññāya niyyāti satipaṭṭhānehi nissayehi.

The one of craving temperament, dull, with the faculty of mindfulness, proceeds by the painful path with slow direct-knowledge, with the foundations of mindfulness as support.

taṇhācarito udatto samādhindriyena dukkhāya paṭipadāya khippābhiññāya niyyāti jhānehi nissayehi.

The one of craving temperament, sharp, with the faculty of concentration, proceeds by the painful path with swift direct-knowledge, with the jhānas as support.

diṭṭhicarito mando vīriyindriyena sukhāya paṭipadāya dandhābhiññāya niyyāti sammappadhānehi nissayehi.

The one of speculative temperament, dull, with the faculty of energy, proceeds by the pleasant path with slow direct-knowledge, with the right strivings as support.

diṭṭhicarito udatto paññindriyena sukhāya paṭipadāya khippābhiññāya niyyāti saccehi nissayehi.

The one of speculative temperament, sharp, with the faculty of wisdom, proceeds by the pleasant path with swift direct-knowledge, with the truths as support.

♦ ubho taṇhācaritā samathapubbaṅgamāya vipassanā niyyanti rāgavirāgāya cetovimuttiyā.

♦ Both those of craving temperament proceed with insight preceded by calm, for the fading away of lust, for the liberation of the mind.

ubho diṭṭhicaritā vipassanāpubbaṅgame samathena niyyanti avijjāvirāgāya paññāvimuttiyā.

Both those of speculative temperament proceed with calm preceded by insight, for the fading away of ignorance, for the liberation by wisdom.

♦ tattha ye samathapubbaṅgamāhi paṭipadāhi niyyanti, te nandiyāvaṭṭena nayena hātabbā, ye vipassanāpubbaṅgamāhi paṭipadāhi niyyanti, te sīhavikkīḷitena nayena hātabbā.

♦ Therein, those who proceed by paths preceded by calm should be handled by the Nandiyāvaṭṭa method. Those who proceed by paths preceded by insight should be handled by the Sīhavikkīḷita method.

♦ 7. svāyaṃ hāro kattha sambhavati, yassa satthā vā dhammaṃ desayati aññataro vā garuṭṭhānīyo sabrahmacārī, so taṃ dhammaṃ sutvā saddhaṃ paṭilabhati.

♦ 7. Where does this mode arise? When the Teacher or another respected fellow in the holy life teaches the Dhamma, and having heard that Dhamma, he gains faith.

tattha yā vīmaṃsā ussāhanā tulanā upaparikkhā, ayaṃ sutamayī paññā.

Therein, the inquiry, the exertion, the weighing, the examination, this is the wisdom based on hearing.

tathā sutena nissayena yā vīmaṃsā tulanā upaparikkhā manasānupekkhaṇā, ayaṃ cintāmayī paññā.

Thus, with hearing as support, the inquiry, weighing, examination, and mental consideration, this is the wisdom based on thinking.

imāhi dvīhi paññāhi manasikārasampayuttassa yaṃ ñāṇaṃ uppajjati dassanabhūmiyaṃ vā bhāvanābhūmiyaṃ vā, ayaṃ bhāvanāmayī paññā.

By these two kinds of wisdom, for one endowed with mental application, the knowledge that arises in the plane of vision or in the plane of cultivation, this is the wisdom based on cultivation.

♦ 8. paratoghosā sutamayī paññā.

♦ 8. Wisdom based on hearing comes from another's voice.

paccattasamuṭṭhitā yoniso manasikārā cintāmayī paññā.

Wisdom based on thinking arises from one's own radical attention.

yaṃ parato ca ghosena paccattasamuṭṭhitena ca yonisomanasikārena ñāṇaṃ uppajjati, ayaṃ bhāvanāmayī paññā.

The knowledge that arises from another's voice and from one's own radical attention, this is the wisdom based on cultivation.

yassa imā dve paññā atthi sutamayī cintāmayī ca, ayaṃ ugghaṭitaññū.

One for whom these two kinds of wisdom exist, based on hearing and on thinking, this one is of quick understanding.

yassa sutamayī paññā atthi, cintāmayī natthi, ayaṃ vipañcitaññū .

One for whom wisdom based on hearing exists, but wisdom based on thinking does not, this one is of developed understanding.

yassa neva sutamayī paññā atthi na cintāmayī, ayaṃ neyyo.

One for whom there is neither wisdom based on hearing nor wisdom based on thinking, this one is to be guided.

♦ 9. sāyaṃ dhammadesanā kiṃ desayati?

♦ 9. What does this teaching of the Dhamma teach?

cattāri saccāni dukkhaṃ samudayaṃ nirodhaṃ maggaṃ.

The four truths: suffering, its origin, its cessation, and the path.

ādīnavo ca phalañca dukkhaṃ, assādo samudayo, nissaraṇaṃ nirodho, upāyo āṇatti ca maggo.

Danger and fruit are suffering; gratification is the origin; escape is cessation; the means and the command are the path.

imāni cattāri saccāni.

These are the four truths.

idaṃ dhammacakkaṃ.

This is the Wheel of Dhamma.

♦ yathāha bhagavā — “idaṃ dukkhan”ti me, bhikkhave, bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, sabbaṃ dhammacakkaṃ.

♦ As the Blessed One said: "This is suffering," monks, in Benares, at Isipatana in the Deer Park, the unsurpassed Wheel of Dhamma was set in motion by me, which cannot be stopped by a recluse or a brahmin or a god or Māra or Brahmā or by anyone in the world; the entire Wheel of Dhamma.

♦ tattha aparimāṇā padā, aparimāṇā akkharā, aparimāṇā byañjanā, aparimāṇā ākārā neruttā niddesā.

♦ Therein are immeasurable terms, immeasurable letters, immeasurable phrases, immeasurable manners, philologies, and demonstrations.

etasseva atthassa saṅkāsanā pakāsanā vivaraṇā vibhajanā uttānīkammaṃ paññatti, itipidaṃ dukkhaṃ ariyasaccaṃ.

Of this very meaning, the indication, declaration, elucidation, analysis, making plain, and designation, thus is this the noble truth of suffering.

♦ “ayaṃ dukkhasamudayo”ti me, bhikkhave, bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ .

♦ "This is the origin of suffering," monks, in Benares, at Isipatana in the Deer Park, the unsurpassed Wheel of Dhamma was set in motion... etc... "This is the cessation of suffering," monks... etc... "This is the path leading to the cessation of suffering," monks, in Benares, at Isipatana in the Deer Park, the unsurpassed Wheel of Dhamma was set in motion by me, which cannot be stopped by a recluse or a brahmin or a god or Māra or Brahmā or by anyone in the world.

.. pe .

.. “ayaṃ dukkhanirodho”ti me, bhikkhave .

.. pe .

.. “ayaṃ dukkhanirodhagāminī paṭipadā”ti me, bhikkhave, bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

♦ tattha aparimāṇā padā, aparimāṇā akkharā, aparimāṇā byañjanā, aparimāṇā ākārā neruttā niddesā.

♦ Therein are immeasurable terms, immeasurable letters, immeasurable phrases, immeasurable manners, philologies, and demonstrations.

etasseva atthassa saṅkāsanā pakāsanā vivaraṇā vibhajanā uttānīkammaṃ paññatti itipidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

Of this very meaning, the indication, declaration, elucidation, analysis, making plain, and designation, thus is this the noble truth of the path leading to the cessation of suffering.

♦ tattha bhagavā akkharehi saṅkāseti, padehi pakāseti, byañjanehi vivarati, ākārehi vibhajati, niruttīhi uttānīkaroti , niddesehi paññapeti.

♦ Therein the Blessed One indicates with letters, declares with terms, elucidates with phrases, analyzes with manners, makes plain with philologies, and designates with demonstrations.

tattha bhagavā akkharehi ca padehi ca ugghaṭeti , byañjanehi ca ākārehi ca vipañcayati, niruttīhi ca niddesehi ca vitthāreti.

Therein the Blessed One reveals with letters and terms, unfolds with phrases and manners, and details with philologies and demonstrations.

tattha ugghaṭanā ādi, vipañcanā majjhe, vitthāraṇā pariyosānaṃ.

Therein revelation is the beginning, unfolding is the middle, and detailing is the end.

soyaṃ dhammavinayo ugghaṭīyanto ugghaṭitaññūpuggalaṃ vineti, tena naṃ āhu “ādikalyāṇo”ti.

This Dhamma-Vinaya, being revealed, trains the person of quick understanding; therefore it is called "lovely in the beginning."

vipañcīyanto vipañcitaññūpuggalaṃ vineti, tena naṃ āhu “majjhekalyāṇo”ti.

Being unfolded, it trains the person of developed understanding; therefore it is called "lovely in the middle."

vitthārīyanto neyyaṃ puggalaṃ vineti, tena naṃ āhu “pariyosānakalyāṇo”ti.

Being detailed, it trains the person to be guided; therefore it is called "lovely in the end."

♦ 10. tattha chappadāni attho saṅkāsanā pakāsanā vivaraṇā vibhajanā uttānīkammaṃ paññatti, imāni chappadāni attho.

♦ 10. Therein, six terms are the meaning: indication, declaration, elucidation, analysis, making plain, designation; these six terms are the meaning.

chappadāni byañjanaṃ akkharaṃ padaṃ byañjanaṃ ākāro nirutti niddeso, imāni chappadāni byañjanaṃ.

Six terms are the phrasing: the letter, the term, the phrase, the manner, the philology, the demonstration; these six terms are the phrasing.

tenāha bhagavā “dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanan”ti.

Therefore the Blessed One said, "I will teach you the Dhamma, monks, lovely in the beginning, lovely in the middle, lovely in the end, with its meaning and its phrasing."

♦ kevalanti lokuttaraṃ, na missaṃ lokiyehi dhammehi.

♦ "Utterly" means supramundane, not mixed with worldly things.

paripuṇṇanti paripūraṃ anūnaṃ anatirekaṃ.

"Complete" means complete, not deficient, not in excess.

parisuddhanti nimmalaṃ sabbamalāpagataṃ pariyodātaṃ upaṭṭhitaṃ sabbavisesānaṃ, idaṃ vuccati tathāgatapadaṃitipi tathāgatanisevitaṃitipi tathāgatārañjitaṃitipi, atocetaṃ brahmacariyaṃ paññāyati.

"Purified" means stainless, free from all stain, bright, present for all distinctions, this is called the state of the Tathāgata, thus served by the Tathāgata, thus delighted in by the Tathāgata, and therefore this holy life is designated.

tenāha bhagavā “kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmī”ti.

Therefore the Blessed One said, "I will make known the utterly complete, purified holy life."

♦ kesaṃ ayaṃ dhammadesanā, yogīnaṃ.

♦ For whom is this teaching of the Dhamma? For yogis.

tenāha āyasmā mahākaccāyano —

Therefore, the venerable Mahākaccāyana said:

♦ “assādādīnavatā, nissaraṇampi ca phalaṃ upāyo ca.

♦ "Gratification and danger, and escape, fruit, and means,

♦ āṇattī ca bhagavato, yogīnaṃ desanāhāro”ti.

♦ And the Blessed One's command, is the Teaching mode for yogis."

♦ niyutto desanāhāro.

♦ The Teaching mode is concluded.

♦ 2. vicayahāravibhaṅgo

♦ 2. Analysis of the Investigation Mode

♦ 11. tattha katamo vicayo hāro?

♦ 11. Therein, what is the Investigation mode?

“yaṃ pucchitañca vissajjitañcā”ti gāthā, ayaṃ vicayo hāro.

"What is asked and what is answered"—this verse is the Investigation mode.

♦ kiṃ vicinati?

♦ What does it investigate?

padaṃ vicinati, pañhaṃ vicinati, visajjanaṃ vicinati, pubbāparaṃ vicinati, assādaṃ vicinati, ādīnavaṃ vicinati, nissaraṇaṃ vicinati, phalaṃ vicinati, upāyaṃ vicinati, āṇattiṃ vicinati, anugītiṃ vicinati, sabbe nava suttante vicinati.

It investigates the term, it investigates the question, it investigates the answer, it investigates what precedes and what follows, it investigates gratification, it investigates danger, it investigates escape, it investigates fruit, it investigates means, it investigates the command, it investigates the recitation, it investigates all nine suttas.

yathā kiṃ bhave, yathā āyasmā ajito pārāyane bhagavantaṃ pañhaṃ pucchati —

As what might it be? As the venerable Ajita in the Pārāyana asked the Blessed One a question:

♦ “kenassu nivuto loko, [iccāyasmā ajito,]

♦ "By what is the world shrouded, [thus the venerable Ajita,]

♦ kenassu nappakāsati.

♦ By what does it not shine?

♦ kissābhilepanaṃ brūsi, kiṃ su tassa mahabbhayan”ti.

♦ What do you call its plastering, what is its great fear?"

♦ imāni cattāri padāni pucchitāni, so eko pañho.

♦ These four terms are asked; that is one question.

kasmā? ekavatthu pariggahā, evañhi āha “kenassu nivuto loko”ti lokādhiṭṭhānaṃ pucchati, “kenassu nappakāsatī”ti lokassa appakāsanaṃ pucchati, “kissābhilepanaṃ brūsī”ti lokassa abhilepanaṃ pucchati, “kiṃsu tassa mahabbhayan”ti tasseva lokassa mahābhayaṃ pucchati.

Why? Because it comprehends one subject. For thus he said, "By what is the world shrouded?" he asks about the world as the foundation. "By what does it not shine?" he asks about the world's not shining. "What do you call its plastering?" he asks about the world's plastering. "What is its great fear?" he asks about the great fear of that same world.

loko tividho kilesaloko bhavaloko indriyaloko.

The world is threefold: the world of defilements, the world of existence, the world of the faculties.

♦ tattha visajjanā —

♦ Therein is the answer:

♦ “avijjāya nivuto loko, [ajitāti bhagavā,]

♦ "The world is shrouded by ignorance, [Ajita, said the Blessed One,]

♦ vivicchā pamādā nappakāsati.

♦ From doubt and negligence it does not shine.

♦ jappābhilepanaṃ brūmi, dukkhamassa mahabbhayan”ti.

♦ I call craving its plastering, suffering is its great fear."

♦ imāni cattāri padāni imehi catūhi padehi visajjitāni paṭhamaṃ paṭhamena, dutiyaṃ dutiyena, tatiyaṃ tatiyena, catutthaṃ catutthena.

♦ These four terms are answered by these four terms: the first by the first, the second by the second, the third by the third, the fourth by the fourth.

♦ “kenassu nivuto loko”ti pañhe “avijjāya nivuto loko”ti visajjanā.

♦ To the question, "By what is the world shrouded?" the answer is, "The world is shrouded by ignorance."

nīvaraṇehi nivuto loko, avijjānīvaraṇā hi sabbe sattā.

The world is shrouded by hindrances; for all beings are hindered by the hindrance of ignorance.

yathāha bhagavā “sabbasattānaṃ, bhikkhave, sabbapāṇānaṃ sabbabhūtānaṃ pariyāyato ekameva nīvaraṇaṃ vadāmi yadidaṃ avijjā, avijjānīvaraṇā hi sabbe sattā.

As the Blessed One said, "Of all beings, monks, of all living things, of all creatures, I declare there is but one hindrance, that is, ignorance. For all beings are hindered by ignorance.

sabbasova, bhikkhave, avijjāya nirodhā cāgā paṭinissaggā natthi sattānaṃ nīvaraṇanti vadāmī”ti.

"With the cessation, giving up, and relinquishment of ignorance in every way, monks, I say there is no hindrance for beings."

tena ca paṭhamassa padassa visajjanā yuttā.

And so the answer to the first term is construed.

♦ “kenassu nappakāsatī”ti pañhe “vivicchā pamādā nappakāsatī”ti visajjanā.

♦ To the question, "By what does it not shine?" the answer is, "From doubt and negligence it does not shine."

yo puggalo nīvaraṇehi nivuto, so vivicchati.

The person who is shrouded by hindrances doubts.

vivicchā nāma vuccati vicikicchā.

Doubt is called indecisiveness.

so vicikicchanto nābhisaddahati, na abhisaddahanto vīriyaṃ nārabhati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ sacchikiriyāya.

Being indecisive, he has no confidence; having no confidence, he does not arouse energy for the abandoning of unprofitable states and for the realization of profitable states.

so idhappamādamanuyutto viharati pamatto, sukke dhamme na uppādiyati, tassa te anuppādiyamānā nappakāsanti, yathāha bhagavā —

He dwells yoked to negligence here; being negligent, he does not produce pure states. For him, they, not being produced, do not shine. As the Blessed One said:

♦ “dūre santo pakāsanti , himavantova pabbato.

♦ "The good shine from afar, like the Himalaya mountain.

♦ asantettha na dissanti, rattiṃ khittā yathā sarā.

♦ The bad are not seen here, like arrows shot in the night.

♦ te guṇehi pakāsanti, kittiyā ca yasena cā”ti.

♦ They shine by their virtues, and by their fame and renown."

♦ tena ca dutiyassa padassa visajjanā yuttā.

♦ And so the answer to the second term is construed.

♦ “kissābhilepanaṃ brūsī”ti pañhe “jappābhilepanaṃ brūmī”ti visajjanā.

♦ To the question, "What do you call its plastering?" the answer is, "I call craving its plastering."

jappā nāma vuccati taṇhā.

Craving is called "jappā" (muttering/desire).

sā kathaṃ abhilimpati?

How does it plaster?

yathāha bhagavā —

As the Blessed One said:

♦ “ratto atthaṃ na jānāti, ratto dhammaṃ na passati.

♦ "One who is impassioned does not know the goal, one who is impassioned does not see the Dhamma.

♦ andhantamaṃ tadā hoti, yaṃ rāgo sahate naran”ti.

♦ There is blinding darkness then, when passion overcomes a man."

♦ sāyaṃ taṇhā āsattibahulassa puggalassa “evaṃ abhijappā”ti karitvā tattha loko abhilitto nāma bhavati, tena ca tatiyassa padassa visajjanā yuttā.

♦ This craving, for a person full of attachment, by "thus craving," the world is said to be plastered there. And so the answer to the third term is construed.

♦ “kiṃ su tassa mahabbhayan”ti pañhe “dukkhamassa mahabbhayan”ti visajjanā.

♦ To the question, "What is its great fear?" the answer is, "Suffering is its great fear."

duvidhaṃ dukkhaṃ — kāyikañca cetasikañca.

Suffering is twofold: bodily and mental.

yaṃ kāyikaṃ idaṃ dukkhaṃ, yaṃ cetasikaṃ idaṃ domanassaṃ.

What is bodily is suffering; what is mental is grief.

sabbe sattā hi dukkhassa ubbijjanti, natthi bhayaṃ dukkhena samasamaṃ, kuto vā pana tassa uttaritaraṃ?

For all beings are afraid of suffering; there is no fear equal to suffering, much less anything greater than it.

tisso dukkhatā — dukkhadukkhatā saṅkhāradukkhatā vipariṇāmadukkhatā.

There are three kinds of suffering: the suffering of pain, the suffering of formations, the suffering of change.

tattha loko odhaso kadāci karahaci dukkhadukkhatāya muccati.

Therein the world is sometimes freed from the suffering of pain.

tathā vipariṇāmadukkhatāya.

Likewise from the suffering of change.

taṃ kissa hetu?

What is the reason for that?

honti loke appābādhāpi dīghāyukāpi.

There are in the world those with little illness and long life.

saṅkhāradukkhatāya pana loko anupādisesāya nibbānadhātuyā muccati, tasmā saṅkhāradukkhatā dukkhaṃ lokassāti katvā dukkhamassa mahabbhayanti.

But the world is freed from the suffering of formations only in the Nibbāna-element without residue remaining. Therefore, since the suffering of formations is suffering for the world, "suffering is its great fear."

tena ca catutthassa padassa visajjanā yuttā.

And so the answer to the fourth term is construed.

tenāha bhagavā “avijjāya nivuto loko”ti.

Therefore the Blessed One said, "The world is shrouded by ignorance."

♦ savanti sabbadhi sotā, [iccāyasmā ajito,]

♦ "Streams flow everywhere, [thus the venerable Ajita,]

♦ sotānaṃ kiṃ nivāraṇaṃ.

♦ What is the obstruction for the streams?

♦ sotānaṃ saṃvaraṃ brūhi, kena sotā pidhīyare .

♦ Tell me the restraint for the streams, by what are the streams closed?"

♦ imāni cattāri padāni pucchitāni.

♦ These four terms are asked.

te dve pañhā.

They are two questions.

kasmā? imehi batvādhivacanena pucchitā.

Why? Because they are asked with the synonym for "having become thus."

evaṃ samāpannassa lokassa evaṃ saṃkiliṭṭhassa kiṃ lokassa vodānaṃ vuṭṭhānamiti, evañhi āha.

Thus, for the world that has come to be, that is so defiled, what is the world's purification and emergence? Thus he asks.

♦ savanti sabbadhi sotāti.

♦ "Streams flow everywhere."

asamāhitassa savanti abhijjhābyāpādappamādabahulassa.

For the unconcentrated, for one full of covetousness, ill will, and negligence, they flow.

tattha yā abhijjhā ayaṃ lobho akusalamūlaṃ, yo byāpādo ayaṃ doso akusalamūlaṃ, yo pamādo ayaṃ moho akusalamūlaṃ.

Therein, what is covetousness is the unprofitable root of greed; what is ill will is the unprofitable root of hate; what is negligence is the unprofitable root of delusion.

tassevaṃ asamāhitassa chasu āyatanesu taṇhā savanti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, yathāha bhagavā --

For him thus unconcentrated, in the six bases, cravings flow: craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tangibles, craving for mind-objects. As the Blessed One said:

♦ “savatī”ti ca kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ.

♦ "Flowing," monks, is a synonym for these six internal bases.

cakkhu savati manāpikesu rūpesu, amanāpikesu paṭihaññatīti.

The eye flows towards agreeable forms, and is repelled by disagreeable ones.

sotaṃ ..

The ear... etc... the nose... the tongue... the body... the mind flows towards agreeable mind-objects, and is repelled by disagreeable ones.

. pe ..

Thus it flows in every way, and flows everywhere.

. ghānaṃ... jivhā.

Therefore he said, "Streams flow everywhere."

.. kāyo.

.. mano savati manāpikesu dhammesu amanāpikesu paṭihaññatīti.

♦ "What is the obstruction for the streams?" he asks about the obstruction of the obsession, this is purification.

iti sabbā ca savati, sabbathā ca savati.

"Tell me the restraint for the streams, by what are the streams closed?" he asks about the uprooting of the latent tendency, this is emergence.

tenāha “savanti sabbadhi sotā”ti.

♦ Therein is the answer:

♦ “sotānaṃ kiṃ nivāraṇan”ti pariyuṭṭhānavighātaṃ pucchati, idaṃ vodānaṃ.

“sotānaṃ saṃvaraṃ brūhi, kena sotā pidhīyare”ti anusayasamugghātaṃ pucchati, idaṃ vuṭṭhānaṃ.

♦ "Whatever streams there are in the world, [Ajita, said the Blessed One,]

♦ tattha visajjanā —

♦ Mindfulness is their obstruction.

♦ “yāni sotāni lokasmiṃ, [ajitāti bhagavā,]

♦ I speak of the restraint of the streams; by wisdom they are closed."

♦ sati tesaṃ nivāraṇaṃ.

♦ With mindfulness of the body developed and made much of, the eye does not long for agreeable forms, nor is it repelled by disagreeable ones. The ear... etc... the nose... the tongue... the body... the mind does not long for agreeable mind-objects, nor is it repelled by disagreeable ones.

For what reason?

♦ sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare”ti.

Because of the restraint and obstruction of the faculties.

By what are they restrained and obstructed?

♦ kāyagatāya satiyā bhāvitāya bahulīkatāya cakkhu nāviñchati manāpikesu rūpesu, amanāpikesu na paṭihaññati, sotaṃ .

By the guard of mindfulness. Therefore the Blessed One said, "Mindfulness is their obstruction."

.. pe .

.. ghānaṃ.

.. jivhā.

.. kāyo.

.. mano nāviñchati manāpikesu dhammesu, amanāpikesu na paṭihaññati.

kena kāraṇena?

saṃvutanivāritattā indriyānaṃ .

kena te saṃvutanivāritā?

satiārakkhena. tenāha bhagavā — “sati tesaṃ nivāraṇan”ti.

♦ paññāya anusayā pahīyanti, anusayesu pahīnesu pariyuṭṭhānā pahīyanti.

♦ By wisdom latent tendencies are abandoned; when the latent tendencies are abandoned, obsessions are abandoned.

kissa , anusayassa pahīnattā?

Why? Because of the abandoning of the latent tendency.

taṃ yathā khandhavantassa rukkhassa anavasesamūluddharaṇe kate pupphaphalapallavaṅkurasantati samucchinnā bhavati.

It is like a tree with a trunk, when its roots are completely uprooted, the continuity of its flowers, fruits, leaves, and sprouts is cut off.

evaṃ anusayesu pahīnesu pariyuṭṭhānasantati samucchinnā bhavati pidahitā paṭicchannā.

So, when the latent tendencies are abandoned, the continuity of obsessions is cut off, closed, and covered.

kena? paññāya.

By what? By wisdom.

tenāha bhagavā “paññāyete pidhīyare”ti.

Therefore the Blessed One said, "By wisdom they are closed."

♦ “paññā ceva sati ca, [iccāyasmā ajito,]

♦ "Wisdom and mindfulness, [thus the venerable Ajita,]

♦ nāmarūpañca mārisa.

♦ And name-and-form, sir.

♦ etaṃ me puṭṭho pabrūhi, katthetaṃ uparujjhatī”ti.

♦ Being asked, explain this to me: where does this cease?"

♦ “yametaṃ pañhaṃ apucchi , ajita taṃ vadāmi te.

♦ "This question you have asked, Ajita, I will tell you.

♦ yattha nāmañca rūpañca, asesaṃ uparujjhati.

♦ Where name-and-form cease without remainder.

♦ viññāṇassa nirodhena, etthetaṃ uparujjhatī”ti.

♦ With the cessation of consciousness, there this ceases."

♦ ayaṃ pañhe anusandhiṃ pucchati.

♦ In this question, he asks about the connection.

anusandhiṃ pucchanto kiṃ pucchati?

Asking about the connection, what does he ask?

anupādisesaṃ nibbānadhātuṃ.

The Nibbāna-element without residue remaining.

tīṇi ca saccāni saṅkhatāni nirodhadhammāni dukkhaṃ samudayo maggo, nirodho asaṅkhato.

Three truths are conditioned, subject to cessation: suffering, origin, and path. Cessation is unconditioned.

tattha samudayo dvīsu bhūmīsu pahīyati dassanabhūmiyā ca bhāvanābhūmiyā ca.

Therein, the origin is abandoned in two planes: the plane of vision and the plane of cultivation.

dassanena tīṇi saṃyojanāni pahīyanti sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso, bhāvanāya satta saṃyojanāni pahīyanti kāmacchando byāpādo rūparāgo arūparāgo māno uddhaccaṃ avijjāvasesā .

By vision, three fetters are abandoned: identity-view, doubt, and clinging to rules and observances. By cultivation, seven fetters are abandoned: sensual desire, ill will, desire for form, desire for the formless, conceit, restlessness, and the remainder of ignorance.

tedhātuke imāni dasa saṃyojanāni pañcorambhāgiyāni pañcuddhambhāgiyāni.

In the three realms, these ten fetters are the five lower fetters and the five higher fetters.

♦ 12. tattha tīṇi saṃyojanāni sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso anaññātaññassāmītindriyaṃ adhiṭṭhāya nirujjhanti.

♦ 12. Therein, three fetters—identity-view, doubt, and clinging to rules and observances—cease with the establishment of the faculty "I shall know the unknown."

satta saṃyojanāni kāmacchando byāpādo rūparāgo arūparāgo māno uddhaccaṃ avijjāvasesā aññindriyaṃ adhiṭṭhāya nirujjhanti.

Seven fetters—sensual desire, ill will, desire for form, desire for the formless, conceit, restlessness, and the remainder of ignorance—cease with the establishment of the faculty of final knowledge.

yaṃ pana evaṃ jānāti “khīṇā me jātī”ti, idaṃ khaye ñāṇaṃ.

But that one knows thus, "My birth is destroyed," this is the knowledge of destruction.

“nāparaṃ itthattāyā”ti pajānāti, idaṃ anuppāde ñāṇaṃ.

"There is no more of this state," he understands; this is the knowledge of non-arising.

imāni dve ñāṇāni aññātāvindriyaṃ.

These two kinds of knowledge are the faculty of one who has final knowledge.

tattha yañca anaññātaññassāmītindriyaṃ yañca aññindriyaṃ, imāni aggaphalaṃ arahattaṃ pāpuṇantassa nirujjhanti, tattha yañca khaye ñāṇaṃ yañca anuppāde ñāṇaṃ, imāni dve ñāṇāni ekapaññā.

Therein, both the faculty "I shall know the unknown" and the faculty of final knowledge cease for one who attains the highest fruit, arahantship. Therein, both the knowledge of destruction and the knowledge of non-arising are one wisdom.

♦ api ca ārammaṇasaṅketena dve nāmāni labbhanti, “khīṇā me jātī”ti pajānantassa khaye ñāṇanti nāmaṃ labhati, “nāparaṃ itthattāyā”ti pajānantassa anuppāde ñāṇanti nāmaṃ labhati.

♦ And also by way of object-designation they receive two names: for one understanding "My birth is destroyed," it receives the name "knowledge of destruction"; for one understanding "There is no more of this state," it receives the name "knowledge of non-arising."

sā pajānanaṭṭhena paññā, yathādiṭṭhaṃ apilāpanaṭṭhena sati.

That is wisdom in the sense of understanding; it is mindfulness in the sense of not forgetting what has been seen.

♦ 13. tattha ye pañcupādānakkhandhā, idaṃ nāmarūpaṃ.

♦ 13. Therein, the five aggregates of clinging, this is name-and-form.

tattha ye phassapañcamakā dhammā, idaṃ nāmaṃ.

Therein, the mental phenomena with contact as the fifth, this is name.

yāni pañcindriyāni rūpāni, idaṃ rūpaṃ.

The five faculties which are form, this is form.

tadubhayaṃ nāmarūpaṃ viññāṇasampayuttaṃ tassa nirodhaṃ bhagavantaṃ pucchanto āyasmā ajito pārāyane evamāha —

Both of these, name-and-form, are conjoined with consciousness. The venerable Ajita in the Pārāyana, asking the Blessed One about its cessation, said thus:

♦ “paññā ceva sati ca, nāmarūpañca mārisa.

♦ "Wisdom and mindfulness, and name-and-form, sir.

♦ etaṃ me puṭṭho pabrūhi, katthetaṃ uparujjhatī”ti.

♦ Being asked, explain this to me: where does this cease?"

♦ tattha sati ca paññā ca cattāri indriyāni, sati dve indriyāni satindriyañca samādhindriyañca, paññā dve indriyāni paññindriyañca vīriyindriyañca.

♦ Therein, mindfulness and wisdom are four faculties: mindfulness is two faculties, the faculty of mindfulness and the faculty of concentration; wisdom is two faculties, the faculty of wisdom and the faculty of energy.

yā imesu catūsu indriyesu saddahanā okappanā, idaṃ saddhindriyaṃ.

The confidence and conviction in these four faculties, this is the faculty of faith.

tattha yā saddhādhipateyyā cittekaggatā, ayaṃ chandasamādhi.

Therein, the unification of mind with faith as dominant, this is the concentration of desire.

samāhite citte kilesānaṃ vikkhambhanatāya paṭisaṅkhānabalena vā bhāvanābalena vā, idaṃ pahānaṃ.

In a concentrated mind, by the power of reflection or the power of cultivation for the suppression of defilements, this is abandoning.

tattha ye assāsapassāsā vitakkavicārā saññāvedayitā sarasaṅkappā, ime saṅkhārā.

Therein, the in-breaths and out-breaths, thoughts and examinations, perceptions and feelings, resolves and intentions, these are formations.

iti purimako ca chandasamādhi, kilesavikkhambhanatāya ca pahānaṃ ime ca saṅkhārā, tadubhayaṃ chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

tattha yā vīriyādhipateyyā cittekaggatā, ayaṃ vīriyasamādhi .

.. pe .

.. tattha yā cittādhipateyyā cittekaggatā, ayaṃ cittasamādhi .

.. pe .

.. tattha yā vīmaṃsādhipateyyā cittekaggatā, ayaṃ vīmaṃsāsamādhi.

Thus the preceding concentration of desire, and the abandoning by suppression of defilements, and these formations, both together he develops the basis of psychic power endowed with concentration of desire and striving-formations, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment.

samāhite citte kilesānaṃ vikkhambhanatāya paṭisaṅkhānabalena vā bhāvanābalena vā, idaṃ pahānaṃ.

Therein, the unification of mind with energy as dominant, this is the concentration of energy... etc... Therein, the unification of mind with mind as dominant, this is the concentration of mind... etc... Therein, the unification of mind with investigation as dominant, this is the concentration of investigation.

tattha ye assāsapassāsā vitakkavicārā saññāvedayitā sarasaṅkappā, ime saṅkhārā.

In a concentrated mind, by the power of reflection or the power of cultivation for the suppression of defilements, this is abandoning.

iti purimako ca vīmaṃsāsamādhi, kilesavikkhambhanatāya ca pahānaṃ ime ca saṅkhārā, tadubhayaṃ vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

Therein, the in-breaths and out-breaths, thoughts and examinations, perceptions and feelings, resolves and intentions, these are formations.

Thus the preceding concentration of investigation, and the abandoning by suppression of defilements, and these formations, both together he develops the basis of psychic power endowed with concentration of investigation and striving-formations, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment.

♦ 14. sabbo samādhi ñāṇamūlako ñāṇapubbaṅgamo ñāṇānuparivatti.

♦ 14. All concentration is rooted in knowledge, preceded by knowledge, and follows after knowledge.

♦ yathā pure tathā pacchā, yathā pacchā tathā pure.

♦ As before, so after; as after, so before.

♦ yathā divā tathā rattiṃ , yathā rattiṃ tathā divā.

♦ As by day, so by night; as by night, so by day.

♦ iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

♦ Thus with an open, unenveloped mind, he develops a luminous mind.

pañcindriyāni kusalāni cittasahabhūni citte uppajjamāne uppajjanti, citte nirujjhamāne nirujjhanti.

The five faculties, being profitable, co-nascent with the mind, arise when the mind arises, cease when the mind ceases.

nāmarūpañca viññāṇahetukaṃ viññāṇapaccayā nibbattaṃ, tassa maggena hetu upacchinno, viññāṇaṃ anāhāraṃ anabhinanditaṃ appaṭisandhikaṃ taṃ nirujjhati.

And name-and-form, caused by consciousness, born from the condition of consciousness, its cause being cut off by the path, consciousness, without nutriment, not delighted in, not leading to rebirth, that ceases.

nāmarūpamapi ahetu appaccayaṃ punabbhavaṃ na nibbattayati .

Name-and-form also, without cause, without condition, does not produce a future existence.

evaṃ viññāṇassa nirodhā paññā ca sati ca nāmarūpañca nirujjhati.

Thus, with the cessation of consciousness, wisdom and mindfulness and name-and-form cease.

tenāha bhagavā —

Therefore the Blessed One said:

♦ “yametaṃ pañhaṃ apucchi, ajita taṃ vadāmi te.

♦ "This question you have asked, Ajita, I will tell you.

♦ yattha nāmañca rūpañca, asesaṃ uparujjhati.

♦ Where name-and-form cease without remainder.

♦ viññāṇassa nirodhena, etthetaṃ uparujjhatī”ti.

♦ With the cessation of consciousness, there this ceases."

♦ “ye ca saṅkhātadhammāse, [iccāyasmā ajito]

♦ "And those who have fathomed the Dhamma, [thus the venerable Ajita]

♦ ye ca sekkhā puthū idha.

♦ And the many learners here.

♦ tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā”ti.

♦ Being asked, sir, explain to me their conduct, you who are skilled."

♦ 15. imāni tīṇi padāni pucchitāni, te tayo pañhā.

♦ 15. These three terms are asked; they are three questions.

kissa? sekhāsekhavipassanāpubbaṅgamappahānayogena, evañhi āha.

Why? By the practice of abandoning preceded by insight of the learner and the adept; for thus he asks.

“ye ca saṅkhātadhammāse”ti arahattaṃ pucchati, “ye ca sekhā puthū idhā”ti sekhaṃ pucchati, “tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā”ti vipassanāpubbaṅgamaṃ pahānaṃ pucchati.

"And those who have fathomed the Dhamma," he asks about Arahantship. "And the many learners here," he asks about the learner. "Being asked, sir, explain to me their conduct, you who are skilled," he asks about the abandoning preceded by insight.

♦ tattha visajjanā —

♦ Therein is the answer:

♦ “kāmesu nābhigijjheyya, [ajitāti bhagavā]

♦ "He should not be greedy for sensual pleasures, [Ajita, said the Blessed One]

♦ manasānāvilo siyā.

♦ His mind should be untroubled.

♦ kusalo sabbadhammānaṃ, sato bhikkhu paribbaje”ti.

♦ Skilled in all dhammas, a mindful bhikkhu should wander."

♦ bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti, sabbaṃ vacīkammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti, sabbaṃ manokammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti.

♦ Of the Blessed One, all bodily action is preceded by knowledge, and follows after knowledge; all verbal action is preceded by knowledge, and follows after knowledge; all mental action is preceded by knowledge, and follows after knowledge.

atīte aṃse appaṭihatañāṇadassanaṃ, anāgate aṃse appaṭihatañāṇadassanaṃ, paccuppanne aṃse appaṭihatañāṇadassanaṃ.

In the past, his knowledge and vision were unimpeded; in the future, his knowledge and vision will be unimpeded; in the present, his knowledge and vision are unimpeded.

♦ ko ca ñāṇadassanassa paṭighāto?

♦ And what is the impediment to knowledge and vision?

yaṃ anicce dukkhe anattani ca aññāṇaṃ adassanaṃ, ayaṃ ñāṇadassanassa paṭighāto.

The ignorance and not-seeing of what is impermanent, suffering, and not-self, this is the impediment to knowledge and vision.

yathā idha puriso tārakarūpāni passeyya, no ca gaṇanasaṅketena jāneyya, ayaṃ ñāṇadassanassa paṭighāto.

Just as a man here might see the shapes of stars, but not know them by their number and designation, this is an impediment to knowledge and vision.

♦ bhagavato pana appaṭihatañāṇadassanaṃ, anāvaraṇañāṇadassanā hi buddhā bhagavanto.

♦ But the Blessed One's knowledge and vision are unimpeded; for the Buddhas, the Blessed Ones, have knowledge and vision without covering.

tattha sekhena dvīsu dhammesu cittaṃ rakkhitabbaṃ gedhā ca rajanīyesu dhammesu, dosā ca pariyuṭṭhānīyesu.

Therein, the learner should guard his mind in two things: from greed for things that cause passion, and from hate for things that cause obsession.

tattha yā icchā mucchā patthanā piyāyanā kīḷanā, taṃ bhagavā nivārento evamāha “kāmesu nābhigijjheyyā”ti.

Therein, the desire, the longing, the wishing, the fondness, the delight, that the Blessed One, preventing, said thus, "He should not be greedy for sensual pleasures."

♦ “manasānāvilo siyā”ti pariyuṭṭhānavighātaṃ āha.

♦ "His mind should be untroubled," he speaks of the obstruction of obsession.

tathā hi sekho abhigijjhanto asamuppannañca kilesaṃ uppādeti, uppannañca kilesaṃ phātiṃ karoti.

For thus the learner, being greedy, gives rise to an unarisen defilement, and makes an arisen defilement grow.

yo pana anāvilasaṅkappo anabhigijjhanto vāyamati, so anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

But one whose intentions are untroubled, not being greedy, strives. He generates desire, strives, arouses energy, exerts his mind, and struggles for the non-arising of evil, unprofitable states that have not arisen.

so uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

He generates desire, strives, arouses energy, exerts his mind, and struggles for the abandoning of evil, unprofitable states that have arisen.

so anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

He generates desire, strives, arouses energy, exerts his mind, and struggles for the arising of profitable states that have not arisen.

so uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

He generates desire, strives, arouses energy, exerts his mind, and struggles for the maintenance, non-confusion, increase, abundance, cultivation, and fulfillment of profitable states that have arisen.

♦ 16. katame anuppannā pāpakā akusalā dhammā?

♦ 16. What are the unarisen evil, unprofitable states?

kāmavitakko byāpādavitakko vihiṃsāvitakko, ime anuppannā pāpakā akusalā dhammā.

Sensual thought, ill-will thought, and harmful thought; these are the unarisen evil, unprofitable states.

katame uppannā pāpakā akusalā dhammā?

What are the arisen evil, unprofitable states?

anusayā akusalamūlāni, ime uppannā pāpakā akusalā dhammā.

Latent tendencies and unprofitable roots; these are the arisen evil, unprofitable states.

katame anuppannā kusalā dhammā?

What are the unarisen profitable states?

yāni sotāpannassa indriyāni, ime anuppannā kusalā dhammā.

The faculties of a stream-enterer; these are the unarisen profitable states.

katame uppannā kusalā dhammā?

What are the arisen profitable states?

yāni aṭṭhamakassa indriyāni, ime uppannā kusalā dhammā.

The faculties of one in the eighth stage; these are the arisen profitable states.

♦ yena kāmavitakkaṃ vāreti, idaṃ satindriyaṃ.

♦ By which he restrains sensual thought, this is the faculty of mindfulness.

yena byāpādavitakkaṃ vāreti, idaṃ samādhindriyaṃ.

By which he restrains ill-will thought, this is the faculty of concentration.

yena vihiṃsāvitakkaṃ vāreti, idaṃ vīriyindriyaṃ.

By which he restrains harmful thought, this is the faculty of energy.

♦ yena uppannuppanne pāpake akusale dhamme pajahati vinodeti byantīkaroti anabhāvaṃ gameti nādhivāseti, idaṃ paññindriyaṃ.

♦ By which he abandons, removes, does away with, and brings to an end arisen evil, unprofitable states, and does not tolerate them, this is the faculty of wisdom.

yā imesu catūsu indriyesu saddahanā okappanā, idaṃ saddhindriyaṃ.

The confidence and conviction in these four faculties, this is the faculty of faith.

♦ tattha saddhindriyaṃ kattha daṭṭhabbaṃ?

♦ Therein, where is the faculty of faith to be seen?

catūsu sotāpattiyaṅgesu.

In the four factors of stream-entry.

vīriyindriyaṃ kattha daṭṭhabbaṃ?

Where is the faculty of energy to be seen?

catūsu sammappadhānesu.

In the four right strivings.

satindriyaṃ kattha daṭṭhabbaṃ?

Where is the faculty of mindfulness to be seen?

catūsu satipaṭṭhānesu.

In the four foundations of mindfulness.

samādhindriyaṃ kattha daṭṭhabbaṃ?

Where is the faculty of concentration to be seen?

catūsu jhānesu.

In the four jhānas.

paññindriyaṃ kattha daṭṭhabbaṃ?

Where is the faculty of wisdom to be seen?

catūsu ariyasaccesu.

In the four noble truths.

evaṃ sekho sabbehi kusalehi dhammehi appamatto vutto bhagavatā anāvilatāya manasā.

Thus the learner, diligent in all profitable states, is said by the Blessed One to have an untroubled mind.

tenāha bhagavā “manasānāvilosiyā”ti.

Therefore the Blessed One said, "His mind should be untroubled."

♦ 17. “kusalo sabbadhammānan”ti loko nāma tividho kilesaloko bhavaloko indriyaloko.

♦ 17. "Skilled in all dhammas": the world is threefold: the world of defilements, the world of existence, and the world of the faculties.

tattha kilesalokena bhavaloko samudāgacchati, so indriyāni nibbatteti, indriyesu bhāviyamānesu neyyassa pariññā bhavati.

Therein, by the world of defilements, the world of existence comes about; that produces the faculties. When the faculties are being developed, there is full understanding of what is to be known for the one to be guided.

sā duvidhena upaparikkhitabbā dassanapariññāya ca bhāvanāpariññāya ca.

That is to be examined in two ways: by the full understanding of vision and by the full understanding of cultivation.

yadā hi sekho ñeyyaṃ parijānāti, tadā nibbidāsahagatehi saññāmanasikārehi neyyaṃ pariññātaṃ bhavati.

For when the learner fully understands what is to be known, then what is to be known is fully understood by perceptions and mental applications associated with revulsion.

tassa dve dhammā kosallaṃ gacchanti — dassanakosallañca bhāvanākosallañca.

For him, two dhammas become skillful: skill in vision and skill in cultivation.

♦ taṃ ñāṇaṃ pañcavidhena veditabbaṃ:

♦ That knowledge is to be understood in five ways:

abhiññā pariññā pahānaṃ bhāvanā sacchikiriyā.

Direct knowledge, full understanding, abandoning, cultivation, and realization.

tattha katamā abhiññā?

Therein, what is direct knowledge?

yaṃ dhammānaṃ salakkhaṇe ñāṇaṃ dhammapaṭisambhidā ca atthapaṭisambhidā ca, ayaṃ abhiññā.

The knowledge of the individual characteristics of dhammas, and the analytical knowledge of meaning, and the analytical knowledge of the Dhamma; this is direct knowledge.

♦ tattha katamā pariññā?

♦ Therein, what is full understanding?

evaṃ abhijānitvā yā parijānanā “idaṃ kusalaṃ, idaṃ akusalaṃ, idaṃ sāvajjaṃ, idaṃ anavajjaṃ, idaṃ kaṇhaṃ, idaṃ sukkaṃ, idaṃ sevitabbaṃ, idaṃ na sevitabbaṃ, ime dhammā evaṃgahitā, idaṃ phalaṃ nibbattenti , tesaṃ evaṃgahitānaṃ ayaṃ attho”ti, ayaṃ pariññā.

Having thus directly known, the full understanding that "this is profitable, this is unprofitable; this is blameable, this is blameless; this is dark, this is bright; this is to be cultivated, this is not to be cultivated; these dhammas, thus taken, produce this fruit; of those thus taken, this is the meaning"; this is full understanding.

♦ evaṃ parijānitvā tayo dhammā avasiṭṭhā bhavanti pahātabbā bhāvetabbā sacchikātabbā ca.

♦ Having thus fully understood, three things remain: to be abandoned, to be cultivated, and to be realized.

tattha katame dhammā pahātabbā?

Therein, what things are to be abandoned?

ye akusalā.

Those that are unprofitable.

tattha katame dhammā bhāvetabbā?

Therein, what things are to be cultivated?

ye kusalā.

Those that are profitable.

tattha katame dhammā sacchikātabbā?

Therein, what things are to be realized?

yaṃ asaṅkhataṃ.

That which is unconditioned.

yo evaṃ jānāti ayaṃ vuccati atthakusalo dhammakusalo kalyāṇatākusalo phalatākusalo, āyakusalo apāyakusalo upāyakusalo mahatā kosallena samannāgatoti, tenāha bhagavā “kusalo sabbadhammānan”ti.

He who knows thus is called skilled in meaning, skilled in the Dhamma, skilled in what is lovely, skilled in what is fruitful, skilled in what leads to a good state, skilled in what leads to a bad state, skilled in the means, endowed with great skill. Therefore the Blessed One said, "Skilled in all dhammas."

♦ “sato bhikkhu paribbaje”ti tena diṭṭhadhammasukhavihāratthaṃ abhikkante paṭikkante ālokite vilokite samiñjite pasārite saṅghāṭipattacīvaradhāraṇe asite pīte khāyite sāyite uccārapassāvakamme gate ṭhite nisinne sutte jāgarite bhāsite tuṇhibhāve satena sampajānena vihātabbaṃ.

♦ "A mindful bhikkhu should wander": for the sake of a pleasant abiding in this very life, in going forward, in returning, in looking at, in looking away, in bending, in stretching, in wearing the outer robe, bowl, and robes, in eating, drinking, chewing, and tasting, in defecating and urinating, in walking, standing, sitting, sleeping, waking, speaking, and in being silent, he should abide with mindfulness and clear comprehension.

imā dve cariyā anuññātā bhagavatā ekā visuddhānaṃ, ekā visujjhantānaṃ.

These two courses of conduct are permitted by the Blessed One: one for the purified, one for those being purified.

ke visuddhā?

Who are the purified?

arahanto. ke visujjhantā?

The Arahants. Who are those being purified?

sekkhā. katakiccāni hi arahato indriyāni.

The learners. For the Arahant, the faculties have done what had to be done.

yaṃ bojjhaṃ, taṃ catubbidhaṃ dukkhassa pariññābhisamayena samudayassa pahānābhisamayena maggassa bhāvanābhisamayena nirodhassa sacchikiriyābhisamayena, idaṃ catubbidhaṃ bojjhaṃ yo evaṃ jānāti, ayaṃ vuccati sato abhikkamati sato paṭikkamati khayā rāgassa khayā dosassa khayā mohassa.

That which is to be awakened to, that is fourfold: by the full comprehension of suffering, by the full abandonment of the origin, by the full cultivation of the path, by the full realization of cessation. This fourfold awakening, he who knows thus is said to be mindful in going forward, mindful in returning, from the destruction of passion, from the destruction of hate, from the destruction of delusion.

tenāha bhagavā “sato bhikkhu paribbaje”ti, tenāha —

Therefore the Blessed One said, "A mindful bhikkhu should wander." Therefore he said:

♦ “kāmesu nābhigijjheyya, [ajitāti bhagavā]

♦ "He should not be greedy for sensual pleasures, [Ajita, said the Blessed One]

♦ manasānāvilo siyā.

♦ His mind should be untroubled.

♦ kusalo sabbadhammānaṃ, sato bhikkhu paribbaje”ti.

♦ Skilled in all dhammas, a mindful bhikkhu should wander."

♦ evaṃ pucchitabbaṃ, evaṃ visajjitabbaṃ.

♦ Thus it should be asked, thus it should be answered.

suttassa ca anugīti atthato ca byañjanato ca samānetabbā .

And the recitation of the Sutta should be connected, both in meaning and in phrasing.

atthāpagataṃ hi byañjanaṃ samphappalāpaṃ bhavati.

For phrasing devoid of meaning becomes empty chatter.

dunnikkhittassa padabyañjanassa atthopi dunnayo bhavati, tasmā atthabyañjanūpetaṃ saṅgāyitabbaṃ.

And the meaning of a badly placed term and phrase is hard to understand. Therefore it should be recited endowed with meaning and phrasing.

suttañca pavicinitabbaṃ.

And the Sutta should be investigated.

kiṃ idaṃ suttaṃ āhacca vacanaṃ anusandhivacanaṃ nītatthaṃ neyyatthaṃ saṃkilesabhāgiyaṃ nibbedhabhāgiyaṃ asekkhabhāgiyaṃ?

Is this Sutta a direct utterance, a connective utterance, of explicit meaning, of implicit meaning, partaking of defilement, partaking of penetration, partaking of the adept?

kuhiṃ imassa suttassa sabbāni saccāni passitabbāni, ādimajjhapariyosāneti?

Where in this Sutta are all the truths to be seen, at the beginning, middle, and end?

evaṃ suttaṃ pavicetabbaṃ.

Thus the Sutta should be investigated.

tenāha āyasmā mahākaccāyano — “yaṃ pucchitañca vissajjitañca, suttassa yā ca anugītī”ti.

Therefore the venerable Mahākaccāyana said, "What is asked and what is answered, and the Sutta's recitation."

♦ niyutto vicayo hāro.

♦ The Investigation mode is concluded.

♦ 3. yuttihāravibhaṅgo

♦ 3. Analysis of the Construing Mode

♦ 18. tattha katamo yuttihāro?

♦ 18. Therein, what is the Construing mode?

“sabbesaṃ hārānan”ti, ayaṃ yuttihāro.

"Of all the modes," this is the Construing mode.

kiṃ yojayati ?

What does it construe?

cattāro mahāpadesā buddhāpadeso saṅghāpadeso sambahulattherāpadeso ekattherāpadeso.

The four great references: the reference to the Buddha, the reference to the Sangha, the reference to a number of elder bhikkhus, the reference to a single elder bhikkhu.

ime cattāro mahāpadesā, tāni padabyañjanāni sutte otārayitabbāni, vinaye sandassayitabbāni, dhammatāyaṃ upanikkhipitabbāni.

These are the four great references. Those terms and phrases should be brought into the Sutta, should be shown in the Vinaya, should be placed in the nature of things.

♦ katamasmiṃ sutte otārayitabbāni?

♦ In which Sutta should they be brought?

catūsu ariyasaccesu.

In the four noble truths.

katamasmiṃ vinaye sandassayitabbāni?

In which Vinaya should they be shown?

rāgavinaye dosavinaye mohavinaye.

In the discipline of passion, the discipline of hate, the discipline of delusion.

katamissaṃ dhammatāyaṃ upanikkhipitabbāni?

In what nature of things should they be placed?

paṭiccasamuppāde. yadi catūsu ariyasaccesu avatarati, kilesavinaye sandissati, dhammatañca na vilometi, evaṃ āsave na janeti.

In dependent origination. If it enters into the four noble truths, is seen in the discipline of defilements, and does not violate the nature of things, thus it does not generate cankers.

catūhi mahāpadesehi yaṃ yaṃ yujjati, yena yena yujjati, yathā yathā yujjati, taṃ taṃ gahetabbaṃ.

By the four great references, whatever is construed, by whatever it is construed, as it is construed, that should be accepted.

♦ 19. pañhaṃ pucchitena kati padāni pañheti padaso pariyogāhitabbaṃ vicetabbaṃ?

♦ 19. When a question is asked, how many terms are in the question? It should be investigated and examined term by term.

yadi sabbāni padāni ekaṃ atthaṃ abhivadanti, eko pañho.

If all the terms speak of one meaning, it is one question.

atha cattāri padāni ekaṃ atthaṃ abhivadanti, eko pañho.

If four terms speak of one meaning, it is one question.

atha tīṇi padāni ekaṃ atthaṃ abhivadanti, eko pañho.

If three terms speak of one meaning, it is one question.

atha dve padāni ekaṃ atthaṃ abhivadanti, eko pañho.

If two terms speak of one meaning, it is one question.

atha ekaṃ padaṃ ekaṃ atthaṃ abhivadati, eko pañho.

If one term speaks of one meaning, it is one question.

taṃ upaparikkhamānena aññātabbaṃ kiṃ ime dhammā nānatthā nānābyañjanā, udāhu imesaṃ dhammānaṃ eko attho byañjanameva nānanti.

Examining it, one should know: are these dhammas of different meanings and different phrasings, or do these dhammas have one meaning and only the phrasing is different?

yathā kiṃ bhave?

As what might it be?

yathā sā devatā bhagavantaṃ pañhaṃ pucchati.

As that deity asks the Blessed One a question.

♦ “kenassubbhāhato loko, kenassu parivārito.

♦ "By what is the world afflicted, by what is it encompassed?

♦ kena sallena otiṇṇo, kissa dhūpāyito sadā”ti.

♦ Pierced by what dart, by what is it always smouldering?"

♦ imāni cattāri padāni pucchitāni.

♦ These four terms are asked.

te tayo pañhā kathaṃ ñāyati?

They are three questions. How is this known?

bhagavā hi devatāya visajjeti.

The Blessed One answers the deity.

♦ “maccunābbhāhato loko, jarāya parivārito.

♦ "The world is afflicted by death, encompassed by aging.

♦ taṇhāsallena otiṇṇo, icchādhūpāyito sadā”ti.

♦ Pierced by the dart of craving, by desire it is always smouldering."

♦ 20. tattha jarā ca maraṇañca imāni dve saṅkhatassa saṅkhatalakkhaṇāni.

♦ 20. Therein, aging and death, these two are the characteristics of what is formed.

jarāyaṃ ṭhitassa aññathattaṃ, maraṇaṃ vayo.

In aging, there is the state of otherness; death is the end of the life-span.

tattha jarāya ca maraṇassa ca atthato nānattaṃ.

Therein, there is a difference in meaning between aging and death.

kena kāraṇena, gabbhagatāpi hi mīyanti, na ca te jiṇṇā bhavanti.

For what reason? For even those in the womb die, and they do not become old.

atthi ca devānaṃ maraṇaṃ, na ca tesaṃ sarīrāni jīranti.

And there is death for the gods, but their bodies do not age.

sakkateva jarāya paṭikammaṃ kātuṃ, na pana sakkate maraṇassa paṭikammaṃ kātuṃ aññatreva iddhimantānaṃ iddhivisayā.

It is possible to take measures against aging, but it is not possible to take measures against death, except for those with psychic power in the range of their psychic power.

yaṃ panāha taṇhāsallena otiṇṇoti dissanti vītarāgā jīrantāpi mīyantāpi.

As for what he says, "pierced by the dart of craving," those free from passion are seen aging and dying.

yadi ca yathā jarāmaraṇaṃ, evaṃ taṇhāpi siyā.

And if craving were like aging and death,

evaṃ sante sabbe yobbanaṭṭhāpi vigatataṇhā siyuṃ.

then all those in their youth would be free from craving.

yathā ca taṇhā dukkhassa samudayo, evaṃ jarāmaraṇampi siyā dukkhassa samudayo, na ca siyā taṇhā dukkhassa samudayo, na hi jarāmaraṇaṃ dukkhassa samudayo, taṇhā dukkhassa samudayo.

And as craving is the origin of suffering, so aging and death would be the origin of suffering, but craving is not the origin of suffering, for aging and death are not the origin of suffering, craving is the origin of suffering.

yathā ca taṇhā maggavajjhā, evaṃ jarāmaraṇampi siyā maggavajjhaṃ.

And as craving is to be overcome by the path, so aging and death would be overcome by the path.

imāya yuttiyā aññamaññehi kāraṇehi gavesitabbaṃ.

By this construing, it should be investigated with various reasons.

yadi ca sandissati yuttisamārūḷhaṃ atthato ca aññattaṃ, byañjanatopi gavesitabbaṃ.

And if it conforms, being properly construed, both in meaning and in difference, it should also be investigated in phrasing.

♦ salloti vā dhūpāyananti vā imesaṃ dhammānaṃ atthato ekattaṃ.

♦ Whether "dart" or "smouldering," these dhammas have oneness of meaning.

na hi yujjati icchāya ca taṇhāya ca atthato aññattaṃ.

It is not construed that there is a difference in meaning between desire and craving.

taṇhāya adhippāye aparipūramāne navasu āghātavatthūsu kodho ca upanāho ca uppajjati.

When the intention of craving is not fulfilled, anger and resentment arise in the nine grounds of enmity.

imāya yuttiyā jarāya ca maraṇassa ca taṇhāya ca atthato aññattaṃ.

By this construing, there is a difference in meaning between aging, death, and craving.

♦ yaṃ panidaṃ bhagavatā dvīhi nāmehi abhilapitaṃ icchātipi taṇhātipi, idaṃ bhagavatā bāhirānaṃ vatthūnaṃ ārammaṇavasena dvīhi nāmehi abhilapitaṃ icchātipi taṇhātipi, sabbā hi taṇhā ajjhosānalakkhaṇena ekalakkhaṇā.

♦ But this which was expressed by the Blessed One with two names, "desire" and "craving," this was expressed by the Blessed One with two names, "desire" and "craving," in relation to the objects of external things. For all craving has the single characteristic of clinging.

yathā sabbo aggi uṇhattalakkhaṇena ekalakkhaṇo, api ca upādānavasena aññamaññāni nāmāni labhati, kaṭṭhaggītipi tiṇaggītipi sakalikaggītipi gomayaggītipi thusaggītipi saṅkāraggītipi, sabbo hi aggi uṇhattalakkhaṇova.

Just as all fire has the single characteristic of heat, yet it receives different names according to its fuel: "wood-fire," "grass-fire," "splinter-fire," "cow-dung-fire," "chaff-fire," "rubbish-fire." For all fire is of the characteristic of heat.

evaṃ sabbā taṇhā ajjhosānalakkhaṇena ekalakkhaṇā, api tu ārammaṇaupādānavasena aññamaññehi nāmehi abhilapitā icchāitipi taṇhāitipi salloitipi dhūpāyanāitipi saritāitipi visattikāitipi sinehoitipi kilamathoitipi latāitipi maññanāitipi bandhoitipi āsāitipi pipāsāitipi abhinandanāitipi, iti sabbā taṇhā ajjhosānalakkhaṇena ekalakkhaṇā.

So all craving has the single characteristic of clinging, but it is expressed by different names according to its object-fuel: "desire," "craving," "dart," "smouldering," "stream," "attachment," "affection," "fatigue," "creeper," "conceiving," "bond," "hope," "thirst," "delighting." Thus all craving has the single characteristic of clinging.

yathā ca vevacane vuttā.

As is said in the synonyms.

♦ “āsā ca pihā abhinandanā ca, anekadhātūsu sarā patiṭṭhitā.

♦ "Hope and longing and delight, and desires established in the many elements,

♦ aññāṇamūlappabhavā pajappitā, sabbā mayā byantikatā samūlakā”ti .

♦ Arising from the root of ignorance, born of craving, all by me are done away with, together with their root."

♦ taṇhāyetaṃ vevacanaṃ.

♦ This is a synonym for craving.

yathāha bhagavā — rūpe tissa avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa.

As the Blessed One said: For Tissa, in forms, where passion is not eliminated, desire is not eliminated, affection is not eliminated, thirst is not eliminated, torment is not eliminated.

evaṃ vedanāya saññāya saṅkhāresu viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa sabbaṃ suttaṃ vitthāretabbaṃ.

So in feelings, perceptions, formations, and consciousness, where passion is not eliminated, desire is not eliminated, affection is not eliminated, thirst is not eliminated, torment is not eliminated. The whole Sutta should be expanded.

taṇhāyetaṃ vevacanaṃ.

This is a synonym for craving.

evaṃ yujjati.

Thus it is construed.

♦ 21. sabbo dukkhūpacāro kāmataṇhāsaṅkhāramūlako, na pana yujjati sabbo nibbidūpacāro kāmataṇhāparikkhāramūlako.

♦ 21. All approach to suffering is rooted in the formation of sensual craving, but it is not construed that all approach to revulsion is rooted in the requisite of sensual craving.

imāya yuttiyā aññamaññehi kāraṇehi gavesitabbaṃ.

By this construing, it should be investigated with various reasons.

♦ yathā hi bhagavā rāgacaritassa puggalassa asubhaṃ desayati, dosacaritassa bhagavā puggalassa mettaṃ desayati.

♦ As the Blessed One teaches foulness to a person of passionate temperament, the Blessed One teaches loving-kindness to a person of hateful temperament.

mohacaritassa bhagavā puggalassa paṭiccasamuppādaṃ desayati.

The Blessed One teaches dependent origination to a person of deluded temperament.

yadi hi bhagavā rāgacaritassa puggalassa mettaṃ cetovimuttiṃ deseyya.

If the Blessed One were to teach the liberation of mind through loving-kindness to a person of passionate temperament,

sukhaṃ vā paṭipadaṃ dandhābhiññaṃ sukhaṃ vā paṭipadaṃ khippābhiññaṃ vipassanāpubbaṅgamaṃ vā pahānaṃ deseyya, na yujjati desanā.

or the pleasant path with slow direct-knowledge, or the pleasant path with swift direct-knowledge, or abandoning preceded by insight, the teaching is not construed.

evaṃ yaṃ kiñci rāgassa anulomappahānaṃ dosassa anulomappahānaṃ mohassa anulomappahānaṃ.

sabbaṃ taṃ vicayena hārena vicinitvā yuttihārena yojetabbaṃ.

Thus whatever is the conformable abandoning of passion, the conformable abandoning of hate, the conformable abandoning of delusion.

yāvatikā ñāṇassa bhūmi.

All that, having been investigated by the Investigation mode, should be construed by the Construing mode, as far as the plane of knowledge extends.

♦ mettāvihārissa sato byāpādo cittaṃ pariyādāya ṭhassatīti na yujjati desanā, byāpādo pahānaṃ abbhatthaṃ gacchatīti yujjati desanā.

♦ For one dwelling in loving-kindness, that ill will will take possession of the mind, this teaching is not construed; that ill will is abandoned and disappears, this teaching is construed.

karuṇāvihārissa sato vihesā cittaṃ pariyādāya ṭhassatīti na yujjati desanā, vihesā pahānaṃ abbhatthaṃ gacchatīti yujjati desanā.

For one dwelling in compassion, that cruelty will take possession of the mind, this teaching is not construed; that cruelty is abandoned and disappears, this teaching is construed.

muditā vihārissa sato arati cittaṃ pariyādāya ṭhassatīti na yujjati desanā, arati pahānaṃ abbhatthaṃ gacchatīti yujjati desanā.

For one dwelling in gladness, that discontent will take possession of the mind, this teaching is not construed; that discontent is abandoned and disappears, this teaching is construed.

upekkhāvihārissa sato rāgo cittaṃ pariyādāya ṭhassatīti na yujjati desanā, rāgo pahānaṃ abbhatthaṃ gacchatīti yujjati desanā.

For one dwelling in equanimity, that passion will take possession of the mind, this teaching is not construed; that passion is abandoned and disappears, this teaching is construed.

animittavihārissa sato nimittānusārī tena teneva viññāṇaṃ pavattatīti na yujjati desanā, nimittaṃ pahānaṃ abbhatthaṃ gacchatīti yujjati desanā.

For one dwelling in the signless, that consciousness will proceed according to this or that sign, this teaching is not construed; that the sign is abandoned and disappears, this teaching is construed.

asmīti vigataṃ ayamahamasmīti na samanupassāmi.

That "I am" is gone, "I am this" I do not perceive.

atha ca pana me kismīti kathasmīti vicikicchā kathaṃkathāsallaṃ cittaṃ pariyādāya ṭhassatīti na yujjati desanā, vicikicchā kathaṃkathāsallaṃ pahānaṃ abbhatthaṃ gacchatīti yujjati desanā.

And yet that doubt and questioning, the dart of uncertainty, will take possession of my mind, this teaching is not construed; that doubt and questioning, the dart of uncertainty, is abandoned and disappears, this teaching is construed.

♦ yathā vā pana paṭhamaṃ jhānaṃ samāpannassa sato kāmarāgabyāpādā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā.

♦ Or, for one who has attained the first jhāna, that sensual passion and ill will will lead to distinction, this teaching is not construed; that they lead to decline, this teaching is construed.

vitakkasahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā.

Or that perceptions and mental applications accompanied by thought lead to decline, this teaching is not construed; that they lead to distinction, this teaching is construed.

dutiyaṃ jhānaṃ samāpannassa sato vitakkavicārasahagatā saññāmanasikārā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā.

For one who has attained the second jhāna, that perceptions and mental applications accompanied by thought and examination will lead to distinction, this teaching is not construed; that they lead to decline, this teaching is construed.

upekkhāsukhasahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā.

Or that perceptions and mental applications accompanied by equanimity and pleasure lead to decline, this teaching is not construed; that they lead to distinction, this teaching is construed.

tatiyaṃ jhānaṃ samāpannassa sato pītisukhasahagatā saññāmanasikārā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā, upekkhāsatipārisuddhisahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā.

For one who has attained the third jhāna, that perceptions and mental applications accompanied by joy and pleasure will lead to distinction, this teaching is not construed; that they lead to decline, this teaching is construed; or that perceptions and mental applications accompanied by the purity of equanimity and mindfulness lead to decline, this teaching is not construed; that they lead to distinction, this teaching is construed.

catutthaṃ jhānaṃ samāpannassa sato upekkhāsahagatā saññāmanasikārā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā .

For one who has attained the fourth jhāna, that perceptions and mental applications accompanied by equanimity will lead to distinction, this teaching is not construed; that they lead to decline, this teaching is construed.

ākāsānañcāyatanasahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā.

Or that perceptions and mental applications accompanied by the base of infinite space lead to decline, this teaching is not construed; that they lead to distinction, this teaching is construed.

♦ ākāsānañcāyatanaṃ samāpannassa sato rūpasahagatā saññāmanasikārā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā.

♦ For one who has attained the base of infinite space, that perceptions and mental applications accompanied by form will lead to distinction, this teaching is not construed; that they lead to decline, this teaching is construed.

viññāṇañcāyatanasahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā.

Or that perceptions and mental applications accompanied by the base of infinite consciousness lead to decline, this teaching is not construed; that they lead to distinction, this teaching is construed.

viññāṇañcāyatanaṃ samāpannassa sato ākāsānañcāyatanasahagatā saññāmanasikārā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā.

For one who has attained the base of infinite consciousness, that perceptions and mental applications accompanied by the base of infinite space will lead to distinction, this teaching is not construed; that they lead to decline, this teaching is construed.

ākiñcaññāyatanasahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā.

Or that perceptions and mental applications accompanied by the base of nothingness lead to decline, this teaching is not construed; that they lead to distinction, this teaching is construed.

♦ ākiñcaññāyatanaṃ samāpannassa sato viññāṇañcāyatanasahagatā saññāmanasikārā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā.

♦ For one who has attained the base of nothingness, that perceptions and mental applications accompanied by the base of infinite consciousness will lead to distinction, this teaching is not construed; that they lead to decline, this teaching is construed.

nevasaññānāsaññāyatanasahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā.

Or that perceptions and mental applications accompanied by the base of neither perception nor non-perception lead to decline, this teaching is not construed; that they lead to distinction, this teaching is construed.

nevasaññānāsaññāyatanaṃ samāpannassa sato saññūpacārā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā.

For one who has attained the base of neither perception nor non-perception, that the approach of perception will lead to distinction, this teaching is not construed; that it leads to decline, this teaching is construed.

saññāvedayitanirodhasahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā.

Or that perceptions and mental applications accompanied by the cessation of perception and feeling lead to decline, this teaching is not construed; that they lead to distinction, this teaching is construed.

kallatāparicitaṃ cittaṃ na ca abhinīhāraṃ khamatīti na yujjati desanā, kallatāparicitaṃ cittaṃ atha ca abhinīhāraṃ khamatīti yujjati desanā.

That a mind familiar with what is lovely is not capable of exertion, this teaching is not construed; that a mind familiar with what is lovely is then capable of exertion, this teaching is construed.

♦ evaṃ sabbe navasuttantā yathādhammaṃ yathāvinayaṃ yathāsatthusāsanaṃ sabbato vicayena hārena vicinitvā yuttihārena yojetabbāti.

♦ Thus all nine suttas, according to the Dhamma, according to the Vinaya, according to the Teacher's instruction, having been investigated in every way by the Investigation mode, should be construed by the Construing mode.

tenāha āyasmā mahākaccāyano “sabbesaṃ hārānaṃ yā bhūmi yo ca gocaro tesan”ti.

Therefore the venerable Mahākaccāyana said, "Of all the modes, what is their plane and what their sphere."

♦ niyutto yutti hāro.

♦ The Construing mode is concluded.

♦ 4. padaṭṭhānahāravibhaṅgo

♦ 4. Analysis of the Footing Mode

♦ 22. tattha katamo padaṭṭhāno hāro?

♦ 22. Therein, what is the Footing mode?

“dhammaṃ deseti jino”ti, ayaṃ padaṭṭhāno hāro.

"The Victor teaches the Dhamma," this is the Footing mode.

kiṃ deseti?

What does he teach?

sabbadhammayāthāvāsampaṭivedhalakkhaṇā avijjā, tassā vipallāsā padaṭṭhānaṃ.

Ignorance, characterized by not penetrating the 'as-it-is-ness' of all dhammas, has perversion as its footing.

ajjhosānalakkhaṇā taṇhā, tassā piyarūpaṃ sātarūpaṃ padaṭṭhānaṃ.

Craving, characterized by clinging, has what is dear and pleasant as its footing.

patthanalakkhaṇo lobho, tassa adinnādānaṃ padaṭṭhānaṃ.

Greed, characterized by wishing, has taking what is not given as its footing.

vaṇṇasaṇṭhānabyañjanaggahaṇalakkhaṇā subhasaññā, tassā indriyā saṃvaro padaṭṭhānaṃ.

Perception of beauty, characterized by grasping the signs of color and form, has restraint of the faculties as its footing.

sāsavaphassaupagamanalakkhaṇā sukhasaññā, tassā assādo padaṭṭhānaṃ.

Perception of pleasure, characterized by approaching cankerous contact, has gratification as its footing.

saṅkhatalakkhaṇānaṃ dhammānaṃ asamanupassanalakkhaṇā niccasaññā, tassā viññāṇaṃ padaṭṭhānaṃ.

Perception of permanence, characterized by not seeing formed things, has consciousness as its footing.

aniccasaññādukkhasaññāasamanupassanalakkhaṇā attasaññā, tassā nāmakāyo padaṭṭhānaṃ.

Perception of self, characterized by not seeing the perceptions of impermanence and suffering, has the mental body as its footing.

sabbadhammasampaṭivedhalakkhaṇā vijjā, tassā sabbaṃ neyyaṃ padaṭṭhānaṃ.

Knowledge, characterized by penetrating all dhammas, has all that is knowable as its footing.

cittavikkhepapaṭisaṃharaṇalakkhaṇo samatho, tassa asubhā padaṭṭhānaṃ.

Calm, characterized by gathering the distracted mind, has foulness as its footing.

icchāvacarapaṭisaṃharaṇalakkhaṇo alobho, tassa adinnādānā veramaṇī padaṭṭhānaṃ.

Non-greed, characterized by gathering the range of desire, has abstention from taking what is not given as its footing.

abyāpajjalakkhaṇo adoso, tassa pāṇātipātā veramaṇī padaṭṭhānaṃ.

Non-hate, characterized by non-malevolence, has abstention from killing living beings as its footing.

vatthuavippaṭipattilakkhaṇo amoho, tassa sammāpaṭipatti padaṭṭhānaṃ.

Non-delusion, characterized by not erring as to the object, has right practice as its footing.

vinīlakavipubbakagahaṇalakkhaṇā asubhasaññā, tassā nibbidā padaṭṭhānaṃ.

Perception of foulness, characterized by grasping the livid and purulent, has revulsion as its footing.

sāsavaphassaparijānanalakkhaṇā dukkhasaññā, tassā vedanā padaṭṭhānaṃ.

Perception of suffering, characterized by fully understanding cankerous contact, has feeling as its footing.

saṅkhatalakkhaṇānaṃ dhammānaṃ samanupassanalakkhaṇā aniccasaññā, tassā uppādavayā padaṭṭhānaṃ.

Perception of impermanence, characterized by seeing formed things, has arising and passing away as its footing.

sabbadhammābhinivesalakkhaṇā anattasaññā, tassā dhammasaññā padaṭṭhānaṃ.

Perception of not-self, characterized by clinging to all dhammas, has the perception of Dhamma as its footing.

♦ pañca kāmaguṇā kāmarāgassa padaṭṭhānaṃ, pañcindriyāni rūpīni rūparāgassa padaṭṭhānaṃ, chaṭṭhāyatanaṃ bhavarāgassa padaṭṭhānaṃ, nibbattabhavānupassitā pañcannaṃ upādānakkhandhānaṃ padaṭṭhānaṃ, pubbenivāsānussatiñāṇadassanassa padaṭṭhānaṃ.

♦ The five strands of sensual pleasure are the footing for sensual passion. The five faculties which are form are the footing for passion for form. The sixth base is the footing for passion for existence. Seeing a new existence arising is the footing for the five aggregates of clinging. The knowledge and vision of recollection of past lives is its footing.

okappanalakkhaṇā saddhā adhimuttipaccupaṭṭhānā ca, anāvilalakkhaṇo pasādo sampasīdanapaccupaṭṭhāno ca.

Faith, characterized by conviction, and having confidence as its manifestation.

abhipatthiyanalakkhaṇā saddhā, tassā aveccapasādo padaṭṭhānaṃ.

Serenity, characterized by untroubledness, and having pacification as its manifestation.

anāvilalakkhaṇo pasādo, tassa saddhā padaṭṭhānaṃ.

Faith, characterized by aspiration, has confident faith as its footing.

ārambhalakkhaṇaṃ vīriyaṃ, tassa sammappadhānaṃ padaṭṭhānaṃ.

Serenity, characterized by untroubledness, has faith as its footing.

apilāpanalakkhaṇā sati, tassā satipaṭṭhānaṃ padaṭṭhānaṃ.

Energy, characterized by striving, has the right strivings as its footing.

ekaggalakkhaṇo samādhi, tassa jhānāni padaṭṭhānaṃ.

Mindfulness, characterized by not-forgetting, has the foundations of mindfulness as its footing.

pajānanalakkhaṇā paññā, tassā saccāni padaṭṭhānaṃ.

Concentration, characterized by one-pointedness, has the jhānas as its footing.

Wisdom, characterized by understanding, has the truths as its footing.

♦ aparo nayo, assādamanasikāralakkhaṇo ayonisomanasikāro, tassa avijjā padaṭṭhānaṃ.

♦ Another method: non-radical attention, characterized by attention to gratification, has ignorance as its footing.

saccasammohanalakkhaṇā avijjā, sā saṅkhārānaṃ padaṭṭhānaṃ.

Ignorance, characterized by delusion about the truths, is the footing for formations.

punabbhavavirohaṇalakkhaṇā saṅkhārā, te viññāṇassa padaṭṭhānaṃ.

Formations, characterized by the sprouting of a new existence, are the footing for consciousness.

opapaccayikanibbattilakkhaṇaṃ viññāṇaṃ, taṃ nāmarūpassa padaṭṭhānaṃ.

Consciousness, characterized by the arising of a spontaneous birth, is the footing for name-and-form.

nāmakāyarūpakāyasaṅghātalakkhaṇaṃ nāmarūpaṃ, taṃ chaḷāyatanassa padaṭṭhānaṃ.

Name-and-form, characterized by the combination of the mental body and the physical body, is the footing for the sixfold base.

indriyavavatthānalakkhaṇaṃ chaḷāyatanaṃ, taṃ phassassa padaṭṭhānaṃ.

The sixfold base, characterized by the establishment of the faculties, is the footing for contact.

cakkhurūpaviññāṇasannipātalakkhaṇo phasso, so vedanāya padaṭṭhānaṃ.

Contact, characterized by the conjunction of eye, form, and consciousness, is the footing for feeling.

iṭṭhāniṭṭhānubhavanalakkhaṇā vedanā, sā taṇhāya padaṭṭhānaṃ.

Feeling, characterized by experiencing the agreeable and disagreeable, is the footing for craving.

ajjhosānalakkhaṇā taṇhā, sā upādānassa padaṭṭhānaṃ.

Craving, characterized by clinging, is the footing for clinging.

opapaccayikaṃ upādānaṃ, taṃ bhavassa padaṭṭhānaṃ.

Spontaneous clinging is the footing for existence.

nāmakāyarūpakāyasambhavanalakkhaṇo bhavo, so jātiyā padaṭṭhānaṃ.

Existence, characterized by the arising of the mental body and the physical body, is the footing for birth.

khandhapātubhavanalakkhaṇā jāti, sā jarāya padaṭṭhānaṃ.

Birth, characterized by the manifestation of the aggregates, is the footing for aging.

upadhiparipākalakkhaṇā jarā, sā maraṇassa padaṭṭhānaṃ.

Aging, characterized by the ripening of the substratum of existence, is the footing for death.

jīvitindriyupacchedalakkhaṇaṃ maraṇaṃ, taṃ sokassa padaṭṭhānaṃ.

ussukkakārako soko, so paridevassa padaṭṭhānaṃ .

Death, characterized by the cutting off of the life faculty, is the footing for sorrow.

lālappakārako paridevo, so dukkhassa padaṭṭhānaṃ.

Sorrow, which causes distress, is the footing for lamentation.

kāyasaṃpīḷanaṃ dukkhaṃ, taṃ domanassassa padaṭṭhānaṃ.

Lamentation, which causes wailing, is the footing for suffering.

cittasaṃpīḷanaṃ domanassaṃ, taṃ upāyāsassa padaṭṭhānaṃ.

Bodily affliction is suffering; it is the footing for grief.

odahanakārako upāyāso, so bhavassa padaṭṭhānaṃ.

Mental affliction is grief; it is the footing for despair.

imāni bhavaṅgāni yadā samaggāni nibbattāni bhavanti so bhavo, taṃ saṃsārassa padaṭṭhānaṃ.

Despair, which causes prostration, is the footing for existence.

niyyānikalakkhaṇo maggo, so nirodhassa padaṭṭhānaṃ.

These components of existence, when they have arisen together, that is existence; it is the footing for the round of rebirths.

The path, characterized by leading out, is the footing for cessation.

♦ titthaññutā pītaññutāya padaṭṭhānaṃ, pītaññutā pattaññutāya padaṭṭhānaṃ, pattaññutā attaññutāya padaṭṭhānaṃ, attaññutā pubbekatapuññatāya padaṭṭhānaṃ, pubbekatapuññatā patirūpadesavāsassa padaṭṭhānaṃ, patirūpadesavāso sappurisūpanissayassa padaṭṭhānaṃ, sappurisūpanissayo attasammāpaṇidhānassa padaṭṭhānaṃ, attasammāpaṇidhānaṃ sīlānaṃ padaṭṭhānaṃ, sīlāni avippaṭisārassa padaṭṭhānaṃ, avippaṭisāro pāmojjassa padaṭṭhānaṃ, pāmojjaṃ pītiyā padaṭṭhānaṃ, pīti passaddhiyā padaṭṭhānaṃ, passaddhi sukhassa padaṭṭhānaṃ, sukhaṃ samādhissa padaṭṭhānaṃ, samādhi yathābhūtañāṇadassanassa padaṭṭhānaṃ, yathābhūtañāṇadassanaṃ nibbidāya padaṭṭhānaṃ, nibbidā virāgassa padaṭṭhānaṃ, virāgo vimuttiyā padaṭṭhānaṃ.

♦ Knowledge of what is right is the footing for knowledge of what is drunk. Knowledge of what is drunk is the footing for knowledge of what is attained. Knowledge of what is attained is the footing for self-knowledge. Self-knowledge is the footing for having formerly done meritorious deeds. Having formerly done meritorious deeds is the footing for living in a suitable region. Living in a suitable region is the footing for resorting to good people. Resorting to good people is the footing for right self-application. Right self-application is the footing for virtue. Virtue is the footing for absence of remorse. Absence of remorse is the footing for joy. Joy is the footing for bliss. Bliss is the footing for serenity. Serenity is the footing for concentration. Concentration is the footing for the knowledge and vision of things as they have come to be. The knowledge and vision of things as they have come to be is the footing for revulsion. Revulsion is the footing for dispassion. Dispassion is the footing for liberation.

vimutti vimuttiñāṇadassanassa padaṭṭhānaṃ.

Liberation is the footing for the knowledge and vision of liberation.

evaṃ yo koci upanissayo yo koci paccayo, sabbo so padaṭṭhānaṃ.

Thus whatever support, whatever condition, all that is a footing.

tenāha āyasmā mahākaccāyano “dhammaṃ deseti jino”ti.

Therefore the venerable Mahākaccāyana said, "The Victor teaches the Dhamma."

♦ niyutto padaṭṭhāno hāro.

♦ The Footing mode is concluded.

♦ 5. lakkhaṇahāravibhaṅgo

♦ 5. Analysis of the Characteristic Mode

♦ 23. tattha katamo lakkhaṇo hāro?

♦ 23. Therein, what is the Characteristic mode?

“vuttamhi ekadhamme”ti, ayaṃ lakkhaṇo hāro.

"When one dhamma is stated," this is the Characteristic mode.

kiṃ lakkhayati?

What does it characterize?

ye dhammā ekalakkhaṇā, tesaṃ dhammānaṃ ekasmiṃ dhamme vutte avasiṭṭhā dhammā vuttā bhavanti.

Of dhammas that have a single characteristic, when one dhamma is stated, the remaining dhammas are stated.

yathā kiṃ bhave?

As what might it be?

yathāha bhagavā --

As the Blessed One said:

♦ “cakkhuṃ, bhikkhave, anavaṭṭhitaṃ ittaraṃ parittaṃ pabhaṅgu parato dukkhaṃ byasanaṃ calanaṃ kukkuḷaṃ saṅkhāraṃ vadhakaṃ amittamajjhe.

♦ "The eye, monks, is unstable, transient, brief, perishable, other, suffering, a disaster, mobile, a boil, a formation, a murderer, in the midst of enemies.

imasmiṃ cakkhusmiṃ vutte avasiṭṭhāni ajjhattikāni āyatanāni vuttāni bhavanti.

When this eye is spoken of, the remaining internal bases are spoken of.

kena kāraṇena?

For what reason?

sabbāni hi cha ajjhattikāni āyatanāni vadhakaṭṭhena ekalakkhaṇāni.

For all six internal bases have a single characteristic in the sense of being a murderer.

yathā cāha bhagavā --

And as the Blessed One said:

♦ “atīte, rādha, rūpe anapekkho hohi, anāgataṃ rūpaṃ mā abhinandi , paccuppannassa rūpassa nibbidāya virāgāya nirodhāya cāgāya paṭinissaggāya paṭipajja.

♦ "In the past, Rādha, be indifferent to form; do not delight in future form; for the form of the present, practice for revulsion, for dispassion, for cessation, for giving up, for relinquishment.

imasmiṃ rūpakkhandhe vutte avasiṭṭhā khandhā vuttā bhavanti.

When this form-aggregate is spoken of, the remaining aggregates are spoken of.

kena kāraṇena?

For what reason?

sabbe hi pañcakkhandhā yamakovādasutte vadhakaṭṭhena ekalakkhaṇā vuttā.

For all five aggregates, in the Yamaka discourse, are spoken of as having a single characteristic in the sense of being a murderer.

yathā cāha bhagavā —

And as the Blessed One said:

♦ “yesañca susamāraddhā, niccaṃ kāyagatāsati.

♦ "For those by whom mindfulness directed to the body is always well-aroused,

♦ akiccaṃ te na sevanti, kicce sātaccakārino”.

♦ They do not engage in what should not be done, they are diligent in what should be done."

♦ iti kāyagatāya satiyā vuttāya vuttā bhavanti vedanāgatā sati cittagatā dhammagatā ca.

♦ Thus, when mindfulness directed to the body is spoken of, mindfulness directed to feelings, mindfulness directed to the mind, and mindfulness directed to dhammas are spoken of.

tathā yaṃ kiñci diṭṭhaṃ vā sutaṃ vā mutaṃ vāti vutte vuttaṃ bhavati viññātaṃ.

Likewise, when whatever is seen, heard, or sensed is spoken of, what is cognized is spoken of.

yathā cāha bhagavā --

And as the Blessed One said:

♦ tasmātiha tvaṃ bhikkhu kāye kāyānupassī viharāhi ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

♦ Therefore, bhikkhu, dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having subdued covetousness and grief in the world.

“ātāpī”ti vīriyindriyaṃ, “sampajāno”ti paññindriyaṃ, “satimā”ti satindriyaṃ, “vineyya loke abhijjhādomanassa”nti samādhindriyaṃ, evaṃ kāye kāyānupassino viharato cattāro satipaṭṭhānā bhāvanāpāripūriṃ gacchanti.

"Ardent" is the faculty of energy; "clearly comprehending" is the faculty of wisdom; "mindful" is the faculty of mindfulness; "having subdued covetousness and grief in the world" is the faculty of concentration. Thus, for one dwelling contemplating the body in the body, the four foundations of mindfulness reach fulfillment in development.

kena kāraṇena, ekalakkhaṇattā catunnaṃ indriyānaṃ.

For what reason? Because of the single characteristic of the four faculties.

♦ 24. catūsu satipaṭṭhānesu bhāviyamānesu cattāro sammappadhānā bhāvanāpāripūriṃ gacchanti, catūsu sammappadhānesu bhāviyamānesu cattāro iddhipādā bhāviyamānesu pañcindriyāni bhāvanāpāripūriṃ gacchanti, catūsu iddhipādesu bhāvanāpāripūriṃ gacchanti, pañcasu indriyesu bhāviyamānesu pañca balāni bhāvanāpāripūriṃ gacchanti, pañcasu balesu bhāviyamānesu satta bojjhaṅgā bhāvanāpāripūriṃ gacchanti, sattasu bojjhaṅgesu bhāviyamānesu ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, sabbeva bodhaṅgamā dhammā bodhipakkhiyā bhāvanāpāripūriṃ gacchanti .

♦ 24. When the four foundations of mindfulness are being developed, the four right strivings reach fulfillment in development. When the four right strivings are being developed, the four bases of psychic power, being developed, the five faculties reach fulfillment in development. When the four bases of psychic power reach fulfillment in development, when the five faculties are being developed, the five powers reach fulfillment in development. When the five powers are being developed, the seven factors of enlightenment reach fulfillment in development. When the seven factors of enlightenment are being developed, the noble eightfold path reaches fulfillment in development. All dhammas that are factors of awakening, pertaining to awakening, reach fulfillment in development.

kena kāraṇena, sabbe hi bodhaṅgamā bodhipakkhiyā neyyānikalakkhaṇena ekalakkhaṇā, te ekalakkhaṇattā bhāvanāpāripūriṃ gacchanti.

For what reason? For all dhammas that are factors of awakening, pertaining to awakening, have a single characteristic in the sense of leading out. Because of their single characteristic, they reach fulfillment in development.

♦ evaṃ akusalāpi dhammā ekalakkhaṇattā pahānaṃ abbhatthaṃ gacchanti.

♦ Thus unprofitable dhammas also, because of their single characteristic, are abandoned and disappear.

catūsu satipaṭṭhānesu bhāviyamānesu vipallāsā pahīyanti, āhārā cassa pariññaṃ gacchanti, upādānehi anupādāno bhavati, yogehi ca visaṃyutto bhavati, ganthehi ca vippayutto bhavati, āsavehi ca anāsavo bhavati, oghehi ca nitthiṇṇo bhavati, sallehi ca visallo bhavati, viññāṇaṭṭhitiyo cassa pariññaṃ gacchanti, agatigamanehi na agatiṃ gacchati, evaṃ akusalāpi dhammā ekalakkhaṇattā pahānaṃ abbhatthaṃ gacchanti.

When the four foundations of mindfulness are being developed, perversions are abandoned, nutriments are fully understood, he becomes free from clinging through the clingings, he becomes disjoined from the yokes, he becomes dissociated from the bonds, he becomes cankerless from the cankers, he has crossed over the floods, he is without darts from the darts, the stations of consciousness are fully understood by him, by goings to a bad destination he does not go to a bad destination. Thus unprofitable dhammas also, because of their single characteristic, are abandoned and disappear.

♦ yattha vā pana rūpindriyaṃ desitaṃ, desitā tattheva rūpadhātu rūpakkhandho rūpañcāyatanaṃ.

♦ Or where the faculty of form is taught, there the form-element, the form-aggregate, and the form-base are taught.

yattha vā pana sukhā vedanā desitā, desitaṃ tattha sukhindriyaṃ somanassindriyaṃ dukkhasamudayo ca ariyasaccaṃ.

Or where pleasant feeling is taught, there the faculty of pleasure, the faculty of joy, and the noble truth of the origin of suffering are taught.

yattha vā pana dukkhā vedanā desitā, desitaṃ tattha dukkhindriyaṃ domanassindriyaṃ dukkhañca ariyasaccaṃ.

Or where painful feeling is taught, there the faculty of pain, the faculty of grief, and the noble truth of suffering are taught.

yattha vā pana adukkhamasukhā vedanā desitā, desitaṃ tattha upekkhindriyaṃ sabbo ca paṭiccasamuppādo.

Or where neither-painful-nor-pleasant feeling is taught, there the faculty of equanimity and the whole of dependent origination are taught.

kena kāraṇena, adukkhamasukhāya hi vedanāya avijjā anuseti.

For what reason? For with neither-painful-nor-pleasant feeling, ignorance lies latent.

avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti.

With ignorance as condition, formations; with formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the sixfold base; with the sixfold base as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, grief, and despair come to be. Thus is the origin of this whole mass of suffering.

so ca sarāgasadosasamohasaṃkilesapakkhena hātabbo, vītarāgavītadosavītamohāriyadhammehi hātabbo.

And that should be handled by the side of defilement with passion, hate, and delusion; it should be handled by the noble dhammas free from passion, hate, and delusion.

♦ evaṃ ye dhammā ekalakkhaṇā kiccato ca lakkhaṇato ca sāmaññato ca cutūpapātato ca, tesaṃ dhammānaṃ ekasmiṃ dhamme vutte avasiṭṭhā dhammā vuttā bhavanti.

♦ Thus, of the dhammas that have a single characteristic—from function, from characteristic, from commonality, and from passing away and arising—when one of these dhammas is stated, the remaining dhammas are stated.

tenāha āyasmā mahākaccāyano “vuttamhi ekadhamme”ti.

Therefore the venerable Mahākaccāyana said, "When one dhamma is stated."

♦ niyutto lakkhaṇo hāro.

♦ The Characteristic mode is concluded.

♦ 6. catubyūhahāravibhaṅgo

♦ 6. Analysis of the Fourfold Array Mode

♦ 25. tattha katamo catubyūho hāro?

♦ 25. Therein, what is the Fourfold Array mode?

“neruttamadhippāyo”ti ayaṃ.

"Philology, intention," this is it.

byañjanena suttassa neruttañca adhippāyo ca nidānañca pubbāparasandhi ca gavesitabbo .

By the phrasing, the philology, the intention, the source, and the connection of what precedes and follows of the Sutta should be investigated.

tattha katamaṃ neruttaṃ, yā niruttipadasaṃhitā, yaṃ dhammānaṃ nāmaso ñāṇaṃ.

Therein, what is philology? The combination of terms in philology, the knowledge of the names of things.

yadā hi bhikkhu atthassa ca nāmaṃ jānāti, dhammassa ca nāmaṃ jānāti, tathā tathā naṃ abhiniropeti.

For when a bhikkhu knows the name of the meaning and the name of the dhamma, he applies it accordingly.

ayañca vuccati atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo desanākusalo atītādhivacanakusalo anāgatādhivacanakusalo paccuppannādhivacanakusalo itthādhivacanakusalo purisādhivacanakusalo napuṃsakādhivacanakusalo ekādhivacanakusalo anekādhivacanakusalo, evaṃ sabbāni kātabbāni janapadaniruttāni sabbā ca janapadaniruttiyo.

And this one is called skilled in meaning, skilled in the Dhamma, skilled in phrasing, skilled in philology, skilled in what precedes and follows, skilled in teaching, skilled in the past tense, skilled in the future tense, skilled in the present tense, skilled in the feminine gender, skilled in the masculine gender, skilled in the neuter gender, skilled in the singular number, skilled in the plural number. Thus all provincial philologies should be treated, and all provincial philologies.

ayaṃ niruttipadasaṃhitā.

This is the combination of terms in philology.

♦ 26. tattha katamo adhippāyo?

♦ 26. Therein, what is the intention?

♦ “dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ yatha vassakāle .

♦ "The Dhamma indeed protects the Dhamma-farer, like a great umbrella in the rainy season.

♦ esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī”ti.

♦ This is the benefit of the well-practiced Dhamma; the Dhamma-farer does not go to a bad destination."

♦ idha bhagavato ko adhippāyo?

♦ Here, what is the Blessed One's intention?

ye apāyehi parimuccitukāmā bhavissanti, te dhammacārino bhavissantīti ayaṃ ettha bhagavato adhippāyo.

Those who wish to be freed from bad destinations will be Dhamma-farers. This is the Blessed One's intention here.

♦ “coro yathā sandhimukhe gahīto, sakammunā haññati bajjhate ca.

♦ "Like a thief caught at the break-in, he is struck and bound by his own deed.

♦ evaṃ ayaṃ pecca pajā parattha, sakammunā haññati bajjhate cā”ti.

♦ So this person after death in the next world is struck and bound by his own deed."

♦ idha bhagavato ko adhippāyo?

♦ Here, what is the Blessed One's intention?

sañcetanikānaṃ katānaṃ kammānaṃ upacitānaṃ dukkhavedanīyānaṃ aniṭṭhaṃ asātaṃ vipākaṃ paccanubhavissatīti ayaṃ ettha bhagavato adhippāyo.

He will experience the disagreeable, unpleasant result of intentional deeds done and accumulated, which are to be felt as painful. This is the Blessed One's intention here.

♦ “sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati.

♦ "Beings who desire happiness, who harms them with a stick,

♦ attano sukhamesāno, pecca so na labhate sukhan”ti.

♦ Seeking his own happiness, he does not find happiness after death."

♦ idha bhagavato ko adhippāyo?

♦ Here, what is the Blessed One's intention?

ye sukhena atthikā bhavissanti, te pāpakammaṃ na karissantīti ayaṃ ettha bhagavato adhippāyo.

Those who are desirous of happiness will not do evil deeds. This is the Blessed One's intention here.

♦ “middhī yadā hoti mahagghaso ca, niddāyitā samparivattasāyī.

♦ "When one is slothful and a great eater, a sleeper who rolls about,

♦ mahāvarāhova nivāpapuṭṭho, punappunaṃ gabbhamupeti mando”ti.

♦ Like a great hog fed on swill, the fool enters the womb again and again."

♦ idha bhagavato ko adhippāyo?

♦ Here, what is the Blessed One's intention?

ye jarāmaraṇena aṭṭiyitukāmā bhavissanti, te bhavissanti bhojane mattaññuno indriyesu guttadvārā pubbarattāpararattaṃ jāgariyānuyogamanuyuttā vipassakā kusalesu dhammesu sagāravā ca sabrahmacārīsu theresu navesu majjhimesūti ayaṃ ettha bhagavato adhippāyo.

Those who wish to be disgusted with aging and death will be moderate in eating, with guarded faculties, engaged in wakefulness in the first and last watches of the night, practicing insight into profitable states, and respectful towards their fellows in the holy life, the elders, the newly ordained, and the middle ones. This is the Blessed One's intention here.

♦ “appamādo amatapadaṃ , pamādo maccuno padaṃ.

♦ "Diligence is the path to the deathless, negligence is the path of death.

♦ appamattā na mīyanti, ye pamattā yathā matā”ti.

♦ The diligent do not die, the negligent are as if already dead."

♦ idha bhagavato ko adhippāyo?

♦ Here, what is the Blessed One's intention?

ye amatapariyesanaṃ pariyesitukāmā bhavissanti, te appamattā viharissantīti ayaṃ ettha bhagavato adhippāyo.

Those who wish to seek the search for the deathless will abide diligently. This is the Blessed One's intention here.

ayaṃ adhippāyo.

This is the intention.

♦ 27. tattha katamaṃ nidānaṃ?

♦ 27. Therein, what is the source?

yathā so dhaniyo gopālako bhagavantaṃ āha —

As that Dhaniya the herdsman said to the Blessed One:

♦ “nandati puttehi puttimā, gomā gohi tatheva nandati.

♦ "He who has sons delights in sons, the owner of cattle likewise delights in cattle.

♦ upadhī hi narassa nandanā, na hi so nandati yo nirūpadhī”ti.

♦ For acquisitions are a man's delight; he who has no acquisitions does not delight."

♦ bhagavā āha —

♦ The Blessed One said:

♦ “socati puttehi puttimā, gopiko gohi tatheva socati.

♦ "He who has sons sorrows for sons, the herdsman likewise sorrows for cattle.

♦ upadhī hi narassa socanā, na hi so socati yo nirūpadhī”ti.

♦ For acquisitions are a man's sorrow; he who has no acquisitions does not sorrow."

♦ iminā vatthunā iminā nidānena evaṃ ñāyati “idha bhagavā bāhiraṃ pariggahaṃ upadhi āhā”ti.

♦ By this event, by this source, it is known thus: "Here the Blessed One called external possessions 'acquisitions'."

yathā ca māro pāpimā gijjhakūṭā pabbatā puthusilaṃ pātesi, bhagavā āha —

And as Māra the Evil One threw a great rock from Vulture's Peak mountain, the Blessed One said:

♦ “sacepi kevalaṃ sabbaṃ, gijjhakūṭaṃ calessasi .

♦ "Even if you were to shake the whole of Vulture's Peak,

♦ neva sammāvimuttānaṃ, buddhānaṃ atthi iñjitaṃ.

♦ There is no trembling for the rightly-liberated Buddhas.

♦ nabhaṃ phaleyyappathavī caleyya, sabbeva pāṇā uda santaseyyuṃ.

♦ The sky might split, the earth might shake, and all beings might tremble with fear,

♦ sallampi ce urasi kampayeyyuṃ , upadhīsu tāṇaṃ na karonti buddhā”ti.

♦ And a dart might be brandished at their breast, yet the Buddhas make no refuge in acquisitions."

♦ iminā vatthunā iminā nidānena evaṃ ñāyati “idha bhagavā kāyaṃ upadhiṃ āhā”ti.

♦ By this event, by this source, it is known thus: "Here the Blessed One called the body 'acquisition'."

yathā cāha —

And as he said:

♦ “na taṃ daḷhaṃ bandhanamāhu dhīrā, yadāyasaṃ dārujapabbajañca .

♦ "That is not a strong bond, the wise say, which is made of iron, wood, or coarse grass.

♦ sārattarattā maṇikuṇḍalesu, puttesu dāresu ca yā apekkhā”ti.

♦ The passionate attachment to jeweled earrings, and the longing for sons and wives."

♦ iminā vatthunā iminā nidānena evaṃ ñāyati “idha bhagavā bāhiresu vatthūsu taṇhaṃ āhā”ti.

♦ By this event, by this source, it is known thus: "Here the Blessed One spoke of craving for external things."

yathā cāha —

And as he said:

♦ “etaṃ daḷhaṃ bandhanamāhu dhīrā, ohārinaṃ sithilaṃ duppamuñcaṃ.

♦ "This, the wise say, is a strong bond, dragging down, supple, hard to escape.

♦ etampi chetvāna paribbajanti, anapekkhino kāmasukhaṃ pahāyā”ti.

♦ Having cut this too, they wander forth, without longing, having abandoned the pleasure of sense-desires."

♦ iminā vatthunā iminā nidānena evaṃ ñāyati “idha bhagavā bāhiravatthukāya taṇhāya pahānaṃ āhā”ti.

♦ By this event, by this source, it is known thus: "Here the Blessed One spoke of abandoning craving based on external things."

yathā cāha —

And as he said:

♦ “āturaṃ asuciṃ pūtiṃ, duggandhaṃ dehanissitaṃ.

♦ "Diseased, impure, putrid, foul-smelling, residing in the body,

♦ paggharantaṃ divā rattiṃ, bālānaṃ abhinanditan”ti.

♦ Oozing day and night, delighted in by fools."

♦ iminā vatthunā iminā nidānena evaṃ ñāyati “idha bhagavā ajjhattikavatthukāya taṇhāya pahānaṃ āhā”ti.

♦ By this event, by this source, it is known thus: "Here the Blessed One spoke of abandoning craving based on internal things."

yathā cāha —

And as he said:

♦ “ucchinda sinehamattano, kumudaṃ sāradikaṃva pāṇinā.

♦ "Cut off your own affection, like an autumn lily with your hand.

♦ santimaggameva brūhaya, nibbānaṃ sugatena desitan”ti.

♦ Cultivate only the path to peace, Nibbāna taught by the Well-farer."

♦ iminā vatthunā iminā nidānena evaṃ ñāyati “idha bhagavā ajjhattikavatthukāya taṇhāya pahānaṃ āhā”ti.

♦ By this event, by this source, it is known thus: "Here the Blessed One spoke of abandoning craving based on internal things."

idaṃ nidānaṃ.

This is the source.

♦ tattha katamo pubbāparasandhi.

♦ Therein, what is the connection of what precedes and follows?

yathāha —

As he said:

♦ “kāmandhā jālasañchannā, taṇhāchadanachāditā.

♦ "Blinded by desire, covered by a net, shrouded by the cloak of craving,

♦ pamattabandhanā baddhā , macchāva kumināmukhe.

♦ Bound by the bond of negligence, like a fish in the mouth of a fish-trap,

♦ jarāmaraṇamanventi, vaccho khīrapakova mātaran”ti.

♦ They follow aging and death, like a suckling calf its mother."

♦ ayaṃ kāmataṇhā vuttā.

♦ This is sensual craving that is spoken of.

sā katamena pubbāparena yujjati?

With what preceding and following does it construe?

yathāha —

As he said:

♦ “ratto atthaṃ na jānāti, ratto dhammaṃ na passati.

♦ "One who is impassioned does not know the goal, one who is impassioned does not see the Dhamma.

♦ andhantamaṃ tadā hoti, yaṃ rāgo sahate naran”ti.

♦ There is blinding darkness then, when passion overcomes a man."

♦ iti andhatāya ca sañchannatāya ca sāyeva taṇhā abhilapitā.

♦ Thus, by blindness and by being covered, that very craving is expressed.

yañcāha kāmandhā jālasañchannā, taṇhāchadanachāditāti.

And what he said, "blinded by desire, covered by a net, shrouded by the cloak of craving."

yañcāha ratto atthaṃ na jānāti, ratto dhammaṃ na passatīti, imehi padehi pariyuṭṭhānehi sāyeva taṇhā abhilapitā.

And what he said, "one who is impassioned does not know the goal, one who is impassioned does not see the Dhamma," by these terms, by obsessions, that very craving is expressed.

yaṃ andhakāraṃ, ayaṃ dukkhasamudayo, yā ca taṇhā ponobhavikā, yañcāha kāmāti ime kilesakāmā.

What is darkness is the origin of suffering; and the craving that leads to rebirth, and what he said "desire," these are the defilement-desires.

yañcāha jālasañchannāti tesaṃ yeva kāmānaṃ payogena pariyuṭṭhānaṃ dasseti, tasmā kilesavasena ca pariyuṭṭhānavasena ca taṇhābandhanaṃ vuttaṃ.

And what he said "covered by a net," by the use of those very desires, he shows the obsession. Therefore, by way of defilement and by way of obsession, the bond of craving is spoken of.

ye edisikā, te jarāmaraṇaṃ anventi, ayaṃ bhagavatā yathānikkhittagāthābalena dassitā jarāmaraṇamanventīti.

Those who are of this kind follow aging and death. This was shown by the Blessed One by the force of the verse as it was uttered, "they follow aging and death."

♦ “yassa papañcā ṭhitī ca natthi, sandānaṃ palighañca vītivatto.

♦ "For whom there is no diversification and no state, who has passed beyond bond and bar,

♦ taṃ nittaṇhaṃ muniṃ carantaṃ, na vijānāti sadevakopi loko”ti.

♦ That desireless sage, wandering, even the world with its gods does not know."

♦ papañcā nāma taṇhādiṭṭhimānā, tadabhisaṅkhatā ca saṅkhārā.

♦ Diversifications are craving, views, and conceit, and the formations fashioned by them.

ṭhiti nāma anusayā.

State is latent tendencies.

sandānaṃ nāma taṇhāya pariyuṭṭhānaṃ, yāni chattiṃsataṇhāya jāliniyā vicaritāni.

Bond is the obsession of craving, the thirty-six courses of craving in which it wanders like a net.

paligho nāma moho.

Bar is delusion.

ye ca papañcā saṅkhārā yā ca ṭhiti yaṃ sandānañca yaṃ palighañca yo etaṃ sabbaṃ samatikkanto, ayaṃ vuccati nittaṇho iti.

He who has completely transcended the diversifications which are formations, and the state, and the bond, and the bar, he is called desireless.

♦ 28. tattha pariyuṭṭhānasaṅkhārā diṭṭhadhammavedanīyā vā upapajjavedanīyā vā aparāpariyavedanīyā vā, evaṃ taṇhā tividhaṃ phalaṃ deti diṭṭhe vā dhamme upapajje vā apare vā pariyāye.

♦ 28. Therein, obsessions and formations are to be felt in this very life, or to be felt at rebirth, or to be felt in a subsequent life. Thus craving gives a threefold fruit: in this very life, or at rebirth, or in a subsequent existence.

evaṃ bhagavā āha “yaṃ lobhapakataṃ kammaṃ karoti kāyena vā vācāya vā manasā vā, tassa vipākaṃ anubhoti diṭṭhe vā dhamme upapajje vā apare vā pariyāye”ti.

Thus the Blessed One said, "Whatever deed he does, produced by greed, with body, speech, or mind, he experiences the result of that in this very life, or at rebirth, or in a subsequent existence."

idaṃ bhagavato pubbāparena yujjati.

This construes with what the Blessed One said before and after.

tattha pariyuṭṭhānaṃ diṭṭhadhammavedanīyaṃ vā kammaṃ upapajjavedanīyaṃ vā kammaṃ aparāpariyāyavedanīyaṃ vā kammaṃ, evaṃ kammaṃ tidhā vipaccati diṭṭhe vā dhamme upapajje vā apare vā pariyāye.

Therein, obsession is a deed to be felt in this very life, or a deed to be felt at rebirth, or a deed to be felt in a subsequent existence. Thus kamma ripens in three ways: in this very life, or at rebirth, or in a subsequent existence.

yathāha --

As he said:

♦ “yañce bālo idha pāṇātipātī hoti .

♦ "If a fool here is a killer of living beings... etc... holds wrong view, he experiences the result of that in this very life, or at rebirth, or in a subsequent existence."

.. pe .

This construes with what the Blessed One said before and after.

.. micchādiṭṭhi hoti, tassa diṭṭhe vā dhamme vipākaṃ paṭisaṃvedeti upapajje vā apare vā pariyāye”ti.

Therein, obsession is to be abandoned by the power of reflection; formations by the power of vision; the thirty-six courses of craving are to be abandoned by the power of cultivation. Thus craving is also abandoned in three ways.

idaṃ bhagavato pubbāparena yujjati.

That which is desirelessness is the Nibbāna-element with residue remaining.

tattha pariyuṭṭhānaṃ paṭisaṅkhānabalena pahātabbaṃ, saṅkhārā dassanabalena, chattiṃsa taṇhāvicaritāni bhāvanābalena pahātabbānīti evaṃ taṇhāpi tidhā pahīyati.

The breaking up of the body is the Nibbāna-element without residue remaining.

yā nittaṇhātā ayaṃ saupādisesā nibbānadhātu.

bhedā kāyassa ayaṃ anupādisesā nibbānadhātu.

♦ papañco nāma vuccati anubandho.

♦ Diversification is called proliferation.

yañcāha bhagavā “papañceti atītānāgatapaccuppannaṃ cakkhuviññeyyaṃ rūpaṃ ārabbhā”ti.

And as the Blessed One said, "Diversification refers to past, future, and present forms cognizable by the eye."

yañcāha bhagavā — “atīte, rādha, rūpe anapekkho hohi, anāgataṃ rūpaṃ mā abhinandi, paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭinissaggāya paṭipajjā”ti.

And as the Blessed One said, "In the past, Rādha, be indifferent to form; do not delight in future form; for the form of the present, practice for revulsion, for dispassion, for cessation, for relinquishment."

idaṃ bhagavato pubbāparena yujjati.

This construes with what the Blessed One said before and after.

yo cāpi papañco ye ca saṅkhārā yā ca atītānāgatapaccuppannassa abhinandanā, idaṃ ekatthaṃ.

Both what is diversification, and what are formations, and what is delighting in the past, future, and present, this has one meaning.

api ca aññamaññehi padehi aññamaññehi akkharehi aññamaññehi byañjanehi aparimāṇā dhammadesanā vuttā bhagavatā.

But by different terms, by different letters, by different phrases, an immeasurable teaching of the Dhamma was spoken by the Blessed One.

evaṃ suttena suttaṃ saṃsandayitvā pubbāparena saddhiṃ yojayitvā suttaṃ niddiṭṭhaṃ bhavati.

Thus, having compared Sutta with Sutta, and having construed with what precedes and follows, the Sutta is demonstrated.

♦ so cāyaṃ pubbāparo sandhi catubbidho atthasandhi byañjanasandhi desanāsandhi niddesasandhīti.

♦ And this connection of what precedes and follows is fourfold: connection of meaning, connection of phrasing, connection of teaching, and connection of demonstration.

♦ tattha atthasandhi chappadāni saṅkāsanā pakāsanā vivaraṇā vibhajanā uttānīkammatā paññattīti.

♦ Therein, the connection of meaning is six terms: indication, declaration, elucidation, analysis, making plain, designation.

♦ byañjanasandhi chappadāni akkharaṃ padaṃ byañjanaṃ ākāro nirutti niddesoti.

♦ The connection of phrasing is six terms: the letter, the term, the phrase, the manner, the philology, the demonstration.

♦ desanāsandhi na ca pathaviṃ nissāya jhāyati jhāyī jhāyati ca.

♦ The connection of teaching is: and he meditates not depending on earth, the meditator meditates;

na ca āpaṃ nissāya jhāyati jhāyī jhāyati ca, na ca tejaṃ nissāya jhāyati jhāyī jhāyati ca, na ca vāyuṃ nissāya jhāyati jhāyī jhāyati ca.

and he meditates not depending on water, the meditator meditates; and he meditates not depending on fire, the meditator meditates; and he meditates not depending on air, the meditator meditates.

na ca ākāsānañcāyatanaṃ nissāya .

And not depending on the base of infinite space... etc... and not depending on the base of infinite consciousness... etc... and not depending on the base of nothingness... etc... and not depending on the base of neither perception nor non-perception... etc... and not depending on this world... etc... and not depending on the next world, the meditator meditates.

.. pe .

Whatever is seen, heard, sensed, cognized, attained, sought, thought about, examined, and mentally reflected upon between these two, not depending on that either, the meditator meditates.

.. na ca viññāṇañcāyatanaṃ nissāya .

This one, in the world with its gods, its Māras, and its Brahmās, with its population of recluses and brahmins, gods and humans, is not known as he meditates with an independent mind.

.. pe .

.. na ca ākiñcaññāyatanaṃ nissāya .

.. pe .

.. na ca nevasaññānāsaññāyatanaṃ nissāya .

.. pe .

.. na ca imaṃ lokaṃ nissāya .

.. pe .

.. na ca paralokaṃ nissāya jhāyati jhāyī jhāyati ca.

yamidaṃ ubhayamantarena diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ vitakkitaṃ vicāritaṃ manasānucintitaṃ, tampi nissāya na jhāyati jhāyī jhāyati ca.

ayaṃ sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anissitena cittena na ñāyati jhāyanto.

♦ yathā māro pāpimā godhikassa kulaputtassa viññāṇaṃ samanvesanto na jānāti na passati.

♦ As Māra the Evil One, searching for the consciousness of Godhika the clansman, does not know, does not see.

so hi papañcātīto taṇhāpahānena diṭṭhinissayopissa natthi.

For he is beyond diversification; by abandoning craving, he has no basis in views.

yathā ca godhikassa, evaṃ vakkalissa sadevakena lokena samārakena sabrahmakena sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anissitacittā na ñāyanti jhāyamānā.

And as with Godhika, so with Vakkali, by the world with its gods, its Māras, and its Brahmās, with its population of recluses and brahmins, gods and humans, those of independent mind are not known as they meditate.

ayaṃ desanāsandhi.

This is the connection of teaching.

♦ tattha katamā niddesasandhi?

♦ Therein, what is the connection of demonstration?

nissitacittā akusalapakkhena niddisitabbā, anissitacittā kusalapakkhena niddisitabbā.

Those of dependent mind should be demonstrated by the unprofitable side; those of independent mind should be demonstrated by the profitable side.

nissitacittā kilesena niddisitabbā, anissitacittā vodānena niddisitabbā.

Those of dependent mind should be demonstrated by defilement; those of independent mind should be demonstrated by purification.

nissitacittā saṃsārappavattiyā niddisitabbā, anissitacittā saṃsāranivattiyā niddisitabbā.

Those of dependent mind should be demonstrated by the process of the round of rebirths; those of independent mind should be demonstrated by the cessation of the round of rebirths.

nissitacittā taṇhāya ca avijjāya ca niddisitabbā, anissitacittā samathena ca vipassanāya ca niddisitabbā.

Those of dependent mind should be demonstrated by craving and ignorance; those of independent mind should be demonstrated by calm and insight.

nissitacittā ahirikena ca anottappena ca niddisitabbā, anissitacittā hiriyā ca ottappena ca niddisitabbā.

Those of dependent mind should be demonstrated by shamelessness and fearlessness of wrongdoing; those of independent mind should be demonstrated by shame and fear of wrongdoing.

nissitacittā asatiyā ca asampajaññena ca niddisitabbā, anissitacittā satiyā ca sampajaññena ca niddisitabbā.

Those of dependent mind should be demonstrated by unmindfulness and lack of clear comprehension; those of independent mind should be demonstrated by mindfulness and clear comprehension.

nissitacittā ayoniyā ca ayonisomanasikārena ca niddisitabbā, anissitacittā yoniyā ca yonisomanasikārena ca niddisitabbā.

Those of dependent mind should be demonstrated by lack of radical attention and non-radical mental application; those of independent mind should be demonstrated by radical attention and radical mental application.

nissitacittā kosajjena ca dovacassena ca niddisitabbā, anissitacittā vīriyārambhena ca sovacassena ca niddisitabbā.

Those of dependent mind should be demonstrated by laziness and bad companionship; those of independent mind should be demonstrated by arousal of energy and good companionship.

nissitacittā assaddhiyena ca pamādena ca niddisitabbā, anissitacittā saddhāya ca appamādena ca niddisitabbā.

Those of dependent mind should be demonstrated by lack of faith and negligence; those of independent mind should be demonstrated by faith and diligence.

nissitacittā asaddhammassavanena ca asaṃvaraṇena ca niddisitabbā, anissitacittā saddhammassavanena ca saṃvarena ca niddisitabbā.

Those of dependent mind should be demonstrated by not hearing the good Dhamma and by lack of restraint; those of independent mind should be demonstrated by hearing the good Dhamma and by restraint.

nissitacittā abhijjhāya ca byāpādena ca niddisitabbā, anissitacittā anabhijjhāya ca abyāpādena ca niddisitabbā.

Those of dependent mind should be demonstrated by covetousness and ill will; those of independent mind should be demonstrated by non-covetousness and non-ill will.

nissitacittā nīvaraṇehi ca saṃyojaniyehi ca niddisitabbā, anissitacittā rāgavirāgāya ca cetovimuttiyā avijjāvirāgāya ca paññāvimuttiyā niddisitabbā.

Those of dependent mind should be demonstrated by hindrances and things that lead to fetters; those of independent mind should be demonstrated by the fading away of passion and the liberation of the mind, and the fading away of ignorance and the liberation by wisdom.

nissitacittā ucchedadiṭṭhiyā ca sassatadiṭṭhiyā ca niddisitabbā, anissitacittā saupādisesāya ca anupādisesāya ca nibbānadhātuyā niddisitabbā.

Those of dependent mind should be demonstrated by the annihilationist view and the eternalist view; those of independent mind should be demonstrated by the Nibbāna-element with residue and without residue remaining.

ayaṃ niddesasandhi.

This is the connection of demonstration.

tenāha āyasmā mahākaccāyano “neruttamadhippāyo”ti.

Therefore the venerable Mahākaccāyana said, "Philology, intention."

♦ niyutto catubyūho hāro.

♦ The Fourfold Array mode is concluded.

♦ 7. āvaṭṭahāravibhaṅgo

♦ 7. Analysis of the Revolving Mode

♦ 29. tattha katamo āvaṭṭo hāro?

♦ 29. Therein, what is the Revolving mode?

“ekamhi padaṭṭhāne”ti ayaṃ.

"In one footing," this is it.

♦ “ārambhatha nikkamatha, yuñjatha buddhasāsane.

♦ "Begin, go forth, apply yourselves to the Buddha's teaching.

♦ dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro”ti.

♦ Shake off the army of death, as an elephant a reed hut."

♦ “ārambhatha nikkamathā”ti vīriyassa padaṭṭhānaṃ.

♦ "Begin, go forth," is the footing of energy.

“yuñjatha buddhasāsane”ti samādhissa padaṭṭhānaṃ.

"Apply yourselves to the Buddha's teaching," is the footing of concentration.

“dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro”ti paññāya padaṭṭhānaṃ.

"Shake off the army of death, as an elephant a reed hut," is the footing of wisdom.

“ārambhatha nikkamathā”ti vīriyindriyassa padaṭṭhānaṃ.

"Begin, go forth," is the footing of the faculty of energy.

“yuñjatha buddhasāsane”ti samādhindriyassa padaṭṭhānaṃ.

"Apply yourselves to the Buddha's teaching," is the footing of the faculty of concentration.

“dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro”ti paññindriyassa padaṭṭhānaṃ.

"Shake off the army of death, as an elephant a reed hut," is the footing of the faculty of wisdom.

imāni padaṭṭhānāni desanā.

These footings are the teaching.

♦ ayuñjantānaṃ vā sattānaṃ yoge, yuñjantānaṃ vā ārambho.

♦ Or, for beings not yoked, yoking; or for those yoked, beginning.

♦ tattha ye na yuñjanti, te pamādamūlakā na yuñjanti.

♦ Therein, those who do not apply themselves, do not apply themselves because they are rooted in negligence.

so pamādo duvidho taṇhāmūlako avijjāmūlako ca.

That negligence is twofold: rooted in craving and rooted in ignorance.

tattha avijjāmūlako yena aññāṇena nivuto ñeyyaṭṭhānaṃ nappajānāti pañcakkhandhā uppādavayadhammāti, ayaṃ avijjāmūlako.

Therein, that which is rooted in ignorance, by which ignorance one is shrouded and does not understand the plane of the knowable, that the five aggregates are of a nature to arise and pass away, this is what is rooted in ignorance.

yo taṇhāmūlako, so tividho anuppannānaṃ bhogānaṃ uppādāya pariyesanto pamādaṃ āpajjati, uppannānaṃ bhogānaṃ ārakkhanimittaṃ paribhoganimittañca pamādaṃ āpajjati ayaṃ loke catubbidho pamādo ekavidho avijjāya tividho taṇhāya.

That which is rooted in craving is threefold: seeking for the arising of unarisen possessions, one falls into negligence; on account of protecting and enjoying arisen possessions, one falls into negligence. This is the fourfold negligence in the world: onefold from ignorance, threefold from craving.

tattha avijjāya nāmakāyo padaṭṭhānaṃ.

Therein, the mental body is the footing for ignorance.

taṇhāya rūpakāyo padaṭṭhānaṃ.

The physical body is the footing for craving.

taṃ kissa hetu, rūpīsu bhavesu ajjhosānaṃ, arūpīsu sammoho?

What is the reason for that? Clinging in form existences, delusion in formless ones.

tattha rūpakāyo rūpakkhandho nāmakāyo cattāro arūpino khandhā.

Therein, the physical body is the form-aggregate; the mental body is the four formless aggregates.

ime pañcakkhandhā katamena upādānena saupādānā, taṇhāya ca avijjāya ca?

These five aggregates, by what clinging are they with clinging? By craving and ignorance.

tattha taṇhā dve upādānāni kāmupādānañca sīlabbatupādānañca.

Therein, craving is two clingings: clinging to sensual pleasures and clinging to rules and observances.

avijjā dve upādānāni diṭṭhupādānañca attavādupādānañca.

Ignorance is two clingings: clinging to views and clinging to the doctrine of self.

imehi catūhi upādānehi ye saupādānā khandhā, idaṃ dukkhaṃ.

The aggregates which are with clinging by these four clingings, this is suffering.

cattāri upādānāni, ayaṃ samudayo.

The four clingings are the origin.

pañcakkhandhā dukkhaṃ.

The five aggregates are suffering.

tesaṃ bhagavā pariññāya pahānāya ca dhammaṃ deseti dukkhassa pariññāya samudayassa pahānāya.

The Blessed One teaches the Dhamma for their full understanding and abandoning: for the full understanding of suffering, for the abandoning of the origin.

♦ 30. tattha yo tividho taṇhāmūlako pamādo anuppannānaṃ bhogānaṃ uppādāya pariyesati, uppannānaṃ bhogānaṃ ārakkhaṇañca karoti paribhoganimittañca, tassa sampaṭivedhena rakkhaṇā paṭisaṃharaṇā, ayaṃ samatho.

♦ 30. Therein, the threefold negligence rooted in craving: he seeks for the arising of unarisen possessions, he protects and enjoys arisen possessions. For him, by penetration, protection, and restraint, this is calm.

♦ so kathaṃ bhavati?

♦ How does that come to be?

yadā jānāti kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato okārañca saṃkilesañca vodānañca nekkhamme ca ānisaṃsaṃ.

When he knows the gratification of sensual pleasures as gratification, the danger as danger, the escape as escape, the occasion, the defilement, the purification, and the benefit in renunciation.

tattha yā vīmaṃsā upaparikkhā ayaṃ vipassanā.

Therein, the inquiry and examination, this is insight.

ime dve dhammā bhāvanāpāripūriṃ gacchanti samatho ca vipassanā ca.

These two dhammas reach fulfillment in development: calm and insight.

imesu dvīsu dhammesu bhāviyamānesu dve dhammā pahīyanti taṇhā ca avijjā ca, imesu dvīsu dhammesu pahīnesu cattāri upādānāni nirujjhanti.

When these two dhammas are being developed, two dhammas are abandoned: craving and ignorance. When these two dhammas are abandoned, the four clingings cease.

upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.

From the cessation of clinging, the cessation of existence; from the cessation of existence, the cessation of birth; from the cessation of birth, aging-and-death, sorrow, lamentation, pain, grief, and despair cease.

evametassa kevalassa dukkhakkhandhassa nirodho hoti.

Thus is the cessation of this whole mass of suffering.

iti purimakāni ca dve saccāni dukkhaṃ samudayo ca, samatho ca vipassanā ca maggo.

Thus the first two truths are suffering and origin, and calm and insight are the path.

bhavanirodho nibbānaṃ imāni cattāri saccāni.

The cessation of existence is Nibbāna. These are the four truths.

tenāha bhagavā “ārambhatha nikkamathā”ti.

Therefore the Blessed One said, "Begin, go forth."

♦ yathāpi mūle anupaddave daḷhe, chinnopi rukkho punareva rūhati.

♦ Just as when the root is unharmed and firm, a felled tree grows again.

♦ evampi taṇhānusaye anūhate, nibbattatī dukkhamidaṃ punappunaṃ.

♦ So too when the latent tendency to craving is not uprooted, this suffering arises again and again.

♦ ayaṃ taṇhānusayo.

♦ This is the latent tendency to craving.

katamassā taṇhāya?

Of which craving?

bhavataṇhāya. yo etassa dhammassa paccayo ayaṃ avijjā.

Of the craving for existence. The condition for this state is ignorance.

avijjāpaccayā hi bhavataṇhā.

For from ignorance as condition comes craving for existence.

ime dve kilesā taṇhā ca avijjā ca.

These two are the defilements: craving and ignorance.

tāni cattāri upādānāni tehi catūhi upādānehi ye saupādānā khandhā, idaṃ dukkhaṃ.

They are the four clingings. By these four clingings, the aggregates that are with clinging, this is suffering.

cattāri upādānāni ayaṃ samudayo.

The four clingings are the origin.

pañcakkhandhā dukkhaṃ.

The five aggregates are suffering.

tesaṃ bhagavā pariññāya ca pahānāya ca dhammaṃ deseti dukkhassa pariññāya samudayassa pahānāya.

The Blessed One teaches the Dhamma for their full understanding and abandoning: for the full understanding of suffering, for the abandoning of the origin.

♦ yena taṇhānusayaṃ samūhanati , ayaṃ samatho.

♦ By which one uproots the latent tendency to craving, this is calm.

yena taṇhānusayassa paccayaṃ avijjaṃ vārayati, ayaṃ vipassanā.

By which one restrains ignorance, the condition for the latent tendency to craving, this is insight.

ime dve dhammā bhāvanāpāripūriṃ gacchanti samatho ca vipassanā ca.

These two dhammas reach fulfillment in development: calm and insight.

tattha samathassa phalaṃ rāgavirāgā cetovimutti, vipassanāya phalaṃ avijjāvirāgā paññāvimutti.

Therein, the fruit of calm is the liberation of mind through the fading of passion; the fruit of insight is the liberation by wisdom through the fading of ignorance.

iti purimakāni ca dve saccāni dukkhaṃ samudayo ca, samatho vipassanā ca maggo, dve ca vimuttiyo nirodho.

Thus the first two truths are suffering and origin; calm and insight are the path; and the two liberations are cessation.

imāni cattāri saccāni.

These are the four truths.

tenāha bhagavā “yathāpi mūle”ti.

Therefore the Blessed One said, "Just as when the root..."

♦ “sabbapāpassa akaraṇaṃ, kusalassa upasampadā.

♦ "The non-doing of all evil, the undertaking of what is profitable,

♦ sacittapariyodāpanaṃ , etaṃ buddhāna sāsanan”ti.

♦ The purification of one's own mind, this is the teaching of the Buddhas."

♦ sabbapāpaṃ nāma tīṇi duccaritāni kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ, te dasa akusalakammapathā pāṇātipāto adinnādānaṃ kāmesumicchācāro musāvādo pisuṇā vācā pharusā vācā samphappalāpo abhijjhā byāpādo micchādiṭṭhi, tāni dve kammāni cetanā cetasikañca.

♦ "All evil" means the three kinds of misconduct: bodily misconduct, verbal misconduct, and mental misconduct. They are the ten unprofitable paths of action: killing living beings, taking what is not given, sexual misconduct, false speech, slanderous speech, harsh speech, idle chatter, covetousness, ill will, and wrong view. They are two kinds of action: volitional and mental.

tattha yo ca pāṇātipāto yā ca pisuṇā vācā yā ca pharusā vācā, idaṃ dosasamuṭṭhānaṃ.

Therein, killing living beings, slanderous speech, and harsh speech arise from hate.

yañca adinnādānaṃ yo ca kāmesumicchācāro yo ca musāvādo, idaṃ lobhasamuṭṭhānaṃ, yo samphappalāpo, idaṃ mohasamuṭṭhānaṃ.

Taking what is not given, sexual misconduct, and false speech arise from greed. Idle chatter arises from delusion.

imāni satta kāraṇāni cetanākammaṃ.

These seven causes are volitional action.

yā abhijjhā, ayaṃ lobho akusalamūlaṃ.

Covetousness is the unprofitable root of greed.

yo byāpādo, ayaṃ doso akusalamūlaṃ.

Ill will is the unprofitable root of hate.

yā micchādiṭṭhi, ayaṃ micchāmaggo.

Wrong view is the wrong path.

imāni tīṇi kāraṇāni cetasikakammaṃ.

These three causes are mental action.

tenāha “cetanākammaṃ cetasikakamman”ti.

Therefore it is said, "volitional action and mental action."

♦ akusalamūlaṃ payogaṃ gacchantaṃ catubbidhaṃ agatiṃ gacchati chandā dosā bhayā mohā.

♦ The unprofitable root, going into action, goes to the four wrong courses: from desire, from hate, from fear, from delusion.

tattha yaṃ chandā agatiṃ gacchati, idaṃ lobhasamuṭṭhānaṃ.

Therein, that it goes to a wrong course from desire, this arises from greed.

yaṃ dosā agatiṃ gacchati, idaṃ dosasamuṭṭhānaṃ.

That it goes to a wrong course from hate, this arises from hate.

yaṃ bhayā ca mohā ca agatiṃ gacchati, idaṃ mohasamuṭṭhānaṃ.

That it goes to a wrong course from fear and from delusion, this arises from delusion.

tattha lobho asubhāya pahīyati.

Therein, greed is abandoned by foulness.

doso mettāya.

Hate by loving-kindness.

moho paññāya.

Delusion by wisdom.

tathā lobho upekkhāya pahīyati.

Likewise, greed is abandoned by equanimity.

doso mettāya ca karuṇāya ca.

Hate by loving-kindness and compassion.

moho muditāya pahānaṃ abbhatthaṃ gacchati.

Delusion is abandoned and disappears by gladness.

tenāha bhagavā “sabbapāpassa akaraṇan”ti.

Therefore the Blessed One said, "The non-doing of all evil."

♦ 31. sabbapāpaṃ nāma aṭṭha micchattāni micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchāājīvo micchāvāyāmo micchāsati micchāsamādhi, idaṃ vuccati sabbapāpaṃ.

♦ 31. "All evil" means the eight wrongnesses: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. This is called all evil.

imesaṃ aṭṭhannaṃ micchattānaṃ yā akiriyā akaraṇaṃ anajjhācāro, idaṃ vuccati sabbapāpassa akaraṇaṃ.

The non-doing, the not-performing, the non-transgression of these eight wrongnesses, this is called the non-doing of all evil.

♦ aṭṭhasu micchattesu pahīnesu aṭṭha sammattāni sampajjanti.

♦ When the eight wrongnesses are abandoned, the eight rightnesses are accomplished.

aṭṭhannaṃ sammattānaṃ yā kiriyā karaṇaṃ sampādanaṃ, ayaṃ vuccati kusalassa upasampadā.

The doing, the performing, the accomplishment of the eight rightnesses, this is called the undertaking of what is profitable.

sacittapariyodāpananti atītassa maggassa bhāvanākiriyaṃ dassayati, citte pariyodāpite pañcakkhandhā pariyodāpitā bhavanti, evañhi bhagavā āha “cetovisuddhatthaṃ, bhikkhave, tathāgate brahmacariyaṃ vussatī”ti.

"The purification of one's own mind" shows the action of cultivating the past path. When the mind is purified, the five aggregates are purified. For the Blessed One has said, "For the sake of purification of the mind, monks, the holy life is lived under the Tathāgata."

duvidhā hi pariyodāpanā nīvaraṇappahānañca anusayasamugghāto ca.

Purification is twofold: the abandoning of hindrances and the uprooting of latent tendencies.

dve pariyodāpanabhūmiyo dassanabhūmi ca, bhāvanābhūmi ca, tattha yaṃ paṭivedhena pariyodāpeti, idaṃ dukkhaṃ.

There are two planes of purification: the plane of vision and the plane of cultivation. Therein, what he purifies by penetration, this is suffering.

yato pariyodāpeti, ayaṃ samudayo.

From what he purifies, this is the origin.

yena pariyodāpeti, ayaṃ maggo.

By what he purifies, this is the path.

yaṃ pariyodāpitaṃ, ayaṃ nirodho.

What is purified, this is cessation.

imāni cattāri saccāni.

These are the four truths.

tenāha bhagavā “sabbapāpassa akaraṇan”ti.

Therefore the Blessed One said, "The non-doing of all evil."

♦ “dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ yatha vassakāle.

♦ "The Dhamma indeed protects the Dhamma-farer, like a great umbrella in the rainy season.

♦ esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī”ti.

♦ This is the benefit of the well-practiced Dhamma; the Dhamma-farer does not go to a bad destination."

♦ dhammo nāma duvidho indriyasaṃvaro maggo ca.

♦ "Dhamma" is of two kinds: restraint of the faculties and the path.

duggati nāma duvidhā devamanusse vā upanidhāya apāyā duggati, nibbānaṃ vā upanidhāya sabbā upapattiyo duggati.

"Bad destination" is of two kinds: with reference to gods and humans, the lower realms are a bad destination; with reference to Nibbāna, all states of rebirth are a bad destination.

tattha yā saṃvarasīle akhaṇḍakāritā, ayaṃ dhammo suciṇṇo apāyehi rakkhati.

Therein, the unbroken practice of the virtue of restraint, this is the well-practiced Dhamma; it protects from the lower realms.

evaṃ bhagavā āha — dvemā, bhikkhave, sīlavato gatiyo devā ca manussā ca.

Thus the Blessed One said: "There are these two destinations, monks, for one who is virtuous: gods and humans."

evañca nāḷandāyaṃ nigame asibandhakaputto gāmaṇi bhagavantaṃ etadavoca --

And thus in the village of Nālandā, the headman Asibandhakaputta said this to the Blessed One:

♦ “brāhmaṇā, bhante, pacchābhūmakā kāmaṇḍalukā sevālamālikā udakorohakā aggiparicārakā, te mataṃ kālaṅkataṃ uyyāpenti nāma, saññāpenti nāma, saggaṃ nāma okkāmenti .

♦ "Venerable sir, the brahmins of the western lands, carrying water pots, wearing garlands of water-plants, worshipers of water, performers of fire-sacrifices, they say they send off the dead and departed, they say they make them conscious, they say they make them ascend to heaven.

bhagavā pana, bhante, arahaṃ sammāsambuddho pahoti tathā kātuṃ, yathā sabbo loko kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā”ti.

But is the Blessed One, venerable sir, the Arahant, the Perfectly Enlightened One, able to do so, that the whole world, on the dissolution of the body, after death, might be reborn in a good destination, a heavenly world?"

♦ “tena hi, gāmaṇi, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsīti.

♦ "In that case, headman, I will ask you a question in return. As it seems fit to you, so you should answer it.

♦ “taṃ kiṃ maññasi, gāmaṇi, idhassa puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko, tamenaṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’ti.

♦ "What do you think, headman? Suppose there were a man here who was a killer of living beings, a taker of what is not given, who engaged in sexual misconduct, a liar, a slanderer, of harsh speech, an idle chatterer, covetous, with a mind of ill will, and of wrong view. And a great crowd of people, having come together and assembled, were to pray, praise, and circumambulate with joined palms, saying, 'May this man, on the dissolution of the body, after death, be reborn in a good destination, a heavenly world!'

taṃ kiṃ maññasi, gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetuvā pañjalikaṃ anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā”ti.

What do you think, headman? Would that man, on account of the praying of the great crowd of people, or their praising, or their circumambulating with joined palms, on the dissolution of the body, after death, be reborn in a good destination, a heavenly world?"

“no hetaṃ, bhante”.

"Certainly not, venerable sir."

♦ “seyyathāpi, gāmaṇi, puriso mahatiṃ puthusilaṃ gambhīre udakarahade pakkhipeyya, tamenaṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ummujja, bho, puthusile, uplava bho puthusile, thalamuplava, bho puthusile’ti.

♦ "Suppose, headman, a man were to throw a great rock into a deep pool of water. And a great crowd of people, having come together and assembled, were to pray, praise, and circumambulate with joined palms, saying, 'Emerge, good rock! Float up, good rock! Come to the shore, good rock!'

taṃ kiṃ maññasi gāmaṇi, api nu sā mahatī puthusilā mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikaṃ anuparisakkanahetu vā ummujjeyya vā uplaveyya vā thalaṃ vā uplaveyyā”ti.

What do you think, headman? Would that great rock, on account of the praying of the great crowd of people, or their praising, or their circumambulating with joined palms, emerge, or float up, or come to the shore?"

“no hetaṃ, bhante”.

"Certainly not, venerable sir."

“evameva kho, gāmaṇi, yo so puriso pāṇātipātī .

"So it is, headman, with that man who is a killer of living beings... etc... of wrong view. Even though a great crowd of people, having come together and assembled, were to pray, praise, and circumambulate with joined palms, saying, 'May this man, on the dissolution of the body, after death, be reborn in a good destination, a heavenly world!'

.. pe .

Yet that man, on the dissolution of the body, after death, would be reborn in a state of loss, a bad destination, the downfall, in hell.

.. micchādiṭṭhiko, kiñcāpi naṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’ti.

atha kho so puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.

♦ “taṃ kiṃ maññasi, gāmaṇi, idhassa puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko, tamenaṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’ti.

♦ "What do you think, headman? Suppose there were a man here who had abstained from killing living beings, abstained from taking what is not given, abstained from sexual misconduct, abstained from false speech, abstained from slanderous speech, abstained from harsh speech, abstained from idle chatter, was not covetous, had a mind without ill will, and was of right view. And a great crowd of people, having come together and assembled, were to pray, praise, and circumambulate with joined palms, saying, 'May this man, on the dissolution of the body, after death, be reborn in a state of loss, a bad destination, the downfall, in hell!'

taṃ kiṃ maññasi, gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikaṃ anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā”ti.

“no hetaṃ, bhante”.

"Certainly not, venerable sir."

♦ “seyyathāpi, gāmaṇi, puriso sappikumbhaṃ vā telakumbhaṃ vā gambhīre udakarahade ogāhetvā bhindeyya.

♦ "Suppose, headman, a man were to sink a pot of ghee or a pot of oil into a deep pool of water and break it.

tatra yāssa sakkharā vā kaṭhalā , sā adhogāmī assa.

Therein, whatever gravel or potsherds there were, they would go downwards.

yañca khvassa tatra sappi vā telaṃ vā, taṃ uddhaṃgāmi assa.

And whatever ghee or oil there was, that would go upwards.

tamenaṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘osīda, bho sappitela, saṃsīda, bho sappitela, adho gaccha ‘bho sappitelā’ti.

And a great crowd of people, having come together and assembled, were to pray, praise, and circumambulate with joined palms, saying, 'Sink, good ghee-and-oil! Subside, good ghee-and-oil! Go down, good ghee-and-oil!'

taṃ kiṃ maññasi gāmaṇi, api nu taṃ sappitelaṃ mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikaṃ anuparisakkanahetu vā ‘osīdeyya vā saṃsīdeyya vā adho vā gaccheyyā’ti.

What do you think, headman? Would that ghee-and-oil, on account of the praying of the great crowd of people, or their praising, or their circumambulating with joined palms, sink, or subside, or go down?"

“no hetaṃ, bhante”.

"Certainly not, venerable sir."

♦ “evameva kho, gāmaṇi, yo so puriso pāṇātipātā paṭivirato .

♦ "So it is, headman, with that man who has abstained from killing living beings... etc... of right view. Even though a great crowd of people, having come together and assembled, were to pray, praise, and circumambulate with joined palms, saying, 'May this man, on the dissolution of the body, after death, be reborn in a state of loss, a bad destination, the downfall, in hell!'"

.. pe .

.. sammādiṭṭhiko, kiñcāpi naṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’”ti.

atha kho so puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya.

Yet that man, on the dissolution of the body, after death, would be reborn in a good destination, a heavenly world.

iti dhammo suciṇṇo apāyehi rakkhati.

Thus the well-practiced Dhamma protects from the lower realms.

tattha yā maggassa tikkhatā adhimattatā, ayaṃ dhammo suciṇṇo sabbāhi upapattīhi rakkhati.

Therein, the keenness and intensity of the path, this is the well-practiced Dhamma; it protects from all states of rebirth.

evaṃ bhagavā āha —

Thus the Blessed One said:

♦ “tasmā rakkhitacittassa , sammāsaṅkappagocaro.

♦ "Therefore, of a protected mind, with right intention as his sphere,

♦ sammādiṭṭhipurekkhāro, ñatvāna udayabbayaṃ.

♦ With right view as his forerunner, having known arising and passing away,

♦ thinamiddhābhibhū bhikkhu, sabbā duggatiyo jahe”ti.

♦ A bhikkhu who has overcome sloth and torpor abandons all bad destinations."

♦ 32. tattha duggatīnaṃ hetu taṇhā ca avijjā ca, tāni cattāri upādānāni, tehi catūhi upādānehi ye saupādānā khandhā, idaṃ dukkhaṃ.

♦ 32. Therein, the cause of bad destinations is craving and ignorance. They are the four clingings. By these four clingings, the aggregates that are with clinging, this is suffering.

cattāri upādānāni, ayaṃ samudayo.

The four clingings are the origin.

pañcakkhandhā dukkhaṃ, tesaṃ bhagavā pariññāya ca pahānāya ca dhammaṃ deseti dukkhassa pariññāya samudayassa pahānāya.

The five aggregates are suffering. The Blessed One teaches the Dhamma for their full understanding and abandoning: for the full understanding of suffering, for the abandoning of the origin.

tattha taṇhāya pañcindriyāni rūpīni padaṭṭhānaṃ.

Therein, the five faculties which are form are the footing for craving.

avijjāya manindriyaṃ padaṭṭhānaṃ.

The faculty of mind is the footing for ignorance.

pañcindriyāni rūpīni rakkhanto samādhiṃ bhāvayati, taṇhañca niggaṇhāti.

Protecting the five faculties which are form, he develops concentration and restrains craving.

manindriyaṃ rakkhanto vipassanaṃ bhāvayati, avijjañca niggaṇhāti.

Protecting the faculty of mind, he develops insight and restrains ignorance.

taṇhāniggahena dve upādānāni pahīyanti kāmupādānañca sīlabbatupādānañca.

By the restraint of craving, two clingings are abandoned: clinging to sensual pleasures and clinging to rules and observances.

avijjāniggahena dve upādānāni pahīyanti diṭṭhupādānañca attavādupādānañca.

By the restraint of ignorance, two clingings are abandoned: clinging to views and clinging to the doctrine of self.

catūsu upādānesu pahīnesu dve dhammā bhāvanāpāripūriṃ gacchanti samatho ca vipassanā ca.

When the four clingings are abandoned, two dhammas reach fulfillment in development: calm and insight.

idaṃ vuccati brahmacariyanti.

This is called the holy life.

♦ tattha brahmacariyassa phalaṃ cattāri sāmaññaphalāni sotāpattiphalaṃ sakadāgāmiphalaṃ anāgāmiphalaṃ arahattaṃ aggaphalaṃ.

♦ Therein, the fruit of the holy life is the four fruits of recluseship: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the highest fruit, Arahantship.

imāni cattāri brahmacariyassa phalāni .

These are the four fruits of the holy life.

iti purimakāni ca dve saccāni dukkhaṃ samudayo ca.

Thus the first two truths are suffering and origin.

samatho ca vipassanā ca brahmacariyañca maggo, brahmacariyassa phalāni ca tadārammaṇā ca asaṅkhatādhātu nirodho.

Calm and insight and the holy life are the path; and the fruits of the holy life and the unconditioned element as their object are cessation.

imāni cattāri saccāni.

These are the four truths.

tenāha bhagavā “dhammo have rakkhatī”ti.

Therefore the Blessed One said, "The Dhamma indeed protects."

♦ tattha yaṃ paṭivedhena rakkhati, idaṃ dukkhaṃ.

♦ Therein, what he protects by penetration, this is suffering.

yato rakkhati, ayaṃ samudayo.

From what he protects, this is the origin.

yena rakkhati, ayaṃ maggo.

By what he protects, this is the path.

yaṃ rakkhati, ayaṃ nirodho.

What he protects, this is cessation.

imāni cattāri saccāni.

These are the four truths.

tenāha āyasmā mahākaccāyano “ekamhi padaṭṭhāne”ti.

Therefore the venerable Mahākaccāyana said, "In one footing."

♦ niyutto āvaṭṭo hāro.

♦ The Revolving mode is concluded.

♦ 8. vibhattihāravibhaṅgo

♦ 8. Analysis of the Analysis Mode

♦ 33. tattha katamo vibhattihāro?

♦ 33. Therein, what is the Analysis mode?

“dhammañca padaṭṭhānaṃ bhūmiñcā”ti.

"The dhamma, the footing, and the plane."

♦ dve suttāni vāsanābhāgiyañca nibbedhabhāgiyañca.

♦ There are two suttas: that which partakes of the foundation and that which partakes of penetration.

dve paṭipadā puññabhāgiyā ca phalabhāgiyā ca.

There are two paths: that which partakes of merit and that which partakes of fruit.

dve sīlāni saṃvarasīlañca pahānasīlañca, tattha bhagavā vāsanābhāgiyaṃ suttaṃ puññabhāgiyāya paṭipadāya desayati, so saṃvarasīle ṭhito tena brahmacariyena brahmacārī bhavati, tattha bhagavā nibbedhabhāgiyaṃ suttaṃ phalabhāgiyāya paṭipadāya desayati, so pahānasīle ṭhito tena brahmacariyena brahmacārī bhavati.

There are two kinds of virtue: the virtue of restraint and the virtue of abandoning. Therein, the Blessed One teaches the sutta partaking of the foundation by the path partaking of merit. He, established in the virtue of restraint, by that holy life becomes a holy-life-farer. Therein, the Blessed One teaches the sutta partaking of penetration by the path partaking of fruit. He, established in the virtue of abandoning, by that holy life becomes a holy-life-farer.

♦ tattha katamaṃ vāsanābhāgiyaṃ suttaṃ?

♦ Therein, what is the sutta partaking of the foundation?

vāsanābhāgiyaṃ nāma suttaṃ dānakathā sīlakathā saggakathā kāmānaṃ ādīnavo nekkhamme ānisaṃsoti.

The sutta called "partaking of the foundation" is the talk on giving, the talk on virtue, the talk on heaven, the danger of sensual pleasures, and the benefit in renunciation.

♦ tattha katamaṃ nibbedhabhāgiyaṃ suttaṃ?

♦ Therein, what is the sutta partaking of penetration?

nibbedhabhāgiyaṃ nāma suttaṃ yā catusaccappakāsanā, vāsanābhāgiye sutte natthi pajānanā, natthi maggo, natthi phalaṃ.

The sutta called "partaking of penetration" is the exposition of the four truths. In the sutta partaking of the foundation, there is no understanding, there is no path, there is no fruit.

nibbedhabhāgiye sutte atthi pajānanā, atthi maggo, atthi phalaṃ.

In the sutta partaking of penetration, there is understanding, there is a path, there is a fruit.

imāni cattāri suttāni.

These are the four suttas.

imesaṃ catunnaṃ suttānaṃ desanāya phalena sīlena brahmacariyena sabbato vicayena hārena vicinitvā yuttihārena yojayitabbā yāvatikā ñāṇassa bhūmi.

Of these four suttas, by their teaching, fruit, virtue, and holy life, having been investigated in every way by the Investigation mode, they should be construed by the Construing mode, as far as the plane of knowledge extends.

♦ 34. tattha katame dhammā sādhāraṇā?

♦ 34. Therein, what dhammas are common?

dve dhammā sādhāraṇā nāmasādhāraṇā vatthusādhāraṇā ca.

Two dhammas are common: common in name and common in substance.

yaṃ vā pana kiñci aññampi evaṃ jātiyaṃ, micchattaniyatānaṃ sattānaṃ aniyatānañca sattānaṃ dassanappahātabbā kilesā sādhāraṇā, puthujjanassa sotāpannassa ca kāmarāgabyāpādā sādhāraṇā, puthujjanassa anāgāmissa ca uddhaṃbhāgiyā saṃyojanā sādhāraṇā, yaṃ kiñci ariyasāvako lokiyaṃ samāpattiṃ samāpajjati, sabbā sā avītarāgehi sādhāraṇā, sādhāraṇā hi dhammā evaṃ aññamaññaṃ paraṃ paraṃ sakaṃ sakaṃ visayaṃ nātivattanti.

Or whatever else is of this kind. For beings fixed in wrongness and for beings not fixed, the defilements to be abandoned by vision are common. For the worldling and the stream-enterer, sensual passion and ill will are common. For the worldling and the non-returner, the fetters partaking of the upper shore are common. Whatever worldly attainment a noble disciple attains, all that is common to those not free from passion. For common dhammas thus do not transgress each other's respective spheres.

yopi imehi dhammehi samannāgato na so taṃ dhammaṃ upātivattati.

And whoever is endowed with these dhammas does not overcome that dhamma.

ime dhammā sādhāraṇā.

These dhammas are common.

♦ tattha katame dhammā asādhāraṇā?

♦ Therein, what dhammas are uncommon?

yāva desanaṃ upādāya gavesitabbā sekkhāsekkhā bhabbābhabbāti, aṭṭhamakassa sotāpannassa ca kāmarāgabyāpādā sādhāraṇā dhammatā asādhāraṇā, aṭṭhamakassa anāgāmissa ca uddhambhāgiyā saṃyojanā sādhāraṇā dhammatā asādhāraṇā.

They should be investigated up to the teaching, as learners and adepts, capable and incapable. For one at the eighth stage and a stream-enterer, sensual passion and ill will are common; the nature of things is uncommon. For one at the eighth stage and a non-returner, the fetters partaking of the upper shore are common; the nature of things is uncommon.

sabbesaṃ sekkhānaṃ nāmaṃ sādhāraṇaṃ dhammatā asādhāraṇā.

For all learners, the name is common; the nature of things is uncommon.

sabbesaṃ paṭipannakānaṃ nāmaṃ sādhāraṇaṃ dhammatā asādhāraṇā.

For all those on the path, the name is common; the nature of things is uncommon.

sabbesaṃ sekkhānaṃ sekkhasīlaṃ sādhāraṇaṃ dhammatā asādhāraṇā.

For all learners, the learners' virtue is common; the nature of things is uncommon.

evaṃ visesānupassinā hīnukkaṭṭhamajjhimaṃ upādāya gavesitabbaṃ.

Thus it should be investigated by one who sees the distinctions, with reference to the inferior, superior, and middling.

♦ dassanabhūmi niyāmāvakkantiyā padaṭṭhānaṃ, bhāvanābhūmi uttarikānaṃ phalānaṃ pattiyā padaṭṭhānaṃ, dukkhā paṭipadā dandhābhiññā samathassa padaṭṭhānaṃ, sukhā paṭipadā khippābhiññā vipassanāya padaṭṭhānaṃ, dānamayaṃ puññakiriyavatthu parato ghosassa sādhāraṇaṃ padaṭṭhānaṃ, sīlamayaṃ puññakiriyavatthu cintāmayiyā paññāya sādhāraṇaṃ padaṭṭhānaṃ, bhāvanāmayaṃ puññakiriyavatthu bhāvanāmayiyā paññāya sādhāraṇaṃ padaṭṭhānaṃ.

♦ The plane of vision is the footing for entry into the fixed course. The plane of cultivation is the footing for the attainment of the higher fruits. The painful path with slow direct-knowledge is the footing for calm. The pleasant path with swift direct-knowledge is the footing for insight. The meritorious-work-basis of giving is the common footing for the voice of another. The meritorious-work-basis of virtue is the common footing for wisdom based on thinking. The meritorious-work-basis of cultivation is the common footing for wisdom based on cultivation.

dānamayaṃ puññakiriyavatthu parato ca ghosassa sutamayiyā ca paññāya sādhāraṇaṃ padaṭṭhānaṃ sīlamayaṃ puññakiriyavatthu cintāmayiyā ca paññāya yoniso ca manasikārassa sādhāraṇaṃ padaṭṭhānaṃ, bhāvanāmayaṃ puññakiriyavatthu bhāvanāmayiyā ca paññāya sammādiṭṭhiyā ca sādhāraṇaṃ padaṭṭhānaṃ.

The meritorious-work-basis of giving is the common footing for the voice of another and for wisdom based on hearing. The meritorious-work-basis of virtue is the common footing for wisdom based on thinking and for radical attention. The meritorious-work-basis of cultivation is the common footing for wisdom based on cultivation and for right view.

patirūpadesavāso vivekassa ca samādhissa ca sādhāraṇaṃ padaṭṭhānaṃ, sappurisūpanissayo tiṇṇañca aveccappasādānaṃ samathassa ca sādhāraṇaṃ padaṭṭhānaṃ, attasammāpaṇidhānaṃ hiriyā ca vipassanāya ca sādhāraṇaṃ padaṭṭhānaṃ, akusalapariccāgo kusalavīmaṃsāya ca samādhindriyassa ca sādhāraṇaṃ padaṭṭhānaṃ, dhammasvākkhātatā kusalamūlaropanāya ca phalasamāpattiyā ca sādhāraṇaṃ padaṭṭhānaṃ, saṅghasuppaṭipannatā saṅghasuṭṭhutāya sādhāraṇaṃ padaṭṭhānaṃ, satthusampadā appasannānañca pasādāya pasannānañca bhiyyobhāvāya sādhāraṇaṃ padaṭṭhānaṃ, appaṭihatapātimokkhatā dummaṅkūnañca puggalānaṃ niggahāya pesalānañca puggalānaṃ phāsuvihārāya sādhāraṇaṃ padaṭṭhānaṃ.

Living in a suitable region is the common footing for seclusion and for concentration. Association with good people is the common footing for the three kinds of confident faith and for calm. Right self-application is the common footing for shame and for insight. The abandoning of the unprofitable is the common footing for profitable investigation and for the faculty of concentration. The well-proclaimed nature of the Dhamma is the common footing for the planting of profitable roots and for the attainment of fruit. The well-practiced nature of the Sangha is the common footing for the praise of the Sangha. The perfection of the Teacher is the common footing for inspiring faith in the uninspired and for the increase of the inspired. The unimpeded Pātimokkha is the common footing for the censure of unruly persons and for the pleasant abiding of well-behaved persons.

tenāha āyasmā mahākaccāyano “dhammañca padaṭṭhānan”ti.

Therefore the venerable Mahākaccāyana said, "The dhamma and the footing."

♦ niyutto vibhatti hāro.

♦ The Analysis mode is concluded.

♦ 9. parivattanahāravibhaṅgo

♦ 9. Analysis of the Conversion Mode

♦ 35. tattha katamo parivattano hāro?

♦ 35. Therein, what is the Conversion mode?

“kusalākusale dhamme”ti.

"Profitable and unprofitable dhammas."

sammādiṭṭhissa purisapuggalassa micchādiṭṭhi nijjiṇṇā bhavati.

For a person of right view, wrong view is worn out.

ye cassa micchādiṭṭhipaccayā uppajjeyyuṃ aneke pāpakā akusalā dhammā, te cassa nijjiṇṇā honti.

And whatever many evil, unprofitable states would arise conditioned by his wrong view, they are worn out for him.

sammādiṭṭhipaccayā cassa aneke kusalā dhammā sambhavanti, te cassa bhāvanāpāripūriṃ gacchanti.

And conditioned by right view, many profitable states arise for him, and they reach fulfillment in development.

sammāsaṅkappassa purisapuggalassa micchāsaṅkappo nijjiṇṇo bhavati.

For a person of right intention, wrong intention is worn out.

ye cassa micchāsaṅkappapaccayā uppajjeyyuṃ aneke pāpakā akusalā dhammā, te cassa nijjiṇṇā honti.

And whatever many evil, unprofitable states would arise conditioned by his wrong intention, they are worn out for him.

sammāsaṅkappapaccayā cassa aneke kusalā dhammā sambhavanti.

And conditioned by right intention, many profitable states arise for him,

te cassa bhāvanāpāripūriṃ gacchanti.

and they reach fulfillment in development.

evaṃ sammāvācassa sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatissa sammāsamādhissa sammāvimuttassa sammāvimuttiñāṇadassanassa purisapuggalassa micchāvimuttiñāṇadassanaṃ nijjiṇṇaṃ bhavati.

So for a person of right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, right knowledge and vision of liberation, wrong knowledge and vision of liberation is worn out.

ye cassa micchāvimuttiñāṇadassanapaccayā uppajjeyyuṃ aneke pāpakā akusalā dhammā, te cassa nijjiṇṇā honti.

And whatever many evil, unprofitable states would arise conditioned by his wrong knowledge and vision of liberation, they are worn out for him.

sammāvimuttiñāṇadassanapaccayā cassa aneke kusalā dhammā sambhavanti, te cassa bhāvanāpāripūriṃ gacchanti.

And conditioned by right knowledge and vision of liberation, many profitable states arise for him, and they reach fulfillment in development.

♦ 36. yassa vā pāṇātipātā paṭiviratassa pāṇātipāto pahīno hoti.

♦ 36. For one who has abstained from killing living beings, killing living beings is abandoned.

adinnādānā paṭiviratassa adinnādānaṃ pahīnaṃ hoti.

For one who has abstained from taking what is not given, taking what is not given is abandoned.

brahmacārissa abrahmacariyaṃ pahīnaṃ hoti.

For one who lives the holy life, unchastity is abandoned.

saccavādissa musāvādo pahīno hoti.

For one who speaks the truth, false speech is abandoned.

apisuṇavācassa pisuṇā vācā pahīnā hoti.

For one who does not use slanderous speech, slanderous speech is abandoned.

saṇhavācassa pharusā vācā pahīnā hoti.

For one of gentle speech, harsh speech is abandoned.

kālavādissa samphappalāpo pahīno hoti.

For one who speaks at the right time, idle chatter is abandoned.

anabhijjhālussa abhijjhā pahīnā hoti.

For one without covetousness, covetousness is abandoned.

abyāpannacittassa byāpādo pahīno hoti.

For one with a mind free from ill will, ill will is abandoned.

sammādiṭṭhissa micchādiṭṭhi pahīnā hoti.

For one of right view, wrong view is abandoned.

♦ ye ca kho keci ariyaṃ aṭṭhaṅgikaṃ maggaṃ garahanti, nesaṃ sandiṭṭhikā sahadhammikā gārayhā vādānuvādā āgacchanti.

♦ And whoever criticizes the noble eightfold path, for them come blameworthy doctrines and counter-doctrines, present and in accordance with the Dhamma.

sammādiṭṭhiñca te bhavanto dhammaṃ garahanti.

You sirs criticize the Dhamma of right view.

tena hi ye micchādiṭṭhikā, tesaṃ bhavantānaṃ pujjā ca pāsaṃsā ca.

Therefore, for those who have wrong view, there is praise and commendation from you sirs.

evaṃ sammāsaṅkappaṃ sammāvācaṃ sammākammantaṃ sammāājīvaṃ sammāvāyāmaṃ sammāsatiṃ sammāsamādhiṃ sammāvimuttiṃ sammāvimuttiñāṇadassanañca te bhavanto dhammaṃ garahanti.

Thus you sirs criticize the Dhamma of right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge and vision of liberation.

tena hi ye micchāvimuttiñāṇadassanā, tesaṃ bhavantānaṃ pujjā ca pāsaṃsā ca.

Therefore, for those who have wrong knowledge and vision of liberation, there is praise and commendation from you sirs.

♦ ye ca kho keci evamāhaṃsu “bhuñjitabbā kāmā, paribhuñjitabbā kāmā, āsevitabbā kāmā, nisevitabbā kāmā, bhāvayitabbā kāmā, bahulīkātabbā kāmā”ti.

♦ And whoever has said thus: "Sensual pleasures should be enjoyed, sensual pleasures should be consumed, sensual pleasures should be frequented, sensual pleasures should be served, sensual pleasures should be developed, sensual pleasures should be made much of."

kāmehi veramaṇī tesaṃ adhammo.

For them, abstention from sensual pleasures is not the Dhamma.

♦ ye vā pana keci evamāhaṃsu “attakilamathānuyogo dhammo”ti.

♦ Or whoever has said thus: "The practice of self-mortification is the Dhamma."

niyyāniko tesaṃ dhammo adhammo.

For them, the liberating Dhamma is not the Dhamma.

ye ca kho keci evamāhaṃsu “dukkho dhammo”ti.

And whoever has said thus: "The Dhamma is suffering."

sukho tesaṃ dhammo adhammo.

For them, the blissful Dhamma is not the Dhamma.

yathā vā pana bhikkhuno sabbasaṅkhāresu asubhānupassino viharato subhasaññā pahīyanti.

Or, for a bhikkhu dwelling contemplating foulness in all formations, the perception of beauty is abandoned.

dukkhānupassino viharato sukhasaññā pahīyanti.

For one dwelling contemplating suffering, the perception of pleasure is abandoned.

aniccānupassino viharato niccasaññā pahīyanti.

For one dwelling contemplating impermanence, the perception of permanence is abandoned.

anattānupassino viharato attasaññā pahīyanti.

For one dwelling contemplating not-self, the perception of self is abandoned.

yaṃ yaṃ vā pana dhammaṃ rocayati vā upagacchati vā, tassa tassa dhammassa yo paṭipakkho, svassa aniṭṭhato ajjhāpanno bhavati.

Whatever dhamma one approves of or accepts, the opposite of that dhamma becomes disagreeable to him.

tenāha āyasmā mahākaccāyano “kusalākusaladhamme”ti.

Therefore the venerable Mahākaccāyana said, "Profitable and unprofitable dhammas."

♦ niyutto parivattano hāro.

♦ The Conversion mode is concluded.

♦ 10. vevacanahāravibhaṅgo

♦ 10. Analysis of the Synonym Mode

♦ 37. tattha katamo vevacano hāro?

♦ 37. Therein, what is the Synonym mode?

“vevacanāni bahūnī”ti.

"Many synonyms."

yathā ekaṃ bhagavā dhammaṃ aññamaññehi vevacanehi niddisati.

As the Blessed One indicates one dhamma with various synonyms.

yathāha bhagavā —

As the Blessed One said:

♦ “āsā ca pihā abhinandanā ca, anekadhātūsu sarā patiṭṭhitā.

♦ "Hope and longing and delight, and desires established in the many elements,

♦ aññāṇamūlappabhavā pajappitā, sabbā mayā byantikatā samūlikā”ti.

♦ Arising from the root of ignorance, born of craving, all by me are done away with, together with their root."

♦ āsā nāma vuccati yā bhavissassa atthassa āsīsanā avassaṃ āgamissatīti āsāssa uppajjati.

♦ Hope is called the wishing for a future thing, "it will surely come," thus hope arises for him.

pihā nāma yā vattamānassa atthassa patthanā, seyyataraṃ vā disvā “ediso bhaveyyan”ti pihāssa uppajjati.

Longing is the wishing for a present thing, or seeing a better thing, "may I be like this," thus longing arises for him.

atthanipphattipaṭipālanā abhinandanā nāma, piyaṃ vā ñātiṃ abhinandati, piyaṃ vā dhammaṃ abhinandati, appaṭikūlato vā abhinandati.

Waiting for the accomplishment of a thing is called delight. He delights in a dear relative, or he delights in a dear dhamma, or he delights from what is not disagreeable.

♦ anekadhātūti cakkhudhātu rūpadhātu cakkhuviññāṇadhātu, sotadhātu saddadhātu sotaviññāṇadhātu, ghānadhātu gandhadhātu ghānaviññāṇadhātu, jivhādhātu rasadhātu jivhāviññāṇadhātu, kāyadhātu phoṭṭhabbadhātu kāyaviññāṇadhātu, manodhātu dhammadhātu manoviññāṇadhātu.

♦ "Many elements" means the eye-element, form-element, eye-consciousness-element; the ear-element, sound-element, ear-consciousness-element; the nose-element, smell-element, nose-consciousness-element; the tongue-element, taste-element, tongue-consciousness-element; the body-element, tangible-element, body-consciousness-element; the mind-element, mind-object-element, mind-consciousness-element.

♦ sarāti keci rūpādhimuttā keci saddādhimuttā keci gandhādhimuttā keci rasādhimuttā keci phoṭṭhabbādhimuttā keci dhammādhimuttā.

♦ "Desires" means some are attached to forms, some are attached to sounds, some are attached to smells, some are attached to tastes, some are attached to tangibles, some are attached to mind-objects.

tattha yāni cha gehasitāni domanassāni yāni ca cha gehasitāni somanassāni yāni ca cha nekkhammasitāni domanassāni yāni ca cha nekkhammasitāni somanassāni, imāni catuvīsapadāni taṇhāpakkho, taṇhāya etaṃ vevacanaṃ.

Therein, the six kinds of grief based on the household life, and the six kinds of joy based on the household life, and the six kinds of grief based on renunciation, and the six kinds of joy based on renunciation, these twenty-four terms are the side of craving; this is a synonym for craving.

yā cha upekkhā gehasitā, ayaṃ diṭṭhipakkho.

The six kinds of equanimity based on the household life, this is the side of views.

♦ 38. sāyeva patthanākārena dhammanandī dhammapemaṃ dhammajjhosānanti taṇhāya etaṃ vevacanaṃ.

♦ 38. That very thing, in the manner of wishing, is delight in the Dhamma, love for the Dhamma, clinging to the Dhamma; this is a synonym for craving.

cittaṃ mano viññāṇanti cittassa etaṃ vevacanaṃ.

Mind, mentality, consciousness; this is a synonym for mind.

manindriyaṃ manodhātu manāyatanaṃ vijānanāti manassetaṃ vevacanaṃ.

The faculty of mind, the mind-element, the mind-base, knowing; this is a synonym for mind.

paññindriyaṃ paññābalaṃ adhipaññā sikkhā paññā paññākkhandho dhammavicayasambojjhaṅgo ñāṇaṃ sammādiṭṭhi tīraṇā vipassanā dhamme ñāṇaṃ atthe ñāṇaṃ anvaye ñāṇaṃ khaye ñāṇaṃ anuppāde ñāṇaṃ anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyaṃ cakkhu vijjā buddhi bhūri medhā āloko, yaṃ vā pana yaṃ kiñci aññaṃpi evaṃ jātiyaṃ, paññāya etaṃ vevacanaṃ.

The faculty of wisdom, the power of wisdom, the training in higher wisdom, the wisdom-aggregate, the enlightenment-factor of investigation of phenomena, knowledge, right view, discrimination, insight, knowledge of the Dhamma, knowledge of the meaning, knowledge of the consequence, knowledge of destruction, knowledge of non-arising, the faculty "I shall know the unknown," the faculty of final knowledge, the faculty of one who has final knowledge, the eye, knowledge, enlightenment, sagacity, intelligence, light; or whatever other thing of this kind there is, this is a synonym for wisdom.

pañcindriyāni lokuttarāni, sabbā paññā.

The five faculties are supramundane, all are wisdom.

api ca ādhipateyyaṭṭhena saddhā, ārambhaṭṭhena vīriyaṃ, apilāpanaṭṭhena sati, avikkhepaṭṭhena samādhi, pajānanaṭṭhena paññā.

And also, in the sense of dominance, faith; in the sense of striving, energy; in the sense of not-forgetting, mindfulness; in the sense of non-distraction, concentration; in the sense of understanding, wisdom.

♦ yathā ca buddhānussatiyaṃ vuttaṃ itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.

♦ And as is said in the recollection of the Buddha: "Such indeed is the Blessed One: he is the Arahant, the perfectly enlightened one, the one endowed with knowledge and conduct, the well-farer, the knower of the world, the unsurpassed leader of persons to be tamed, the teacher of gods and humans, the Buddha, the Blessed One."

balanipphattigato vesārajjappatto adhigatappaṭisambhido catuyogavippahīno agatigamanavītivatto uddhaṭasallo nirūḷhavaṇo madditakaṇḍako nibbāpitapariyuṭṭhāno bandhanātīto ganthaviniveṭhano ajjhāsayavītivatto bhinnandhakāro cakkhumā lokadhammasamatikkanto anurodhavirodhavippayutto iṭṭhāniṭṭhesu dhammesu asaṅkhepagato bandhanātivatto ṭhapitasaṅgāmo abhikkantataro ukkādharo ālokakaro pajjotakaro tamonudo raṇañjaho aparimāṇavaṇṇo appameyyavaṇṇo asaṅkheyyavaṇṇo ābhaṃkaro pabhaṃkaro dhammobhāsapajjotakaroti ca buddhā bhagavantoti ca buddhānussatiyā etaṃ vevacanaṃ.

He has attained the perfection of power, has reached fearlessness, has acquired the analytical knowledges, is freed from the four yokes, has transcended coming and going, has pulled out the dart, has a healed wound, has crushed the thorn, has extinguished the obsession, is beyond bondage, has unraveled the knots, has transcended intention, has dispelled the darkness, has the eye, has transcended the ways of the world, is free from attraction and repulsion, is not contracted in regard to agreeable and disagreeable things, has passed beyond bondage, has laid down the battle, is the most excellent, the torch-bearer, the light-maker, the dispeller of darkness, the one who has abandoned conflict, of immeasurable virtue, of incomparable virtue, of incalculable virtue, the light-bringer, the illuminator, the one who brings the light and splendor of the Dhamma, and the Buddhas, the Blessed Ones. This is a synonym in the recollection of the Buddha.

♦ yathā ca dhammānussatiyaṃ vuttaṃ svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi.

♦ And as is said in the recollection of the Dhamma: "The Dhamma is well-proclaimed by the Blessed One, visible here and now, timeless, inviting inspection, leading onward, to be experienced by the wise for themselves."

yadidaṃ madanimmadano pipāsavinayo ālayasamugghāṭo vaṭṭūpacchedo suññato atidullabho taṇhakkhayo virāgo nirodho nibbānaṃ.

That is, the subduing of intoxication, the dispelling of thirst, the uprooting of clinging, the cutting off of the round, emptiness, extremely rare, the destruction of craving, dispassion, cessation, Nibbāna.

♦ “asaṅkhataṃ anataṃ anāsavañca, saccañca pāraṃ nipuṇaṃ sududdasaṃ.

♦ "The unconditioned, the endless, the cankerless, and the truth, the further shore, subtle, very hard to see.

♦ ajajjaraṃ dhuvaṃ apalokitaṃ , anidassanaṃ nippapañca santaṃ.

♦ The undecaying, the constant, the unperishing, the unmanifest, the unproliferated, the peaceful.

♦ “amataṃ paṇītañca sivañca khemaṃ, taṇhākkhayo acchariyañca abbhutaṃ.

♦ "The deathless, the sublime, and the secure, the safe, the destruction of craving, the wonderful, and the marvelous.

♦ anītikaṃ anītikadhammaṃ , nibbānametaṃ sugatena desitaṃ.

♦ The trouble-free, the trouble-free state, this Nibbāna taught by the Well-farer.

♦ “ajātaṃ abhūtaṃ anupaddavañca, akataṃ asokañca atho visokaṃ.

♦ "The unborn, the unbecome, the uncreated, the unmade, the sorrowless, and then the griefless.

♦ anūpasaggaṃnupasaggadhammaṃ, nibbānametaṃ sugatena desitaṃ.

♦ The calamity-free, the calamity-free state, this Nibbāna taught by the Well-farer.

♦ “gambhīrañceva duppassaṃ, uttarañca anuttaraṃ.

♦ "Profound and hard to see, superior and unsurpassed.

♦ asamaṃ appaṭisamaṃ, jeṭṭhaṃ seṭṭhanti vuccati.

♦ The unequal, the incomparable, the greatest, the best it is called.

♦ “leṇañca tāṇaṃ araṇaṃ anaṅgaṇaṃ, akāca metaṃ vimalanti vuccati.

♦ "The shelter, the refuge, the unattached, the stainless, this is called the spotless, without blemish.

♦ dīpo sukhaṃ appamāṇaṃ patiṭṭhā, akiñcanaṃ appapañcanti vuttan”ti.

♦ The island, happiness, the immeasurable, the support, the state of having nothing, the unproliferated it is called."

♦ dhammānussatiyā etaṃ vevacanaṃ.

♦ This is a synonym in the recollection of the Dhamma.

♦ yathā ca saṅghānussatiyaṃ vuttaṃ suppaṭipanno ujuppaṭipanno ñāyappaṭipanno sāmīcippaṭipanno yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa, sīlasampanno samādhisampanno paññāsampanno vimuttisampanno vimuttiñāṇadassanasampanno sattānaṃ sāro sattānaṃ maṇḍo sattānaṃ uddhāro sattānaṃ esikā sattānaṃ surabhipasūnaṃ pujjo devānañca manussānañcāti saṅghānussatiyā etaṃ vevacanaṃ.

♦ And as is said in the recollection of the Sangha: "Well-practiced, rightly-practiced, practiced on the right path, practiced correctly, that is, the four pairs of men, the eight types of individuals, this is the Blessed One's community of disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world. Endowed with virtue, endowed with concentration, endowed with wisdom, endowed with liberation, endowed with the knowledge and vision of liberation, the essence of beings, the cream of beings, the uplift of beings, the guide of beings, the fragrant flower of beings, worthy of worship by gods and humans." This is a synonym in the recollection of the Sangha.

♦ yathā ca sīlānussatiyaṃ vuttaṃ yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni ariyāni ariyakantāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, alaṅkāro ca sīlaṃ uttamaṅgopasobhaṇatāya, nidhānañca sīlaṃ sabbadobhaggasamatikkamanaṭṭhena, sippañca sīlaṃ akkhaṇavedhitāya, velā ca sīlaṃ anatikkamanaṭṭhena, dhaññañca sīlaṃ daliddopacchedanaṭṭhena , ādāso ca sīlaṃ dhammavolokanatāya, pāsādo ca sīlaṃ volokanaṭṭhena, sabbabhūmānuparivatti ca sīlaṃ amatapariyosānanti sīlānussatiyā etaṃ vevacanaṃ.

♦ And as is said in the recollection of virtue: "Those virtues which are unbroken, unbreached, unspotted, unblemished, noble, praised by the noble, unattached, leading to concentration. And virtue is an ornament, by its adornment of the highest limb. And virtue is a foundation, in the sense of transcending all misfortune. And virtue is a skill, by its unerring aim. And virtue is a shore, in the sense of not being transgressed. And virtue is wealth, in the sense of cutting off poverty. And virtue is a mirror, by its reflection of the Dhamma. And virtue is a palace, in the sense of being looked upon. And virtue pervades all planes, ending in the deathless." This is a synonym in the recollection of virtue.

♦ yathā ca cāgānussatiyaṃ vuttaṃ yasmiṃ samaye ariyasāvako agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgaratoti cāgānussatiyā etaṃ vevacanaṃ.

♦ And as is said in the recollection of generosity: "At whatever time a noble disciple dwells at home with open-handed generosity, with ready hands, delighting in relinquishment, a fit person to ask from, delighting in sharing gifts." This is a synonym in the recollection of generosity.

tenāha āyasmā mahākaccāyano “vevacanāni bahūnī”ti.

Therefore the venerable Mahākaccāyana said, "Many synonyms."

♦ niyutto vevacano hāro.

♦ The Synonym mode is concluded.

♦ 11. paññattihāravibhaṅgo

♦ 11. Analysis of the Designation Mode

♦ 39. tattha katamo paññattihāro?

♦ 39. Therein, what is the Designation mode?

“ekaṃ bhagavā dhammaṃ paññattīhi vividhāhi desetī”ti.

"The Blessed One teaches one dhamma with various designations."

♦ yā pakatikathāya desanā.

♦ The teaching in ordinary speech.

ayaṃ nikkhepapaññatti.

This is the designation of exposition.

kā ca pakatikathāya desanā, cattāri saccāni.

And what is the teaching in ordinary speech? The four truths.

yathā bhagavā āha “idaṃ dukkhan”ti ayaṃ paññatti pañcannaṃ khandhānaṃ channaṃ dhātūnaṃ aṭṭhārasannaṃ dhātūnaṃ dvādasannaṃ āyatanānaṃ dasannaṃ indriyānaṃ nikkhepapaññatti.

As the Blessed One said, "This is suffering." This designation is the designation of exposition of the five aggregates, the six elements, the eighteen elements, the twelve bases, and the ten faculties.

♦ kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ.

♦ If, monks, in solid food there is passion, there is delight, there is craving, consciousness is established there and has grown.

yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti.

Where consciousness is established and has grown, there is the descent of name-and-form.

yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi .

Where there is the descent of name-and-form, there is the growth of formations.

yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti.

Where there is the growth of formations, there is the production of a future new existence.

yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ.

Where there is the production of a future new existence, there is future birth, aging, and death.

yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.

Where there is future birth, aging, and death, that, monks, I say is with sorrow, with despair, with trouble.

♦ phasse ce .

♦ If in contact... etc... if, monks, in mental volition as food.

.. pe .

.. manosañcetanāya ce, bhikkhave, āhāre.

viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ.

If, monks, in consciousness as food there is passion, there is delight, there is craving, consciousness is established there and has grown.

yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti.

Where consciousness is established and has grown, there is the descent of name-and-form.

yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi.

Where there is the descent of name-and-form, there is the growth of formations.

yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti.

Where there is the growth of formations, there is the production of a future new existence.

yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ.

Where there is the production of a future new existence, there is future birth, aging, and death.

yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.

Where there is future birth, aging, and death, that, monks, I say is with sorrow, with despair, with trouble.

ayaṃ pabhavapaññatti dukkhassa ca samudayassa ca.

This is the designation of origin of suffering and its origin.

♦ kabaḷīkāre ce, bhikkhave , āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ.

♦ If, monks, in solid food there is no passion, no delight, no craving, consciousness is not established there and has not grown.

yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti.

Where consciousness is not established and has not grown, there is no descent of name-and-form.

yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi.

Where there is no descent of name-and-form, there is no growth of formations.

yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti.

Where there is no growth of formations, there is no production of a future new existence.

yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ.

Where there is no production of a future new existence, there is no future birth, aging, and death.

yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi.

Where there is no future birth, aging, and death, that, monks, I say is without sorrow, without despair, without trouble.

♦ phasse ce .

♦ If in contact... etc... if, monks, in mental volition as food.

.. pe .

.. manosañcetanāya ce, bhikkhave, āhāre.

viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ.

If, monks, in consciousness as food there is no passion, no delight, no craving, consciousness is not established there and has not grown.