English
"What is stated after being determined" means what is extracted and then applied. "For the understanding of the meaning of the sutta as it truly is" means: for the realization of the Four Noble Truths through the understanding of the meaning of the words of the sutta. The instruction of the three modes of meaning, endowed with the three types of trainees, is called "applied to the three types of trainees." For the three types of trainees, when conditions are met, they apply the meaning, attaining the fruit of that instruction. "In that very sequence" means: in the very sequence of teaching for those like the "instantly enlightened" and so forth. "Those" means the three modes of meaning. "Of those" means of the "instantly enlightened" and so forth. Just as the summary, medium, and detailed exposition of the outlines and so forth are beneficial to the three types of individuals, so too are those modes of meaning. "Of that" means of the meaning of the modes of meaning. "There" means in that particular stage. Origin is cause. Ane The explanation is of many kinds, such as by way of sound and by way of etymology. The meaning of the word is the meaning of the sound. “Rule” and “elucidation”— here, this is the rule statement, and this is the elucidation; this distinction should be understood. “To be resolved” means to be avoided. “Should be concluded in accordance with the connection” means that the explanation should be concluded in accordance with the connection by which the teaching in the Sutta is presented. “Purpose” means result. “Summary” means condensed meaning. “Connection” means the connection of questions and so on. “Introduction” means illustration. “Challenge” means a query. “Presentation” is a remedy. Breaking down the word components like “nature” and so on, is a detailed explanation, for example, “They shine, therefore they are devas.” Explaining the meaning of a word is an explanation of its essence, for example, “Buddha is that Blessed One, self-existent, without a teacher.” A synonymous word is a synonym, for example, “wisdom is knowing.” He says, “These are here included in a few methods,” because they are included in the method of analysis, the method of fourfold transformation, the method of a single part of the method, and the method of synonyms. “It holds its own fruit, therefore it is Dhamma”— thus, the Dhamma-nature of the cause should be understood. Including the indicative cause among the active causes on account of its being a means of knowing, he says, “The active cause is of two kinds: the agent and the producer.” Again, showing that the cause is only that which produces the eye-seed and so on, he says, “Again… and so on… of three kinds.” Alobha and so on, and lobha and so on, mentioned in “The three wholesome roots” and so on, are called root-causes. The cause mentioned in “Monks, the four great elements are the cause, the four great elements are the condition for the manifestation of the aggregate of form” and so on, is called the condition-cause. Wholesome and unwholesome kamma is the ultimate cause for its own result. The eye-seed and so on are the uncommon cause for the eye-consciousness sprout and so on. Even though wholesome and unwholesome things are condition-dharmas, they are taken separately to show their nature as special causes for desirable and undesirable results. but it should be understood that it is for showing the nature of being a cause for making known and for bringing about the paths of sound. The uncommon cause of a sprout and so on is a homogeneous cause due to being of the same kind as a seed and so on. The common cause is a heterogeneous cause due to being of a different kind as husks, water, and so on. The internal cause is that which is bound to the sense faculties and to the mental continuum; the other is an external cause. Some, however, say: "The internal cause is that which belongs to one's own continuum; the other is an external cause." "Grasping" means supporting. "Remote cause" means the strong dependence condition. Even for Nibbāna, which is not produced, since the abandoning of origination and the cessation of origination are to be attained and are attainable, the fruit-nature of Nibbāna in relation to the path is established by convention, just as the cause-nature of the path in relation to Nibbāna. Thus he says: "The designation of fruit is obtained." The stage being practiced is the path states. The stage attained is the fruit states. "By function" means by its own nature. "By characteristic" means by its distinguishing mark. "By commonality" means by its sameness. Thereby, sameness of cause, sameness of fruit, and sameness of object are understood. What is to be said there has already been said below in the description of the method of characteristics. Moreover, the division of methods here should be understood by way of association, disassociation, opposition, context, gender, proximity of other words, and power, etc. Among these, the division of methods by association, first: "Monks, I do not perceive any other single phenomenon that is so swiftly changing as this mind." Here, the swift changeability of the mind is taken; by its association, that of the mental concomitants is also taken, since their association with the mind is shown elsewhere. Or, "conscious." By the statement of being accompanied by perception, their being accompanied by feeling, volition, etc., is also shown by association. By disassociation: "causeless." For, phenomena associated with causes are called "with causes"; thus, phenomena devoid of them are called "causeless" by disassociation, so it is understood. Or, "unconscious." The occurrence of phenomena disassociated from perception is intended here, not the absence of perception. is understood. From the contradiction: When it is said, “the eighth (person), one who follows faith,” the abandonment of the three fetters is understood in that continuity. Similarly, when it is said, “or if there is a remainder of clinging, non-return,” the abandonment of the five lower fetters (is understood). When it is said, “in this very life, perfect knowledge,” the abandonment of all fetters (is understood). From the context: “Undetermined phenomena.” From the context, it is understood that they are not spoken of in terms of skillful or unskillful. And, “Clinging is indeed the sorrow of a person.” Here, it is understood that external phenomena are intended by “clinging.” From the gender/sign: “It is afflicted by cold, it is afflicted by heat,” and so on. Indeed, by the sign of the mention of cold, etc., the phenomenon that is the object of clinging to elements is of the nature of form, not the other. From the proximity of other words: “Tranquility of the body, body base.” Indeed, from the statement, “which belongs to the aggregate of feeling,” and so on, the former word “body” is a collective term; the latter, due to the proximity of the word “base,” is a term for sensitivity. From the capability/power: “All, monks, is burning,” and “All tremble at the rod.” And similarly, “He abides pervading the entire world with a mind accompanied by loving-kindness…etc.” Here, even though the word “all” is a term for all beings without exception, because burning is a term for a relative meaning, the word “all” is a partial term. And the word “world” is also a term for beings. For immeasurables have beings as their object. Similarly, “Having slain mother and father.” Indeed, because it is entirely a rejection, and because the act of killing one’s mother and father is declared to be extremely blameworthy, and here, some such evil phenomena, which are to be trained, are in the position of mother and father, which are allowed in that context. are understood as grasped by means of. And who are these? Craving and conceit. For craving is the mother of beings. For it is said: “Craving generates a person.” Conceit, like a father, relying on that, exalts itself, “I am the son of such and such a king, or a royal minister,” just as. By the word ‘etcetera’ in ‘of power etcetera’ are included nature of the country etcetera. By way of determining the meaning of the terms as they are found, that is, by means of determining the meaning of the terms like enjoyment etcetera, which are found in each Sutta. According to the characteristic, that is, whatever characteristic, or according to the characteristic, in conformity with the characteristic. The meaning is that causes, effects, etcetera, should be examined and applied according to them. Now, to show which causes, effects, etcetera, are especially desired in which method, he says, “But especially,” etcetera. That is very easy to understand. The description of the Exposition Section is finished. 4. Description of the Counter-Exposition Section 1. Description of the Teaching Method Analysis 5. Appropriately named, that is, the state of a name being consistent with its meaning, the meaning is that this name “teaching method” is appropriate, consistent with its meaning. What was not said, that is, a term not previously explained. To show the connection of the statement “the Dhamma to you,” etcetera, “And where?” etcetera, was said. For the Netti-pakaraṇa, which is characterized by the explanation of the Buddha’s word in the Tepiṭaka, is understood as grasped when it is taken as something to be explained in the Sutta passages that comprise the Pariyatti Dhamma. Therefore, he says, “by the teaching method… …shows.” The teaching method, which is characterized by the analysis of enjoyments etcetera, is in the verse, and here too, to analyze by way of example with “enjoyment, danger,” etcetera, “Therein, what is enjoyment?” etcetera, is begun. Therein, therein, that is, what enjoyment is mentioned in that verse “of enjoyment and danger.” Or, what enjoyment is there in the enumeration of enjoyments etcetera, which is here by “enjoyment, danger,” etcetera.