English
The meaning here is this: by a Sutta passage extracted and brought from another Sutta on some occasion, by descent into the Sutta and so on, and by way of kind of reason, the collection of meanings should be taken by way of explanation in the Sutta being explained, without contradiction to the four great authorities. Therefore it is said, "Therefore... (etc.)... should be done." There, "the application of the method of reasoning should be done" means this method of reasoning should be applied by way of determining the reasoning. Or, "the application of the method of reasoning should be done" means that by this method, by the manner to be stated, having sought for reasoning, all applications of methods should be done with that reasoning. This is the characteristic of seeking for reasoning, namely, the method of reasoning. Therefore it is said, "Of all methods, that which is their ground, and that which is their range. 'Examination of what is suitable and unsuitable'" (Netti. 4), "by this reasoning, by other reasons, seeking to be led.” 19. Or, the construction is that all the words express one meaning. 20. “Change for one who is subject to decay” means that the change, the becoming otherwise, of one who is subject to decay, this is called old age. Momentary death is momentary cessation. Complete cessation of existence is the Nibbāna of the aggregates for those whose defilements are destroyed. “Unmixed” means unmixed with old age. Old age is one thing, death is another, thus the reason “because the declared unmixed death is seen.” “As for the devas” is a similar example, but dissimilar examples are the bases of psychic power, etc., which should be understood by way of agreement and disagreement. “By these” means by old age and death. By the phrase “having the nature of decaying and breaking up,” he connects the non-difference of craving, old age, and death. Although this meaning, that “craving is one thing, old age is another, death is another,” is already established, which is what “this is not” etc. refers to, yet this is an objection for the sake of a possible refutation. To show the fault that has arisen there, he says “if… and… shows” while presenting the Pāli passages that begin “if indeed as old age and death…” “Meaning” is the intention. “Of these” means of craving, old age, and death. Some read “by this reasoning, it should be sought by other causes,” and it should also be sought from the expression; the meaning is that it is also elsewhere from the meaning. To show that very elsewhere from the expression, the Pāli says “or a dart” etc. “Of these” means of dart and smoke. “In the reverse of desire” means in the non-acquisition of what is desired, or in the non-concurrence of conditions. This is also a corroboration, because it shows the disagreement of the intended other meaning. “In the reverse of old age and death” means in the absence of old age and death. For it is not that craving does not exist in the absence of the intended old age and death. “Stated in two ways” means stated in two kinds, or stated twice. It should be understood that this… and… the addressing in terms of making it an object, should be connected as an action. “Distinction” is this distinction, which is the natural characteristic of these desires and cravings. “By two names.” This is Pāli. Although it is indeed the case that in specific objects of desire, there is some slight distinction between 'desire' and 'craving' due to the aforementioned specific states, this is the meaning. But showing that there is no distinction in nature, he says "nevertheless". "They desire" means "they wish for". Craving is manifest desire. By way of burning means by way of consuming. By way of drawing means by way of seizing. "Flowing" means wet due to lust. Smooth and oily by way of the joy associated with it. "Visattikā" means spread out, pervasive in forms and so on, in the three-realm phenomena. "Visaṭā" is merely the previous synonym, stated by changing the 'ta' to 'ṭa'. "Visālā" means extensive. "Visakkati" means it endures, it bears. For one who is attached, even when struck by the foot with an object of lust, he endures. They say "retreating or struggling is visakkana". Taking impermanence etc. as permanence etc., it is deceptive. "Visaṃharati" means, showing advantages in desires in various ways, it draws back, it contracts the mind from the inclination towards renunciation. Or "visa" is suffering; it carries, it bears that, this is the meaning. Because it is the cause of kamma that produces suffering, it is "poison-rooted"; or "visa" (poison) or feelings differentiated as suffering etc. are its root, thus "poison-rooted"; because it is the origin of suffering, "visa" is its fruit, thus "poison-fruited". Its enjoyment is only the suffering of forms etc., not the deathless, thus "poison-enjoying". The derivation of words should be understood everywhere by way of etymology. To show the principal meaning here, it is again said "or indeed visatā" and so on. Affection is making love. By way of binding means by way of fettering. By way of wishing means by way of desiring. By way of delighting means by way of relishing, or by way of accepting. 21. "Discontent" means weariness. "Disenchantment through knowledge" means contemplation of disenchantment. And just as the suitability is stated in "suffering..." and so on, this is the connection. The path of ease with slow direct knowledge, the path of ease with swift direct knowledge, and so on. Whoever is capable of attaining distinction through the path of suffering, for him, su A Dhamma discourse given as if to one fit for the wrong path is not beneficial. Therefore, it is not suitable. This meaning is shown by "one of lustful conduct," and so on. For one of lustful conduct, without explaining the danger, the degradation, the defilement of sensual pleasures, and the benefit of renunciation, a discourse on insight given at the outset is not beneficial, because the disposition is not purified. Showing this meaning, it is to be understood that the Pāli says: "insight... (and so on) ...discourse." And in other sections too. Just as by "for one of lustful conduct," and so on, the unsuitability of a discourse is stated in the Pāli in terms of the category of lustful conduct, in this same way, in other sections too, in the categories of hateful conduct and so on, even if not stated in the Pāli by "one should teach the foul to a person of hateful conduct," and so on, the meaning should be determined as far as possible and spoken. Considering the question: "Why is the determination of unsuitability made in the method of suitability?" it is said: "And here," and so on. And in others, the same method applies. In other investigations of unsuitability determined by hateful conduct and so on, this is the very method. "Abandonment in accordance" is also Pāli, and that is the meaning. By "the scope of knowledge is so far," the great extent of the method of suitability is shown. But why is this of great extent? Because it is a consideration of suitability, and because the Dhamma to be explained is endowed with various special qualities such as skillful approaches. Showing this, it is said: "For what reason is that?" "Later part" means the latter part. The unsuitability is stated from the non-diminishment of the part of dwelling in loving-kindness. Therefore, it is said: "mindful." For the reason stated, it is indeed because of opposition. For one who considers views as having the single purpose of abandonment. Disgusted with initial thought by seeing its danger, even the proximate access-jhana states of the second jhana do not have initial thought as their object, let alone the second jhana states themselves. With this intention, it is said: "Here, the word 'associated' means 'making an object'." Thus, having shown the characteristic of the method of suitability, the consideration of what is suitable and unsuitable from the tradition, now, to show that also by suitability in accordance with the tradition, the division of faults is divided by way of qualities. He said, beginning with "and also here." That is clear in meaning. The commentary on the analysis of the Reasoning Method is finished. 4. Commentary on the Analysis of the Proximate Cause Method By "of those, of those" is meant the complete exhaustion without remainder. Therefore, it is said, "of all those dhammas mentioned in the Suttas, and of those that are their causes." To show this meaning, "non-penetration of the true nature of all dhammas," it is said, "where then is that?" and so on. By "of a lovable nature" is meant a pleasing characteristic. By "wrong practice" is meant an offense of heedlessness, or wrong resolve. Even a single arising of the volition to kill is a cause for the arising of hatred, due to producing enmity. Even a single arising of an offense of heedlessness, or wrong resolve, is a cause for the arising of delusion. Showing that this should be determined by method, even if not stated in the Pāli, he said, "of hatred... (etc.)... the meaning should be understood by this method." The characteristic of grasping the meaning of a sign is form and shape. The characteristic of grasping the meaning of a secondary sign is a secondary sign. Thus it is said, "characterized by grasping signs and secondary signs." There, a sign is a male or female sign. A secondary sign is hands, feet, laughter, speech, etc. Contact is the condition for this, thus "conditioned by contact." That state is "contact-conditionality." One tastes by this, thus "taste," which is craving. He said, "objects are knowable dhammas," meaning "non-deviation from the object is the penetration of the nature of the sphere." To show the right practice intended here, it is said, "the accomplishment of virtue and concentration."