English
Or, by the second verse, the scope of the Netti treatise, the excellent teaching, is defined and shown. Because it should be asked, "What is Netti? Of how many kinds?" To show briefly that Netti is thus, it says "sixteen hāras" and so on. There, the Netti commentary, the search for the meaning of the Sutta of that teaching, was pointed out by me, Mahākaccāyana. Netti is to be understood as a collection of sixteen hāras, a collection of five nayas, and a collection of eighteen root-words. By what meaning are these hāras and so on called Netti? The meaning, "it leads sentient beings to the noble Dhamma, thus Netti," and so on, is stated in the commentaries. In this third verse, the reading "pointed out by Mahākaccāna" is beautiful. Or the reading "pointed out by Mahākaccāyana" is not beautiful. For the characteristic was stated by me below. It is said, "Netti is a collection of sixteen hāras and so on." Are these hāras an analysis of the Sutta's expression, or an analysis of its meaning? And are the nayas an analysis of expression, or an analysis of meaning? When there is such an inquiry, to define and show "these are the analysis of this," it says "hāras are an analysis of expression" and so on. There, hāras are an analysis of the Sutta's expression, not an analysis of meaning. Because, apart from determining the root-words of the sixteen hāras, the commentary is only through the aspect of expression. But the three nayas are an analysis of the Sutta's meaning. Because the Sutta's meaning is commented upon only through the aspect of determining the nature of phenomena, such as ignorance, which are called the root-words of the three nayas. Because it should be asked, "Is that twofold, by way of commentary in the Sutta, to be applied only in some places by someone, or is it applied everywhere in every way?" To show that both are applied everywhere in the Suttas in every way, it is said, "both are encompassed." Both hāras and nayas are, by way of determining the Sutta's meaning, completely encompassed all around, applied everywhere in the Suttas. "How should the Sutta, called Netti, which is a collection of hāras and so on, be commented upon?" explains the discourse is said, therefore it is stated: “the discourse is called according to the discourse.” The Netti, a discourse of explanation, explains the discourse to be explained in accordance with it, that is, in whatever way, by whatever method of teaching or otherwise, it is to be explained, in that way it is said to explain. Or, “how much of the discourse, which is the Netti, explains the discourse to be explained?” Because it is to be said thus, it is stated: “the discourse is called according to the discourse.” There, “according to the discourse” means whatever discourse was spoken by the Blessed One, all that discourse, the discourse called Netti, speaks, explains, by showing its advantages and disadvantages. Therefore it is said: “there is no discourse that cannot be explained by the Netti method.” “Whatever discourse taught by the Blessed One is explained by the Netti explanation, is that explanation to be understood, or is it what is to be taught?” Because it is to be said thus, he says “and that teaching,” and so on. And that teaching, the Pāli, which is explained, and that Dhamma-nature taught by that teaching, both of these are certainly to be understood by those who make acquaintance with the teaching of the liberation-sphere as their head, because both are causes for the attainments that culminate in Nibbāna without remainder. “In accomplishing the understanding of both, what is the sequence that is the cause of the understanding to be accomplished?” Because it is to be asked thus, “therein,” and so on, is stated. Therein, in accomplishing that understanding, the search for meaning, the investigation of meaning, of the nine-membered dispensation beginning with the Suttas, and this sequence of the methods of conveying, is called the sequence that is the cause of the understanding to be accomplished. Or, in accomplishing the understanding of both, this sequence, through the search for meaning, through the investigation of meaning, of the nine-membered dispensation beginning with the Suttas, is called the sequence that is the cause of the understanding to be accomplished. Or, the search for the nine kinds of Suttantas in the forthcoming sequence of conveying methods, is understanding. should be understood as the root cause. For this very reason, it is stated in three ways in the commentary. The explanation of the Summary Section is concluded. 2. Explanation of the Enumeration Section 1. Thus, the methods and so on, briefly shown in the Summary Section, are now to be shown in detail. Therefore, the teaching beginning with "Among these, what are the sixteen methods?" is commenced. Or, it was said that the collection of the sixteen methods and so on is called Netti, which was expounded by me, Mahākaccāna. Since it is to be asked, "What are these sixteen methods?", it is said, "Among these, the sixteen methods," and so on. "Among these" means among those sixteen methods and so on. The method of exposition, the method of analysis… and so on… the method of application—these should be understood as the sixteen methods. First, the meaning of the word "method" (hāra), being common to all, should be stated. In what sense are they methods? They are methods because by them (things) are carried away. By these special explanations, ignorance, doubt, and perversion are carried away from the suttas, geyyas, and so on, that are being explained. Thus, because they are the cause of carrying away ignorance and so on, the special explanations indicated by the word "by them" are called methods. The word "hara" (to carry) is the word for the teacher's verbal expression, and the mind-moment that gives rise to it is the primary meaning. The mind-moment accompanied by the knowledge of understanding the meaning of the sutta to be explained for the benefit of the trainees is the meaning by way of cause-as-effect. The power of proximate condition of the special explanations, which are the proximate conditions for that, is the meaning by way of effect-as-cause. By the word "iti" (thus), that very power of proximate condition is referred to. The special explanations endowed with that power become the meaning of the ṇa-suffix. This principle applies to such instances as well. The detailed explanation is given in the commentary (Netti. Aṭṭha. 1). Specifically, "exposition" (desanā) is that by which it is expounded. By this explanation, the meaning of the sutta to be explained is expounded, elucidated, and made known according to the explanation. Thus, because it is the cause of making known, the special explanation indicated by the word "by it" is called exposition, not the Pāli exposition. Or, exposition is so called because it accompanies the Pāli exposition, as there is no explanation to be explained by the Pāli exposition. Although other methods are also exposition, Since there is no explanation of the meaning of the discourse called 'āḷi', they are companions to the teaching. But this method, being mostly understood just as it is heard, deserves to be called a companion to the Pāli teaching, not so the others. Indeed, there is no Pāli teaching devoid of the characteristic of showing enjoyment, danger, escape, and so on. And this method has the characteristic of showing enjoyment, etc. By this they are investigated, thus 'investigation'. By this special explanation, the word-questions and so on in the discourse are investigated. Thus, because it is a cause for investigation, that special explanation is called 'investigation'. Meanings of agent and locus can also be found. The special explanation, characterized by the investigation of word-questions and so on in the discourse to be explained, is the 'investigation' method. By this, suitability and unsuitability are investigated, thus 'suitability'. By this special explanation, the suitability and unsuitability of all methods, their scope and range, are investigated. Thus, because it is a cause for investigation, the special explanation indicated by the word "by this" is called 'suitability'. Here, the elision of the latter word should be seen: "investigation of suitability," or 'suitability' from accompanying the state of being investigable. The special explanation, characterized by the investigation of suitability and unsuitability of all methods, their scope and range, is the 'suitability' method. By this, the fruit is attained or produced, thus 'cause'. It is a cause. Here, fruits stand or exist, because their existence depends on it, thus 'basis'. It is a cause. That which is both 'cause' and 'basis' is 'proximate cause'. It is a proximate cause. By this, the proximate cause of the phenomena found in the discourse is investigated, thus 'proximate cause investigation'. It is a special explanation. Or, it is an elision of 'investigation'. The special explanation, characterized by the investigation of the proximate causes of the phenomena found in the discourse, and of those proximate causes, is the 'proximate cause' method. Even unstated phenomena having similar characteristics in the discourse are discerned by this special explanation, thus 'characteristic'. The special explanation, characterized by the determination of even unstated phenomena that have similar characteristics to the phenomena stated in the discourse, is the 'characteristic' method. The four (elements) such as prior and posterior, shown in the discourse, are here analyzed and synthesized by division. By this, it is called *byūha*. An arrangement of the four, such as explanation, is *catubyūha*. The *catubyūha* method of exposition is characterized by showing the explanation, intention, manifestation, and the origin of the teaching in their proper sequence.