English
Or, that which, having become extremely poor and wretched, proceeds, is disadvantage, a wretched person, and also the three-fold states of existence, due to their impermanence and so on. That by which one escapes is escape, the Noble Path. Or, that which escapes is escape, Nibbāna. The word "pi" means collection. The types of escape are already explained in various ways in the commentary (Netti. Aṭṭha. 4, Hārasaṅkhepa). That which bears fruit, that which proceeds, is fruit, the fruit of the teaching. Although the teaching does not produce fruit, yet having heard the Buddha's Dhamma teaching, accumulations of merit arise, and from the cause of accumulations of merit, fruit proceeds, therefore it is called the fruit of the teaching. What is that? Among devas and humans: long life, beauty, happiness, strength, fame, retinue, dominion, prosperity of possessions, the glory of a universal monarch, the glory of a deva king, the fourfold prosperity, the perfection of virtue and concentration, knowledge, supernormal powers, analytical knowledge, the enlightenment of disciples, the enlightenment of solitary Buddhas, and the perfect self-enlightenment. Having attained the combination of conditions, that by which fruit proceeds in the future is means, what is that? The preliminary practice of the Noble Path. For the former practice is the means to the attainment of the latter practice, and by succession, the means to the attainment of the path and Nibbāna. Some say "the path is also a means," according to their view, Nibbāna alone would be called escape. But it will be said that "having abandoned these, cross the flood, this is escape" (Netti. 5), referring to the Noble Path as escape, therefore the view of some should not be accepted. "Command" means of the Buddha who is worthy of command. For the benefit of those who are to be trained, the command, the instruction, is called 'āṇatti', which is: "Practice this right practice, do not practice wrong practice." Those who strive, who apply themselves to the development of the four noble truths as a meditation subject, are called 'yogis', those to be trained. The phrase "for the benefit of these yogis" should be extracted and applied, as the remainder of the statement. All the 'assāda' (gratification) and so on, that appear in the Sutta, even those that appear in part, should be understood as a special kind of explanation that extracts and analyzes all of them, this is called the 'desanāhāra' (discourse method), according to the definition. And that mode of analysis will come in the 'desanāhāra-vibhaṅga' (Netti. 5), therefore it is not shown here. The definition of the 'desanāhāra' has been stated, and understood by us. Since it is to be asked, "What is the definition of the 'vicayahāra'?" — 2. "What is asked and answered, and the chanting of the Sutta. The analysis of the Sutta, is defined as the 'vicaya' method." — This verse has been spoken. Here, the meaning should be applied thus: "What is asked in the Sutta, and what is the question that is being analyzed, and what is answered in the Sutta, and what is the answer that is being analyzed, and what is the analysis of words and so on in the Sutta, and what is the analysis of gratification and so on, these questions and so on, of the kind mentioned, by which special kind of explanation they are analyzed, that special kind of explanation is defined as the 'vicaya' method." 'Pucchitaṃ' means "that which is asked." 'Vissajjitaṃ' means "that which is answered." The meaning should be understood as an agentless noun (bhāvasādhana), not as a passive participle (kammasādhana). Therefore it is said in the commentary: "He says 'to' in the sense of 'bhāva' (state) — 'vissajjitaṃ' means 'vissajjanā' (the act of answering)." It should be understood that because it is specified "of the Sutta," what appears in the Aṭṭhakathā (commentary) by way of explanation should not be taken. That 'vicaya' method is indeed what is stated in the Aṭṭhakathā (Netti. Aṭṭha. 4, Hārasaṅkhepa). How? — "This question is: revealing the unseen, connecting with the seen, cutting off doubt, a question for agreement, a question for desiring to speak, based on beings, based on phenomena, based on one thing, based on many things, pertaining to convention, pertaining to ultimate truth, pertaining to the past, pertaining to the future, pertaining to the present," and so on, this is the analysis of questions. is to be understood. “This answer is a categorical answer, a discriminative answer, a counter-question answer, a setting aside, with remainder, without remainder, with further explanation, without further explanation, mundane, supramundane,” and so on, is the analysis of answers. “This question agrees with this, it does not agree with that,” bringing the meaning of the question, and analyzing by comparing the former with the latter, is the analysis of former and latter. “This recitation is a summary of stated meanings, a summary of unstated meanings, a summary of both, a summary of wholesome meanings, a summary of unwholesome meanings,” and so on, is the analysis of recitations. Regarding enjoyment and so on, for pleasant feeling, “characterized by experiencing agreeable objects,” and so on; for craving, “characterized by grasping objects,” and so on; for perversions, “characterized by grasping wrongly,” and so on; for the remaining mundane phenomena, “characterized by their own nature,” and so on; and for all of them, in the twenty-two triads, and in the one hundred and forty-two dyads, according to the terms found, the determination of the specific meaning of each enjoyment is the analysis of enjoyment. For painful feeling, “characterized by experiencing disagreeable objects,” and so on; for the truths of suffering, “characterized by rebirth-linking,” and so on; for impermanence and so on, due to their having a beginning and an end, and due to their being impermanent, “impermanent,” and so on; for all mundane phenomena, by way of their being defilement-producing, leading to decline, and so on, by stating their disadvantage, by determining their fault, is the analysis of disadvantage. In the term ‘escape,’ due to the coming of the Noble Path, by determining the specific divisions of the preliminary practices like the contemplation of the body, and by determining the specific divisions of Nibbāna as stated, thus is the analysis of escape. Regarding fruits and so on, by determining the fruit to be achieved by each Sutta teaching, its means, and the method of expression in each Sutta, the analysis is to be understood. Thus, the characteristic of analysis, “the analysis method,” is to be understood as the specific determination of terms, questions, answers, former and latter, recitations, and enjoyment and so on. Thus it is stated. The specific nature of answers, however, is stated in the commentary. How? ṃ? – When asked, “Is the eye impermanent?” to answer definitively, “Yes, the eye is indeed impermanent,” is a categorical answer. When asked, “Should another faculty be developed, and realized?” to answer by distinguishing, “What is included in the path should be developed, what is included in the fruit should be realized,” is an analytical answer. When asked, “Is another faculty skillful?” to answer by asking in return, “Is the meaning of skillful blameless, or is it having a pleasant result?” is an interrogative answer. When it is said, “Is the self eternal, or non-eternal?” not to answer, “This is undeclared,” and so on, is a suspension. This question, “Are ‘skillful’ and ‘dhamma’ synonyms, or different meanings?” is incomplete. The teaching should be understood as incomplete in its answer, according to the disposition of the trainee. Without a miracle, with an answer; with a miracle, without an answer; the rest is well understood in the exposition of the investigation method – It has been said. The meaning stated in the commentaries is clear, evident, understood by the venerable ones; it should be seen that we have not divided it everywhere. The exposition of the investigation method has been expounded, and understood by us; because it is to be asked, “Which is the exposition of the reasoning method?” – 3. “Of all methods, the ground and the range they have. The examination of what is suitable and unsuitable, that method is called reasoning.” – This verse has been stated. Therein, of all sixteen methods, the ground, the expression that is the place of occurrence, and the range, the meaning of the Sutta, exist. The examination of what is suitable and unsuitable, the consideration and commentary of the suitable and unsuitable, of those expressions which are the ground and the meanings of the Sutta which are the range, that specific commentary, which is the consideration of suitability and unsuitability, is called “the reasoning method”—this is the meaning. The suitability of the expression that is the ground of those methods, found in the Sutta, is twofold: its nature as a true term, and its nature as conveying the intended meaning. The suitability of the meaning found in the Sutta, which is the range, is its non-contradiction with the Sutta, Vinaya, and Dhamma. thought The user wants a Pāli to English translation. I need to maintain the original segment structure and rhythm, especially for multi-line short sentences (like folk chants). I must only output the English translation, no other text. Let's break down the text: **Segment 1:** `omanaṃ. Ayuttibhāvo vuttavipariyāyena গৃহীতब्बो.` - `omanaṃ`: This is a bit tricky. It could be a typo for `omananaṃ` (disrespect) or `omana` (a kind of measure, or a general term for 'disregard'). Given the context of `ayuttibhāvo` (unsuitability, impropriety), `omanaṃ` likely refers to something negative, perhaps "disregard" or "impropriety" itself, or a state of being overlooked/disregarded. Let's assume it's related to the previous discussion about "yutti" (suitability).