English
Vuttā bhavanti sabbe, so hāro lakkhaṇo nāmā’’ti. – Gāthā vuttā. Tattha ekadhamme sutte bhagavatā vuttamhi, aṭṭhakathāyaṃ niddhārite vā sati tena dhammena ye keci dhammā ekalakkhaṇā bhavanti, sabbe te dhammā sutte sarūpato avuttāpi samānalakkhaṇatāya saṃvaṇṇetabbabhāvena ā ``` Final check on instructions: - "Output only the English translation, without the Pāli original." - Yes. - "Maintain the original segment structure and the rhythm of folk chants as much as possible, i.e., if the original is multi-line short sentences, the translation should also be multi-line short sentences to reflect the rhythm." - Yes, especially for the gāthās. Prose will be prose. - "Do not output any other descriptive text." - Yes. One more thought on `omanaṃ`. If it's a single word, it might be a heading or a summary. "Disregard" or "Neglect" seems plausible. If it's related to the previous `yutti` discussion, it could mean "unreasonableness" or "impropriety". Let's stick with "Disregard" as a general term for now, as it's a single word. The phrase `vuttavipariyāyena gahetabbo` means "is to be taken by the opposite of what was said". This implies that `ayuttibhāvo` (unsuitability) is the opposite of `yuttibhāvo` (suitability), which was likely discussed previously. Let's proceed with the translation.Disregard. Unsuitability is to be understood as the opposite of what was stated. The explanation of the Suitability-Method has been explained, and known by us, because it is to be asked, "What is the explanation of the Proximate Cause Method?" 4. The Conqueror teaches the Dhamma, and that Dhamma's proximate cause. Thus, up to all dhammas, this method is the proximate cause method. The verse was spoken. There, "Dhamma" means whatever wholesome and other dhammas the Conqueror teaches in the Suttas, and whatever proximate cause of that wholesome and other dhamma taught by the Conqueror in the Suttas is to be determined, and that proximate cause; in this way, by the method stated, as many as all the dhammas taught by the Conqueror in the Suttas, and whatever proximate cause of all those dhammas is to be determined, and whatever proximate cause of that proximate cause is to be determined, and that proximate cause; thus, in this way, by the method stated, as many as all the proximate cause dhammas are to be determined, having determined all those proximate causes of dhammas appropriately, by which special explanation they are spoken of, that special explanation is designated as the "Proximate Cause Method" – this is the meaning-construction. For the wholesome dhamma taught in the Suttas, right attention, listening to the true Dhamma, reliance on good people, etc., are the proximate causes. For the unwholesome dhamma taught in the Suttas, wrong attention, listening to untrue Dhamma, reliance on bad people, etc., are the proximate causes. For the indeterminate dhamma, wholesome, unwholesome, and indeterminate are the proximate causes, to be determined accordingly, and so on. The explanation of the Proximate Cause Method has been explained, and known by us, because it is to be asked, "What is the explanation of the Characteristic Method?" 5. When one dhamma is spoken of, whatever dhammas have the same characteristic, all of them are spoken of, that method is called the Characteristic Method. The verse was spoken. There, when one dhamma is spoken of by the Blessed One in the Suttas, or determined in the commentaries, whatever dhammas have the same characteristic as that dhamma, all those dhammas, even if not explicitly stated in the Suttas, by virtue of having the same characteristic, are to be explained as Having led to that special explanation by which they are stated, that special explanation is designated as "the Lakkhaṇa-hāra" - this is the intended meaning. Having one common characteristic, they are 'one-characteristic' or 'common-characteristic'; or by concomitance, or by common function, or by common cause, or by common result, or by common object, they are determined even if unstated. How? – In passages like "with diverse bodies and diverse perceptions, through not attending to diverse perceptions," the phenomena associated with perception are determined by concomitance. In passages like "Giving, one binds friends," common function, and also the common meaning of pleasant speech and beneficial conduct, are determined. In passages like "feeling due to contact," perceptions and so on are also determined by common cause. In passages like "formations due to ignorance," craving, clinging, and so on are also determined by common result. In passages like "one relishes and delights in form, due to that, lust arises," feelings and so on associated with that are also determined by common object. The meaning is that they are to be stated after being determined. The detailed explanation will come in the Vibhaṅga section (Netti. 23). The Lakkhaṇa-hāra has been designated, and is known by us. Since it is to be asked, "What is the Catubyūha-hāra?" – 6. The linguistic meaning and the intention, And the expression, and the teaching's origin; The connection of earlier and later, This is the four-fold method. – The verse was spoken. Therein, the linguistic meaning is the explanation of the Sutta words. And the intention of the Buddhas, the teachers of that Sutta, or of the disciples. And the expression through the meaning-expression, and the origin of the teaching. And the connection of earlier and later. By that special explanation by which these linguistic meanings and so on are made clear, that special explanation is designated as "the Catubyūha-hāra." The teaching... The cause of the teaching, such as the intention of the teacher, is called the occasion for the teaching. Since the four-fold method has a wide scope, we will explain it by establishing its characteristics in the Vibhaṅga (Netti. 25 ff.). The explanation of the four-fold method has been given, and understood by us. Since it is to be asked, "What is the explanation of the Āvaṭṭa method?" - 7. "In one basis, it seeks the remaining basis; It turns to the opposite, that is called the Āvaṭṭa method." - The verse was spoken. Here, when the teaching has arisen in one basis, such as the element of beginning, among the bases of effort, etc., it seeks the remaining basis due to dissimilarity, or it seeks the remaining basis due to not grasping the essence of the teaching. By which special explanation, having sought and connected, it turns or causes the teaching to turn to the opposite, such as laziness, which is the basis of heedlessness, etc. That special explanation is called the "Āvaṭṭa method" - this is the interpretation of the meaning. "To the opposite" - this is merely an example, as it turns to similar things as well. For when the teaching has arisen in the element of beginning, etc., it does not turn the teaching only to its opposite, such as laziness, but it also turns the teaching to the remaining elements of the beginning of effort, etc. The explanation of the Āvaṭṭa method has been given, and understood by us. Since it is to be asked, "What is the explanation of the Vibhatti method?" - 8. "This method divides the dhamma and the basis, and the stage. It should be known as Vibhatti, in common and uncommon." - The verse was spoken. Here, by which special explanation it divides the nature of dhamma, which is of many kinds according to wholesome, etc., and the basis of giving, morality, etc., and the stage, such as "stage of vision, stage of development," etc., in common and uncommon - that special explanation should be known as the "Vibhatti method" - this is the interpretation of the meaning. "The wholesome spoken in this sutta are conducive to accumulation, the wholesome spoken in this sutta are conducive to penetration" - and so on, "the unwholesome spoken in this sutta are conducive to defilements" - and so on, the dhamma and, "i This virtue is the basis for this great distinction. This virtue, this jhāna, is the basis for this supramundane. Thus, the basis. The ordinary person is the ground for what is to be abandoned by insight. Stream-enterers and so on are the ground for what is to be abandoned by development. Thus, the ground. Lust and ill-will are common to ordinary people and stream-enterers. Thus, the common. Lust and ill-will are uncommon to non-returners and arahants. Thus, the uncommon. The way in which one divides by these, that is called the method of division. Thus, the method of division is to be understood by elaborating in this manner. The explanation of the method of division has been explained, and understood by us. Since it is to be asked: What is the explanation of the method of transformation? 9. Wholesome and unwholesome states, explained, developed, and abandoned. It transforms to the opposite, the method is called transformation. This verse was spoken. Here, in the Sutta, when wholesome, blameless states that are to be developed, are explained, or described; and when unwholesome, blameworthy states that are to be abandoned, are explained, or described; the special description by which it transforms, or causes to transform, to the opposite states of those states, that special description is to be understood as the method of transformation. This is the meaning. The state of transformation to the opposite is not elaborated here, because it will be explained in the section on analysis by such phrases as: For a person with right view, wrong view is worn out. And by such phrases as: For one who abstains from taking life, taking life is abandoned. And by such phrases as: Sensual pleasures are to be enjoyed… Abstinence from sensual pleasures is their unrighteousness. The explanation of the method of transformation has been explained, and understood by us. Since it is to be asked: What is the explanation of the method of synonyms? 10. Many synonyms, indeed, are spoken in the Sutta for one state.