English
- "accompanied by delight and lust" and so on, such differences, and so on, such an elaboration, will come in the Vibhaṅga (Netti. 46 onwards). **Segment 2:** `Adhiṭṭhānahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo parikkhārahāraniddeso’’ti pucchitabbattā –` - This is a prose sentence. - The explanation of the Adhiṭṭhāna-hāra (Foundation-method) has been given, and understood by us, because it is to be asked, "What is the explanation of the Parikkhāra-hāra (Equipment-method)?" **Segment 3 (Gāthā):** `15.` `‘‘Ye dhammā yaṃ dhammaṃ, janayantippaccayā paramparato.` `Hetumavakaḍḍhayitvā, eso hāro parikkhāro’’ti. –` `Gāthā vuttā.` - This is a verse. I need to keep the line breaks. - "Those states, which state, - they generate, by condition, in succession. - Having drawn out the cause, - this method is the equipment." - The verse was spoken. **Segment 4 (Explanation of Gāthā):** `Tattha avijjādikā ye paccayadhammā saṅkhārādikaṃ yaṃ phaladhammaṃ paccayā sahajātapaccayena paramparato paramparapaccayabhāvena janayanti, tassa saṅkhārādiphalassa paccayaṃ parikkhārabhūtaṃ purimuppannaṃ avijjādikaṃ asādhāraṇaṃ janakaṃ hetuṃ, ayonisomanasikārādikaṃ sādhāraṇaṃ paccayahetuñca avakaḍḍhayitvā suttato niddhāretvā yo saṃvaṇṇanāviseso parikkhārasaṃvaṇṇanābhāvena pavatto, eso saṃvaṇṇanāviseso parikkhāro hāro nāmāti atthayojanā. Avijjādayo hi avijjādīnaṃ asādhāraṇahetū bhavanti, ayonisomanasikārādayo sādhāraṇapaccayā. Tenāha – ‘‘asādhāraṇalakkhaṇo hetu, sādhāraṇalakkhaṇo paccayo’’ti, ‘‘avijjā avijjāya hetu, ayonisomanasikāro paccayo’’tiādikaṃ (netti. 49) vibhaṅgavacanañca.` - This is a long prose explanation. - "Therein, those conditioning states, such as ignorance, which generate that resultant state, such as formations, by condition, by co-arising condition, in succession, by way of successive condition – having drawn out from the Sutta and determined the cause, which is the equipment-like condition of that resultant, such as formations, the previously arisen unique generating cause, such as ignorance, and the common conditioning cause, such as unwise attention – the particular mode of exposition that proceeds as an exposition of equipment, that particular mode of exposition is called the Parikkhāra-hāra (Equipment-method): this is the explanation of the meaning. For ignorance and so on are unique causes for ignorance and so on; unwise attention and so on are common conditions. Therefore it is said: "The cause has a unique characteristic, the condition has a common characteristic," and the statement in the Vibhaṅga (Netti. 49) "Ignorance is a cause for ignorance, unwise attention is a condition," and so on." **Segment 5:** `Parikkhārahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo samāropanahāraniddeso’’ti pucchitabbattā –` - This is a prose sentence. - The explanation of the Parikkhāra-hāra (Equipment-method) has been given, and understood by us, because it is to be asked, "What is the explanation of the Samāropana-hāra (Imputation-method)?" **Segment 6 (Gāthā):** `16.` `‘‘Ye dhammā yaṃmūlā, ye cekatthā pakāsitā muninā.` `Te samāropayitabbā, esa samāropano hāro’’ti. –` `Gāthā vuttā.` - This is a verse. I need to keep the line breaks. - "Those states, which have a root, - and those meanings declared by the sage, - they are to be imputed, - this is the imputation method." - The verse was spoken. **Segment 7 (Explanation of Gāthā):** `Tattha ye sīlādayo dhammā yaṃmūlā yesaṃ samādhiādīnaṃ mūlā, te sīlādayo dhammā tesaṃ samādhiādīnaṃ padaṭṭhānabhāvena saṃvaṇṇanāvisesena samāropayitabbā, ye ca rāgavirāgacetovimuttisekkhaphalakāmadhātusamatikkamanādisaddā anāgāmiphalatthatāya ekatthā samānatthāti buddhamuninā pakāsitā, te rāga…pe… tikkamanādisaddā aññamaññavevacanabhāvena samāropayitabbā,` - This is a long prose explanation. - "Therein, those states such as virtue, which have a root, which are the root of those such as concentration – those states such as virtue are to be imputed by a particular mode of exposition as the proximate cause of those such as concentration. And those terms such as 'dispassion from lust,' 'mental liberation,' 'fruit of a trainee,' 'transcending the sense-sphere,' which are declared by the Buddha-sage to be of one meaning, of the same meaning, for the purpose of the Anāgāmi fruit – those terms such as 'dispassion from lust' ... (etc.) 'transcending' are to be imputed as synonyms of one another." I will now proceed with the translation, ensuring the line breaks for the verses and avoiding any extra text."accompanied by delight and lust," and so on, such differences, and so on, such an elaboration, will come in the Vibhaṅga (Netti. 46 onwards). The explanation of the Foundation-method has been given, and understood by us, because it is to be asked, "What is the explanation of the Equipment-method?" 15. "Those states, which state, they generate, by condition, in succession. Having drawn out the cause, this method is the equipment." The verse was spoken. Therein, those conditioning states, such as ignorance, which generate that resultant state, such as formations, by condition, by co-arising condition, in succession, by way of successive condition – having drawn out from the Sutta and determined the cause, which is the equipment-like condition of that resultant, such as formations, the previously arisen unique generating cause, such as ignorance, and the common conditioning cause, such as unwise attention – the particular mode of exposition that proceeds as an exposition of equipment, that particular mode of exposition is called the Parikkhāra-hāra (Equipment-method): this is the explanation of the meaning. For ignorance and so on are unique causes for ignorance and so on; unwise attention and so on are common conditions. Therefore it is said: "The cause has a unique characteristic, the condition has a common characteristic," and the statement in the Vibhaṅga (Netti. 49) "Ignorance is a cause for ignorance, unwise attention is a condition," and so on. The explanation of the Equipment-method has been given, and understood by us, because it is to be asked, "What is the explanation of the Imputation-method?" 16. "Those states, which have a root, and those meanings declared by the sage, they are to be imputed, this is the imputation method." The verse was spoken. Therein, those states such as virtue, which have a root, which are the root of those such as concentration – those states such as virtue are to be imputed by a particular mode of exposition as the proximate cause of those such as concentration. And those terms such as 'dispassion from lust,' 'mental liberation,' 'fruit of a trainee,' 'transcending the sense-sphere,' which are declared by the Buddha-sage to be of one meaning, of the same meaning, for the purpose of the Anāgāmi fruit – those terms such as 'dispassion from lust' ... (etc.) 'transcending' are to be imputed as synonyms of one another, This special description, this superimposition, is called a garland, thus is the explanation of meaning. And here, the complete manifestation of alternative aspects of the three aggregates beginning with morality is stated. And the perfection of development occurs through the abandoning of what is to be abandoned. Thus, the superimposition of development and the superimposition of abandoning are also shown. Thus, the superimposition is fourfold: the superimposition of proximate cause, the superimposition of synonyms, the superimposition of development, the superimposition of abandoning. Therein, bodily good conduct and verbal good conduct is the aggregate of morality. Non-covetousness in mental good conduct and non-ill-will is the aggregate of concentration. Right view is the aggregate of wisdom. The aggregate of morality is the proximate cause for the aggregate of concentration. The aggregate of concentration is the proximate cause for the aggregate of wisdom. The aggregate of morality and the aggregate of concentration are the proximate cause for tranquility. The aggregate of wisdom is the proximate cause for insight. Tranquility is the proximate cause for liberation of mind through dispassion for lust. Insight is the proximate cause for liberation of wisdom through dispassion for ignorance. Thus is the superimposition of proximate cause, and so on. Liberation of mind through dispassion for lust is the fruit of a trainee. Liberation of wisdom through dispassion for ignorance is the fruit of one beyond training. This is a synonym. Liberation of mind through dispassion for lust is the fruit of a non-returner. Liberation of wisdom through dispassion for ignorance is the supreme fruit, arahantship. This is a synonym. Liberation of mind through dispassion for lust is the transcending of the sense-sphere. Liberation of mind through dispassion for ignorance is the transcending of the three realms. This is a synonym. Faculty of wisdom, power of wisdom, higher training in wisdom, aggregate of wisdom. Thus are synonyms, and so on. Thus is the superimposition of synonyms, and so on. When one dwells contemplating the body in the body, the four foundations of mindfulness reach perfection of development. When the four foundations of mindfulness are developed, the four right exertions reach perfection of development. When the four right exertions are developed, the four bases of spiritual power reach perfection of development. Thus is the superimposition of development, and so on. When one dwells contemplating the body in the body, one abandons the perversion of "beautiful" in the unbeautiful. And one's nutriment as edible food goes to full understanding. And by the clinging to sense-desires, non-clinging... there is giving, and he is disjoined from the yoke of desire, and he is separated from the bodily fetter of covetousness, and he is without defilement from the defilement of desire, and he has crossed over the flood of desire, and he is without the dart of passion,