English
Therein, in that teaching of a part of form, the element of form, characterized by being afflicted, the tenfold element of form, ending with the tangible element, beginning with the eye element, was taught, due to having the same characteristic of being afflicted. And the entire aggregate of form was taught. The sphere of form, characterized by being afflicted, the tenfold sphere, ending with the tangible sphere, beginning with the eye sphere, was taught by the Blessed One, due to having the same characteristic of being afflicted. Where or again, in which teaching of a part of feeling, pleasant feeling was taught by the Blessed One, therein, in that teaching of a part of feeling, the faculty of pleasure was taught, and the faculty of joy was taught, and the noble truth of the origin of suffering was taught, due to having the same characteristic of being a pleasant feeling. Where or again, in which teaching of a part of feeling, painful feeling was taught by the Blessed One, therein, in that teaching of a part of feeling, the faculty of pain was taught, and the faculty of displeasure was taught, and the noble truth of suffering was taught, due to having the same characteristic of being a painful feeling. Where or again, in which teaching of a part of feeling, neither-painful-nor-pleasant feeling was taught by the Blessed One, therein, in that teaching of a part of feeling, the faculty of equanimity was taught, and the entire dependent origination was taught – thus the connection should be made. In which teaching neither-painful-nor-pleasant feeling was taught, in that teaching the faculty of equanimity was taught, due to having the same characteristic. Because it is to be said, “By what would dependent origination be taught?” and having asked “By what reason?”, to show the reason, “By neither-painful-nor-pleasant” and so on, it is said. There, because ignorance underlies neither-painful-nor-pleasant feeling, therefore ignorance is taught. And when ignorance is taught, the entire dependent origination, rooted in ignorance, is taught as “Ignorance-conditioned”. that "formations conditioned by ignorance... the arising of the mass of suffering comes to be" is taught. This intention should be understood. When the teacher said that the dependent origination proceeding in direct order, "formations conditioned by ignorance... arising comes to be," is taught, one might ask, "If that dependent origination proceeding in that way is taught, then it should not be said that the entire dependent origination is taught." Bearing this objection in mind, "that also" and so on was stated. Among these, that which proceeds in direct order should be abandoned with the side of defilement, with attachment, aversion, and delusion. And that which proceeds in reverse order, "with the complete fading away and cessation of ignorance, there is the cessation of formations," and so on, should be abandoned with the noble qualities of freedom from attachment, aversion, and delusion. And that which proceeds in both direct and reverse order should be abandoned with both of these. Therefore, the intention should be taken that it should be said that "the entire dependent origination is taught." The teacher's explanation of the characteristic method given in "Netti." (23) and so on, "when one of the phenomena that have a single characteristic is stated, the remaining phenomena are also stated," should be followed, not otherwise. To show that the characteristic method can also be applied otherwise, since it is a matter to be questioned, "thus, those phenomena" and so on was stated. Among these, those material phenomena such as earth, and those immaterial phenomena such as contact, which have a single characteristic due to their function of supporting and so on, and their function of impinging and so on, when one of these material and immaterial phenomena is stated, the remaining material and immaterial phenomena are stated. Those material phenomena such as earth, and those immaterial phenomena such as contact, which have a single characteristic due to their characteristic of hardness and so on, and their characteristic of touching and so on, when one of these material and immaterial phenomena is stated, the remaining material and immaterial phenomena are stated. Those phenomena which have a single characteristic due to the commonality of being afflicted, or the commonality of bending, or the commonality of impermanence and so on, or the commonality of aggregates, sense bases and so on, when one of these conditioned phenomena is stated, the remaining phenomena are stated. are. Those conditioned things, due to their arising and dissolution, are conditioned, due to their arising and passing away, are conditioned, due to their simultaneous cessation and arising, are conditioned, or due to their arising and passing away, they have one characteristic. For these conditioned things, when one conditioned thing is stated, the remaining conditioned things are stated. This is how the meaning should be applied. In phrases like "by function and by characteristic," it should be understood that the word "ca" (and) includes concomitance, similarity of cause, and so forth. And regarding concomitance and so forth, what needs to be said has already been said, as in "diverse in body, diverse in perception" and "by not attending to diverse perceptions," where things accompanied by perception are determined by concomitance. Because it might be asked, "How are we to know and believe that when one thing is stated in its own nature, the remaining things are also stated by reason of having one characteristic and so forth?" Therefore, "by that" and so forth is stated. There, by that fact that the remaining things are also stated, the statement "when one thing is stated" and so forth, which the venerable Mahākaccāna spoke, by that statement, it is said that you should know and believe that the remaining things are also stated. Because it might be said, "The characteristic method is complete by this much, no other is appointed," therefore it is said, "the characteristic method is appointed." There, in whichever Pāli text, when one thing is stated, the remaining things are also determined by which characteristic method, in that Pāli text, that characteristic method is appointed, meaning it is determined and applied. Thus, the elucidation of the characteristic method, composed according to one's strength and ability, is finished. However, scholars should expound and grasp the profound meaning in detail according to the commentaries and sub-commentaries. 6. Elucidation of the Fourfold Arrangement Method 25. By whichever special descriptive characteristic method, which is similar in meaning to the meanings of the suttas, has been expounded, that special descriptive characteristic method is complete. Because it is to be asked, "Which is the fourfold arrangement method?" Therefore, "Therein, which is the fourfold" "the method," etc., was said. There, "there" means among those sixteen methods of teaching, etc., specified. "Which" means which descriptive characteristic, the four-part method, is called the analysis of the four-part method, is to be understood. Therefore it was said: "There, which is the four-part method? The analysis of the four-part method." Because it is to be asked: "By this four-part method, of which are the etymologies, etc., to be sought?" "By the letter," etc., was said. There, "by the letter" means because the four-part method is specifically an investigation of the letters of the discourse, it is called "the letter." By this four-part method, the etymology of the discourse, the meaning of the discourse, the origin of the discourse, and the connection of the discourse's preceding and succeeding parts are to be sought by those who describe them, this is the meaning. Because it is to be asked: "Among the etymologies, etc., to be sought by the four-part method, which is the etymology of the discourse to be sought?" "There, which is the etymology?" etc., was said. Its meaning is: There, among those etymologies, etc., to be sought by this four-part method, if one were to ask: "Which is the etymology, the explanation, of the discourse?" The intrinsic designation which is determined and stated as the etymology of the discourse is to be sought. This explanation, which is the intrinsic etymology, is called the etymology. Because it is to be asked: "The etymology is said to be called 'nirutti.' But what is that 'nirutti'?" "Joined with words" was said. Joined, connected, with words, it is "joined with words." However the meaning of the discourse is to be stated, that intrinsic etymology which arises accordingly, that arisen intrinsic etymology itself is called "nirutti," this is the connection. And because it is to be asked: "But what is that intrinsic etymology?" "The knowledge of phenomena by name" was said. That by which, by which causal nominal designation, the knowledge of phenomena, of things to be known, by name— by the name "earth," etc., or by the name "contact," etc., or by the name "aggregates," etc., by various names— arises in a person skilled in meaning, phenomena, etc., that causal nominal designation is called the intrinsic etymology. is the meaning. And "yanti" is a gender inversion, meaning "yāyati" (goes). Since it should be said, "Explain the knowledge that arises by name from the natural characteristics of phenomena," "yadā hi" (when indeed) and so on was stated. In the Commentary, however, it is said, "By 'yadā hi bhikkhu' and so on, the meaning of 'knowledge by name of phenomena' is explained" (Netti. Attha. 25). Its meaning, being already explained in the Commentary, was not further considered. 26. The grammatical meaning was explained by the teacher, and we understood it. Since it should be asked, "Which is the Buddha's intention to be sought in the Sutta?" "tattha katamo adhippāyo" (therein, which is the intention?