English
As for cessation, without considering distinctions like cessation through deliberation and so on, that general state of cessation which is stated, that general state of cessation is called the oneness of cessation. Having asked, "Which cessation is there?" and having answered, "Cessation through deliberation... and cessation of all defilements," considering distinctions like cessation through deliberation and so on, that specific state of cessation which is stated, that specific state of cessation is called the distinctness of cessation. As for form, without considering distinctions like that consisting of the four great elements and so on, that general state of form which is stated, that general state of form is called the oneness of form. Having asked, "Which form is there?" and having answered, "That consisting of the four great elements... and the mind is purified by the wind element," considering distinctions like that consisting of the four great elements and so on, that specific state of form which is stated, that specific state of form is called the distinctness of form. 48. As for ignorance, without considering distinctions like ignorance of suffering and so on, that general state of ignorance which is stated, that general state of ignorance is called the oneness of ignorance. Having asked, "Which ignorance is there?" and having answered, "Ignorance of suffering, ignorance of the origin of suffering... and delusion, the root of unwholesome states, which overcomes ignorance," considering distinctions like ignorance of suffering and so on, that specific state of ignorance which is stated, that specific state of ignorance is called the distinctness of ignorance. As for knowledge, without considering distinctions like knowledge of suffering and so on, that general state of knowledge which is stated, that general state of knowledge is called the oneness of knowledge. Having asked, "Which... "What is knowledge?" having asked, "Knowledge of suffering, knowledge of the origin of suffering... ...the enlightenment factor of investigation of phenomena, a factor of the path, included in the path"— referring to these specific kinds of knowledge, the specific kind of knowledge that is stated, this specific kind of knowledge is called the diversity of knowledge. "Attainment"— not referring to specific kinds like attainment of perception, etc., the general attainment that is stated, that general attainment is called the unity of attainment. "Among these, what is attainment?" having asked, "Attainment of perception, attainment of non-perception... ...attainment of cessation"— referring to these specific kinds like attainment of perception, etc., the specific attainment that is stated, this specific attainment is called the diversity of attainment. "Meditator"— not referring to specific kinds like trainee meditator, etc., the general meditator that is stated, that general meditator is called the unity of the meditator. "Among these, who is the meditator?" having asked, "There is a trainee meditator, there is an adept meditator... ...a meditator supreme in wisdom"— referring to these specific kinds like trainee meditator, adept meditator, etc., the specific meditator that is stated, this specific meditator is called the diversity of the meditator. "Concentration"— not referring to specific kinds like concentration with support, etc., the general concentration that is stated, this general concentration is called the unity of concentration. "Among these, what is concentration?" having asked, "Concentration with support, concentration without support... ...wrong concentration, right concentration"— referring to these specific kinds like concentration with support, etc., the specific concentration that is stated, this specific concentration is called the diversity of concentration. "Practice"— not referring to specific kinds like arduous practice, etc., the general practice that is stated, this general practice is called the unity of practice. "Among these, what is practice?" having asked, "Arduous practice, painful practice... ...pleasant practice with swift direct knowledge"— referring to these specific kinds like arduous practice, etc., the specific practice that is stated, this specific practice is called the diversity of practice. "Body"— like the mental body, etc. Without considering distinctions, the commonality of body spoken of, that commonality of body is called the oneness of body. Having asked, "What is the body there?" and having considered distinctions like "mental body, physical body... this mental body," the distinctness of body spoken of, that distinctness of body is called the diversity of body— this is how it should be understood. The distinction of word-meaning and so on is extensively explained in the commentary (Netti. Aṭṭha. 47). To show the characteristic of oneness and so on of the previously mentioned dhamma, such as the origin of suffering, by way of conclusion, "Thus, whatever dhamma" and so on was stated. There, "thus" means by what was said by me: "Suffering is oneness. What is suffering there? Birth is suffering, old age is suffering," and so on. "Whatever dhamma" means any specific dhamma like birth, old age, sickness, and so on. "Of which dhamma" means of another specific dhamma like old age, different from that specific dhamma like birth. "Sameness" means the sameness of the specific dhamma like old age with the specific dhamma like birth, in terms of being suffering. "Of that dhamma" means of the specific dhamma like old age. "By oneness" means by the sameness of the origin of suffering and so on, by the unification of the states of the origin of suffering and so on. "Becomes one" means that even though it is manifold by the distinctions of birth and so on, it becomes one by being denoted by a single word like "origin of suffering" and so on. And by whatever characteristic it is distinct, by that it goes to diversity. By whatever nature of arising, maturing, and so on, a dhamma like birth is distinct and dissimilar from a dhamma like old age, by that nature of arising, maturing, and so on, that dhamma like birth goes to diversity and dissimilarity from a dhamma like old age. Even though a dhamma like birth is similar in being the origin of suffering and so on, it goes to distinctness from a dhamma like old age— this meaning should be understood. The oneness and diversity of the dhamma of the origin of suffering and so on have been distinguished by the teacher, and understood by us. "When asked about that oneness and diversity, where should the basis be investigated?" Because it should be asked, when a Sutta or the like is asked about, to show that it should be investigated, it is said, "Thus, in a Sutta," and so on. There, thus, in this manner, when a Sutta is asked about, or an exposition is asked about, or a verse is asked about, the underlying meaning should be investigated. If one were to ask, "What should be investigated?" the connection is, "It should be investigated whether one asks for unity, or whether one asks for diversity." However, in the Commentary, it is said, "Now, to show by applying it to the subject of unity and diversity, 'in a Sutta or an exposition,' and so on, is said." Because it should be said, "How is it asked, how should it be answered?" "If for unity," and so on, is said. "Therefore, he said," and so on, and the connection of "the appointed underlying meaning is the method," should be understood according to the explained way. Thus, the elucidation of the Method of Underlying Meaning, composed according to one's strength and ability, is finished. However, the profound meaning should be grasped by the wise, by dividing it extensively according to the Commentaries and Sub-commentaries. 15. Elucidation of the Method of Requisites Because it should be asked, "What is called the elucidation of the method of requisites?" that elucidation, which is a special kind of explanation, by which the unity and so on of the truths of suffering and so on are distinguished, is complete. Therefore, "Among these, what is the method of requisites?" and so on, is said. There, "among these," means among those sixteen methods of teaching and so on, "what special explanation is the method of requisites, what is called the elucidation of the method of requisites?" he asks. The exposition beginning with "which phenomena generate which phenomenon" is now being explained by me, "that phenomenon which generates this phenomenon, that is its requisite," and so on, this special extensive explanation of the requisite cause and condition is called the elucidation of requisites. Because it should be asked, "Which requisite should be explained?" "which phenomenon," and so on, is said. There, which phenomenon, being a cause and condition... A certain dhamma, which produces a resultant dhamma, that dhamma, a type of cause and condition, is called 'requisite' for that resultant dhamma. Since it should be asked, "What is the characteristic of a requisite?" having thus asked, to show the specific characteristic, "What is the characteristic?" and so on was stated. But in the Commentary, it is said: "There, having briefly stated the characteristic of a requisite as: 'That dhamma which produces a certain dhamma, is its requisite,' in order to show it in detail, 'What is the characteristic?' and so on was stated." (Netti. Aṭṭha. 49) Since it should be asked, "How many dhammas produce?" "Two dhammas produce: cause and condition," was stated. Since it should be said, "Cause is also a reason, condition is also a reason, therefore, by what characteristic are these reasons spoken of in two ways?" "There, what is the characteristic?" and so on was stated. The cause has a characteristic not common to other results from the result to be produced; the condition has a characteristic common to all results. By this specific characteristic, they are to be spoken of in two ways;