English
Therefore, "just as dependent on the eye," and so on, was said. Eye-consciousness, dependent on the eye, and the eye-faculty... Thus, having made a support, having made form an object, it arises. There, among the eye and so on, the eye faculty, by way of predominant condition, by way of faculty condition, is a condition for eye-consciousness. The form object, by way of pre-arisen object condition, is a condition. Light, by way of strong dependence, by way of decisive support, is a condition. That condition, being a condition, is not a natural cause, being dissimilar to its result, eye-consciousness. And attention is a condition. But functional mind-element, being similar in nature of consciousness to its result, eye-consciousness, is a natural cause. Just as, in this way, formations, being similar in nature of the aggregate of mentality, being conditions for consciousness, are natural causes. Consciousness, being similar by way of a single stream of continuity with mentality-and-form, being a condition for mentality-and-form, is a natural cause. In this manner, the meaning should be understood in phrases like “mentality-and-form for the six sense bases,” and so on. Thus, the cause of the kind described, the generative condition, and whatever supportive decisive support is a powerful condition, all of that is called a “requisite” in the absolute sense, because it furnishes and prepares the result to be generated and supported, by way of being a cause-condition, a generator, and a supporter. Since it is to be asked, “By whom should we believe that the cause-condition of the kind described is called a requisite?” it is said, “Therefore he said,” and so on. Therefore, by that causal fact of all cause-conditions being requisites, the venerable Mahākaccāna said the statement, “Whatever phenomena generate whatever phenomenon.” By that statement, it should be believed. The intention is: you should discern it by relying on the statement, “Whatever phenomena generate whatever phenomenon.” Since it is to be asked, “Only this much of a requisite should be applied as a garland,” it is said, “The requisite garland is applied.” Whatever requisite garland is to be applied, that requisite garland should be drawn out and applied. Thus, in the analysis of the requisite garland, composed according to one’s strength and ability, The elucidation is finished. But by the wise, according to the commentaries and sub-commentaries, the profound... The meaning should be grasped by analyzing it in detail. 16. Elucidation of the Analysis of the Method of Superimposition 50. By whichever special mode of explanation, by whichever analysis of the method of requisites, the causal condition of the meaning of the suttas was analyzed, that analysis is complete. Because it should be asked "What is the analysis of the method of superimposition?", it was said "Among these, what is the method of superimposition?" and so on. There, among those sixteen methods of exposition and so on that were indicated, it asks: "What special mode of explanation is called the method of superimposition, the analysis of the method of superimposition?" The special mode of detailed explanation, which is now being stated by me, beginning with "as many grounds as descend into one ground," for the designation "Whatever phenomena have whatever root" and so on, is called the analysis of the method of superimposition. Because it should be asked, "When how many grounds are stated in the Sutta, how many grounds should be superimposed?", it was said "In one ground" and so on. When one ground is stated in the Sutta, as many unstated grounds as descend and converge, all those unstated grounds should be brought forth as if stated in the Sutta, by way of determination, and superimposed onto the exposition. Because it should be said, "Like what should they be superimposed?", it was said "Just as in the Āvaṭṭa" and so on. In the Āvaṭṭa method, when one ground is stated in the Sutta, many unstated grounds descend into the Sutta; just as those many grounds should be sought out, so too in the method of superimposition, many grounds should be superimposed onto the exposition—this is the meaning. Because it should be said, "Should superimposition be done only by way of grounds, or should superimposition be done by other ways as well?", superimposition should be done by other ways as well. Therefore, showing that superimposition should be done in four ways, he said "There, superimposition is fourfold" and so on. There, in those superimpositions that should be superimposed: ground is ground-superimposition, synonym is synonym-superimposition, development is development-superimposition… Imposition, Abandonment, Imposition of abandonment, Thus by this division, Imposition should be made fourfold. "Among those fourfold impositions, Which is the imposition of the proximate cause?" Because it should be asked thus, Having asked thus, To show the imposition of the proximate cause, "Which among them?" and so on, was said. He asks, "Which is the imposition Of the proximate causes not stated in the Sutta, With the proximate cause stated in the Sutta?" The non-doing of all evil, Of the unwholesome, The teaching that exists for the cause of non-doing, This teaching is the teaching, the instruction of the Buddhas. Or else, the teaching that exists for the purpose of non-doing, This is the teaching, the instruction of the Buddhas. It is not the teaching of just anyone, is the meaning. "Non-doing" indeed is a dative case word Used in the sense of purpose, Just as "for what purpose, what for?" The teaching that exists for the accomplishment of the wholesome, This is the teaching of the Buddhas. The purification of one's own mind, The teaching that exists for the purpose of purifying one's own mind, This is the teaching of the Buddhas. Thus, of that teaching spoken in this manner, "What is the proximate cause?" He asks again for the specific proximate cause of the specific (teaching). This triple good conduct Is the proximate cause of the teaching, the instruction. It should be understood that it is the teaching By reason of the triple good conduct, Just as "he lives by food" and so on. "When the proximate cause of the triple good conduct is spoken, Which proximate cause should be imposed?" Because it should be asked thus, "Among them, that which is bodily," and so on, was said. This triple aggregate Should be imposed as the proximate cause of the teaching. "When the proximate cause of the triple aggregate is imposed, Which should be imposed?" Because it should be asked thus, "Among them, the aggregate of virtue," and so on, was said. This pair of tranquility and insight Should be imposed as the proximate cause of the teaching. "When the proximate cause of the pair of tranquility and insight is imposed, Which proximate cause should be imposed?" Because it should be asked thus, "Among them, the fruit of tranquility," and so on, was said. This pair of fruits (is the proximate cause of the teaching). should be established. The foundations of the Teaching were determined and divided by the teacher, and understood by us. Since it was to be asked, "Now, which foundation should be established for which?" the phrase "forest for the thicket," and so on, was spoken. This fivefold sense pleasure is the forest, the foundation for the thicket of craving, because it is the object of craving. This forest, which is the grasping of a sign such as "woman" or "man," should be established as the foundation for the thicket of grasping secondary characteristics, such as "Oh, the eye! Oh, the ear! Oh, the nose! Oh, the tongue! Oh, the body!" for each of those limbs and minor parts. This forest, which is the uncomprehended twelve sense bases, should be established as the foundation for the thicket of fetters, because fetters arise dependent on the sense bases. This forest, which is the underlying tendencies, should be established as the foundation for the thicket of defilements. Since it might be asked, "By what should we believe that the five sense pleasures, etc., are a forest, and craving, etc., are a thicket?" the phrase "Therefore the Blessed One said," and so on, was spoken. Therefore, by the fact that the five sense pleasures, etc., are a forest, and craving, etc., are a thicket, the Blessed One said the words, "Having cut down the forest and the thicket." By those words of the Blessed One, according to the words, it should be believed. This is the commentary "in one foundation," and so on. By foundation means by each foundation. Establishing means establishing other foundations. "They establish" means "they are to be established by this commentary," thus is the analysis of "establishing." (1) 51. Establishing by foundation was indicated by the teacher, and understood by us. Since it was to be asked, "Which is establishing by synonym?" the phrase "Among these, which is by synonym?" and so on, was spoken. Among these means among those four establishments, such as establishing by foundation. It asks, "Which is the establishing of other synonyms by each synonym?" "Passionless, dispassion, and "mind-deliverance" and "fruit of the trainee" these three terms, because they are for the fruit of non-return, are synonyms for the fruit of non-return. "Cessation of ignorance" and "wisdom-deliverance" and "fruit of the adept" these three terms, because they are for the fruit of arahantship, are synonyms for the fruit of arahantship. In this way, the connection should be made for the rest. (2) The superimposition by synonyms was indicated by the teacher, and understood by us. Because it is to be asked, "Which is the superimposition by development?" "Therein, which is the development?" and so on, was said. Therein, among those four, superimposition by basis and so on, it asks, "Which development, when taught, is the superimposition of which untaught developments?" Just as, in what way,