3. Counter-Demonstrative Subsection (Continued)

Tattha katamo adhiṭṭhāno hāro?

“Ekattatāya dhammā, yepi ca vemattatāya niddiṭṭhā”ti.

Ye tattha niddiṭṭhā, tathā te dhārayitabbā.

“Dukkhan”ti ekattatā.

Tattha katamaṁ dukkhaṁ?

Jāti dukkhā, jarā dukkhā, byādhi dukkho, maraṇaṁ dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā, rūpā dukkhā, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṁ dukkhaṁ.

Ayaṁ vemattatā.

“Dukkhasamudayo”ti ekattatā.

Tattha katamo dukkhasamudayo?

Yāyaṁ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī.

Seyyathidaṁ—

kāmataṇhā bhavataṇhā vibhavataṇhā.

Ayaṁ vemattatā.

“Dukkhanirodho”ti ekattatā.

Tattha katamo dukkhanirodho?

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

Ayaṁ vemattatā.

“Dukkhanirodhagāminī paṭipadā”ti ekattatā.

Tattha katamā dukkhanirodhagāminī paṭipadā?

Ayameva ariyo aṭṭhaṅgiko maggo.

Seyyathidaṁ—

sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

Ayaṁ vemattatā.

“Maggo”ti ekattatā.

Tattha katamo maggo?

Nirayagāmī maggo tiracchānayonigāmī maggo pettivisayagāmī maggo asurayoniyo maggo saggagāmiyo maggo manussagāmī maggo nibbānagāmī maggo.

Ayaṁ vemattatā.

“Nirodho”ti ekattatā.

Tattha katamo nirodho?

Paṭisaṅkhānirodho appaṭisaṅkhānirodho anunayanirodho paṭighanirodho mānanirodho makkhanirodho paḷāsanirodho issānirodho macchariyanirodho sabbakilesanirodho.

Ayaṁ vemattatā.

“Rūpan”ti ekattatā.

Tattha katamaṁ rūpaṁ?

Cātumahābhūtikaṁ rūpaṁ catunnaṁ mahābhūtānaṁ upādāya rūpassa paññatti.

Tattha katamāni cattāri mahābhūtāni?

Pathavīdhātu āpodhātu tejodhātu vāyodhātu.

Dvīhi ākārehi dhātuyo pariggaṇhāti saṅkhepena ca vitthārena ca.

Kathaṁ vitthārena dhātuyo pariggaṇhāti?

Vīsatiyā ākārehi pathavīdhātuṁ vitthārena pariggaṇhāti, dvādasahi ākārehi āpodhātuṁ vitthārena pariggaṇhāti, catūhi ākārehi tejodhātuṁ vitthārena pariggaṇhāti, chahi ākārehi vāyodhātuṁ vitthārena pariggaṇhāti.

Katamehi vīsatiyā ākārehi pathavīdhātuṁ vitthārena pariggaṇhāti?

Atthi imasmiṁ kāye kesā lomā nakhā dantā taco, maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ, hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ udariyaṁ karīsaṁ matthake matthaluṅganti imehi vīsatiyā ākārehi pathavīdhātuṁ vitthārena pariggaṇhāti.

Katamehi dvādasahi ākārehi āpodhātuṁ vitthārena pariggaṇhāti?

Atthi imasmiṁ kāye pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttanti imehi dvādasahi ākārehi āpodhātuṁ vitthārena pariggaṇhāti.

Katamehi catūhi ākārehi tejodhātuṁ vitthārena pariggaṇhāti?

Yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, imehi catūhi ākārehi tejodhātuṁ vitthārena pariggaṇhāti.

Katamehi chahi ākārehi vāyodhātuṁ vitthārena pariggaṇhāti?

Uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, imehi chahi ākārehi vāyodhātuṁ vitthārena pariggaṇhāti.

Evaṁ imehi dvācattālīsāya ākārehi vitthārena dhātuyo sabhāvato upalakkhayanto tulayanto parivīmaṁsanto pariyogāhanto paccavekkhanto na kiñci gayhūpagaṁ passati kāyaṁ vā kāyapadesaṁ vā, yathā candanikaṁ pavicinanto na kiñci gayhūpagaṁ passeyya, yathā saṅkāraṭṭhānaṁ pavicinanto na kiñci gayhūpagaṁ passeyya, yathā vaccakuṭiṁ pavicinanto na kiñci gayhūpagaṁ passeyya, yathā sivathikaṁ pavicinanto na kiñci gayhūpagaṁ passeyya.

Evameva imehi dvācattālīsāya ākārehi evaṁ vitthārena dhātuyo sabhāvato upalakkhayanto tulayanto parivīmaṁsanto pariyogāhanto paccavekkhanto na kiñci gayhūpagaṁ passati kāyaṁ vā kāyapadesaṁ vā.

Tenāha bhagavā yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.

Taṁ “netaṁ mama, nesohamasmi, na meso attā”ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ, evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.

Yā ceva kho pana ajjhattikā āpodhātu, yā ca bāhirā āpodhātu …pe…

yā ceva kho pana ajjhattikā tejodhātu, yā ca bāhirā tejodhātu …pe…

yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā.

Taṁ “netaṁ mama, nesohamasmi, na meso attā”ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ, evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti.

Ayaṁ vemattatā.

“Avijjā”ti ekattatā.

Tattha katamā avijjā?

Dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ, pubbante aññāṇaṁ, aparante aññāṇaṁ, pubbantāparante aññāṇaṁ, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṁ, yaṁ evarūpaṁ aññāṇaṁ adassanaṁ anabhisamayo ananubodho asambodho appaṭivedho asallakkhaṇā anupalakkhaṇā apaccupalakkhaṇā asamavekkhaṇā apaccakkhakammaṁ dummejjhaṁ bālyaṁ asampajaññaṁ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṁ avijjālaṅgī moho akusalamūlaṁ.

Ayaṁ vemattatā.

“Vijjā”ti ekattatā.

Tattha katamā vijjā?

Dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ, pubbante ñāṇaṁ, aparante ñāṇaṁ, pubbantāparante ñāṇaṁ, idappaccayatāpaṭiccasamuppannesu dhammesu ñāṇaṁ, yā evarūpā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ.

Ayaṁ vemattatā.

“Samāpattī”ti ekattatā.

Tattha katamā samāpatti?

Saññāsamāpatti asaññāsamāpatti, nevasaññānāsaññāsamāpatti.

Vibhūtasaññāsamāpatti nirodhasamāpattīti.

Ayaṁ vemattatā.

“Jhāyī”ti ekattatā.

Tattha katamo jhāyī?

Atthi sekkho jhāyī, atthi asekkho jhāyī, nevasekkhanāsekkho jhāyī, ājāniyo jhāyī, assakhaluṅko jhāyī, diṭṭhuttaro jhāyī, taṇhuttaro jhāyī, paññuttaro jhāyī.

Ayaṁ vemattatā.

“Samādhī”ti ekattatā.

Tattha katamo samādhi?

Saraṇo samādhi, araṇo samādhi, savero samādhi, avero samādhi, sabyāpajjo samādhi, abyāpajjo samādhi, sappītiko samādhi, nippītiko samādhi, sāmiso samādhi, nirāmiso samādhi, sasaṅkhāro samādhi, asaṅkhāro samādhi, ekaṁsabhāvito samādhi, ubhayaṁsabhāvito samādhi, ubhayato bhāvitabhāvano samādhi, savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi, hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi, lokiyo samādhi, lokuttaro samādhi, micchāsamādhi, sammāsamādhi.

Ayaṁ vemattatā.

“Paṭipadā”ti ekattatā.

Tattha katamā paṭipadā?

Āgāḷhapaṭipadā, nijjhāmapaṭipadā, majjhimapaṭipadā, akkhamā paṭipadā, khamā paṭipadā, samā paṭipadā, damā paṭipadā, dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññāti.

Ayaṁ vemattatā.

“Kāyo”ti ekattatā.

Tattha katamo kāyo?

Nāmakāyo rūpakāyo ca.

Tattha katamo rūpakāyo?

Kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ matthaluṅganti—

ayaṁ rūpakāyo.

Nāmakāyo nāma vedanā saññā cetanā cittaṁ phasso manasikāroti—

ayaṁ nāmakāyoti.

Ayaṁ vemattatā.

Evaṁ yo dhammo yassa dhammassa samānabhāvo, so dhammo tassa dhammassa ekattatāya ekī bhavati.

Yena yena vā pana vilakkhaṇo, tena tena vemattaṁ gacchati.

Evaṁ sutte vā veyyākaraṇe vā gāthāyaṁ vā pucchitena vīmaṁsayitabbaṁ, kiṁ ekattatāya pucchati, udāhu vemattatāyāti.

Yadi ekattatāya pucchitaṁ, ekattatāya visajjayitabbaṁ.

Yadi vemattatāya pucchitaṁ, vemattatāya visajjayitabbaṁ.

Yadi sattādhiṭṭhānena pucchitaṁ, sattādhiṭṭhānena visajjayitabbaṁ.

Yadi dhammādhiṭṭhānena pucchitaṁ, dhammādhiṭṭhānena visajjayitabbaṁ.

Yathā yathā vā pana pucchitaṁ tathā tathā visajjayitabbaṁ.

Tenāha āyasmā mahākaccāyano “ekattatāya dhammā”ti.

Niyutto adhiṭṭhāno hāro.

14. The Ninefold Thread in the Mode of Conveying Terms of Expression

422. Herein, what is the Mode of Conveying Terms of Expression? [It is this:]

“Ideas when demonstrated by
[Both] unity and diversity
Need thereby suffer no disjunction:
This Mode conveys Expression’s Terms”

423. Those [ideas] should be remembered according as they are demonstrated there where they appear [in their contexts as follows].

424.“Suffering” is a unity.

Herein, what is Suffering? (Birth is suffering, ageing is suffering, sickness is suffering, death is suffering, association with the loathed is suffering, dissociation from the loved is suffering, not to get one’s wish is suffering, in brief the five categories of assumption are suffering): form is suffering, feeling is suffering, perception is suffering, determinations are suffering, consciousness is suffering.

This is a diversity.

425.“The Origin of Suffering” is a unity.

Herein, what is the Origin of Suffering? (It is that craving which renews being (existence), is accompanied by relish and lust, relishing this and that, namely craving for sensual desires, craving for being (existence), craving for non-being (non-existence)). This is a diversity.

PTS vp En 104 426.“Cessation of suffering” is a unity.

Herein, what is cessation of suffering? (It is the remainderless fading of that same craving, its ceasing, giving it up, relinquishing it, letting it go, non-relying on it, and rejecting it). This is diversity.

427.“The way leading to cessation of suffering” is a unity.

PTS vp Pli 73 Herein, what is the way leading to cessation of suffering? (It is the Noble Eight-factored Path, that is to say, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration). This is a diversity.

428.“Path” is a unity.

Herein, what is a path? It is the path leading to hell, the path leading to the animal womb, the path leading to the ghost realm, the path leading to the Asura (Demon) womb, the path leading to heaven, the path leading to humanity, the path leading to extinction. This is a diversity.

429.“Cessation” is a unity.

Herein, what is cessation? It is deliberate cessation, undeliberate cessation? cessation of approval, cessation of resistance; cessation of conceit, cessation of contempt, cessation of domineering, cessation of envy, cessation of avarice, cessation of all defilements. This is a diversity.

430.“Form” is a unity.

Herein, what is form? Form is the four great entities, and any description of form assuming the four great entities.

431. Herein, what are the four great entities? They are the earth element, the water element, the fire element, the air element. These elements can be comprised in two moods, namely in brief [as above] and in detail.

432. How does one comprise the elements in detail? One comprises the earth element in detail in twenty moods, one comprises the water element in detail in twelve moods, one comprises the fire element in detail in four moods, and one comprises the air element in detail in six moods.

433. In what twenty moods does one comprise the earth element in detail? PTS vp Pli 74 There are in this body head-hairs, body-hairs, nails, teeth, skin; flesh, sinews, bones, bone-marrow, kidney; heart, liver, midriff, spleen, lights; bowels, entrails, gorge, dung, and brain-in-the-head. One comprises the earth element in detail in these twenty moods.

434. In what twelve moods does one comprise the water element in detail? There are in this body bile, phlegm, pus, blood, sweat, fat; tears, grease, spittle, snot, oil-of-the-joints, and urine. One comprises the water element in detail in these twelve moods.

435. In what four moods does one comprise the fire element in detail? There is that whereby one is warmed, whereby one ages, whereby one burns, and whereby what is eaten, drunk, chewed, and tasted, gets completely digested. One comprises the fire element in detail in these four moods.

436. In what six moods does one comprise the air element in detail? There are up-going forces, down-going forces, forces in the paunch, forces in the belly, forces that course through the limbs, and in-breath and out-breath. That is how one comprises the air element in detail in six moods.

437. He who thus in detail recharacterizes, estimates, fathoms, inquires into, and reviews, the elements as to individual-essence in these forty-two moods sees nothing at all worth taking, whether body or bodily part. Just as one who investigated a cesspool would see nothing at all worth taking, just as one who investigated a privy would see nothing worth taking, so PTS vp Pli 75 too he who thus in detail re-characterizes, estimates, fathoms, inquires into, and reviews, the PTS vp En 106 elements as to individual-essence in these forty-two moods sees nothing at all worth taking, whether body or bodily part.

438. That is why the Blessed One said: (Now both the earth element in oneself and the external earth element should be seen, with right understanding how they are, in this way: “I am not this, this is not mine, this is not I, this is not my self”. On seeing it thus, with right understanding how it is, he finds dispassion in the earth element, and lust for the earth element fades from his heart. Now both the water element in oneself and the external water element … both the fire element in oneself and the external fire element … both the air element in oneself and the external air element should be seen, with right understanding how they are, in this way: “I am not this, this is not mine, this is not I, this is not my self” On seeing it thus, with right understanding how it is, he finds dispassion in the air element, and lust for the air element fades from his heart). This is a diversity.

439.“Ignorance” is a unity.

Herein, what is ignorance? It is unknowing about suffering, unknowing about the origin of suffering, unknowing about cessation of suffering, and unknowing about the way leading to cessation of suffering; unknowing about the past, unknowing about the future, unknowing about the past and future; unknowing about specific conditionality and dependently arisen ideas; it is any such unknowing, unseeing, non-actualization, failure to be enlightened by another, failure to enlighten oneself, non-penetration, failure to characterize, failure to recharacterize, failure to counter-characterize, PTS vp Pli 76 disregard, inexperience, witlessness, folly, unawareness, delusion, illusion, confusion, ignorance, flood of ignorance, bond of ignorance, underlying tendency to ignorance, obsession by ignorance, lock of ignorance, delusion as a root of the unprofitable. This is a diversity.

440.“Science” is a unity.

Herein, what is science? It is knowledge about suffering, knowledge about the origin of suffering, knowledge about cessation of suffering, knowledge about the way leading to cessation of suffering; knowledge about the past, knowledge about the future, knowledge about the past and future; knowledge about specific conditionality and dependently arisen ideas; (it is any such underPTS vp En 107standing, act-of-understanding, investigation, reinvestigation, investigation-of-ideas, characterization, recharacterization, counter-characterization, wisdom, skill, cleverness, elucidation, cogitation, scrutiny, breadth, wit, guidance, insight, awareness, goad, understanding faculty, understanding power, understanding weapon, understanding [storied] palace, understanding light, understanding illumination, understanding lucidity, understanding jewel, non-delusion, investigation-of-ideas, right view, investigation-of-ideas enlightenment factor, path-factor included in the path). This is a diversity.

441.“Attainment” is a unity.

Herein, what is attainment? There is percipient attainment, unpercipient attainment, neither-percipient-nor-unpercipient attainment, attainment percipient of non-entity, attainment of cessation. This is a diversity.

442.“Meditator” is a unity.

Herein, what is a meditator? There is the Initiate meditator, there is the Adept meditator, there is the neither-Initiate-nor-Adept meditator, there is the “thoroughbred” meditator, there is the “colt” meditator, there is the meditator governed by views, there is the meditator governed by craving, there is the meditator governed by understanding. PTS vp Pli 77 This is a diversity.

443.“Concentration” is a unity.

Herein, what is concentration? There is concentration with conflict, concentration without conflict; concentration with risk, concentration without risk; concentration with ill will, concentration with non-ill-will; concentration with happiness [i.e., the first two meditations], concentration free from happiness [i.e., the last two meditations]; materialistic concentration, non-materialistic concentration; concentration with prompting-determinations, concentraPTS vp En 108tion without prompting-determinations; concentration kept in being unilaterally, concentration kept in being bilaterally, concentration whose keeping in being is both ways kept in being; concentration with thought and exploring, concentration without thought and with mere exploration, concentration without thought and without exploring; concentration dealing with an inferior state, concentration dealing with steadiness, concentration dealing with distinction, concentration dealing with penetration; concentration belonging to worlds, concentration disjoined from worlds; wrong concentration, right concentration. This is a diversity.

444.“Way” is a unity.

Herein, what is a way? There is the way of luxury, the way of austerity, the middle way; the way of the impatient, the way of the patient; the way of quieting, the way of taming; the painful way with sluggish acquaintanceship, the painful way with swift acquaintanceship, the pleasant way with sluggish acquaintanceship, the pleasant way with swift acquaintanceship. This is a diversity.

445.“Body” is a unity.

Herein, what is a body? There are the name-body and the form-body. Herein, what is the form-body? It is head-hairs, body-hairs, nails, teeth, skin; flesh, sinews, bones, bone-marrow, kidney; heart, liver, midriff, spleen, lights; bowels, entrails, gorge, dung; bile, phlegm, pus, blood, sweat, fat; tears, grease, spittle, snot, oil-of-the-joints, urine; and brain-in-the-head. PTS vp Pli 78 This is the form-body. The name-body consists of feeling, perception, choice, cognizance, contact, and attention. This is the name-body. This is a diversity.

446. In this way, while some idea [say, “birth”] has the same essence PTS vp En 109 [“namely suffering” in this instance] as that of some [other related] idea, [say, “ageing” in this instance], that former idea finds unity with this latter idea through [their common] unity, yet it has diversity from it in virtue of that whereby it has its differentiating (particular) characteristic.

So when one is asked about the Tread[-type, which term covers all modes of the Teaching,] or about prose-expositions or about verse, the inquiry should be made as follows: “How, then, does he ask according to unity or according to diversity”? If asked according to a unity, then it should be answered according to the unity. If asked according to a diversity, then it should be answered according to the diversity. If asked expressed in terms of creatures, the answer should be expressed in terms of creatures. If asked expressed in terms of ideas, the answer should be expressed in terms of ideas. According as it is asked, so it should be answered.

447. That is why the venerable Mahā-Kaccāna said:

“Ideas when demonstrated by
[Both] unity and diversity
Need thereby suffer no disjunction:
This Mode conveys Expression’s Terms”.

The Mode Conveying Terms of Expression is ended.