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630. Herein, what is the Mode of Conveying Terms of Expression in Combined Treatment? [It is as follows:]
So let his cognizance be guarded …
631.“So let his cognizance be guarded” is a unity.
Cognizance, mind, consciousness: this is a diversity.
632.“Having for pasture right intention” is a unity.
Intention of renunciation, intention of non-ill-will, PTS vp Pli 108 intention of non-cruelty: this is a diversity.
PTS vp En 146633.“Giving right view first place” is a unity.
Right view is called 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 way, knowledge about the path knowledge about a cause, knowledge about causally-arisen ideas, knowledge about a condition, knowledge about conditionally-arisen ideas; any knowing and seeing how [things] are in the various cases, any actualization, complete penetration, coming to truth: this is a diversity.
634.“Through knowing rise and fall” is a unity.
By means of “rise”: with ignorance as condition, determinations; with determinations as condition, consciousness; … and so all the rest … that is how there is an origin [to this whole category of suffering]. By means of “fall”, cessation of ignorance; with cessation of ignorance, cessation of determinations; … and so all the rest … that is how there is a cessation [to this whole category of suffering]. This is a diversity.
635.“Transcending drowsing And lethargy, a bhikkhu” is a unity.
“Lethargy” is a name for unwieldiness of cognizance, “drowsing” is a name for any sloth of body. This is a diversity.
636.“May Abandon all bad destinations” is a unity.
Compared with gods and human beings the states of unease are bad destinations; but compared with extinction all kinds of appearance are bad destinations. This is a diversity.
The Mode of Conveying Terms of Expression in Combined Treatment is ended.
Tattha katamo adhiṭṭhāno hārasampāto?
Tattha katamo adhiṭṭhāno hārasampāto?
Tattha katamo adhiṭṭhāno hārasampāto?
“Tasmā rakkhitacittassa, sammāsaṅkappagocaro”ti gāthā. Tasmā rakkhitacittassāti ekattatā. Cittaṁ mano viññāṇaṁ, ayaṁ vemattatā. Sammāsaṅkappagocaroti ekattatā. Nekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo ayaṁ vemattatā. Sammādiṭṭhipurekkhāroti ekattatā. Sammādiṭṭhi nāma yaṁ dukkhe ñāṇaṁ dukkhasamudaye ñāṇaṁ dukkhanirodhe ñāṇaṁ dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ magge ñāṇaṁ hetumhi ñāṇaṁ hetusamuppannesu dhammesu ñāṇaṁ paccaye ñāṇaṁ paccayasamuppannesu dhammesu ñāṇaṁ, yaṁ tattha tattha yathābhūtaṁ ñāṇadassanaṁ abhisamayo sampaṭivedho saccāgamanaṁ, ayaṁ vemattatā. Ñatvāna udayabbayanti ekattatā, udayena avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, evaṁ sabbaṁ samudayo bhavati. Vayena avijjānirodhā saṅkhāranirodho, evaṁ sabbaṁ nirodho hoti, ayaṁ vemattatā. Thinamiddhābhibhū bhikkhūti ekattatā, thinaṁ nāma yā cittassa akallatā akammaniyatā, middhaṁ nāma yaṁ kāyassa līnattaṁ, ayaṁ vemattatā. Sabbā duggatiyo jaheti ekattatā, devamanusse vā upanidhāya apāyā duggati, nibbānaṁ vā upanidhāya sabbā upapattiyo duggati, ayaṁ vemattatā.
“Tasmā rakkhitacittassa, sammāsaṅkappagocaro”ti gāthā.
Tasmā rakkhitacittassāti ekattatā.
Cittaṁ mano viññāṇaṁ, ayaṁ vemattatā.
Sammāsaṅkappagocaroti ekattatā.
Nekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo ayaṁ vemattatā.
Sammādiṭṭhipurekkhāroti ekattatā.
Sammādiṭṭhi nāma yaṁ dukkhe ñāṇaṁ dukkhasamudaye ñāṇaṁ dukkhanirodhe ñāṇaṁ dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ magge ñāṇaṁ hetumhi ñāṇaṁ hetusamuppannesu dhammesu ñāṇaṁ paccaye ñāṇaṁ paccayasamuppannesu dhammesu ñāṇaṁ, yaṁ tattha tattha yathābhūtaṁ ñāṇadassanaṁ abhisamayo sampaṭivedho saccāgamanaṁ, ayaṁ vemattatā.
Ñatvāna udayabbayanti ekattatā, udayena avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, evaṁ sabbaṁ samudayo bhavati.
Vayena avijjānirodhā saṅkhāranirodho, evaṁ sabbaṁ nirodho hoti, ayaṁ vemattatā.
Thinamiddhābhibhū bhikkhūti ekattatā, thinaṁ nāma yā cittassa akallatā akammaniyatā, middhaṁ nāma yaṁ kāyassa līnattaṁ, ayaṁ vemattatā.
Sabbā duggatiyo jaheti ekattatā, devamanusse vā upanidhāya apāyā duggati, nibbānaṁ vā upanidhāya sabbā upapattiyo duggati, ayaṁ vemattatā.
“Tasmā rakkhitacittassa, sammāsaṅkappagocaro”ti gāthā. Tasmā rakkhitacittassāti ekattatā. Cittaṁ mano viññāṇaṁ, ayaṁ vemattatā. Sammāsaṅkappagocaroti ekattatā. Nekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo ayaṁ vemattatā. Sammādiṭṭhipurekkhāroti ekattatā. Sammādiṭṭhi nāma yaṁ dukkhe ñāṇaṁ dukkhasamudaye ñāṇaṁ dukkhanirodhe ñāṇaṁ dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ magge ñāṇaṁ hetumhi ñāṇaṁ hetusamuppannesu dhammesu ñāṇaṁ paccaye ñāṇaṁ paccayasamuppannesu dhammesu ñāṇaṁ, yaṁ tattha tattha yathābhūtaṁ ñāṇadassanaṁ abhisamayo sampaṭivedho saccāgamanaṁ, ayaṁ vemattatā. Ñatvāna udayabbayanti ekattatā, udayena avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, evaṁ sabbaṁ samudayo bhavati. Vayena avijjānirodhā saṅkhāranirodho, evaṁ sabbaṁ nirodho hoti, ayaṁ vemattatā. Thinamiddhābhibhū bhikkhūti ekattatā, thinaṁ nāma yā cittassa akallatā akammaniyatā, middhaṁ nāma yaṁ kāyassa līnattaṁ, ayaṁ vemattatā. Sabbā duggatiyo jaheti ekattatā, devamanusse vā upanidhāya apāyā duggati, nibbānaṁ vā upanidhāya sabbā upapattiyo duggati, ayaṁ vemattatā.
Niyutto adhiṭṭhāno hārasampāto.
Niyutto adhiṭṭhāno hārasampāto.
Niyutto adhiṭṭhāno hārasampāto.