Vicaya hara

Vicaya hāra is a way of interpreting the meaning of a su a or discourse by investigating the questions
and the answers, the paraphrasing verse of the su a and the su a itself.

The following is the verse that explains what this hāra is about.

Yaṃ pucchitañca vissajjitañca, su assa yā ca anugīti;

Su assa yo pavicayo, hāro vicayoti niddiṭṭho.

That which is asked and answered; the paraphrasing verse of the su a; the investigation of the su a
is designated as the Vicaya Hāra.

Vicayahāravibhaṅga is the original text explaining the Vicaya hāra in detail with examples.

2. Vicayahāravibhaṅgo – with English translation

© 2016 pasannaci a.wordpress.com

Do you want to sell it? '' Yaṃ puchchitañca vissajjitañcā''ti gāthā, ayaṃ vicayo hāro.

There, what is the Vicaya Hāra? The verse, ‘‘What is asked and answered…’ – this is Vicaya Hāra.

Kiṃ neighborhoods? Padaṃ neighborhoods, pañhaṃ neighborhoods, visajjanaṃ neighborhoods,

pubblicāparaṃ neighborhoods, assādaṃ neighborhoods, ādīnavaṃ neighborhoods, nissaraṇaṃ
neighborhoods, phalaṃ neighborhoods, upāyaṃ neighborhoods, āṇa iṃ neighborhoods, anugītiṃ
neighborhoods, sabbe nava su ant neighborhoods. Yathā kiṃ bhave, yathā āyasmā ajito pārāyane
bhagavantaṃ pañhaṃ pucchati -

Investigates what? Investigates a word(sentence). Investigates question. … the answer. … the

preceding and following (context?). … the allure. … the drawback. … the escape. … the fruit. … the
modus operandi. … the injunction. … the paraphrasing verse. Investigates all the nine kinds of su a.
In what way would that be? In the manner Venerable Ajita asks question to the Buddha in
Pārāyanavagga, as –

'' Kenassu nivuto colors, [iccāyasmā ajito,]

Kenassu nappakāsati; Kissābhilepanaṃ brūsi, kiṃ su tassa mahabbhaya '' nti.

By what (is) would be the world enshrouded? By what would it not shine? Do tell what is it
besmeared by? What is its great fear?

Imāni ca āri padāni pucchitāni, so eko pañho. Kasmā? Ekava hu pariggahā, evañhi āha. ‘‘kenassu
nivuto loko’’ti lokādhiṭṭhānaṃ pucchati, ‘‘kenassu nappakāsatī’’ti lokassa appakāsanaṃ pucchati,
‘‘kissābhilepanaṃ brūsī’’ti lokassa abhilepanaṃ pucchati, ‘‘kiṃsu tassa mahabbhaya’’nti tasseva
lokassa mahābhayaṃ pucchati.
Loko tividho kilesaloko bhavaloko indriyaloko.
These four sentences are asked – they are one question. How? They are based on a single subject
ma er – thus it is said (so). ‘‘Kenassu nivuto loko – by what is the world enshrouded’’, he asks
regarding the world. ‘‘Kenassu nappakāsatī – why does it not shine’’, he asks the lack of brightness of
the world. ‘‘Kissābhilepanaṃ brūsī – do tell, what is it besmeared by’’, he asks the besmearing of the
world. ‘‘Kiṃsu tassa mahabbhaya – what is its greatest fear’’, he asks the great-fear of that world
only.
The world is of three kinds – world of defilements, world of becoming, the world of faculties.

Ta ha visajjanā – There the reply is –

‘‘Avijjāya nivuto loko, [ajitāti bhagavā,]
Vivicchā pamādā nappakāsati;
Jappābhilepanaṃ brūmi, dukkhamassa mahabbhaya’’nti.

The world is enshrouded by ignorance [the Buddha to Ajita]

It lacks brightness due to perplexity and heedlessness.
I say that it is besmeared with greed. Suffering is its great fear.

Imāni ca āri padāni imehi catūhi padehi visajjitāni paṭhamaṃ paṭhamena, dutiyaṃ dutiyena,
tatiyaṃ tatiyena, catu haṃ catu hena.

Those four sentences are answered by these four sentences – the first (is answered) by the first, the
second by the second, the third by the third and the fourth by the fourth.

‘‘Kenassu nivuto loko’’ti pañhe ‘‘avijjāya nivuto loko’’ti visajjanā. Nīvaraṇehi nivuto loko,
avijjānīvaraṇā hi sabbe sa ā. Yathāha bhagavā ‘‘sabbasa ānaṃ, bhikkhave, sabbapāṇānaṃ
sabbabhūtānaṃ pariyāyato ekameva nīvaraṇaṃ vadāmi yadidaṃ avijjā, avijjānīvaraṇā hi sabbe sa ā.
Sabbasova, bhikkhave, avijjāya nirodhā cāgā paṭinissaggā na hi sa ānaṃ nīvaraṇanti vadāmī’’ti.
Tena ca paṭhamassa padassa visajjanā yu ā.

To the question ‘‘By what (is) would be the world enshrouded?’’ – ‘‘The world is enshrouded by
ignorance’’ is the answer. The world is enshrouded by hindrances (nīvaraṇās) – indeed, due to the
hindrance of ignorance, are all beings(enshrouded). As said the Bhagava, “ I say that there is only one
hindrance for all creatures, all breathing things, all beings – that is – ignorance. All beings have
ignorance-hindrance. O monks! From the cessation, the giving up, the forsaking of all ignorance –
there is no hindrance for beings – I say”. And, by this, the answer for the first sentence has been
suitably furnished.

‘‘Kenassu nappakāsatī’’ti pañhe ‘‘vivicchā pamādā nappakāsatī’’ti visajjanā. Yo puggalo nīvaraṇehi

nivuto, so vivicchati. Vivicchā nāma vuccati vicikicchā. So vicikicchanto nābhisaddahati, na
abhisaddahanto vīriyaṃ nārabhati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ
sacchikiriyāya. So idhappamādamanuyu o viharati pama o, sukke dhamme na uppādiyati, tassa te
anuppādiyamānā nappakāsanti, yathāha bhagavā –

‘‘Dūre santo pakāsanti, himavantova pabbato;

Asante ha na dissanti, ra iṃ khi ā yathā sarā;
Te guṇehi pakāsanti, ki iyā ca yasena cā’’ti.

To the question,‘‘ By what would it not shine?’’ – ‘‘It does not shine due to perplexity and
heedlessness’’ is the answer. The person who is enshrouded by hindrances – he is perplexed.
“Vivicchā” means doubt, perplexity. Doubting, he does not have faith. Not having faith, he does not
put forth effort for the abandonment of unskillful phenomena and for the manifestation of skillful
phenomena. Given to heedlessness here, he dwells heedlessly; the bright phenomena do not arise.
Due to their non-arising, they don’t shine (they are not bright).
As said the Bhagava –
From far, the virtuous shine, like the Himalaya mountain,
The unvirtuous are not seen here, like the arrow shot in the dark.
They (the virtuous) shine due to their good qualities, fame and retinue.

Tena ca dutiyassa padassa visajjanā yu ā.

And by this, the answer for the second sentence has been suitably furnished.

‘‘Kissābhilepanaṃ brūsī’’ti pañhe ‘‘jappābhilepanaṃ brūmī’’ti visajjanā. Jappā nāma vuccati taṇhā.
Sā kathaṃ abhilimpati? Yathāha bhagavā – ‘‘Ra o a haṃ na jānāti, ra o dhammaṃ na passati;
andhantamaṃ tadā hoti, yaṃ rāgo sahate nara’’nti.

To the question, “Do tell what is it besmeared with?” – “I say that it is besmeared with greed” is the
answer. “Jappā” means craving. How does that besmear? As the Bhagava said – “The lustful do not
know the welfare, the lustful do not see the Dhamma. Which ever man lust would overcome – for
him there is then a blind-darkness.

Sāyaṃ taṇhā āsa ibahulassa puggalassa ‘‘evaṃ abhijappā’’ti karitvā ta ha loko abhili o nāma
bhavati, tena ca tatiyassa padassa visajjanā yu ā.

This craving, of the intensely-craving person, makes (him) “lustful in such a way” and is said to have
besmeared the world there. By this, the answer of the third sentence has been suitably furnished.

‘‘Kiṃ su tassa mahabbhaya’’nti pañhe ‘‘dukkhamassa mahabbhaya’’nti visajjanā. Duvidhaṃ

dukkhaṃ – kāyikañca cetasikañca. Yaṃ kāyikaṃ – idaṃ dukkhaṃ, yaṃ cetasikaṃ – idaṃ
domanassaṃ. Sabbe sa ā hi dukkhassa ubbijjanti, na hi bhayaṃ dukkhena samasamaṃ, kuto vā
pana tassa u aritaraṃ? Tisso dukkhatā – dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā.
Ta ha loko odhaso kadāci karahaci dukkhadukkhatāya muccati. Tathā vipariṇāmadukkhatāya. Taṃ
kissa hetu? Honti loke appābādhāpi dīghāyukāpi. Saṅkhāradukkhatāya pana loko anupādisesāya
nibbānadhātuyā muccati, tasmā saṅkhāradukkhatā dukkhaṃ lokassāti katvā dukkhamassa
mahabbhayanti. Tena ca catu hassa padassa visajjanā yu ā. Tenāha bhagavā ‘‘avijjāya nivuto loko’’ti.

To the question, “What is its great fear?” – “Suffering is its great fear” is the answer. There are two
kinds of suffering – bodily and mental (of mental factor). That which is bodily suffering – that is
dukkha (pain). That which is mental (factor) suffering – that is domanassa (sorrow). All beings fear
suffering – there is no fear equal to (fear of) suffering. What is greater than that? There are three kinds
of suffering – suffering of pain, suffering of formations, suffering of change. There are some worlds
(like rūpāvacara brahma worlds) that are free of suffering of pain to a certain extent. In the same way,
from the suffering of change. Why is that? There are in this world, those of no illness and those of
long-life. From the suffering of formations, the world is released by remainderless element of
Nibbāna. Therefore, taking “suffering” as the suffering of formations pertaining to the world – that is
the “Suffering is its great fear”. And by this, the answer to the fourth sentence has been suitably
furnished. Therefore said the Bhagava, “The world is enshrouded in ignorance”.

Savanti sabbadhi sotā, [iccāyasmā ajito,]

Sotānaṃ kiṃ nivāraṇaṃ;
Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhīyare.
The streams flow everywhere [Venerable Ajita]
What is the shu ing off of the streams?
Do tell the restraint of the streams,
By what are the streams sealed?

Imāni ca āri padāni pucchitāni. Te dve pañhā. Kasmā? Imehi batvādhivacanena pucchitā. Evaṃ
samāpannassa lokassa evaṃ saṃkiliṭṭhassa kiṃ lokassa vodānaṃ vuṭṭhānamiti, evañhi āha.

These four sentences are asked. They are two questions. How? These are asked by (using) multiple
expressions. Of a world thus engaged, thus defiled – what cleansing and emergence of the world is
meant? – It is said thus –

Savanti sabbadhi sotāti. Asamāhitassa savanti abhijjhābyāpādappamādabahulassa. Ta ha yā abhijjhā

ayaṃ lobho akusalamūlaṃ, yo byāpādo ayaṃ doso akusalamūlaṃ, yo pamādo ayaṃ moho
akusalamūlaṃ. Tassevaṃ asamāhitassa chasu āyatanesu taṇhā savanti rūpataṇhā saddataṇhā
gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, yathāha bhagavā – ‘‘Savatī’’ti ca kho,
bhikkhave, channetaṃ ajjha ikānaṃ āyatanānaṃ adhivacanaṃ. Cakkhu savati manāpikesu rūpesu,
amanāpikesu paṭihaññatīti. Sotaṃ…pe… ghānaṃ… jivhā… kāyo… mano savati manāpikesu
dhammesu, amanāpikesu paṭihaññatīti. Iti sabbā ca savati, sabbathā ca savati. Tenāha ‘‘savanti
sabbadhi sotā’’ti.

“Savanti sabbadhi sotā” – It flows for the unconcentrated, for the intensely covetous-hateful-heedless.
There, that which is covetousness – that is lobha (craving), a root of the unskillful. That which is
hatred – that is dosa (ill will), a root of the unskillful. That which is heedlessness – that is moha
(delusion), a root of the unskillful. For the one who is unconcentrated thus, craving flows onto the
six-spheres– form-craving, sound-craving, smell-craving, taste-craving, touch-craving, mental
phenomena-craving. As said the Bhagava –“Savati” is the term for these six-internal-spheres, O,
monks! The eye flows onto desirable forms, recoils from the undesirable. The ear … the nose … the
tongue … the body … the mind flows onto desirable phenomena, recoils from the undesirable. Thus
they all flow, flow everywhere. Therefore it is said, “savanti sabbadhi sotā”.

‘‘Sotānaṃ kiṃ nivāraṇa’’nti pariyuṭṭhānavighātaṃ pucchati, idaṃ vodānaṃ. ‘‘Sotānaṃ saṃvaraṃ

brūhi, kena sotā pidhīyare’’ti anusayasamugghātaṃ pucchati, idaṃ vuṭṭhānaṃ.

“Sotānaṃ kiṃ nivārana” – “What is the shu ing off of the streams?” – the squelching of the outflow
is asked. This is cleansing (refers to samatha-vipassana).
“Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhīyare” – “Do tell the restraint of the streams, By what the
streams are sealed?” – the uprooting of tendencies is asked. This is emergence (refers to the noble
path).

Ta ha visajjanā – There the answer is –

‘‘Yāni sotāni lokasmiṃ, [ajitāti bhagavā,]

Sati tesaṃ nivāraṇaṃ;
Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare’’ti.

Whatever streams there are in this world,

Mindfulness is their shu ing off.
I’ll tell the restraint of the streams –
By wisdom they are sealed.
Kāyagatāya satiyā bhāvitāya bahulīkatāya cakkhu nāviñchati manāpikesu rūpesu, amanāpikesu na
paṭihaññati, sotaṃ…pe… ghānaṃ… jivhā… kāyo… mano nāviñchati manāpikesu dhammesu,
amanāpikesu na paṭihaññati. Kena kāraṇena? Saṃvutanivārita ā indriyānaṃ. Kena te
saṃvutanivāritā? Satiārakkhena. Tenāha bhagavā – ‘‘sati tesaṃ nivāraṇa’’nti.
By the continual practice of mindfulness immersed in the body, the eye is not drawn to desirable
forms, does not recoil from the undesirable, ear … nose … tongue … body … mind is not drawn to
desirable phenomena, does not recoil from the undesirable. Due to what reason? (due to) restraint
and shu ing off of the faculties. By what are they restrained and shut off? By the guarding of
mindfulness. Therefore said the Bhagava – “sati tesaṃ nivāraṇa” (mindfulness is their shu ing off).

Paññāya anusayā pahīyanti, anusayesu pahīnesu pariyuṭṭhānā pahīyanti. Kissa, anusayassa

pahīna ā? Taṃ yathā khandhavantassa rukkhassa anavasesamūluddharaṇe kate
pupphaphalapallavaṅkurasantati samucchinnā bhavati. Evaṃ anusayesu pahīnesu
pariyuṭṭhānasantati samucchinnā bhavati pidahitā paṭicchannā. Kena? Paññāya. Tenāha bhagavā
‘‘paññāyete pidhīyare’’ti.

The latent tendencies are abandoned by wisdom. When the latent tendencies are abandoned, (their)
manifestation (outburst) is abandoned. The abandonment of latent tendency is (like) what? It is like
when there is complete uprooting of a branched tree – the continuity of the flowers, fruits, leaves and
shoots is cut off. Thus, when the latent tendencies are abandoned, the continuity of manifestation is
cut off, shut off, covered up. By what? By wisdom. Therefore said the Bhagava – ‘‘paññāyete
pidhīyare’’ (they are shut off by wisdom).

‘‘Paññā ceva sati ca, [iccāyasmā ajito,]

Nāmarūpañca mārisa;
Etaṃ me puṭṭho pabrūhi, ka hetaṃ uparujjhatī’’ti.
‘‘Yametaṃ pañhaṃ apucchi, ajita taṃ vadāmi te;
Ya ha nāmañca rūpañca, asesaṃ uparujjhati;
Viññāṇassa nirodhena, e hetaṃ uparujjhatī’’ti.

Where does this wisdom, mindfulness and mind-ma er cease,

This is asked by me, do reply, Sir.
What you have asked, Ajita, I will answer that.
Where the mind and the ma er cease without remainder,
Due to the cessation of consciousness, here it ceases.

Ayaṃ pañhe anusandhiṃ pucchati. Anusandhiṃ pucchanto kiṃ pucchati? Anupādisesaṃ

nibbānadhātuṃ. Tīṇi ca saccāni saṅkhatāni nirodhadhammāni dukkhaṃ samudayo maggo, nirodho
asaṅkhato. Ta ha samudayo dvīsu bhūmīsu pahīyati dassanabhūmiyā ca bhāvanābhūmiyā ca.
Dassanena tīṇi saṃyojanāni pahīyanti sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso, bhāvanāya sa a
saṃyojanāni pahīyanti kāmacchando byāpādo rūparāgo arūparāgo māno uddhaccaṃ avijjāvasesā
[avijjā ca niravasesā (sī. ka.)]. Tedhātuke imāni dasa saṃyojanāni pañcorambhāgiyāni
pañcuddhambhāgiyāni.

In this question he asks about the connection(context). What does he in fact enquire while asking the
connection? The remainderless Nibbāna-element. Three Truths are conditioned, are of the nature of
cessation – the Truth of Suffering (Dukkha sacca), the Truth of Origination of Suffering (Samudaya
sacca), the Truth of the Path leading to Cessation (Magga sacca). the Truth of Cessation (Nirodha
sacca) is unconditioned. There, the Truth of Origination of Suffering is abandoned in two spheres – in
the sphere of seeing and the in the sphere of developing. By Seeing, three fe ers are abandoned – self-
view, doubt, a achment to rites and rituals. By Developing, seven fe ers are abandoned – sensual
desire, ill-will, form-craving, formless-craving, conceit, restlessness, ignorance. In the three elements
– there are these ten fe ers – five are orambhāgiya (of the lower side), five are uddhambhāgiya (of the
higher side).

Ta ha tīṇi saṃyojanāni sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso anaññātaññassāmītindriyaṃ

adhiṭṭhāya nirujjhanti. Sa a saṃyojanāni kāmacchando byāpādo rūparāgo arūparāgo māno
uddhaccaṃ avijjāvasesā aññindriyaṃ adhiṭṭhāya nirujjhanti. Yaṃ pana evaṃ jānāti ‘‘khīṇā me jātī’’ti,
idaṃ khaye ñāṇaṃ. ‘‘Nāparaṃ i ha āyā’’ti pajānāti, idaṃ anuppāde ñāṇaṃ. Imāni dve ñāṇāni
aññātāvindriyaṃ. Ta ha yañca anaññātaññassāmītindriyaṃ yañca aññindriyaṃ, imāni aggaphalaṃ
araha aṃ pāpuṇantassa nirujjhanti, ta ha yañca khaye ñāṇaṃ yañca anuppāde ñāṇaṃ, imāni dve
ñāṇāni ekapaññā.

There, three fe ers – sakkāya diṭṭhi, vicikicchā and sīlabbataparāmāsa are annihilated by the
a ainment of anaññātaññassāmītindriyaṃ. Seven fe ers – kāmacchanda, byāpāda, rūparāgo,
arūparāgo, māno, uddhaccaṃ, avijjā – are annihilated by the a ainment of aññindriya. What one
knows thus, “ birth is ended for me” – this is the knowledge of extinction (khaye ñāṇaṃ); (what) one
knows thus, “There is nothing after this” – this is knowledge of non-arising (anuppāde ñāṇaṃ). These
two knowledges are the faculty of one who has final knowledge (aññātāvindriya). There, what is the
faculty of “I will know what is unknownn” (anaññātaññassāmītindriya) and the faculty of final
knowledge (aññindriya) – these cease for the one who a ains the supreme fruit of Arahantship.
There, what is knowledge of exhaustion and what is knowledge of non-arising – these two
knowledges are one-wisdom.

Api ca ārammaṇasaṅketena dve nāmāni labbhanti, ‘‘khīṇā me jātī’’ti pajānantassa khaye ñāṇanti
nāmaṃ labhati, ‘‘nāparaṃ i ha āyā’’ti pajānantassa anuppāde ñāṇanti nāmaṃ labhati. Sā
pajānanaṭṭhena paññā, yathādiṭṭhaṃ apilāpanaṭṭhena sati.

Futher, by these terms for an object – two names are obtained – the name ‘knowledge of extinction’ is
bestowed for knowing that, “Birth is ended for me”; the name ‘knowledge of non-arising’ is bestowed
for knowing that, “There is nothing after this”. it is Wisdom in the sense of knowing. It is
mindfulness, as seen in the sense of non-drifting.

Ta ha ye pañcupādānakkhandhā, idaṃ nāmarūpaṃ. Ta ha ye phassapañcamakā dhammā, idaṃ

nāmaṃ. Yāni pañcindriyāni rūpāni, idaṃ rūpaṃ. Tadubhayaṃ nāmarūpaṃ viññāṇasampayu aṃ
tassa nirodhaṃ bhagavantaṃ pucchanto āyasmā ajito pārāyane evamāha –

‘‘Paññā ceva sati ca, nāmarūpañca mārisa;

Etaṃ me puṭṭho pabrūhi, ka hetaṃ uparujjhatī’’ti.

There, that which is the five-clinging-aggregates – this is mind-ma er. There, that which is the five
kinds of contact phenomena – this is mind. That which is the five form faculties – this is ma er. The
consciousness associated mind-ma er, both – asking about its cessation – Venerable Ajita said thus in
Pārāyana vagga – Where does this wisdom, mindfulness and mind-ma er cease, this is asked by me,
do reply, Sir.

Ta ha sati ca paññā ca ca āri indriyāni, sati dve indriyāni satindriyañca samādhindriyañca, paññā
dve indriyāni paññindriyañca vīriyindriyañca. Yā imesu catūsu indriyesu saddahanā okappanā, idaṃ
saddhindriyaṃ.

There, mindfulness and wisdom are the four faculties. Mindfulness is two faculties – satindriya
(mindfulness-faculty) and samādhindriya (concentration-faculty). Wisdom is two faculties –
paññindriya (wisdom-faculty) and viriyindriya (effort-faculty). Whatever is the believing in, having
confidence in these four faculties – this is saddhindriya (confidence-faculty).

Ta ha yā saddhādhipateyyā ci ekaggatā, ayaṃ chandasamādhi. Samāhite ci e kilesānaṃ

vikkhambhanatāya paṭisaṅkhānabalena vā bhāvanābalena vā, idaṃ pahānaṃ. Ta ha ye
assāsapassāsā vitakkavicārā saññāvedayitā sarasaṅkappā, ime saṅkhārā. Iti purimako ca
chandasamādhi, kilesavikkhambhanatāya ca pahānaṃ ime ca saṅkhārā, tadubhayaṃ
chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti vivekanissitaṃ
virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

There, that which is the one-pointedness of mind by the power of confidence – this is chanda samādhi
(concentration due to wish). When the mind is concentrated, due to suppression of defilements by the
power of reflection or by the power of cultivation – this is abandonment. There, that which is the in
and out breath, applied and sustained thought, felt due to perception, aspiration – these are saṅkhāra
(formation). Thus, the former concentration due to wish; the abandonment due to suppression of
defilements and these saṅkhāra (formations) – (these) one cultivates as the bases of success endowed
with both concentration due to wish and conditioned by effort – based on seclusion, based on fading
away of craving, based on cessation, based on forsaking.

Ta ha yā vīriyādhipateyyā ci ekaggatā, ayaṃ vīriyasamādhi…pe… ta ha yā ci ādhipateyyā

ci ekaggatā, ayaṃ ci asamādhi…pe… ta ha yā vīmaṃsādhipateyyā ci ekaggatā, ayaṃ
vīmaṃsāsamādhi. Samāhite ci e kilesānaṃ vikkhambhanatāya paṭisaṅkhānabalena vā
bhāvanābalena vā, idaṃ pahānaṃ. Ta ha ye assāsapassāsā vitakkavicārā saññāvedayitā
sarasaṅkappā, ime saṅkhārā. Iti purimako ca vīmaṃsāsamādhi, kilesavikkhambhanatāya ca pahānaṃ
ime ca saṅkhārā, tadubhayaṃ vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ
bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

There, that which is the one-pointedness of mind by the power of effort – this is viriya samādhi
(concentration due to effort) … there, that which is the one-pointedness of mind by the power of
intent – this is ci a samādhi (concentration due to intent) … there, that which is the one-pointedness
of mind by the power of investigation – this is vimaṃsa samādhi (concentration due to investigation).
When the mind is concentrated, due to suppression of defilements, by the power of reflection or by
the power of cultivation – this is abandonment. There, that which is the in and out breath, applied
and sustained thought, felt due to perception, aspiration – these are saṅkhāra (formation). Thus, the
former concentration due to investigation, the abandonment due to suppression of defilements and
these saṅkhāra (formations) – one cultivates as the bases of success endowed with both concentration
due to investigation and conditioned by effort – based on seclusion, based on fading away of craving,
based on cessation, based on forsaking.

Sabbo samādhi ñāṇamūlako ñāṇapubbaṅgamo ñāṇānupariva i.

Yathā pure tathā pacchā, yathā pacchā tathā pure;
Yathā divā tathā ra iṃ, yathā ra iṃ tathā divā.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ ci aṃ bhāveti. Pañcindriyāni kusalāni
ci asahabhūni ci e uppajjamāne uppajjanti, ci e nirujjhamāne nirujjhanti. Nāmarūpañca
viññāṇahetukaṃ viññāṇapaccayā nibba aṃ, tassa maggena hetu upacchinno, viññāṇaṃ anāhāraṃ
anabhinanditaṃ appaṭisandhikaṃ taṃ nirujjhati. Nāmarūpamapi ahetu appaccayaṃ punabbhavaṃ
na nibba ayati. Evaṃ viññāṇassa nirodhā paññā ca sati ca nāmarūpañca nirujjhati. Tenāha bhagavā –

‘‘Yametaṃ pañhaṃ apucchi, ajita taṃ vadāmi te;

Ya ha nāmañca rūpañca, asesaṃ uparujjhati;
Viññāṇassa nirodhena, e hetaṃ uparujjhatī’’ti.
All concentration is rooted in knowledge, has knowledge as forerunner, circle around knowledge.
As before, so later; as later, so before.
As by day, so by night; as by night, so by day.
Thus, by a open, unbound mind, he develops a bright mind. The five-faculties which are wholesome
and appear with the mind, arise when mind arises and cease when the mind ceases. And mind-
ma er arises rooted in consciousness, caused by consciousness. By Magga, its root is cut off. The
consciousness – that is without nourishment, without delighting, without rebirth – ceases. Mind-
ma er which is un-rooted, without cause, leading to becoming, does not arise. Thus, from the
cessation of consciousness, wisdom and mindfulness and mind-ma er cease. Therefore said the
Bhagava –

What you have asked, Ajita, I will answer that –

Where mind and ma er cease without remainder,
Due to the cessation of consciousness, here it ceases.

‘‘Ye ca saṅkhātadhammāse, [iccāyasmā ajito]

Ye ca sekkhā puthū idha;
Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā’’ti.

Those who have mastered the Dhamma,

Those who are the many trainees here,
When you, the wise one, are asked this, tell me, Sir, their modus operandi.

Imāni tīṇi padāni pucchitāni, te tayo pañhā. Kissa?

Sekhāsekhavipassanāpubbaṅgamappahānayogena, evañhi āha. ‘‘Ye ca saṅkhātadhammāse’’ti
araha aṃ pucchati, ‘‘ye ca sekhā puthū idhā’’ti sekhaṃ pucchati, ‘‘tesaṃ me nipako iriyaṃ, puṭṭho
pabrūhi mārisā’’ti vipassanāpubbaṅgamaṃ pahānaṃ pucchati.

These three sentences which are asked – they are three questions. Of what? Connected with
abandonment by the trainee, by the adept and by abandonment (by the practice) with vipassana as
forerunner, it is said thus. ‘‘Ye ca saṅkhātadhammāse’’ – “Those who have mastered the Dhamma” –
he asks about Arahantship. “ye ca sekhā puthū idha” – “those who are the many trainees here” – he
asks about the trainees. “Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa” – “When you, the wise
one, are asked this, tell me, Sir, their modus operandi” – he asks about the abandonment (by the
practice) with vipassana as forerunner.

Ta ha visajjanā – There the answer is –

‘‘Kāmesu nābhigijjheyya, [ajitāti bhagavā]
Manasānāvilo siyā;
Kusalo sabbadhammānaṃ, sato bhikkhu paribbaje’’ti.

[Bhagava to Ajita] He would not yearn for sensual pleasures,

He would be serene/ pure minded,
Skillful in all phenomena, mindful, the monk would live the renunciate’s life.

Bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānupariva i, sabbaṃ vacīkammaṃ

ñāṇapubbaṅgamaṃ ñāṇānupariva i, sabbaṃ manokammaṃ ñāṇapubbaṅgamaṃ ñāṇānupariva i.
Atīte aṃse appaṭihatañāṇadassanaṃ, anāgate aṃse appaṭihatañāṇadassanaṃ, paccuppanne aṃse
appaṭihatañāṇadassanaṃ.
For the Bhagava, all bodily actions have knowledge as forerunner, circle around knowledge; all vocal
actions have knowledge as forerunner, circle around knowledge; all mental actions have knowledge
as forerunner, circle around knowledge. Of the past, there is unobstructed seeing with knowledge; of
the future, there is unobstructed seeing with knowledge; of the present, there is unobstructed seeing
with knowledge.

Ko ca ñāṇadassanassa paṭighāto? Yaṃ anicce dukkhe ana ani ca aññāṇaṃ adassanaṃ, ayaṃ
ñāṇadassanassa paṭighāto. Yathā idha puriso tārakarūpāni passeyya, no ca gaṇanasaṅketena jāneyya,
ayaṃ ñāṇadassanassa paṭighāto.

And what can be the limitation (with regard to) of the knowledge through vision? That which is non-
knowing, not-seeing as impermanent, suffering and non-self – that is the limitation of the knowledge
through vision. Just as a man would see the stars and would not know the count – like this is the
limitation of knowledge through vision.

Bhagavato pana appaṭihatañāṇadassanaṃ, anāvaraṇañāṇadassanā hi buddhā bhagavanto. Ta ha

sekhena dvīsu dhammesu ci aṃ rakkhitabbaṃ gedhā ca rajanīyesu dhammesu, dosā ca
pariyuṭṭhānīyesu. Ta ha yā icchā mucchā pa hanā piyāyanā kīḷanā, taṃ bhagavā nivārento evamāha
‘‘kāmesu nābhigijjheyyā’’ti.

For the Bhagava, there is unrestricted knowledge through vision. The Buddhas, the Blessed Ones are
of unhindered knowledge through vision. There, the mind should be guarded against two
phenomena by the trainee – greed with regard to delightful phenomena and ill-will with regard to
dislikable phenomena. There, that which are desired, causing infatuation, aspired, dear, amusing –
the pu ing off of that – (regarding that) the Bhagava said thus, ‘‘kāmesu nābhigijjheyyā’’.

‘‘Manasānāvilo siyā’’ti pariyuṭṭhānavighātaṃ āha. Tathā hi sekho abhigijjhanto asamuppannañca

kilesaṃ uppādeti, uppannañca kilesaṃ phātiṃ karoti. Yo pana anāvilasaṅkappo anabhigijjhanto
vāyamati, so anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti
vāyamati vīriyaṃ ārabhati ci aṃ paggaṇhāti padahati. So uppannānaṃ pāpakānaṃ akusalānaṃ
dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati ci aṃ paggaṇhāti padahati. So
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati ci aṃ
paggaṇhāti padahati. So uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya
vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati ci aṃ paggaṇhāti
padahati.

‘‘Manasānāvilo siyā’’ – (here) … (If) trainee is covetous, the unarisen defilements arise, arisen
defilements swell. The one who strive, with pure intent, uncovetous – generates desire, strives, puts
forth effort, applies the mind and endeavors, for the abandoning of the arisen evil, unskillful states.
One generates desire, strives, puts forth effort, applies the mind and endeavors, for the arising of the
un-arisen skillful states. One generates desire, strives, puts forth effort, applies the mind and
endeavors, for the stabilizing, for making clear, frequent practice of, increase, development and
completion of the arisen skillful states.

Katame anuppannā pāpakā akusalā dhammā? Kāmavitakko byāpādavitakko vihiṃsāvitakko, ime

anuppannā pāpakā akusalā dhammā. Katame uppannā pāpakā akusalā dhammā? Anusayā
akusalamūlāni, ime uppannā pāpakā akusalā dhammā. Katame anuppannā kusalā dhammā? Yāni
sotāpannassa indriyāni, ime anuppannā kusalā dhammā. Katame uppannā kusalā dhammā? Yāni
aṭṭhamakassa indriyāni, ime uppannā kusalā dhammā.

What are the unarisen evil unskillful states? Sensual thoughts, thoughts of ill-will, thoughts of
harming – these are unarisen evil unskillful states. What are the arisen evil unskillful states? The
underlying tendencies rooted in unskillfulness – these are the arisen unskillful states. What are the
unarisen skillful states? Those which are the faculties of Sotāpanna – these are the unarisen skillful
states. What are the arisen skillful states? Those which are the faculties of the one who stands on the
Path – these are the arisen skillful states.

Yena kāmavitakkaṃ vāreti, idaṃ satindriyaṃ. Yena byāpādavitakkaṃ vāreti, idaṃ samādhindriyaṃ.
Yena vihiṃsāvitakkaṃ vāreti, idaṃ vīriyindriyaṃ.Yena uppannuppanne pāpake akusale dhamme
pajahati vinodeti byantīkaroti anabhāvaṃ gameti nādhivāseti, idaṃ paññindriyaṃ. Yā imesu catūsu
indriyesu saddahanā okappanā, idaṃ saddhindriyaṃ.

By which the sensual thoughts are warded off – this is mindfulness-faculty. By which thoughts of ill-
will are warded off – this is concentration-faculty. By which thoughts of harming are warded off –
this is effort-faculty. By which, (as and) when the evil, unskillful states are abandoned, dispelled, put
an end to, sent to extinction, is not tolerated – this is wisdom-faculty. What is the believing in, having
confidence in – these four faculties – this is faith-faculty.

Ta ha saddhindriyaṃ ka ha daṭṭhabbaṃ? Catūsu sotāpa iyaṅgesu. Vīriyindriyaṃ ka ha

daṭṭhabbaṃ? Catūsu sammappadhānesu. Satindriyaṃ ka ha daṭṭhabbaṃ? Catūsu satipaṭṭhānesu.
Samādhindriyaṃ ka ha daṭṭhabbaṃ? Catūsu jhānesu. Paññindriyaṃ ka ha daṭṭhabbaṃ? Catūsu
ariyasaccesu. Evaṃ sekho sabbehi kusalehi dhammehi appama o vu o bhagavatā anāvilatāya
manasā. Tenāha bhagavā ‘‘manasānāvilosiyā’’ti.

There, where can the faith-faculty be seen? In the four components of Sotāpa i. Where can the effort-
faculty be seen? In the four Right Efforts. Where can the mindfulness-faculty be seen? In the four
satipaṭṭhāna (four foundations of mindfulness). Where can the wisdom-faculty be seen? In the Four
Noble Truths. Thus, the trainee is said (by the Bhagava) to be heedful in all skillful states with a
serene mind. Therefore said the Bhagava, ‘‘manasānāvilosiyā’’.

‘‘Kusalo sabbadhammāna’’nti loko nāma tividho kilesaloko bhavaloko indriyaloko. Ta ha

kilesalokena bhavaloko samudāgacchati, so indriyāni nibba eti, indriyesu bhāviyamānesu neyyassa
pariññā bhavati. Sā duvidhena upaparikkhitabbā dassanapariññāya ca bhāvanāpariññāya ca. Yadā hi
sekho ñeyyaṃ parijānāti, tadā nibbidāsahagatehi saññāmanasikārehi neyyaṃ pariññātaṃ bhavati.
Tassa dve dhammā kosallaṃ gacchanti – dassanakosallañca bhāvanākosallañca.

‘‘Kusalo sabbadhammāna’’ – the world is or three kinds – the world of defilements, the world of
becoming, the world of faculties. There, due to the world of defilements, the world of becoming
arises. That gives rise to faculties. When the faculties are developed, comprehension comes to be, for
the one who can be led (ñeyya puggala). This (comprehension) ought to be investigated in two ways
– comprehension in terms of seeing and comprehension in terms of developing. When the trainee
comprehends what is to be comprehended (that is, the conditioned states – saṅkhāra), then it is with
disinterestedness, it is with perception and a ention there is comprehension of that which is to be
comprehended. Of that, two states get mastered – the mastery of seeing and the mastery of
developing.

Taṃ ñāṇaṃ pañcavidhena veditabbaṃ: abhiññā pariññā pahānaṃ bhāvanā sacchikiriyā. Ta ha

katamā abhiññā? Yaṃ dhammānaṃ salakkhaṇe ñāṇaṃ dhammapaṭisambhidā ca a hapaṭisambhidā
ca, ayaṃ abhiññā.Ta ha katamā pariññā? Evaṃ abhijānitvā yā parijānanā ‘‘idaṃ kusalaṃ, idaṃ
akusalaṃ, idaṃ sāvajjaṃ, idaṃ anavajjaṃ, idaṃ kaṇhaṃ, idaṃ sukkaṃ, idaṃ sevitabbaṃ, idaṃ na
sevitabbaṃ, ime dhammā evaṃgahitā, idaṃ phalaṃ nibba enti, tesaṃ evaṃgahitānaṃ ayaṃ
a ho’’ti, ayaṃ pariññā.

That knowledge is to be experienced by five ways – knowledge(abhiññā), comprehension(pariññā),

abandonment(pahānaṃ), development(bhāvanā), realization(sacchikiriyā).
There, what is abhiññā? Whatever is the characteristic-knowledge of the phenomena – that is –
analytical knowledge of the Law and analytical knowledge of the meaning – this is abhiññā.
There, what is comprehension(pariññā)? Having known thus, that which is the knowing as, “This is
skillful, this is unskillful, this is blameworthy, this is not blameworthy, this is dark, this is bright, this
is to be abided by, this is not to be abided by, ‘when these states/Dhammas are taken up thus, they
produce this result’, ‘when they are taken up thus, this is the meaning’ – this is comprehension.

Evaṃ parijānitvā tayo dhammā avasiṭṭhā bhavanti pahātabbā bhāvetabbā sacchikātabbā ca. Ta ha
katame dhammā pahātabbā? Ye akusalā. Ta ha katame dhammā bhāvetabbā? Ye kusalā. Ta ha
katame dhammā sacchikātabbā? Yaṃ asaṅkhataṃ. Yo evaṃ jānāti ayaṃ vuccati a hakusalo
dhammakusalo kalyāṇatākusalo phalatākusalo, āyakusalo apāyakusalo upāyakusalo mahatā
kosallena samannāgatoti, tenāha bhagavā ‘‘kusalo sabbadhammāna’’nti.

After comprehending thus, three remaining dhammas come to be – those which should be
abandoned, those that should be developed, those that should be realized.
There, what dhammas should be abandoned? What are unskillful.
There, what dhammas should be developed? What are skillful.
There, what dhammas should be realized? What is unconditioned.
Who knows thus – he is said to be proficient in meaning, proficient in the Dhamma/ Law, proficient
in goodness, proficient in fruitfulness, proficient in gaining, proficient in reducing, proficient in the
modus operandi, endowed with great proficiency. Therefore said the Bhagava, “kusalo
sabbadhammānaṃ”.

‘‘Sato bhikkhu paribbaje’’ti tena diṭṭhadhammasukhavihāra haṃ abhikkante paṭikkante ālokite

vilokite samiñjite [sammiñjite (sī.)] pasārite saṅghāṭipa acīvaradhāraṇe asite pīte khāyite sāyite
uccārapassāvakamme gate ṭhite nisinne su e jāgarite bhāsite tuṇhibhāve satena sampajānena
vihātabbaṃ.

‘‘Sato bhikkhu paribbaje’’ means for the sake of that visible state of pleasant dwelling, one should
dwell with mindfulness and alertness, while going forward, returning, looking ahead, looking away,
bending the limbs, stretching the limbs, donning the robes and bowl, eating, drinking, chewing,
tasting, urinating, defecating, going, standing, si ing, sleeping, waking up, speaking and keeping
silent.

Imā dve cariyā anuññātā bhagavatā ekā visuddhānaṃ, ekā visujjhantānaṃ. Ke visuddhā? Arahanto.
Ke visujjhantā? Sekkhā. Katakiccāni hi arahato indriyāni. Yaṃ bojjhaṃ, taṃ catubbidhaṃ dukkhassa
pariññābhisamayena samudayassa pahānābhisamayena maggassa bhāvanābhisamayena nirodhassa
sacchikiriyābhisamayena, idaṃ catubbidhaṃ bojjhaṃ yo evaṃ jānāti, ayaṃ vuccati sato abhikkamati
sato paṭikkamati khayā rāgassa khayā dosassa khayā mohassa. Tenāha bhagavā ‘‘sato bhikkhu
paribbaje’’ti, tenāha –

There are two practises that are sanctioned by the Bhagava – one for the pure ones and one for those
who are being purified. Who are the pure ones? The arahants. Who are the ones who are being
purified? The trainees. Indeed the faculties of the arahants have done their task. The subject to be
known, is four-fold – by the actualization of the comprehension of Dukkha, by the actualization of
the abandoning of the Samudaya, by the actualization of the developing of the Path, by the
actualization of the realization of the Nirodha. Who know thus, this four-fold subject to be known –
he is said as – going forward mindfully, returning mindfully, due to the extinction of craving,
extinction of ill-will, extinction of delusion. Therefore said the Bhagava “sato bhikkhu paribbaje”.
Therefore, it is said –
‘‘Kāmesu nābhigijjheyya, [ajitāti bhagavā]
Manasānāvilo siyā;
Kusalo sabbadhammānaṃ, sato bhikkhu paribbaje’’ti.
Evaṃ pucchitabbaṃ, evaṃ visajjitabbaṃ.
He would not yearn for sensual pleasures,
He would be serene/ pure minded,
Skillful in all phenomena, mindful, the monk would live the renunciate’s life.
It should be asked thus, it should be answered thus.

Su assa ca anugīti a hato ca byañjanato ca samānetabbā. A hāpagataṃ hi byañjanaṃ

samphappalāpaṃ bhavati. Dunnikkhi assa padabyañjanassa a hopi dunnayo bhavati, tasmā
a habyañjanūpetaṃ saṅgāyitabbaṃ. Su añca pavicinitabbaṃ. Kiṃ idaṃ su aṃ āhacca vacanaṃ
anusandhivacanaṃ nīta haṃ neyya haṃ saṃkilesabhāgiyaṃ nibbedhabhāgiyaṃ
asekkhabhāgiyaṃ? Kuhiṃ imassa su assa sabbāni saccāni passitabbāni, ādimajjhapariyosāneti?
Evaṃ su aṃ pavicetabbaṃ. Tenāha āyasmā mahākaccāyano – ‘‘yaṃ pucchitañca vissajjitañca,
su assa yā ca anugītī’’ti.

The paraphrasing verse should be brought together by meaning and phrasing. A phrasing devoid of
meaning becomes frivolous talk. The meaning of a badly laid down phrasing of words becomes
garbled. Therefore, meaningful phrasing should be laid down. And the su a could be investigated
(thus) – ‘Is this su a said by the Bhagava (himself), said by the disciple (or related to a statement said
by a disciple), (to be) taken as it is said, (to be) taken in a specific meaning, said in connection with
defilements, said in relation to disenchantment, said in relation to arahanthood?’ Where can all the
Truths be seen in this su a – in the beginning, middle or end? Thus the su a should be investigated.
Therefore, Venerable Mahākaccāyana said – ‘‘yaṃ pucchitañca vissajjitañca, su assa yā ca anugītī’’.

Niyu o vicayo hāro.

The Vicaya Hāra is elucidated.

© 2016 pasannaci a.wordpress.com

Padaṭṭhāna Hāra

Padaṭṭhāna hāra is a way of studying the phenomena (dhamma) in terms of their basis or footing –
whatever is a supportive factor or a causal factor of a phenomenon.

The following is verse that explains what this hāra is about.

Dhammaṃ deseti jino, tassa ca dhammassa yaṃ padaṭṭhānaṃ;

Iti yāva sabbadhammā, eso hāro padaṭṭhāno.

The Victor teaches a phenomenon – the bringing forth of the basis of that phenomenon – and that of
all the other phenomena as well – this is the Padaṭṭhāna hāra.

Padaṭṭhānahāravibhaṅgo is the original text explaining the Padaṭṭhāna hāra in detail with examples.

4. Padaṭṭhānahāravibhaṅgo – with English translation

© 2016 pasannaci a.wordpress.com

Ta ha katamo padaṭṭhāno hāro? ‘‘Dhammaṃ deseti jino’’ti, ayaṃ padaṭṭhāno hāro.

Therein what is the padaṭṭhāna hāra? (It is the verse beginning with) “The Victor preaches the
Dhamma…” – this is the padaṭṭhāna hāra.

Kiṃ deseti?
Sabbadhammayāthāvaasampaṭivedhalakkhaṇā avijjā, tassā vipallāsā padaṭṭhānaṃ.
Ajjhosānalakkhaṇā taṇhā, tassā piyarūpaṃ sātarūpaṃ padaṭṭhānaṃ.
Pa hanalakkhaṇo lobho, tassa adinnādānaṃ padaṭṭhānaṃ.
Vaṇṇasaṇṭhānabyañjanaggahaṇalakkhaṇā subhasaññā, tassā indriyāsaṃvaro padaṭṭhānaṃ.
Sāsavaphassaupagamanalakkhaṇā sukhasaññā, tassā assādo padaṭṭhānaṃ.
Saṅkhatalakkhaṇānaṃ dhammānaṃ asamanupassanalakkhaṇā niccasaññā, tassā viññāṇaṃ
padaṭṭhānaṃ.
Aniccasaññādukkhasaññā asamanupassanalakkhaṇā a asaññā, tassā nāmakāyo padaṭṭhānaṃ.
Sabbadhammasampaṭivedhalakkhaṇā vijjā, tassā sabbaṃ neyyaṃ padaṭṭhānaṃ.
Ci avikkhepapaṭisaṃharaṇalakkhaṇo samatho, tassa asubhā padaṭṭhānaṃ.
Icchāvacarapaṭisaṃharaṇalakkhaṇo alobho, tassa adinnādānā veramaṇī padaṭṭhānaṃ.
Abyāpajjalakkhaṇo adoso, tassa pāṇātipātā veramaṇī padaṭṭhānaṃ.
Va huavippaṭipa ilakkhaṇo amoho, tassa sammāpaṭipa i padaṭṭhānaṃ.
Vinīlakavipubbakagahaṇalakkhaṇā asubhasaññā, tassā nibbidā padaṭṭhānaṃ.
Sāsavaphassaparijānanalakkhaṇā dukkhasaññā, tassā vedanā padaṭṭhānaṃ.
Saṅkhatalakkhaṇānaṃ dhammānaṃ samanupassanalakkhaṇā aniccasaññā, tassā uppādavayā
padaṭṭhānaṃ.
Sabbadhammaabhinivesalakkhaṇā ana asaññā, tassā dhammasaññā padaṭṭhānaṃ.
What does it expound?
The a ribute of “not-fathoming of all phenomena” is ignorance (avijjā) – its basis is misapprehension
(vipallāsa).
The a ribute of “a achment” is craving (taṇhā) – its basis is the desirable (piyarūpa) and the dear
(sātarūpa).
The a ribute of “wanting” is desire (lobha) – its basis is “taking what is not given” (adinnādāna).
The a ribute of “taking note of the color, shape and features” is perception-of-beauty (subha saññā) –
its basis is non-restraint of faculties (indriya asaṃvara).
The a ribute of “experiencing contact, accompanied by cankers is perception-of-pleasantness (subha
saññā) – its basis is the relishing (assāda).
The a ribute of “not perceiving the fabricated-ness of phenomena” is perception-of-permanence
(nicca saññā) – its basis is consciousness (viññāṇaṃ).
The a ribute of “not perceiving the perception-of-impermanence and perception-of-suffering” is
perception-of-self (a a saññā) – its basis is the mind-and-ma er (nāma-rūpa).

The a ribute of “fathoming all phenomena” is wisdom (vijjā) – its basis is the full knowledge (that is,
of the Four Noble Truths) that lead forth.
The a ribute of “removal of mental distraction” is concentration (samatha) – its basis is the
(contemplation of) un-beautiful (asubha).
The a ribute of “avoidance of dwelling on the desirable” is non-desire (alobha) – its basis is
abstaining from taking what is not given.
The a ribute of “not hating” is good-will (adosa) – its basis is abstaining from killing living beings.
The a ribute of “comprehending the relevant” is wisdom (amoha) – its basis is Practicing Correctly
(sammā paṭipa i).
The a ribute of “taking up (the sign or theme of) the bruised and festering (corpse image)” is
perception-of-unbeautiful (asubha saññā) – its basis is disgust.
The a ribute of “accurately discerning the canker associated contact” is perception-of-suffering
(dukkha saññā) – its basis is sensation (vedanā).
The a ribute of “perceiving fabricated-ness of phenomena” is the perception-of-impermanence
(anicca saññā) – its basis is the “arising and passing” (uppādavayā).
The a ribute of “being uninclined towards every phenomena” is the of perception-of-non-self – its
basis is the “perception of the mere phenomena”.

Pañca kāmaguṇā kāmarāgassa padaṭṭhānaṃ,

pañcindriyāni rūpīni rūparāgassa padaṭṭhānaṃ,
chaṭṭhāyatanaṃ bhavarāgassa padaṭṭhānaṃ,
nibba abhavānupassitā pañcannaṃ upādānakkhandhānaṃ padaṭṭhānaṃ,
pubbenivāsānussati ñāṇadassanassa padaṭṭhānaṃ.

Okappanalakkhaṇā saddhā adhimu ipaccupaṭṭhānā ca,

anāvilalakkhaṇo pasādo sampasīdanapaccupaṭṭhāno ca.

Abhipa hiyanalakkhaṇā saddhā, tassā aveccapasādo padaṭṭhānaṃ.

Anāvilalakkhaṇo pasādo, tassa saddhā padaṭṭhānaṃ.
Ārambhalakkhaṇaṃ vīriyaṃ, tassa sammappadhānaṃ padaṭṭhānaṃ.
Apilāpanalakkhaṇā sati, tassā satipaṭṭhānaṃ padaṭṭhānaṃ.
Ekaggalakkhaṇo samādhi, tassa jhānāni padaṭṭhānaṃ.
Pajānanalakkhaṇā paññā, tassā saccāni padaṭṭhānaṃ.
The five strands of sensuality are the basis of sensual desire.
The five material faculties are the basis of the desire for a material-state.
The six sense bases are the basis of the desire for becoming.
Desiring for certain states of being is the basis of aggregate-clinging.
Contemplation of previous births is the basis of the vision of knowledge (ñāṇadassana).

Characterized by certainty is confidence and resolute devotion.

Characterized by clarity is brightness and happiness.
Faith has the nature of confidence – its basis is unshakeable conviction.
Conviction has the nature of clarity – its basis is confidence.
Effort has the nature of initiating – its basis is Proper Exertion (sammappadhānaṃ ).
Mindfulness (sati) has the nature of non-distraction – its basis is the Foundations of Mindfulness (
satipaṭṭhāna).
Concentration (samādhi) has the nature of one-pointedness – its basis is the jhānas (states of
absorption concentration).
Wisdom (paññā) has the nature of knowing – its basis are the Truths (Sacca).

Aparo nayo, assādamanasikāralakkhaṇo ayonisomanasikāro, tassa avijjā padaṭṭhānaṃ.

Saccasammohanalakkhaṇā avijjā, sā saṅkhārānaṃ padaṭṭhānaṃ.
Punabbhavavirohaṇalakkhaṇā saṅkhārā, te viññāṇassa padaṭṭhānaṃ.
Opapaccayikanibba ilakkhaṇaṃ viññāṇaṃ, taṃ nāmarūpassa padaṭṭhānaṃ.
Nāmakāyarūpakāyasaṅghātalakkhaṇaṃ nāmarūpaṃ, taṃ chaḷāyatanassa padaṭṭhānaṃ.
Indriyavava hānalakkhaṇaṃ chaḷāyatanaṃ, taṃ phassassa padaṭṭhānaṃ.
Cakkhurūpaviññāṇasannipātalakkhaṇo phasso, so vedanāya padaṭṭhānaṃ.
Iṭṭhāniṭṭhaanubhavanalakkhaṇā vedanā, sā taṇhāya padaṭṭhānaṃ.
Ajjhosānalakkhaṇā taṇhā, sā upādānassa padaṭṭhānaṃ.
Opapaccayikaṃ upādānaṃ, taṃ bhavassa padaṭṭhānaṃ.
Nāmakāyarūpakāyasambhavanalakkhaṇo bhavo, so jātiyā padaṭṭhānaṃ.
Khandhapātubhavanalakkhaṇā jāti, sā jarāya padaṭṭhānaṃ.
Upadhiparipākalakkhaṇā jarā, sā maraṇassa padaṭṭhānaṃ.
Jīvitindriyupacchedalakkhaṇaṃ maraṇaṃ, taṃ sokassa padaṭṭhānaṃ.
Ussukkakārako soko, so paridevassa padaṭṭhānaṃ.
Lālappakārako paridevo, so dukkhassa padaṭṭhānaṃ.
Kāyasaṃpīḷanaṃ dukkhaṃ, taṃ domanassassa padaṭṭhānaṃ.
Ci asaṃpīḷanaṃ domanassaṃ, taṃ upāyāsassa padaṭṭhānaṃ.
Odahanakārako upāyāso, so bhavassa padaṭṭhānaṃ.
Imāni bhavaṅgāni yadā samaggāni nibba āni bhavanti so bhavo, taṃ saṃsārassa padaṭṭhānaṃ.

Another way,
The characteristic of a ending to the relishabe is inappropriate a ention (ayoniso manasikāra) – its
basis is ignorance.
The characteristic of confusion with regard to truths is ignorance – it is the basis for fabrications.
The characteristic of renewed rebirth is formations – it is the basis for consciousness.
The characteristic of actual rebirth is consciousness – it is the basis for mind and ma er.
The characteristic of se ing forth of the faculties is the six bases – it is the basis for contact.
The characteristic of the coming together of eye-form-consciousness is contact, it is the basis for
sensation.
The characteristic of experiencing as likable and unlikeable is sensation – it is the basis for craving.
The characteristic of adhering to is craving – it is the footing for clinging (sustenance).
The characteristic of taking appearance is clinging (sustenance) – that is the footing for becoming.
The characteristic of arising of mind-ma er is becoming – that is the footing for birth.
The characteristic of appearance of aggregates is birth – that is the footing for aging.
The characteristic of decay of clung-to is aging – that is the footing for death.
The characteristic of cu ing off of the life faculty is death – that is the footing for sorrow.
Sorrow makes torment (ussuka) – that is the footing for lamentation.
Wailing is lamentation (parideva) – that is the footing for suffering.
Bodily pain is suffering (dukkha) – that is the footing for mental discomfort.
Mental pain is mental discomfort (domanassa) – that is the footing for grief.
Grief gets accumulated – that is the footing for becoming.
When these factors of becoming come together in unison, that is becoming – it is the footing for the
rounds of rebirth.

Niyyānikalakkhaṇo maggo, so nirodhassa padaṭṭhānaṃ.

Ti haññutā pītaññutāya padaṭṭhānaṃ,
pītaññutā pa aññutāya padaṭṭhānaṃ,
pa aññutā a aññutāya padaṭṭhānaṃ,
a aññutā pubbekatapuññatāya padaṭṭhānaṃ,
pubbekatapuññatā patirūpadesavāsassa padaṭṭhānaṃ,
patirūpadesavāso sappurisūpanissayassa padaṭṭhānaṃ,
sappurisūpanissayo a asammāpaṇidhānassa padaṭṭhānaṃ,
a asammāpaṇidhānaṃ sīlānaṃ padaṭṭhānaṃ,
sīlāni avippaṭisārassa padaṭṭhānaṃ,
avippaṭisāro pāmojjassa padaṭṭhānaṃ,
pāmojjaṃ pītiyā padaṭṭhānaṃ,
pīti passaddhiyā padaṭṭhānaṃ,
passaddhi sukhassa padaṭṭhānaṃ,
sukhaṃ samādhissa padaṭṭhānaṃ,
samādhi yathābhūtañāṇadassanassa padaṭṭhānaṃ,
yathābhūtañāṇadassanaṃ nibbidāya padaṭṭhānaṃ,
nibbidā virāgassa padaṭṭhānaṃ,
virāgo vimu iyā padaṭṭhānaṃ.
Vimu i vimu iñāṇadassanassa padaṭṭhānaṃ.
The characteristic nature of leading forth is the Path, it is the footing for cessation.
Having knowledge (in the meditation skills and objects) (ti aññutā) is the basis for development of
meditation.
Knowing how to develop meditation (pītaññutā) is the basis for a ainment of growth in meditation.
Knowing how to a ain growth in meditation (pa aññutā) is the basis for knowing one’s possession
of the five kinds of right efforts.
Knowing about one’s capability (a aññutā) is the basis for having done merits previously.
Being one with previously done merit (pubbekatapuññātā) is the basis for living in a suitable place.
Living is a suitable place (patirūpadesavāsa) is the basis for associating with good men.
Associating with good men (sappurisūpanissaya) is the basis for having the right bent of purpose for
oneself.
Having the right bent of purpose for oneself (a asammāpanidhi) is the basis for morality.
Morality (sīla) is the basis for remorselessness.
Remorselessness (avippaṭisāra) is the basis for delight.
Delight (pāmojja) is the basis for joy.
Joy (pīti) is the basis for tranquility.
Tranquility (passadhi) is the basis for Happiness.
Happiness (sukha) is the basis for concentration.
Concentration (samādhi) is the basis for vision of things as they are.
Seeing things as they are (yathābhūtañāṇadassana) is the basis for disgust.
Disgust (nibbida) is the basis for disenchantment.
Disenchantment (virāga) is the basis for release.
Release (vimu i) is the basis for the knowledge-and-vision-of-release (vimu iñāṇadassana).

Evaṃ yo koci upanissayo yo koci paccayo, sabbo so padaṭṭhānaṃ.

Thus anything that is supportive, anything that is causal – all of that is the basis.
Tenāha āyasmā mahākaccāyano ‘‘dhammaṃ deseti jino’’ti.
Therefore said the Venerable MahaKaccāyana – “The Victor preached the Dhamma…”

Niyu o padaṭṭhāno hāro.

The Padaṭṭhāna Hāra has been elucidated.

© 2016 pasannaci a.wordpress.com

Lakkhaṇa Hāra

Lakkhaṇa hāra is a way of understanding a su a or discourse by bringing into consideration all other
phenomena that are similar to the phenomena that is being explained – thus giving a broad based
view of the discourse.

The following is verse that explains what this hāra is about.

Vu amhi ekadhamme, ye dhammā ekalakkhaṇā keci;

Vu ā bhavanti sabbe, so hāro lakkhaṇo nāma.

When one phenomenon that is mentioned, any other phenomena that are of similar characteristic, all
of them are said to be mentioned – this is the Lakkhaṇa Hāra.

Lakkhaṇahāravibhaṅgo is the original text explaining the Lakkhaṇa hāra in detail with examples.

5. Lakkhaṇahāravibhaṅgo –with English translation

© 2018 pasannaci a.wordpress.com

Ta ha katamo lakkhaṇo hāro? ‘‘Vu amhi ekadhamme’’ti, ayaṃ lakkhaṇo hāro.

There, what is the lakkhaṇa hāra? The verse – “When one phenomenon is mentioned”, is (about) the
lakkhaṇa hāra.

Kiṃ lakkhayati? Ye dhammā ekalakkhaṇā, tesaṃ dhammānaṃ ekasmiṃ dhamme vu e avasiṭṭhā

dhammā vu ā bhavanti.
Yathā kiṃ bhave?
What does it distinguish (mark)?
Those phenomena (that are) of similar characteristic – when one of those phenomena is mentioned,
the remaining phenomena are also said to be mentioned.
Like what?

Yathāha bhagavā –
‘‘Cakkhuṃ, bhikkhave, anavaṭṭhitaṃ i araṃ pari aṃ pabhaṅgu parato dukkhaṃ byasanaṃ calanaṃ
kukkuḷaṃ saṅkhāraṃ vadhakaṃ ami amajjhe.
Imasmiṃ cakkhusmiṃ vu e avasiṭṭhāni ajjha ikāni āyatanāni vu āni bhavanti.
Kena kāraṇena? Sabbāni hi cha ajjha ikāni āyatanāni vadhakaṭṭhena ekalakkhaṇāni.
As the Blessed One said –
The eye, O! Monks, is unsteady, short-lived, insignificant, perishable, the other, suffering, misfortune,
agitation, hellish, formed, deadly, amongst enemies.
When the eye is mentioned, the remaining internal bases are also said to be mentioned.
Due to what reason? All the six internal bases are of similar characteristic in terms of being deadly.

Yathā cāha bhagavā –

‘‘Atīte, rādha, rūpe anapekkho hohi, anāgataṃ rūpaṃ mā abhinandi, paccuppannassa rūpassa
nibbidāya virāgāya nirodhāya cāgāya paṭinissaggāya paṭipajja.
Imasmiṃ rūpakkhandhe vu e avasiṭṭhā khandhā vu ā bhavanti.
Kena kāraṇena? Sabbe hi pañcakkhandhā yamakovādasu e vadhakaṭṭhena ekalakkhaṇā vu ā.
As the Blessed One said –
O, Radha! Do not long for the past forms; do not delight in the future forms;
practice for the disenchantment, dispassion, cessation, relinquishment, forsaking of the present form.
When the aggregate of form is mentioned, the remaining aggregates are said be mentioned.
Due to what reason? As it is mentioned in the Yamakaovāda Su a, all the five aggregated are of
similar character in terms being deadly.

Yathā cāha bhagavā –

‘‘Yesañca susamāraddhā, niccaṃ kāyagatāsati;
Akiccaṃ te na sevanti, kicce sātaccakārino’’.
Iti kāyagatāya satiyā vu āya vu ā bhavanti vedanāgatā sati ci agatā dhammagatā ca.
Tathā yaṃ kiñci diṭṭhaṃ vā sutaṃ vā mutaṃ vāti vu e vu aṃ bhavati viññātaṃ.
As the Blessed One said –
Those who have thoroughly undertaken the practice – the constant contemplation immersed in the
body – they never abide in inaction, they do the work continuously.
Thus when the contemplation immersed in the body is mentioned – the contemplation immersed in
sensations, those immersed in the mind and in the phenomena are also said to be mentioned.
Therefore (when) anything that is seen or heard or felt is mentioned, that which is cognized is also
said to be mentioned.

Yathā cāha bhagavā –

Tasmātiha tvaṃ bhikkhu kāye kāyānupassī viharāhi ātāpī sampajāno satimā vineyya loke
abhijjhādomanassaṃ.
‘‘Ātāpī’’ti vīriyindriyaṃ,
‘‘sampajāno’’ti paññindriyaṃ,
‘‘satimā’’ti satindriyaṃ,
‘‘vineyya loke abhijjhādomanassa’’nti samādhindriyaṃ,
evaṃ kāye kāyānupassino viharato ca āro satipaṭṭhānā bhāvanāpāripūriṃ gacchanti.
Kena kāraṇena, ekalakkhaṇa ā catunnaṃ indriyānaṃ.
As said the Blessed One –
Therefore, here you monk, dwell contemplating body in the body – ardent, alert, mindful, having
abandoned craving and displeasure in the world.
“Ardent” (ātāpī) is the faculty of effort;
“alert” (sampajāno) is the faculty of wisdom;
“mindful” (satimā) is the faculty of mindfulness;
“having abandoned craving and displeasure in the world” (vineyya loke abhijjhādomanassa) is the
faculty of concentration.
Thus while dwelling contemplating body in body, the practice of the four foundations of mindfulness
get completion.
Due to what reason? As the four faculties are of similar characteristic.

Catūsu satipaṭṭhānesu bhāviyamānesu ca āro sammappadhānā bhāvanāpāripūriṃ gacchanti,

catūsu sammappadhānesu bhāviyamānesu ca āro iddhipādā bhāviyamānesu pañcindriyāni
bhāvanāpāripūriṃ gacchanti,
catūsu iddhipādesu bhāvanāpāripūriṃ gacchanti, pañcasu indriyesu bhāviyamānesu pañca balāni
bhāvanāpāripūriṃ gacchanti,
pañcasu balesu bhāviyamānesu sa a bojjhaṅgā bhāvanāpāripūriṃ gacchanti,
sa asu bojjhaṅgesu bhāviyamānesu ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati,
sabbeva bodhaṅgamā dhammā bodhipakkhiyā bhāvanāpāripūriṃ gacchanti.
Kena kāraṇena, sabbe hi bodhaṅgamā bodhipakkhiyā neyyānikalakkhaṇena ekalakkhaṇā, te
ekalakkhaṇa ā bhāvanāpāripūriṃ gacchanti.
When the four foundations of mindfulness are practiced, the four right efforts get completion.
When the four right efforts are practiced, when the four bases of success are practiced, the five
faculties get completion.
When the five faculties are practiced, the five strengths get completion.
When the five strengths are practiced, the seven factors of enlightenment get completion.
When the seven factors of enlightenment are practiced, the Eight-fold Noble Path gets completion;
and all the phenomena that are the factors of enlightenment, the wings of awakening, (they) get
completion.
Due to what reason?
For all the phenomena that are factors of enlightenment, the wings of awakening – (they) are of the
similar characteristic of leading out (of saṃsāra) – those that are of similar characteristic get
completion.

Evaṃ akusalāpi dhammā ekalakkhaṇa ā pahānaṃ abbha haṃ gacchanti.

Catūsu satipaṭṭhānesu bhāviyamānesu vipallāsā pahīyanti,
āhārā cassa pariññaṃ gacchanti,
upādānehi anupādāno bhavati,
yogehi ca visaṃyu o bhavati,
ganthehi ca vippayu o bhavati,
āsavehi ca anāsavo bhavati,
oghehi ca ni hiṇṇo bhavati,
sallehi ca visallo bhavati,
viññāṇaṭṭhitiyo cassa pariññaṃ gacchanti,
agatigamanehi na agatiṃ gacchati,
evaṃ akusalāpi dhammā ekalakkhaṇa ā pahānaṃ abbha haṃ gacchanti.
Thus also, the unwholesome phenomena that are of similar characteristic vanish.
When the four foundations of mindfulness are practised, the misapprehensions (vipallāsa) get
abandoned;
and the nutriments (āhārā) get comprehended;
in the clingings (upādāna) there is un-clinging;
there is detachment from the bonds (yoga);
there is dissociation from the ties (gantha);
there is de-intoxication from the intoxicants (āsava);
there is crossing over from the floods (ogha);
there is dart-removal from the darts (salla);
the establishment of consciousness gets comprehended;
those who are going on the wrong path do not go on the wrong path (anymore) – thus the
unwholesome phenomena also which are of similar characteristic get abandoned, vanished.

Ya ha vā pana rūpindriyaṃ desitaṃ, desitā ta heva rūpadhātu rūpakkhandho rūpañcāyatanaṃ.

Ya ha vā pana sukhā vedanā desitā, desitaṃ ta ha sukhindriyaṃ somanassindriyaṃ
dukkhasamudayo ca ariyasaccaṃ.
Ya ha vā pana dukkhā vedanā desitā, desitaṃ ta ha dukkhindriyaṃ domanassindriyaṃ dukkhañca
ariyasaccaṃ.
Ya ha vā pana adukkhamasukhā vedanā desitā, desitaṃ ta ha upekkhindriyaṃ sabbo ca
paṭiccasamuppādo.
Kena kāraṇena?
Adukkhamasukhāya hi vedanāya avijjā anuseti.
Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā
saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā
upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ
sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa
 p p y
samudayo hoti.
So ca sarāga-sadosa-samoha-saṃkilesa-pakkhena hātabbo,
vītarāgavītadosavītamohaariyadhammehi hātabbo.
Or where the faculty of form is taught, there itself the form-element, form-aggregate and form-base
are taught.
Or where the pleasant sensation is taught, there pleasantness of body faculty, pleasantness of mind
faculty and the Noble Truth of Arising of Suffering are taught.
Or where the painful sensation is taught, there painfulness of body faculty, painfulness of mind
faculty and the Noble Truth of Suffering is taught.
Or where the neither painful nor pleasant sensation is taught, there equanimity faculty and the entire
dependent co-arising is taught.
Due to what reason?
For ignorance recurs with the neither painful nor pleasant sensation (adukkhamasukha vedanā).
Dependent on ignorance, formations arise.
Dependent on formations, consciousness arises.
Dependent on consciousness, mind and form arise.
Dependent on mind and form, the six sense bases arise.
Dependent on the six sense bases, contact arises.
Dependent on contact, sensation arises.
Dependent on sensation, craving arises.
Dependent on craving, clinging arises.
Dependent on clinging, becoming arises.
Dependent on becoming, birth arises.
Dependent on birth, aging-death-sorrow-lamentation-pain-suffering-grief arise.
Thus the entire suffering-aggregate arises.
With regard to those (phenomena) that are affiliated with lust, with ill-will, with delusion –
defilements – thus would it go (in consonance with dependent co-arising).
In terms of the phenomena that are devoid of craving, devoid of ill-will, devoid of ignorance – the
Noble phenomena – thus would it go ( contrary to dependent co-arising).

Evaṃ ye dhammā ekalakkhaṇā kiccato ca lakkhaṇato ca sāmaññato ca cutūpapātato ca, tesaṃ

dhammānaṃ ekasmiṃ dhamme vu e avasiṭṭhā dhammā vu ā bhavanti.
Tenāha āyasmā mahākaccāyano ‘‘vu amhi ekadhamme’’ti.
Thus, those phenomena that are of similar characteristic in terms of action, character, sameness and
origination-and-cessation – of those phenomena – when one phenomenon is mentioned, the
remaining phenomena are said to be mentioned.
Therefore said the Venerable Mahā Kaccāyana – “When one phenomenon is mentioned…”.

Niyu o lakkhaṇo hāro.

The Lakkhaṇa Hāra has been elucidated.
Āvaṭṭa Hāra

Āvaṭṭa hāra is a way of interpreting a su a or discourse. Here, the analysis of a su a reverts to the
counterpart ideas from what can be comprehended in a Teaching.

The following verse explains this hāra in brief:

Ekamhi padaṭṭhāne, pariyesati sesakaṃ padaṭṭhānaṃ;

Āvaṭṭati paṭipakkhe, āvaṭṭo nāma so hāro.

When there is one Footing, it searches for remaining footing and converts to the counter-part (paired
one)- This is the hāra called Āvaṭṭa.

(Footing means the cause and condition of any phenomena)

Below is the original text that explains this hāra in detail using examples.

7. Āvaṭṭahāravibhaṅgo – with English translation

© 2016 pasannaci a.wordpress.com

Ta ha katamo āvaṭṭo hāro? ‘‘Ekamhi padaṭṭhāne’’ti ayaṃ.

There what is Āvaṭṭa hāra? ‘when there is one footing…’ – this (is Āvaṭṭa hāra).

‘‘Ārambhatha nikkamatha, yuñjatha buddhasāsane;

Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro’’ti.

Exert yourself, Go forth,

Devote yourself / Be zealous in the Buddha’s Teaching;
Destroy the Death’s army, like an elephant destroys a reed-hut.

‘‘Ārambhatha nikkamathā’’ti vīriyassa padaṭṭhānaṃ.

‘‘Yuñjatha buddhasāsane’’ti samādhissa padaṭṭhānaṃ.
‘‘Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro’’ti paññāya padaṭṭhānaṃ.

‘ārambhatha nikkamatha’ is viriya’s cause and condition; viriya’s footing.

‘yuñjatha buddhasāsane’ is viriya’s cause and condition; samādhi’s footing.
‘Dhunātha maccuno senaṃ, nalāgāraṃva kuñjaro’ is paññā’s cause and condition; paññā’s footing.

‘‘Ārambhatha nikkamathā’’ti vīriyindriyassa padaṭṭhānaṃ.

‘‘Yuñjatha buddhasāsane’’ti samādhindriyassa padaṭṭhānaṃ.
‘‘Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro’’ti paññindriyassa padaṭṭhānaṃ.
Imāni padaṭṭhānāni desanā.

‘Ārambhatha nikkamatha’ is viriyindriya’s cause and condition; viriyindriya’s footing.

‘Yuñjatha buddhasāsane’ is samādhindriya’s cause and conditon; samādhindriya’s footing.
‘Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro’ is paññindriya’ cause and condition;
paññindriya’s footing.
These footings are the Teaching.

Ayuñjantānaṃ vā sa ānaṃ yoge, yuñjantānaṃ vā ārambho.

{From here āvaṭṭa hāro begins}This is for the sake of exertion of unzealous beings (beings of
immature wisdom) or for the sake of instigating the zealous beings (beings of mature wisdom). [I
have consulted the Ne ivibhāvini for this meaning].

Ta ha ye na yuñjanti, te pamādamūlakā na yuñjanti. So pamādo duvidho taṇhāmūlako avijjāmūlako

ca.

There (in them), those who are not zealous, are not zealous due to the root cause of heedlessness.
That heedlessness (pamāda) is of two types – craving-rooted and ignorance-rooted.
{ pamāda is of two kinds taṇhā-mūlaka and avijjāmūlaka}

Ta ha avijjāmūlako yena aññāṇena nivuto ñeyyaṭṭhānaṃ nappajānāti pañcakkhandhā

uppādavayadhammāti, ayaṃ avijjāmūlako.
Yo taṇhāmūlako, so tividho – anuppannānaṃ bhogānaṃ uppādāya pariyesanto pamādaṃ āpajjati,
uppannānaṃ bhogānaṃ ārakkhanimi aṃ paribhoganimi añca pamādaṃ āpajjati.
Ayaṃ loke catubbidho pamādo – ekavidho avijjāya tividho taṇhāya.

There, avijjāmūlaka pamāda is covered by that ignorance that does not know what should be
understood – i.e. ‘the five aggregates are of the nature of arising and passing away’. This is
avijjāmūlaka pamāda i.e. ignorance-rooted heedlessness.
That which is craving-rooted, is of three kinds – one gets into heedlessness while searching for arising
of the not-yet-materialized wealth, one gets into heedlessness for the sake of protecting the arisen
wealth and for the sake of enjoying the arisen wealth.
In the world, this heedlessness is of four kinds – one kind is of avijjā (ignorance), three kinds are of
taṇhā (craving).

Ta ha avijjāya nāmakāyo padaṭṭhānaṃ. Taṇhāya rūpakāyo padaṭṭhānaṃ.

Taṃ kissa hetu? rūpīsu bhavesu ajjhosānaṃ, arūpīsu sammoho.
Ta ha rūpakāyo rūpakkhandho nāmakāyo ca āro arūpino khandhā.
Ime pañcakkhandhā katamena upādānena saupādānā? taṇhāya ca avijjāya ca.

There, the mental aggregate (nāma kāya) is the basis or footing for avijjā. For taṇhā, form aggregate
(rūpa kāya) is the basis.
Why is that? There is a achment towards the form, materiality; there is non-clarity (delusion) with
regard to immaterial dhammas.
There, rūpa kāya is the rūpakkhandha, nāma kāya is the four arūpino khandha.
By what upādāna are these five aggregates ‘with-upādāna’? By taṇhā and avijjā.

Ta ha taṇhā dve upādānāni kāmupādānañca sīlabbatupādānañca.

Avijjā dve upādānāni diṭṭhupādānañca a avādupādānañca.
Imehi catūhi upādānehi ye saupādānā khandhā, idaṃ dukkhaṃ.
Ca āri upādānāni, ayaṃ samudayo.
Pañcakkhandhā dukkhaṃ. Tesaṃ bhagavā pariññāya pahānāya ca dhammaṃ deseti dukkhassa
pariññāya samudayassa pahānāya.

There, taṇhā is two upādānas – kāmupādāna and sīlabbatupādāna.

Avijjā is two upādānas – diṭṭhupādāna and a avādupādāna.
Due to these four upādānas whatever aggregates are with clinging – that is Dukkha (sacca).
The four upādānas or clinging – that is Samudaya (sacca).
The pañcakkhandhas are dukkha. For their comprehension and for their abandonment, the Bhagavā
preached the Dhamma – for the comprehension of dukkha, for the abandonment of (dukkha)
samudaya.

Ta ha yo tividho taṇhāmūlako pamādo anuppannānaṃ bhogānaṃ uppādāya pariyesati,

uppannānaṃ bhogānaṃ ārakkhaṇañca karoti paribhoganimi añca. Tassa sampaṭivedhena rakkhaṇā
paṭisaṃharaṇā, ayaṃ samatho.
So kathaṃ bhavati? Yadā jānāti kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca
nissaraṇato okārañca saṃkilesañca vodānañca nekkhamme ca ānisaṃsaṃ.

There (in these taṇhā mūlaka pamāda and avijjā mūlaka pamāda), that which is the three kinds of craving-
rooted heedlessness (taṇhāmūlaka pamāda) searches for the arising of (materialization of) the not-
yet-materialized wealth; protects the materialized wealth for the sake of enjoyment of the
materialized wealth. By the fathoming of it(pamāda), the samatha gaurds from, prevents from
(pamāda).
How can that be? When it knows the satisfaction of sensual pleasures as satisfaction, the drawbacks
as drawbacks, the escape (by jhāna) as escape – and the degradation, defilation, cleansing – the
benefit in renunciation.

Ta ha yā vīmaṃsā upaparikkhā ayaṃ vipassanā.

Ime dve dhammā bhāvanāpāripūriṃ gacchanti samatho ca vipassanā ca.
Imesu dvīsu dhammesu bhāviyamānesu dve dhammā pahīyanti taṇhā ca avijjā ca.
Imesu dvīsu dhammesu pahīnesu ca āri upādānāni nirujjhanti.
Upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ
sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa
nirodho hoti.
Iti purimakāni ca dve saccāni dukkhaṃ samudayo ca, samatho ca vipassanā ca maggo. Bhavanirodho
nibbānaṃ imāni ca āri saccāni.
Tenāha bhagavā ‘‘ārambhatha nikkamathā’’ti.

There (when samatha is practiced), that which is the investigation present – this is vipassanā or
insight.
These two phenomena goes to completion – samatha and vipassana.
When these two phenomena are developed, two phenomena are abandoned – taṇhā and avijjā.
When these two phenomena are abandoned, four upādānas or clingings disappear.
From the disappearance of clinging, becoming disappears. From the disappearance of becoming,
rebirth disappears. From the disappearance of rebirth – aging, death, sorrow, lamentation, pain,
suffering and grief disappear. Thus there is disappearance of this whole aggregate of suffering.
Thus the first two Truths are Dukkha sacca and Samudaya sacca. Samatha and vipassana are the
Magga (sacca). The disappearance of becoming is Nibbāna (Nirodha sacca). These are the four Truths.
Therefore, the Bhagavā said, “ārambhatha, nikkamatha”.

Yathāpi mūle anupaddave daḷhe, chinnopi rukkho punareva rūhati;

Evampi taṇhānusaye anūhate, nibba atī dukkhamidaṃ punappunaṃ.

Just as when the root is uninjured and firm, the cut tree grows again – in the same way, when the
tendency to crave is not rooted out, this suffering arises again and again.
Ayaṃ taṇhānusayo. Katamassā taṇhāya? Bhavataṇhāya. Yo etassa dhammassa paccayo ayaṃ avijjā.
Avijjāpaccayā hi bhavataṇhā. Ime dve kilesā taṇhā ca avijjā ca. Tāni ca āri upādānāni. Tehi catūhi
upādānehi ye saupādānā khandhā, idaṃ dukkhaṃ. Ca āri upādānāni ayaṃ samudayo.
Pañcakkhandhā dukkhaṃ. Tesaṃ bhagavā pariññāya ca pahānāya ca dhammaṃ deseti dukkhassa
pariññāya samudayassa pahānāya.

This is the taṇhā anusaya – the tendency to crave. Of what craving? Of the craving to become. That
which is the cause of this phenomena is ignorance-avijjā. From avijjā as cause is the craving for
becoming. These two defilements are craving – taṇhā and ignorance – avijjā. Those four clingings –
upādānas – due to those four clingings, whatever aggregates are with-clinging – that is Dukkha
sacca. The four clingings are the Samudaya sacca. The pañcakkhandhas are Dukkha. For
comprehending them and abandoning them, the Bhagavā preached the Dhamma – for the
comprehending of Dukkha, for the abandoning of Samudaya.

Yena taṇhānusayaṃ samūhanati, ayaṃ samatho. Yena taṇhānusayassa paccayaṃ avijjaṃ vārayati,
ayaṃ vipassanā. Ime dve dhammā bhāvanāpāripūriṃ gacchanti samatho ca vipassanā ca. Ta ha
samathassa phalaṃ rāgavirāgā cetovimu i, vipassanāya phalaṃ avijjāvirāgā paññāvimu i. Iti
purimakāni ca dve saccāni dukkhaṃ samudayo ca, samatho vipassanā ca maggo, dve ca vimu iyo
nirodho. Imāni ca āri saccāni. Tenāha bhagavā ‘‘yathāpi mūle’’ti.

By which the tendency to crave (taṇhā anusaya) is uprooted – that is samatha. By which the cause of
taṇhā anusaya (tendency to crave) is prevented/obstructed – that is vipassana. These two phenomena
go to completion – samatha and vipassana. There (i.e. then) the fruit of samatha is the mind-release
(ceto-vimu i) from fading of lust; the fruit of vipassana is wisdom-release (paññā-vimu i) from the
fading of ignorance. Thus the first two Truths are Dukkha and Samudaya. Samatha and vipassana are
the Magga. The two vimu is are the Nirodha (sacca). These are the four Truths. Therefore said the
Bhagavā, “yathāpi mūle”.

‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

Saci apariyodāpanaṃ, etaṃ buddhāna sāsana’’nti.

The non-doing of all evil, taking up of the skillful, purifying one’s mind, this is the Teaching of the
Buddhas.

Sabbapāpaṃ nāma tīṇi duccaritāni kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ; te dasa

akusalakammapathā pāṇātipāto adinnādānaṃ kāmesumicchācāro musāvādo pisuṇā vācā pharusā
vācā samphappalāpo abhijjhā byāpādo micchādiṭṭhi; tāni dve kammāni cetanā cetasikañca. Ta ha yo
ca pāṇātipāto yā ca pisuṇā vācā yā ca pharusā vācā, idaṃ dosasamuṭṭhānaṃ. Yañca adinnādānaṃ yo
ca kāmesumicchācāro yo ca musāvādo, idaṃ lobhasamuṭṭhānaṃ, yo samphappalāpo, idaṃ
mohasamuṭṭhānaṃ. Imāni sa a kāraṇāni cetanākammaṃ. Yā abhijjhā, ayaṃ lobho akusalamūlaṃ. Yo
byāpādo, ayaṃ doso akusalamūlaṃ. Yā micchādiṭṭhi, ayaṃ micchāmaggo. Imāni tīṇi kāraṇāni
cetasikakammaṃ. Tenāha ‘‘cetanākammaṃ cetasikakamma’’nti.

Sabbapāpaṃ means
the three misconducts – bodily misconduct, vocal misconduct, mental misconduct;
the ten unwholesome courses of action – killing, stealing, sexual misconduct, lying, slandering, harsh
speech, useless talk, covetousness, ill will, wrong view;
the two (kinds of) actions – intention and mental factor.
There, killing and slandering and harsh speech – this is hatred-caused.
(That which is) Stealing, sexual misconduct, lying – this is greed-caused.
(That which is) frivolous talk – this is delusion-caused.
These seven actions (sa a kāraṇāni) are cetanā kamma – action in association with intention.
(That which is) Covetousness – this is unwholesome-rooted craving.
(That which is)Ill will – this is unwholesome-rooted hatred.
(That which is)Wrong view – this is wrong way.
These three actions (tīni kāraṇāni) are cetasika kamma – actions associated with mental factors.
Therefore it is said, “cetanā kammaṃ, cetasika kammaṃ”

Akusalamūlaṃ payogaṃ gacchantaṃ catubbidhaṃ agatiṃ gacchati chandā dosā bhayā mohā. Ta ha
yaṃ chandā agatiṃ gacchati, idaṃ lobhasamuṭṭhānaṃ. Yaṃ dosā agatiṃ gacchati, idaṃ
dosasamuṭṭhānaṃ. Yaṃ bhayā ca mohā ca agatiṃ gacchati, idaṃ mohasamuṭṭhānaṃ. Ta ha lobho
asubhāya pahīyati. Doso me āya. Moho paññāya. Tathā lobho upekkhāya pahīyati. Doso me āya ca
karuṇāya ca. Moho muditāya pahānaṃ abbha haṃ gacchati. Tenāha bhagavā ‘‘sabbapāpassa
akaraṇa’’nti.

The one who proceeds by means of the unwholesome-rooted proceeds the wrong way – due to
desire, hatred, fear, delusion.
There, one who proceeds by the wrong way due to desire – it is craving-caused.
One who proceeds by the wrong way due to fear and delusion – it is delusion-caused.
There, craving (lobha) disappears due to asubha (the repulsive); dosa (hatred) due to me a and
karuṇa; moha (delusion) is got rid of, disappears due to wisdom.
Thus, lobha disappears, vanishes, due to upekkhā; dosa due to me a and karuṇa; moha due to
mudita.
Therefore said the Bhagavā, “sabbapāpassa akaraṇa”.

Sabbapāpaṃ nāma aṭṭha miccha āni micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto

micchāājīvo micchāvāyāmo micchāsati micchāsamādhi, idaṃ vuccati sabbapāpaṃ. Imesaṃ
aṭṭhannaṃ miccha ānaṃ yā akiriyā akaraṇaṃ anajjhācāro, idaṃ vuccati sabbapāpassa akaraṇaṃ.

Sabba pāpaṃ (all evil) is the eight wrongnesses – wrong view, wrong intention, wrong speech, wrong
action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration – this is called
sabbapāpaṃ.

The non doing, non-transgressing of these eight wrongnesses – This is called ‘sabbapāpassa
akaraṇaṃ’.

Aṭṭhasu miccha esu pahīnesu aṭṭha samma āni sampajjanti. Aṭṭhannaṃ samma ānaṃ yā kiriyā
karaṇaṃ sampādanaṃ, ayaṃ vuccati kusalassa upasampadā.

When the eight wrongnesses are eliminated, the eight rightnesses appear.

Whatever action is the doing, the developing of the eight rightnesses – this is called the taking up of
the skillful (kusalassa upasampadā).

Saci apariyodāpananti atītassa maggassa bhāvanākiriyaṃ dassayati. Ci e pariyodāpite

pañcakkhandhā pariyodāpitā bhavanti, evañhi bhagavā āha ‘‘cetovisuddha haṃ, bhikkhave,
tathāgate brahmacariyaṃ vussatī’’ti. Duvidhā hi pariyodāpanā nīvaraṇappahānañca
anusayasamugghāto ca. Dve pariyodāpanabhūmiyo dassanabhūmi ca, bhāvanābhūmi ca. Ta ha yaṃ
paṭivedhena pariyodāpeti, idaṃ dukkhaṃ. Yato pariyodāpeti, ayaṃ samudayo. Yena pariyodāpeti,
ayaṃ maggo. Yaṃ pariyodāpitaṃ, ayaṃ nirodho. Imāni ca āri saccāni. Tenāha bhagavā
‘‘sabbapāpassa akaraṇa’’nti.
“Saci apariyodāpana” means the “ancient path’s” development is indicated. When the mind is
purified, the five aggregates become purified. Therefore said the Bhagavā, “for the sake of mental
purity, o monks, the holy life is lived under the Tathāgata”.

There are two kinds of purification – the abandonment of hindrances and the eradication of
tendencies.
There are two spheres of purification – the sphere of seeing and the sphere of developing.
There what purifies by realizing – that is Dukkha (sacca).
From what it is purified – that it Samudaya.
By what it is purified – that is Magga (sacca).
What is purified – that is Nirodha (sacca).
These are the four truths. Therefore said the Bhagava, “sabbapāpassa akaraṇa”.

‘‘Dhammo have rakkhati dhammacāriṃ, cha aṃ mahantaṃ yatha vassakāle;

Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī’’ti.

Dhamma indeed protects the Dhamma-farer – like a big umbrella during the rains. This is the benefit
in well-practiced Dhamma. A Dhamma-farer does not go to woeful state.

Dhammo nāma duvidho indriyasaṃvaro maggo ca. Duggati nāma duvidhā devamanusse vā
upanidhāya apāyā duggati, nibbānaṃ vā upanidhāya sabbā upapa iyo duggati. Ta ha yā
saṃvarasīle akhaṇḍakāritā, ayaṃ dhammo suciṇṇo apāyehi rakkhati. Evaṃ bhagavā āha – dvemā,
bhikkhave, sīlavato gatiyo devā ca manussā ca.

“Dhamma” is the two kinds of sense restraint (indriya saṃvara) and the Path (magga). “Duggati” is
two kinds – compared to the human&divine (destiny), the woeful state is a miserable destiny;
compared to Nibbāna all rebirth is a miserable destiny.

There, what is unbroken in the morality of restraint (saṃvarasīla), that well-practiced Dhamma
protects from woeful state. Thus the Bhagavā said – these are the two destinies of the virtuous –
divine and human.

Evañca nāḷandāyaṃ nigame asibandhakapu o gāmaṇi bhagavantaṃ etadavoca – ‘‘Brāhmaṇā,

bhante, pacchābhūmakā kāmaṇḍalukā sevālamālikā udakorohakā aggiparicārakā, te mataṃ
kālaṅkataṃ uyyāpenti nāma, saññāpenti nāma, saggaṃ nāma okkāmenti. Bhagavā pana, bhante,
arahaṃ sammāsambuddho pahoti tathā kātuṃ, yathā sabbo loko kāyassa bhedā paraṃ maraṇā
sugatiṃ saggaṃ lokaṃ upapajjeyyā’’ti.

And thus, in the town of Nalanda, the headman Asibandhakapu a said to the Bhagava thus –
‘Bhante, the Brahmins of the western land (who are) – water-pots carriers, wearers of water-plant
garlands, who descend into water, fire worshippers – it seems, they take out the dead, persuade
them and make them enter heaven. But can the Buddha, Bhante, the Worthy One, the Fully
Enlightened One do like that – so that the whole world can be reborn in a good destiny, heavenly
world?

‘‘Tena hi, gāmaṇi, taññeve ha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsīti.Taṃ
kiṃ maññasi, gāmaṇi, idhassa puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco
pharusavāco samphappalāpī abhijjhālu byāpannaci o micchādiṭṭhiko, tamenaṃ mahājanakāyo
saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṃ puriso kāyassa bhedā
paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu so puriso
mahato janakāyassa āyācanahetu vā thomanahetuvā pañjalikaṃ anuparisakkanahetu vā kāyassa
bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā’’ti. ‘‘No hetaṃ, bhante’’.

Then indeed, headman, I will ask you in return – answer as you please. What do you think, headman
– There would be a man who is a killer, thief, adulterer, liar, slanderer, one of harsh speech, babbler,
covetous, hateful, one of wrong view. Then a large crowd would gather, assemble and would
implore, extol, circumambulate with folded hands, saying, ‘May this man be reborn in a good
destiny, in heavenly world after death’. What do you think, headman? Due to the great crowd’s
imploring, extolling, circumambulating would that man be reborn in a good destiny, in heavenly
world after death? “Not thus, Bhante”.

‘‘Seyyathāpi, gāmaṇi, puriso mahatiṃ puthusilaṃ gambhīre udakarahade pakkhipeyya, tamenaṃ

mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ummujja,
bho, puthusile, uplava bho puthusile, thalamuplava, bho puthusile’ti. Taṃ kiṃ maññasi gāmaṇi, api
nu sā mahatī puthusilā mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikaṃ
anuparisakkanahetu vā ummujjeyya vā uplaveyya vā thalaṃ vā uplaveyyā’’ti. ‘‘No hetaṃ, bhante’’.
‘‘Evameva kho, gāmaṇi, yo so puriso pāṇātipātī…pe… micchādiṭṭhiko, kiñcāpi naṃ mahājanakāyo
saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṃ puriso kāyassa bhedā
paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’ti – atha kho so puriso kāyassa bhedā paraṃ
maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.

Just as, headman, a man would throw a large stone into a deep lake; then a large crowd would
gather, assemble and would implore, extol, circumambulate with hands clasped, “O! Emerge, large
stone! Float up, large stone! Float to the land, large stone!”. What do you think, headman? Due to the
great crowd’s imploring, extolling, circumambulating, the large stone would emerge, would float up,
would float to the land? “Not thus, Bhante”. In the same way, headman, whichever man is a killer…
one of wrong view, even if a large crowd would gather, assemble and would implore, extol,
circumambulate with folded hands, saying, ‘May this man be reborn in a good destiny, in heavenly
world after death’, (even) then that man would be reborn in woeful state, in bad destiny, in hell after
death.

‘‘Taṃ kiṃ maññasi, gāmaṇi, idhassa puriso pāṇātipātā paṭivirato adinnādānā paṭivirato
kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya
paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannaci o sammādiṭṭhiko, tamenaṃ
mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṃ puriso
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’ti. Taṃ kiṃ maññasi,
gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikaṃ
anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ
upapajjeyyā’’ti. ‘‘No hetaṃ, bhante’’.

What do you think, headman – There would be a man who abstains from killing, abstains from
stealing, abstain from adultery, abstains from lying, abstains from slandering, abstains from harsh
speech, abstains from babbling, non-covetous, non-hateful, one of right view. Then a large crowd
would gather, assemble and would implore, extol, circumambulate with folded hands, saying, ‘May
this man be reborn in woeful state, in bad destiny, in hell after death’. What do you think, headman?
Due to the great crowd’s imploring, extolling, circumambulating would that man be reborn in woeful
state, in bad destiny, in hell after death? “Not so, Bhante”.

‘‘Seyyathāpi, gāmaṇi, puriso sappikumbhaṃ vā telakumbhaṃ vā gambhīre udakarahade ogāhetvā

bhindeyya. Tatra yāssa sakkharā vā kaṭhalā, sā adhogāmī assa. Yañca khvassa tatra sappi vā telaṃ vā,
taṃ uddhaṃgāmi assa. Tamenaṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya
pañjaliko anuparisakkeyya ‘osīda, bho sappitela, saṃsīda, bho sappitela, adho gaccha ‘bho
sappitelā’ti. Taṃ kiṃ maññasi gāmaṇi, api nu taṃ sappitelaṃ mahato janakāyassa āyācanahetu vā
thomanahetu vā pañjalikaṃ anuparisakkanahetu vā ‘osīdeyya vā saṃsīdeyya vā adho vā
gaccheyyā’ti. ‘‘No hetaṃ, bhante’’.

Just as, headman, a man would sink and break, a ghee pot or oil pot in a deep lake. Then, that which
is potsherd would go down. Whatever ghee or oil is there, that would come up. Then a large crowd
would gather, assemble and would implore, extol, circumambulate with hands clasped, “O ghee and
oil sink! O ghee and oil submerge! O ghee and oil go down!” What do you think, headman? Would
that ghee and oil sink or submerge or go down, due to the large crowd imploring, extolling or
circumambulating with hands clasped? “Not so, Bhante”.

‘‘Evameva kho, gāmaṇi, yo so puriso pāṇātipātā paṭivirato…pe… sammādiṭṭhiko, kiñcāpi naṃ

mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṃ puriso
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’’’ti – atha kho so
puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya.

In the same way, headman, whichever man abstains from killing… is one of right view, even if that
large crowd would gather, assemble, would implore, extol, circumambulate with hands clasped,
thus, “May this man be reborn in woeful state, in bad destiny, in hell after death”, even then that man
would be reborn in a good destiny, in heavenly world after death.

Iti dhammo suciṇṇo apāyehi rakkhati. Ta ha yā maggassa tikkhatā adhima atā, ayaṃ dhammo
suciṇṇo sabbāhi upapa īhi rakkhati.

Thus well-practised Dhamma protects from woeful states. There, the acuity and intenseness of the
Way – That well-practised Dhamma protects from all rebirth.

Evaṃ bhagavā āha –

‘‘Tasmā rakkhitaci assa, sammāsaṅkappagocaro; Sammādiṭṭhipurekkhāro, ñatvāna udayabbayaṃ;
Thinamiddhābhibhū bhikkhu, sabbā duggatiyo jahe’’ti.

Thus , the Bhagavā said –

Therefore, of guarded-mind, pasturing in (keeping to the realm of) right resolves, revering right
view, knowing udayabbaya, conquering thina-middha – the monk abandons all woeful destinies.

Ta ha duggatīnaṃ hetu taṇhā ca avijjā ca, tāni ca āri upādānāni, tehi catūhi upādānehi ye
saupādānā khandhā, idaṃ dukkhaṃ. Ca āri upādānāni, ayaṃ samudayo. Pañcakkhandhā dukkhaṃ,
tesaṃ bhagavā pariññāya ca pahānāya ca dhammaṃ deseti dukkhassa pariññāya samudayassa
pahānāya. Ta ha taṇhāya pañcindriyāni rūpīni padaṭṭhānaṃ. Avijjāya manindriyaṃ padaṭṭhānaṃ.
Pañcindriyāni rūpīni rakkhanto samādhiṃ bhāvayati, taṇhañca niggaṇhāti. Manindriyaṃ rakkhanto
vipassanaṃ bhāvayati, avijjañca niggaṇhāti. Taṇhāniggahena dve upādānāni pahīyanti
kāmupādānañca sīlabbatupādānañca. Avijjāniggahena dve upādānāni pahīyanti diṭṭhupādānañca
a avādupādānañca. Catūsu upādānesu pahīnesu dve dhammā bhāvanāpāripūriṃ gacchanti samatho
ca vipassanā ca. Idaṃ vuccati brahmacariyanti.

There, the root-cause of duggati (woeful destinies) is taṇhā and avijjā, those four upādānas.
By the four upādānas whatever the aggregates with clinging are there – this is Dukkha.
The four upādānas – this is Samudaya.
Pañcakkhandhas are Dukkha.
For their comprehension and abandonment, the Bhagavā preached the Dhamma – for the
comprehension of Dukkha, for the abandonment of Samudaya.
There, the five material faculties (pañcindriya rūpa – eye etc.) are the proximate cause of taṇhā.
Manindriya (consciousness faculty) is the proximate cause of avijjā.
While protecting the pañcindriya rūpas, samādhi is developed – and taṇhā is subdued.
While protecting the manindriya, vipassana is developed – and avijjā is subdued.
Due to subduing of taṇhā, two upādānas pass away – kāmupādāna and sīlabbatupādāna.
Due to subduing of avijjā, two upādānas pass away – diṭṭhupādāna and a avādupādāna.
When the four upādānas are abandoned, two dhammas come to full development – samatha and
vipassana. This is called brahamacariya.

Ta ha brahmacariyassa phalaṃ ca āri sāmaññaphalāni sotāpa iphalaṃ sakadāgāmiphalaṃ

anāgāmiphalaṃ araha aṃ aggaphalaṃ. Imāni ca āri brahmacariyassa phalāni. Iti purimakāni ca dve
saccāni dukkhaṃ samudayo ca. Samatho ca vipassanā ca brahmacariyañca maggo, brahmacariyassa
phalāni ca tadārammaṇā ca asaṅkhatādhātu nirodho. Imāni ca āri saccāni. Tenāha bhagavā
‘‘dhammo have rakkhatī’’ti.

There, the fruit of brahmacariya (holy practice) are the four fruits of recluseship – sotapa i phala,
sakadāgāmi phala, anāgāmi phala, the supreme araha a phala. These are the four fruits of
brahmacariya. Thus, the first two truths are Dukkha (sacca) and Samudaya (sacca). Samatha and
vipassana are brahmacariya – the Magga (sacca); the fruits of brahmacariya and tadārammaṇā (their
object) are the unconditioned element – Nirodha (sacca). These are the four truths. Therefore the
Bhagavā said, ‘dhamma indeed protects’.

Ta ha yaṃ paṭivedhena rakkhati, idaṃ dukkhaṃ. Yato rakkhati, ayaṃ samudayo. Yena rakkhati,
ayaṃ maggo. Yaṃ rakkhati, ayaṃ nirodho. Imāni ca āri saccāni. Tenāha āyasmā mahākaccāyano
‘‘ekamhi padaṭṭhāne’’ti.

There, what protects by realizing – this is dukkha (sacca).

From what it protects – this is samudaya (sacca).
By what or Through which it protects – this is Magga (sacca).
What protects – this is Nirodha (sacca).
These are the Four Truths.

Niyu o āvaṭṭo hāro.

Āvaṭṭa hāra has been elucidated.

© 2016 pasannaci a.wordpress.com

This site uses Akismet to reduce spam. Learn how your comment data is processed.
Vibhatti hāra

Vibha i hāra is a way of analyzing a su a by categorizing the su as and segregating them in terms of
their commonly shared characteristics and their disparate ones.

The following is a verse that summarizes this type of hāra:

Dhammañca padaṭṭhānaṃ, bhūmiñca vibhajjate ayaṃ hāro;

Sādhāraṇe asādhāraṇe ca neyyo vibha īti.
This hāra distinguishes the phenomena, footing, sphere and infers what is common and not common
– this is the vibha i (hāra).

Below is the original text that explains this hāra in detail.

8. Vibha ihāravibhaṅgo – with English translation

© 2016 pasannaci a.wordpress.com

Ta ha katamo vibha ihāro? ‘‘Dhammañca padaṭṭhānaṃ bhūmiñcā’’ti.

There what is the Vibha i hāra? It is (as explained in the verse), “The phenomena, footing and
sphere…”.

Dve su āni vāsanābhāgiyañca nibbedhabhāgiyañca.

Dve paṭipadā puññabhāgiyā ca phalabhāgiyā ca.
Dve sīlāni saṃvarasīlañca pahānasīlañca.
There are two types of su as – the habituating type and fathoming type.
There are two types of practices – the merit(making) type and the result(bearing) type.
There are two types of morality – morality of restraint and morality of abandonment.

Ta ha, bhagavā vāsanābhāgiyaṃ su aṃ puññabhāgiyāya paṭipadāya desayati, so saṃvarasīle ṭhito

tena brahmacariyena brahmacārī bhavati.
Ta ha, bhagavā nibbedhabhāgiyaṃ su aṃ phalabhāgiyāya paṭipadāya desayati, so pahānasīle ṭhito
tena brahmacariyena brahmacārī bhavati.
There, the Lord preaches the habituating type of su a for the merit making type of practice – and
established in the morality of restraint, he is a brahma-farer due to that brahma-faring.
There, the Lord preaches the fathoming type of su a for the result bearing type of practice – and
established in the morality of abandonment, he is a brahma-farer, due to that brahma-faring.

Ta ha katamaṃ vāsanābhāgiyaṃ su aṃ? Vāsanābhāgiyaṃ nāma su aṃ dānakathā sīlakathā

saggakathā kāmānaṃ ādīnavo nekkhamme ānisaṃsoti.
There, what is the habituating type of su a? The habituating type of su a is speeches on giving, on
morality, on heaven, on the drawbacks of sensuality, on the rewards of renunciation.

Ta ha katamaṃ nibbedhabhāgiyaṃ su aṃ? Nibbedhabhāgiyaṃ nāma su aṃ yā

catusaccappakāsanā.
There, what is the fathoming type of su a? The fathoming type of su a is the elucidation of the four
Truths.
Vāsanābhāgiye su e na hi pajānanā, na hi maggo, na hi phalaṃ.
Nibbedhabhāgiye su e a hi pajānanā, a hi maggo, a hi phalaṃ.
In the habituating type of su a there is no knowing, no path, no fructification.
In the fathoming type of su a there is knowing, there is path, there is fructification.

Imāni ca āri su āni.

These are of the four kinds of su as.
{ vāsanābhāgiyanibbedhabhāgiyasu āni , saṃkilesabhāgiyaasekkhabhāgiyasu āni }

Imesaṃ catunnaṃ su ānaṃ desanāya phalena sīlena brahmacariyena sabbato vicayena hārena
vicinitvā yu ihārena yojayitabbā yāvatikā ñāṇassa bhūmi.
Of these four types of su as, all are investigated – in terms of the fructificaton of the preaching, the
morality, the brahma-faring – with the vicaya hāra and should be interrelated with the yu i hāra to
the extent of that sphere of knowledge.

Ta ha katame dhammā sādhāraṇā? Dve dhammā sādhāraṇā – nāmasādhāraṇā va husādhāraṇā ca.

There, what phenomena are common? Two phenomena are common – Common by name and
common by their nature.

Yaṃ vā pana kiñci aññampi evaṃ jātiyaṃ, miccha aniyatānaṃ sa ānaṃ aniyatānañca sa ānaṃ
dassanappahātabbā kilesā sādhāraṇā;
puthujjanassa sotāpannassa ca kāmarāgabyāpādā sādhāraṇā;
puthujjanassa anāgāmissa ca uddhaṃbhāgiyā saṃyojanā sādhāraṇā;
yaṃ kiñci ariyasāvako lokiyaṃ samāpa iṃ samāpajjati, sabbā sā avītarāgehi sādhāraṇā;
sādhāraṇā hi dhammā evaṃ aññamaññaṃ paraṃ paraṃ sakaṃ sakaṃ visayaṃ nātiva anti. Yopi
imehi dhammehi samannāgato na so taṃ dhammaṃ upātiva ati. Ime dhammā sādhāraṇā.
Of the other kinds, it is of this kind – the defilements that are to be abandoned by seeing are common
to ‘aniyata’ beings and beings who are ‘aniyata’ due to ‘miccha a’.
(‘niyata’ beings are those who have obtained the prophesy of sure release from saṃsāra from any
Buddha. All other beings are ‘aniyata’ – it is not certain that they will find release. ‘miccha a’ is
wrong view.)
Sensual passion and ill-will are common to one who is practising to a ain stream-entry and one who
is a stream-enterer.
The fe ers of the higher side are common to one who has a ained merely the Path of non-returner
and the non-returner.
Anything that is a worldly a ainment, that are a ained by noble disciples – all that is common with
those devoid of lust (arahants).
Thus the common phenomena do not over-run their own and others mutual spheres.
Those who are endowed with these phenomena, do not go beyond (surpass) that phenomena. These
are the common phenomena.

Ta ha katame dhammā asādhāraṇā? Yāva desanaṃ upādāya gavesitabbā sekkhāsekkhā

bhabbābhabbāti;
aṭṭhamakassa sotāpannassa ca kāmarāgabyāpādā sādhāraṇā dhammatā asādhāraṇā,
aṭṭhamakassa anāgāmissa ca uddhambhāgiyā saṃyojanā sādhāraṇā dhammatā asādhāraṇā.
Sabbesaṃ sekkhānaṃ nāmaṃ sādhāraṇaṃ dhammatā asādhāraṇā.
Sabbesaṃ paṭipannakānaṃ nāmaṃ sādhāraṇaṃ dhammatā asādhāraṇā.
Sabbesaṃ sekkhānaṃ sekkhasīlaṃ sādhāraṇaṃ dhammatā asādhāraṇā.
Evaṃ visesānupassinā hīnukkaṭṭhamajjhimaṃ upādāya gavesitabbaṃ.
Here, what are the phenomena that are not common?
To what the extent is this teaching is with reference to – the trainee or trained; capable or uncapable
ones – (this) should be looked into.
For the one who is practicing to realize the fruit of Stream-entry and for one who is a Stream-enterer –
sensual passion and ill-will are commom, but the nature of (characteristics of) the a ained-Path is not
common.
For the one who has merely a ained the Non-returner’s Path and for one who is a Non-returner – the
fe ers on the higher side are common, but the nature of the Paths-a ained and the a ained-Fruition
states are not common.
For all those who are practicing to realize the Paths, the name ‘paṭipannaka’ is common the nature of
the a ained-Paths and a ained-Fruitions is not common.
For all those who are trainees (sekhā), the code of training is common, the nature of the a ained-
Paths and a ained-Fruitions is not common.
Thus should it be looked into – by considering the differences in terms of low, high and medium.

Dassanabhūmi niyāmāvakkantiyā padaṭṭhānaṃ,

bhāvanābhūmi u arikānaṃ phalānaṃ pa iyā padaṭṭhānaṃ,
The sphere of seeing is the cause & condition for entrance into the (right) way.
The sphere of developing is the cause & condition for a aining the higher fruits.

dukkhā paṭipadā dandhābhiññā samathassa padaṭṭhānaṃ,

sukhā paṭipadā khippābhiññā vipassanāya padaṭṭhānaṃ,
The painful practice and slow knowing is the footing of samatha.
The pleasant practice and quick knowing is the footing of vipassana.

dānamayaṃ puññakiriyava hu parato ghosassa sādhāraṇaṃ padaṭṭhānaṃ,

sīlamayaṃ puññakiriyava hu cintāmayiyā paññāya sādhāraṇaṃ padaṭṭhānaṃ,
bhāvanāmayaṃ puññakiriyava hu bhāvanāmayiyā paññāya sādhāraṇaṃ padaṭṭhānaṃ.
The dāna-group base of meritorious deeds is the common cause & condition for (hearing) others
words.
The sīla-group base of meritorious deeds is the common cause & condition for knowledge based on
thinking.
The bhāvana-group base of meritorious deeds is the common cause & condition for knowledge based
on developing.

Dānamayaṃ puññakiriyava hu parato ca ghosassa sutamayiyā ca paññāya sādhāraṇaṃ

padaṭṭhānaṃ
sīlamayaṃ puññakiriyava hu cintāmayiyā ca paññāya yoniso ca manasikārassa sādhāraṇaṃ
padaṭṭhānaṃ,
bhāvanāmayaṃ puññakiriyava hu bhāvanāmayiyā ca paññāya sammādiṭṭhiyā ca sādhāraṇaṃ
padaṭṭhānaṃ.
The dāna-group base of meritorious deeds is the common cause & condition for (hearing) others
words and for knowledge based on learning.
The sīla-group base of meritorious deeds is the common cause & condition for knowledge base on
thinking and for appropriate a ention.
The bhāvana-group base of meritorious deeds is the common cause & condition for knowledge based
on developing and for right view.

Patirūpadesavāso vivekassa ca samādhissa ca sādhāraṇaṃ padaṭṭhānaṃ,

sappurisūpanissayo tiṇṇañca aveccappasādānaṃ samathassa ca sādhāraṇaṃ padaṭṭhānaṃ,
a asammāpaṇidhānaṃ hiriyā ca vipassanāya ca sādhāraṇaṃ padaṭṭhānaṃ,
akusalapariccāgo kusalavīmaṃsāya ca samādhindriyassa ca sādhāraṇaṃ padaṭṭhānaṃ,
dhammasvākkhātatā kusalamūlaropanāya ca phalasamāpa iyā ca sādhāraṇaṃ padaṭṭhānaṃ,
saṅghasuppaṭipannatā saṅghasuṭṭhutāya sādhāraṇaṃ padaṭṭhānaṃ,
sa husampadā appasannānañca pasādāya pasannānañca bhiyyobhāvāya sādhāraṇaṃ padaṭṭhānaṃ,
appaṭihatapātimokkhatā dummaṅkūnañca puggalānaṃ niggahāya pesalānañca puggalānaṃ
phāsuvihārāya sādhāraṇaṃ padaṭṭhānaṃ.
Living in suitable place is the common cause & condition for seclusion and concentration.
Associating with good people is the common cause & condition for the three unshakable faiths and
concentration practice.
Having the right inclinations for oneself is the common cause & condition for shame to do evil and
for insight practice.
Giving up of unskillful is the common cause & condition for skillful investigation and for the faculty
of concentration.
Hearing (and remembering) the well-expounded Dhamma is the common cause & condition for
being led to the skillful roots and for a ainment of the fruit.
The Saṅgha that practices rightly is the common cause & condition for the Saṅgha’s excellence.
The accomplished Teacher is the common cause & condition for the (arising of) faith in the non-
faithful and for the increase in the faithful ones.
The not-shrinking from the Pāṭimokkha rules is the common cause & condition for the restraining of
wayward persons and for the comfortable dwelling of the well-behaved persons.

Tenāha āyasmā mahākaccāyano ‘‘dhammañca padaṭṭhāna’’nti.

Therefore said Venerable Mahākaccāyana, “the phenomena and footing..”.

Niyu o vibha i hāro.

Vibha i hāra has been elucidated.

© 2016 pasannaci a.wordpress.com

This site uses Akismet to reduce spam. Learn how your comment data is processed.
Parivattana Hāra

Pariva ana hāra is the analyses of how contrary phenomena affect each other.

Kusalākusale dhamme niddiṭṭhe bhāvite pahīne ca

Pariva ati paṭipakkhe hāro pariva ano nāma.

The wholesome and unwholesome phenomena that are seen as those that are worthy of developing
and those that are worthy of abandoning get reversed – they become contrary to the other – such a
hāra is called Pariva ana.

Below is the original text that explains this hāra in detail.

Pariva anahāravibhaṅgo – with English translation

©2019 h p://www.pasannaci a.wordpress.com (h p://www.pasannaci a.wordpress.com)

Sammādiṭṭhissa purisapuggalassa micchādiṭṭhi nijjiṇṇā bhavati. Ye cassa micchādiṭṭhipaccayā

uppajjeyyuṃ aneke pāpakā akusalā dhammā, te cassa nijjiṇṇā honti.
Sammādiṭṭhipaccayā cassa aneke kusalā dhammā sambhavanti, te cassa bhāvanāpāripūriṃ
gacchanti.

Sammāsaṅkappassa purisapuggalassa micchāsaṅkappo nijjiṇṇo bhavati. Ye cassa

micchāsaṅkappapaccayā uppajjeyyuṃ aneke pāpakā akusalā dhammā, te cassa nijjiṇṇā honti.
Sammāsaṅkappapaccayā cassa aneke kusalā dhammā sambhavanti. Te cassa bhāvanāpāripūriṃ
gacchanti.

Evaṃ sammāvācassa sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatissa

sammāsamādhissa sammāvimu assa sammāvimu iñāṇadassanassa purisapuggalassa
micchāvimu iñāṇadassanaṃ nijjiṇṇaṃ bhavati. Ye cassa micchāvimu iñāṇadassanapaccayā
uppajjeyyuṃ aneke pāpakā akusalā dhammā, te cassa nijjiṇṇā honti.
Sammāvimu iñāṇadassanapaccayā cassa aneke kusalā dhammā sambhavanti, te cassa
bhāvanāpāripūriṃ gacchanti.

Therein, what is pariva ana hāra? (It is as in the verse), “In the wholesome and unwholesome
phenomena…”

For the person with Right View, wrong view is eliminated.

The various evil, unwholesome phenomena that would arise for him, due to wrong view – they are
eliminated for him.
The various wholesome phenomena that arise for him, due to Right View – they go to full
development for him.

For the person with Right Resolve, wrong resolve is eliminated.

The various evil, unwholesome phenomena that would arise for him, due to wrong resolve – they are
eliminated for him.
The various wholesome phenomena that arise for him, due to Right Resolve – they go to full
development for him.
In the same way, for the person with Right Speech… Right Action… Right Livelihood… Right
Effort… Right Mindfulness… Right Concentration… Right Release…
…For the person with Right Knowledge and Vision of Release, wrong knowledge and vision of
release is eliminated.
The various evil, unwholesome phenomena that would arise for him, due to wrong knowledge and
vision of release – they are eliminated for him.
The various wholesome phenomena that arise for him, due to Right-Knowledge-and-Vision-of-
Release – they go to full development for him.

Yassa vā pāṇātipātā paṭiviratassa pāṇātipāto pahīno hoti.

Adinnādānā paṭiviratassa adinnādānaṃ pahīnaṃ hoti.
Brahmacārissa abrahmacariyaṃ pahīnaṃ hoti.
Saccavādissa musāvādo pahīno hoti.
Apisuṇavācassa pisuṇā vācā pahīnā hoti.
Saṇhavācassa pharusā vācā pahīnā hoti.
Kālavādissa samphappalāpo pahīno hoti.
Anabhijjhālussa abhijjhā pahīnā hoti.
Abyāpannaci assa byāpādo pahīno hoti.
Sammādiṭṭhissa micchādiṭṭhi pahīnā hoti.

Or for one who abstains from killing living beings, the killing-of-living-beings is abandoned.
For the one who abstains from taking-what-is-not-given, the taking-what-is-not-given is abandoned.
For the one who is celibate, non-celibacy is abandoned.
For the one who is speaker-of-truth, speaking lies is abandoned.
For the one who is not a divisive-speaker, divisive speech is abandoned.
For the one who is of gentle speech, harsh speech is abandoned.
For the one who is of timely speech, frivolous speech is abandoned.
For the one who is not covetous, covetousness is abandoned.
For the one who is not hateful, hatred is abandoned.
For the one who is of Right View, wrong view is abandoned.

Ye ca kho keci ariyaṃ aṭṭhaṅgikaṃ maggaṃ garahanti, nesaṃ sandiṭṭhikā sahadhammikā gārayhā
vādānuvādā āgacchanti.
Sammādiṭṭhiñca te bhavanto dhammaṃ garahanti.
Tena hi ye micchādiṭṭhikā, tesaṃ bhavantānaṃ pujjā ca pāsaṃsā ca.

Evaṃ sammāsaṅkappaṃ sammāvācaṃ sammākammantaṃ sammāājīvaṃ sammāvāyāmaṃ

sammāsatiṃ sammāsamādhiṃ sammāvimu iṃ sammāvimu iñāṇadassanañca te bhavanto
dhammaṃ garahanti. Tena hi ye micchāvimu iñāṇadassanā, tesaṃ bhavantānaṃ pujjā ca pāsaṃsā
ca.

And those who condemn the Noble Eightfold Path – for those fellow-practioners immediately
accusations and pe y arguments come about. And those venerables condemn the doctrine of Right
View. Then, for such venerables, those who are of wrong view become honorable and commendable.

In the same way, Right Resolve… Right Speech… Right Action… Right Livelihood… Right Effort…
Right Mindfulness… Right Concentration… Right Release… And those venerables condemn the
doctrine of Right Knowledge and Vision of Release. Then, for such venerables, those who are of
wrong knowledge and vision of release become honorable and commendable.
Ye ca kho keci evamāhaṃsu ‘‘bhuñjitabbā kāmā, paribhuñjitabbā kāmā, āsevitabbā kāmā, nisevitabbā
kāmā, bhāvayitabbā kāmā, bahulīkātabbā kāmā’’ti.
Kāmehi veramaṇī tesaṃ adhammo.

Ye vā pana keci evamāhaṃsu ‘‘a akilamathānuyogo dhammo’’ti.

Niyyāniko tesaṃ dhammo adhammo.

Ye ca kho keci evamāhaṃsu ‘‘dukkho dhammo’’ti.

Sukho tesaṃ dhammo adhammo.

And those who say thus, “Sensual pleasures ought to be enjoyed, sensual pleasures ought to be
consumed, sensual pleasures ought to be indulged in, sensual pleasures ought to be pursued, sensual
pleasures ought to be cultivated, sensual pleasures ought to be amplified”.
For them, abstinence from sensual pleasures is adhamma – incorrect philosophy.

Or those who say thus, “Practice of self-mortification is (correct) philosophy”. – for them, the
philosophy (dhamma) that leads forth (to salvation) is incorrect philosophy.

Or those who say thus, “Suffering (i.e. torturing oneself) is a (good) phenomena” – for them, the
phenomena that are pleasant (and blameless) is a bad phenomena.

Yathā vā pana bhikkhuno sabbasaṅkhāresu asubhānupassino viharato subhasaññā pahīyanti.

Dukkhānupassino viharato sukhasaññā pahīyanti.
Aniccānupassino viharato niccasaññā pahīyanti.
Ana ānupassino viharato a asaññā pahīyanti.

Similarly, the perceptions of beauty are abandoned in the monk who is dwelling, contemplating the
un-beautiful in all formation.
The perceptions of pleasantness are abandoned in one dwelling, contemplating suffering.
The perceptions of permanence are abandoned in one dwelling, contemplating impermanence.
The perceptions of self are abandoned in one dwelling, contemplating not-self.

Yaṃ yaṃ vā pana dhammaṃ rocayati vā upagacchati vā, tassa tassa dhammassa yo paṭipakkho,
svassa aniṭṭhato ajjhāpanno bhavati.
Or whatever phenomena one likes or accepts, the opposite of that phenomena becomes undesirable
or offensive for him.

Tenāha āyasmā mahākaccāyano ‘‘kusalākusaladhamme’’ti.

Therefore said the Venerable Mahākaccāyana – “In the wholesome and unwholesome phenomena…”

Niyu o pariva ano hāro.

The Pariva ana hāra has been elucidated.

Otaraṇa Hāra

Otaraṇa hāra is a method of accessing or gaining entry into the meaning of a discourse or su a by
means of dependent-co-arising, faculties, aggregates, elements and bases.

The following is a verse explaining this hāra.

Yo ca paṭiccuppādo, indriyakhandhā ca dhātu āyatanā;

Etehi otarati yo otaraṇo nāma so hāro.

Those (such as) dependent-co-arising, faculty-aggregate, element and base – the gaining entry (into
the meaning of the su a) by means of these. That entering (accessing) is this hāra.

The above is a brief introduction to Otaraṇa hāra.

The ensuing is the original text elucidating the Otaraṇa hāra using examples.

12. Otaraṇahāravibhaṅgo – with English translation

© 2016 pasannaci a.wordpress.com

Ta ha katamo otaraṇo hāro? ‘‘Yo ca paṭiccuppādo’’ti.

There what is the otaraṇa hāra? It refers to the verse “And that dependent-co-arising…”

‘‘Uddhaṃ adho sabbadhi vippamu o, ayaṃ ahasmīti anānupassī;

Evaṃ vimu o udatāri oghaṃ, atiṇṇapubbaṃ apunabbhavāyā’’ti.

Above and below – released in every way; not considering as ‘This I am’;
Thus released one crosses the flood – uncrossed before, for non-rebirth.

‘‘Uddha’’nti rūpadhātu ca arūpadhātu ca. ‘‘Adho’’ti kāmadhātu. ‘‘Sabbadhi vippamu o’’ti tedhātuke
ayaṃ asekkhāvimu i. Tāniyeva asekkhāni pañcindriyāni, ayaṃ indriyehi otaraṇā.

“Uddha” is the form-element and formless-element. “Adho” is the sense-plane-element. “Sabbadhi

vippamu o” is the trainee’s release (asekkha-vimu i). These are the trainee’s five-faculties. This is the
accessing (the meaning) by means of faculties(indriya).

Tāniyeva asekkhāni pañcindriyāni vijjā, vijjuppādā avijjānirodho, avijjānirodhā saṅkhāranirodho,

saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā
saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā
taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā
jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa
kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ paṭiccasamuppādehi otaraṇā.

These trainee’s five-faculties are wisdom. From the arising of wisdom there is cessation of ignorance.
From the cessation of ignorance, there is cessation of formations. From the cessation of formations,
there is cessation of consciousness. From the cessation of consciousness, there is cessation of mind-
ma er. From the cessation of mind-ma er, there is cessation of six-bases. From the cessation of six-
bases, there is cessation of contact. From the cessation of contact, there is cessation of sensation. From
the cessation of sensation, there is cessation of craving. From the cessation of craving, there is
cessation of clinging. From the cessation of clinging, there is cessation of becoming. From the
cessation of becoming, there is cessation of birth. From the cessation of birth – aging, death, sorrow,
lamentation, pain, suffering, grief cease. Thus, this entire aggregate of sorrow ceases. This is accessing
(the meaning of the su a) by means of Dependent-co-arising.

Tāniyeva asekkhāni pañcindriyāni tīhi khandhehi saṅgahitāni – sīlakkhandhena samādhikkhandhena

paññākkhandhena, ayaṃ khandhehi otaraṇā.

These trainee’s five-faculties are included in the three aggregates – by the Morality-aggregate, by the
Concentration-aggregate, by the Wisdom-aggregate. This is accessing (the su a meaning) by means
of Aggregates. (Note: here khandha is Sila,Samadhi, panna)

Tāniyeva asekkhāni pañcindriyāni saṅkhārapariyāpannāni ye saṅkhārā anāsavā, no ca bhavaṅgā, te

saṅkhārā dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

These trainee’s five-faculties are included in formations. Whatever formations are non-cankers and
not factor of becoming, those formations are included in the Phenomena-element (Dhamma-dhātu).
This is accessing (the su a meaning) by means of the Elements. (Note: Here, saṅkhāra are
representative of Dhamma dhātu)

Sā dhammadhātu dhammāyatanapariyāpannā, yaṃ āyatanaṃ anāsavaṃ, no ca bhavaṅgaṃ. Ayaṃ

āyatanehi otaraṇā.

That Phenomena-element is included in the Phenomena-base. Whatever base is non-canker, not a

factor of becoming – this is accessing (the su a meaning) by means of the Bases.

‘‘Ayaṃ ahasmīti anānupassī’’ti ayaṃ sakkāyadiṭṭhiyā samugghāto, sā sekkhāvimu i, tāniyeva

sekkhāni pañcindriyāni. Ayaṃ indriyehi otaraṇā.

“Ayaṃ ahasmīti anānupassī” – This is the eradication of self-view (sakkāyadiṭṭhi). This is trainee’s
release. This is trainee’s five-faculties. This is accesssing (the su a meaning) by means of Faculties.

Tāniyeva sekkhāni pañcindriyāni vijjā, vijjuppādā avijjānirodho, avijjānirodhā saṅkhāranirodho,

evaṃ sabbo paṭiccasamuppādo. Ayaṃ paṭiccasamuppādehi otaraṇā.

These trainee’s five-faculties are wisdom. From the arising of wisdom, there is cessation of ignorance.
From the cessation of ignorance, there is cessation of formations… Thus the entire Dependent-
coarising. This is accessing (the su a meaning) by means of Dependent-coarising.

Sāyeva vijjā paññākkhandho. Ayaṃ khandhehi otaraṇā.

This wisdom is the wisdom-aggregate. This is accessing (the su a meaning) by means of Aggregates.

Sāyeva vijjā saṅkhārapariyāpannā, ye saṅkhārā anāsavā, no ca bhavaṅgā, te saṅkhārā

dhammadhātusaṅgahitā, ayaṃ dhātūhi otaraṇā.

This wisdom is included in formations. Whatever formations are non-canker, not factor of becoming,
those are included in the Phenomena-element. This is accessing (the su a meaning) by means of the
Elements.

Sā dhammadhātu dhammāyatanapariyāpannā, yaṃ āyatanaṃ anāsavaṃ, no ca bhavaṅgaṃ, ayaṃ

āyatanehi otaraṇā.
This Phenomena-element is included in Phenomena-base. Whatever base is non-canker, not factor of
becoming – this is accessing (the su a meaning) by means of the Bases.

Sekkhāya ca vimu iyā asekkhāya ca vimu iyā vimu o udatāri oghaṃ atiṇṇapubbaṃ
apunabbhavāya. Tenāha bhagavā ‘‘uddhaṃ adho’’ti.

Released by the trainee’s release and the trained-one’s release, one crosses the flood – not crossed
before, for non-rebirth.

‘‘Nissitassa calitaṃ, anissitassa calitaṃ na hi,

calite asati passaddhi, passaddhiyā sati nati na hoti,
natiyā asati āgatigati na hoti, āgatigatiyā asati cutūpapāto na hoti,
cutūpapāte asati nevidha na huraṃ na ubhayamantarena; esevanto dukkhassā’’ti.

For the dependent, are perturbed; the non-dependent are is no perturbation. When unperturbed there
is tranquility. When there is tranquility, there is no inclination. When there is no inclination, there is
no coming-and-going. When there is no coming-and-going, there is no rebirth. When there is no
rebirth – there is no here, no next (world), no in-between-both – there is an end to suffering.

‘‘Nissitassa calita’’nti nissayo nāma duvidho taṇhānissayo ca diṭṭhinissayo ca. Ta ha yā ra assa

cetanā, ayaṃ taṇhānissayo; yā mūḷhassa cetanā, ayaṃ diṭṭhinissayo. Cetanā pana saṅkhārā,
saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ”, evaṃ sabbo paṭiccasamuppādo. Ayaṃ
paṭiccasamuppādehi otaraṇā.

“Nissitassa calita” – dependence is of two kinds – craving-dependence and view-dependence. There,

that which is the intention of a craving-one – that is craving-dependence; that which is the intention
of a deluded-one – that is view-dependence. Now, intention is formation. Dependent on formation,
there is consciousness. Dependent on consciousness there is mind-ma er – thus the entire
Dependent-co-arising. This is accessing (the su a meaning) by means of Dependent-co-arising.

Ta ha yā ra assa vedanā, ayaṃ sukhā vedanā. Yā sammūḷhassa vedanā, ayaṃ adukkhamasukhā

vedanā, imā dve vedanā vedanākkhandho. Ayaṃ khandhehi otaraṇā.

There, that which is the sensation of the craving-one, that is pleasant sensation. That which is the
sensation of the deluded-one, that is neither-pleasant-nor-unpleasant sensation. These two sensations
is the Sensation-aggregate. This is accessing (the su a meaning) by means of Aggregates.

Ta ha sukhā vedanā dve indriyāni sukhindriyaṃ somanassindriyañca, adukkhamasukhā vedanā

upekkhindriyaṃ. Ayaṃ indriyehi otaraṇā.

There, pleasant sensation is two faculties – bodily-pleasant-sensation-faculty and mental-joy-

sensation-faculty. Neither-pleasant-nor-unpleasant sensation is neutral-sensation-faculty. This is
accessing (the su a meaning) by means of Faculties.

Tāniyeva indriyāni saṅkhārapariyāpannāni, ye saṅkhārā sāsavā bhavaṅgā, te saṅkhārā

dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

Those faculties are included in formations. The formations which are non-canker, not factor of
becoming, those formations are included in the Phenomena-element. This is accessing (the su a
meaning) by means of Elements.
Sā dhammadhātu dhammāyatanapariyāpannā, yaṃ āyatanaṃ sāsavaṃ bhavaṅgaṃ, ayaṃ āyatanehi
otaraṇā.
The Phenomena-elements included in Phenomena-base – whatever base is non-canker, not factor of
becoming – this is accessing (the su a meaning) by means of Bases.

‘‘Anissitassa calitaṃ na hī’’ti samathavasena vā taṇhāya anissito vipassanāvase vā diṭṭhiyā anissito.

Yā vipassanā ayaṃ vijjā, vijjuppādā avijjānirodho, avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā
viññāṇanirodho, evaṃ sabbo paṭiccasamuppādo. Ayaṃ paṭiccasamuppādehi otaraṇā.

“Anissitassa calitaṃ na hi” means in terms of samatha, it is non-dependent on craving or in terms of

vipassana it is non-dependent on view. What is vipassana, that is wisdom. From the arising of
wisdom, there is cessation of ignorance. From the cessation of ignorance, there is cessation of
formation. From the cessation of formation, there is cessation of consciousness – thus the entire
Dependent-co-arising. This is accessing (the su a meaning) by means of Dependent-co-arising.

Sāyeva vipassanā paññākkhandho. Ayaṃ khandhehi otaraṇā.

The vipassana is wisdom-aggregate. This is accessing (the su a meaning) by means of Aggregates.

Sāyeva vipassanā dve indriyāni – vīriyindriyañca paññindriyañca. Ayaṃ indriyehi otaraṇā.

The vipassana is two faculties – effort-faculty and wisdom-faculty. This is accessing (the su a
meaning) by means of Faculties.

Sāyeva vipassanā saṅkhārapariyāpannā, ye saṅkhārā anāsavā, no ca bhavaṅgā, te saṅkhārā

dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

The vipassana is included in formations. Those formations which are non-canker, not factor of
becoming, they are included in Phenomena-element. This is accessing (the su a meaning) by means
of Elements.

Sā dhammadhātu dhammāyatanapariyāpannā, yaṃ āyatanaṃ anāsavaṃ, no ca bhavaṅgaṃ. Ayaṃ

āyatanehi otaraṇā.

The Phenomena-element is included in Phenomena-base. Those bases which are non-canker, not
factor of becoming – this is accessing (the su a meaning) by means of Bases.

‘‘Passaddhiyā satī’’ti duvidhā passaddhi kāyikā ca cetasikā ca. Yaṃ kāyikaṃ sukhaṃ, ayaṃ
kāyapassaddhi. Yaṃ cetasikaṃ sukhaṃ, ayaṃ cetasikā passaddhi. Passaddhakāyo sukhaṃ vediyati,
sukhino ci aṃ samādhiyati, samāhito yathābhūtaṃ pajānāti, yathābhūtaṃ pajānanto nibbindati,
nibbindanto virajjati, virāgā vimuccati, vimu asmiṃ ‘‘vimu a’’miti ñāṇaṃ hoti, ‘‘khīṇā jāti, vusitaṃ
brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ i ha āyā’’ti pajānāti.

“Passaddhiyā sati” – there are two kinds of tranquility – of body and of mental factor. Whatever is
pleasant sensation of body – this is kāyapassadhi (bodily-tranquility). Whatever is pleasant sensation
of mental factor – this is cetasika passadhi (mental factor tranquility). A tranquil body experiences
pleasant sensation. The mind of the pleasant-sensation-experiencer gets concentrated. The one who is
concentrated knows as-it-is. The one who knows as-it-is is dispassionate. Being dispassionate there is
fading of lust. The lust-faded-one is released. On being released, there is knowledge as, “Released”.
He knows, “Birth is ended. The holy life has been lived. What is to be done is done. There nothing
after this.”

So na namati rūpesu, na saddesu, na gandhesu, na rasesu, na phoṭṭhabbesu, na dhammesu khayā

rāgassa khayā dosassa khayā mohassa. Yena rūpena tathāgataṃ tiṭṭhantaṃ carantaṃ
paññāpayamāno paññāpeyya, tassa rūpassa khayā virāgā nirodhā cāgā paṭinissaggā rūpasaṅkhaye
vimu o. Tathāgato a hītipi na upeti, na hītipi na upeti, a hi na hītipi na upeti, neva hi no
na hītipi na upeti. Atha kho gambhīro appameyyo asaṅkheyyo nibbutotiyeva saṅkhaṃ gacchati
khayā rāgassa, khayā dosassa, khayā mohassa.

He does not have a bent towards forms, sounds, smells, tastes, touches or mental phenomena – due to
ending of craving, ending of hatred, ending of delusion. By what form, he would define while define
the Tathāgata as standing, going – due to the ending of, due to the dispassion to, due to the cessation
of, due to the giving up of, due to the forsaking of that form – he is released by the ending of form.
He does not hold that “There is a Tathāgata”; also does not hold that “There is no… ”; “There is and
there is no…”; “Neither is nor is not…”. He is reckoned as deep, limitless, uncountable, allayed – due
to ending of craving, due to ending of hatred, ending of delusion.

Yāya vedanāya…pe… yāya saññāya. Yehi saṅkhārehi. Yena viññāṇena tathāgataṃ tiṭṭhantaṃ
carantaṃ paññāpayamāno paññāpeyya, tassa viññāṇassa khayā virāgā nirodhā cāgā paṭinissaggā
viññāṇasaṅkhaye vimu o, tathāgato a hītipi na upeti, na hītipi na upeti, a hi na hītipi na upeti,
neva hi no na hītipi na upeti. Atha kho gambhīro appameyyo asaṅkheyyo nibbutotiyeva saṅkhaṃ
gacchati khayā rāgassa, khayā dosassa, khayā mohassa.

From the sensation… from the perception… from the formation… From the consciousness – By what
consciousness, he would define while define the Tathāgata as standing, going – due to the ending of,
due to the dispassion to, due to the cessation of, due to the giving up of, due to the forsaking of that
consciousness – he is released by the ending of consciousness. He does not hold that “There is a
Tathāgata”; also does not hold that “There is no… ”; “There is and there is no…”; “Neither is nor is
not…”. He is reckoned as deep, limitless, uncountable, allayed – due to ending of craving, due to
ending of hatred, ending of delusion.

‘‘Āgatī’’ti idhāgati. ‘‘Gatī’’ti peccabhavo. Āgatigatīpi na bhavanti, ‘‘nevidhā’’ti chasu ajjha ikesu
āyatanesu. ‘‘Na hura’’nti chasu bāhiresu āyatanesu. ‘‘Na ubhayamantarenā’’ti phassasamuditesu
dhammesu a ānaṃ na passati. ‘‘Esevanto dukkhassā’’ti paṭiccasamuppādo. So duvidho lokiyo ca
loku aro ca. Ta ha lokiyo avijjāpaccayā saṅkhārā, yāva jarāmaraṇā. Loku aro sīlavato avippaṭisāro
jāyati, yāva nāparaṃ i ha āyāti pajānāti. Tenāha bhagavā ‘‘nissitassa calitaṃ anissitassa calitaṃ
na hi…pe… esevanto dukkhassā’’ti.

“Āgati” means the present destiny. “Gati” means the later becoming. There is no present existence or
future one. “Nevidhā” means in the six internal bases. “Na hura” means in the six external bases. “Na
ubhayamantarenā” means cannot see teh phenomena arising based on contact. “Esevanto
dukkhassā” means Dependent-co-arising. It is of two kinds – mundane and supramundane. There,
mundane is ‘Due to ignorance there is formation… till aging and death. Supramundane is ‘Virtuous,
remorseless is born… till he knows, ‘There is nothing after this’. Therefore said the Bhagava,
“nissitassa calitaṃ anissitassa calitaṃ na hi… esevanto dukkhassā”.

‘‘Ye keci sokā paridevitā vā, dukkhā ca lokasmimanekarūpā;

Piyaṃ paṭiccappabhavanti ete, piye asante na bhavanti ete.
Tasmā hi te sukhino vītasokā, yesaṃ piyaṃ na hi kuhiñci loke;
Tasmā asokaṃ virajaṃ pa hayāno, piyaṃ na kayirātha kuhiñci loke’’ti.

Whatever multifarious sorrow or lamentation or suffering in this world – They arise due to what is
dear. They don’t arise when nothing is held dear.
Therefore, indeed, those who are happy, sorrowless – for them there is nothing dear in this world.
Therefore, (if) wishing for the sorrowless, the stainless – don’t make anything dear in this world.

‘‘Ye keci sokā paridevitā vā, dukkhā ca lokasmimanekarūpā piyaṃ paṭiccappabhavanti ete’’ti – ayaṃ
dukkhā vedanā. ‘‘Piye asante na bhavanti ete’’ti – ayaṃ sukhā vedanā. Vedanā vedanākkhandho.
Ayaṃ khandhehi otaraṇā.

“Ye keci sokā paridevitā vā, dukkhā ca lokasmimanekarūpā piyaṃ paṭiccappabhavanti ete’’ – this is
painful sensation. “Piye asante na bhavanti ete’’ – this is pleasant sensation. Sensation is Sensation-
aggregate. This is accessing (the su a meaning) by means of the Aggregates.

Vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti,

jātipaccayā jarāmaraṇaṃ, evaṃ sabbaṃ. Ayaṃ paṭiccasamuppādehi otaraṇā.

Conditioned by sensation is craving, Conditioned by craving is clinging. Conditioned by clinging is

becoming. Conditioned by becoming is birth. Conditioned by birth is aging and death – this in
entirety. This is accessing (the su a meaning) by means of Dependent-co-arising.

Ta ha sukhā vedanā dve indriyāni – sukhindriyaṃ somanassindriyañca. Dukkhā vedanā dve

indriyāni – dukkhindriyaṃ domanassindriyañca. Ayaṃ indriyehi otaraṇā.

There, pleasant sensation is two faculties – (bodily) pleasant sensation faculty and (mental) joy
faculty. Painful sensation is two faculties – (bodily) painful sensation and (mental) sorrow faculty.
This is accessing (the su a meaning) by means of Faculties.

Tāniyeva indriyāni saṅkhārapariyāpannāni, ye saṅkhārā sāsavā bhavaṅgā, te saṅkhārā

dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

Those faculties are included in formation. Whatever formations are non-canker, not factor of
becoming, they are included in the Phenomena-element – This is accessing (the su a meaning) by
means of Elements.

Sā dhammadhātu dhammāyatanapariyāpannā, yaṃ āyatanaṃ sāsavaṃ bhavaṅgaṃ. Ayaṃ āyatanehi

otaraṇā.

That Phenomena-element included in the Phenomena-base – whatever base is non-canker, not factor
of becoming – this is accessing (the su a meaning) by means of Bases.

Tasmā hi te sukhino vītasokā, yesaṃ piyaṃ na hi kuhiñci loke;

Tasmā asokaṃ virajaṃ pa hayāno, piyaṃ na kayirātha kuhiñci loketi.

Therefore, indeed, those who are happy, sorrowless – for them there is nothing dear in this world.
Therefore, (if) wishing for the sorrowless, the stainless – don’t make anything dear in this world.

Idaṃ taṇhāpahānaṃ. Taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, evaṃ sabbaṃ.

Ayaṃ paṭiccasamuppādehi otaraṇā.

Here, it is abandoning of craving. From the eradication of craving, there is eradication of clinging.
From the eradication of clinging there is eradication of becoming – thus in entirety. This is accessing
(the su a meaning) by means of Dependent-co-arising.

Taṃyeva taṇhāpahānaṃ samatho. So samatho dve indriyāni satindriyaṃ samādhindriyañca. Ayaṃ

indriyehi otaraṇā.
That abandoning of craving is samatha. That samatha is two faculties – mindfulness-faculty and
concentration-faculty. This is accessing (the su a meaning) by means of Faculties.

Soyeva samatho samādhikkhandho. Ayaṃ khandhehi otaraṇā.

That samatha is Samādhi-aggregate. This is accessing (the su a meaning) by means of Aggregates.

Soyeva samatho saṅkhārapariyāpanno, ye saṅkhārā anāsavā, no ca bhavaṅgā, te saṅkhārā

dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

That samatha is included in formations. Whatever formation is non-canker, not factor of becoming,
that formation is included in Phenomena-element. This is accessing (the su a meaning) by means of
Elements.

Sā dhammadhātu dhammāyatanapariyāpannā, yaṃ āyatanaṃ anāsavaṃ, no ca bhavaṅgaṃ. Ayaṃ

āyatanehi otaraṇā. Tenāha bhagavā ‘‘ye keci sokā’’ti.

That Phenomena-element is included in Phenomena-base – the base that is non-canker, not a factor of
becoming. This is accessing (the su a meaning) by means of Bases. Therefore, said the Bhagava, “ye
keci soka”.

Kāmaṃ kāmayamānassa, tassa ce taṃ samijjhati;

Addhā pītimano hoti, laddhā macco yadicchati.
Tassa ce kāmayānassa, chandajātassa jantuno;
Te kāmā parihāyanti, sallaviddhova ruppati.
Yo kāme parivajjeti, sappasseva padā siro;
Somaṃ visa ikaṃ loke, sato samativa atī’ti.

If that which is desired is obtained by the one desiring it,

Indeed, he is delighted – the man who obtained what was desired.
If, for the man who desires, wishes – those which are desired come to ruin – he is pained as though
pierced by an arrow.
Whoever averts sensual desire, like the feet avert the serpent’s head;
He, mindful, crosses over this world of craving.

Ta ha yā pītimanatā, ayaṃ anunayo. Yadāha sallaviddhova ruppatīti, idaṃ paṭighaṃ. Anunayaṃ

paṭighañca pana taṇhāpakkho, taṇhāya ca pana dasarūpīni āyatanāni padaṭṭhānaṃ. Ayaṃ āyatanehi
otaraṇā.

There, what is delightedness is approval, liking. What is said as, “sallaviddhova ruppati” – this is
non-approval, dislike. Approval and non-approval is on the side of craving. And for craving, the ten
form-bases are the footing. This is accessing (the su a meaning) by means of Bases.

Tāniyeva dasa rūpīni rūpakāyo nāmasampayu o, tadubhayaṃ nāmarūpaṃ, nāmarūpapaccayā

saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, evaṃ sabbaṃ.
Ayaṃ paṭiccasamuppādehi otaraṇā.

Those ten forms are the Form-aggregate, associated with Mind. Those both are Mind-ma er.
Conditioned by mind-ma er is the six-bases. Conditioned by the six-bases is contact. Conditioned by
contact is sensation. Conditioned by sensation is craving – this in entirety. This is accessing (the su a
meaning) by means of Dependent-co-arising.

Tadeva nāmarūpaṃ pañcakkhandho; Ayaṃ khandhehi otaraṇā;

Tadeva nāmarūpaṃ aṭṭhārasa dhātuyo; Ayaṃ dhātūhi otaraṇā;

That mind-ma er is the five-aggregates. This is crossing over by Aggregates. That mind-ma er is the
eighteen-elements. This is accessing (the su a meaning) by means of Elements.

Ta ha yo rūpakāyo imāni pañca rūpīni indriyāni, yo nāmakāyo imāni pañca arūpīni indriyāni, imāni
dasa indriyāni. Ayaṃ indriyehi otaraṇā.

There, that which is the form-group, they are the five-form-faculties. That which is the mind-group,
they are the five-formless-faculties. These are the ten faculties. This is accessing (the su a meaning)
by means of Faculties.

Ta ha yadāha – There it is said as –

‘‘Yo kāme parivajjeti, sappasseva padā siro;
Somaṃ visa ikaṃ loke, sato samativa atī’’ti.

Whoever averts sensual desire, like the feet avert the serpent’s head;
He, mindful, crosses over this world of craving.

Ayaṃ saupādisesā nibbānadhātu, ayaṃ dhātūhi otaraṇā.

This is Nibbāna-element with remainder. This is accessing (the su a meaning) by means of Elements.

Sāyeva saupādisesā nibbānadhātu vijjā, vijjuppādā avijjānirodho, avijjānirodhā saṅkhāranirodho,

evaṃ sabbaṃ. Ayaṃ paṭiccasamuppādehi otaraṇā.

This Nibbāna-element with remainder is wisdom. From the arising of wisdom, ignorance is
eradicated. With the eradication of ignorance, formation is eradicated – thus in entirety. This is
accessing (the su a meaning) by means of Dependent-co-arising.

Sāyeva vijjā paññākkhandho. Ayaṃ khandhehi otaraṇā.

That wisdom is Wisdom-aggregate. This is accessing (the su a meaning) by means of Aggregates.

Sāyeva vijjā dve indriyāni – vīriyindriyaṃ paññindriyañca. Ayaṃ indriyehi otaraṇā.

That wisdom is two faculties – effort-faculty and wisdom-faculty. This is accessing (the su a
meaning) by means of Faculties.

Sāyeva vijjā saṅkhārapariyāpannā, ye saṅkhārā anāsavā, no ca bhavaṅgā, te saṅkhārā

dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

That wisdom is included in formation. That formation which is non-canker, not factor of becoming,
that formation is included in Phenomena-element. This is accessing (the su a meaning) by means of
Elements.

Sā dhammadhātu dhammāyatanapariyāpannā, yaṃ āyatanaṃ anāsavaṃ, no ca bhavaṅgaṃ. Ayaṃ

āyatanehi otaraṇā. Tenāha bhagavā ‘‘kāmaṃ kāmayamānassā’’ti.

The Phenomena-element is included in Phenomena-base. That base which is non-canker, not factor of
becoming – this is accessing (the su a meaning) through Bases. Therefore said the Bhagava, ‘‘kāmaṃ
kāmayamānassā’’.
E āvatā paṭicca indriyakhandhadhātuāyatanāni samosaraṇotaraṇāni bhavanti. Evaṃ paṭicca
indriyakhandhadhātuāyatanāni otāretabbāni. Tenāha āyasmā mahākaccāyano ‘‘yo ca
paṭiccuppādo’’ti.

To this extent, faculties, aggregates, elements and bases become an integrated access or entrance.
Thus the faculties, aggregates, elements and bases can bring about access or entry. Therefore said
Venerable Mahākaccāyano, ‘‘yo ca paṭiccuppādo’’.

Niyu o otaraṇo hāro.

Otaraṇa hāra has been elucidated

© 2016 pasannaci a.wordpress.com

Sodhana hāra

Sodhana hāra is a method of analyzing a su a by seeking to clarify whether and where the
questioned ma er gets a complete answer.

The following is a verse explaining this hāra.

Vissajjitamhi pañhe, gāthāyaṃ pucchitāyamārabbha,

Suddhāsuddhaparikkhā hāro so sodhano nāma.

As it checks for the clarified and un-clarified in the answered question,

regarding the inquired in the verse – this hāra is called Sodhana (Clarification).

The above is a brief introduction to Sodhana hāra.

The ensuing is the original text elucidating the Sodhana hāra using examples.

13. Sodhanahāravibhaṅgo – with English translation

© 2017 pasannaci a.wordpress.com

Ta ha katamo sodhano hāro? ‘‘Vissajjitamhi pañhe’’ti gāthā.

Yathā āyasmā ajito pārāyane bhagavantaṃ pañhaṃ pucchati –

‘‘Kenassu nivuto loko, kenassu nappakāsati;

Kissābhilepanaṃ brūsi, kiṃsu tassa mahabbhaya’’nti.

‘‘Avijjāya nivuto loko, [ajitāti bhagavā]

Vivicchā pamādā nappakāsati;
Jappābhilepanaṃ brūmi, dukkhamassa mahabbhaya’’nti.

‘‘Kenassu nivuto loko’’ti pañhe ‘‘avijjāya nivuto loko’’ti bhagavā padaṃ sodheti, no ca ārambhaṃ.
‘‘Kenassu nappakāsatī’’ti pañhe ‘‘vivicchā pamādā nappakāsatī’’ti bhagavā padaṃ sodheti, no ca
ārambhaṃ. ‘‘Kissābhilepanaṃ brūsī’’ti pañhe ‘‘jappābhilepanaṃ brūmī’’ti bhagavā padaṃ sodheti,
no ca ārambhaṃ. ‘‘Kiṃsu tassa mahabbhaya’’nti pañhe ‘‘dukkhamassa mahabbhaya’’nti suddho
ārambho. Tenāha bhagavā ‘‘avijjāya nivuto loko’’ti.

Therein, what is the Sodhana hāra? (It refers to) the verse – ‘In the answered question…’

As the Venerable Ajita asks the Blessed One question, in Pārāyana –

“Due to what is the world hemmed-in? Due to what does it not shine?
Do tell, with what is it smeared? What is its great-fear?”

Due to ignorance is the world hemmed-in. (the Blessed One to Ajita)

It does not shine due to doubt and heedlessness.
It is smeared with greed. Its great-fear is suffering.
In the question, “Due to what is the world hemmed-in?”, the Blessed One clarifies the term, (with the
answer) “Due to ignorance is the world hemmed-in”, but not the initiating-factor.

In the question, “Due to what does it not shine?”, the Blessed-One clarifies the term, (with the
answer) “It does not shine due to doubt and heedlessness”, but not the initiating-factor.

In the question, “Do tell, with what is it smeared?”, the Blessed One clarifies the term, (with the
answer) “It is smeared with greed”, but not the initiating-factor.

In the question, “What is its great-fear”, the Blessed One clarifies the initiating-factor, (with the
answer) “Its great-fear is suffering”. Thus spoke the Blessed One– “Due to ignorance is the world
hemmed-in”.

‘‘Savanti sabbadhi sotā, [iccāyasmā ajito]

Sotānaṃ kiṃ nivāraṇaṃ;
Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhīyare’’ti.

‘‘Yāni sotāni lokasmiṃ, [ajitāti bhagavā]

Sati tesaṃ nivāraṇaṃ;
Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare’’ti.

‘‘Savanti sabbadhi sotā, sotānaṃ kiṃ nivāraṇa’’nti pañhe ‘‘yāni sotāni lokasmiṃ, sati tesaṃ
nivāraṇa’’nti bhagavā padaṃ sodheti, no ca ārambhaṃ. ‘‘Sotānaṃ saṃvaraṃ brūhi, kena sotā
pidhīyare’’ti pañhe ‘‘sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare’’ti suddho ārambho. Tenāha
bhagavā ‘‘yāni sotāni lokasmi’’nti.

“The streams flow everywhere – what is the shu ing-off of the streams?
Do tell the closing-off of the streams, by what are the streams shut-off?

Whatever streams there are in this world, mindfulness is their shu ing-off.
(The Blessed One to Ajita)
I will tell the closing-off of the streams, they are shut-off by wisdom”

In the question, “The streams flow everywhere – what is the shu ing-off of the streams?”, the Blessed
One clarifies the term, (with the answer) “Whatever streams there are in this world, mindfulness is
their shu ing-off”, but not the initiating factor.

In the question, “Do tell the closing-off of the streams, by what are the streams shut-off?”, the Blessed
One clarifies the initiating-factor, (with the answer) “I will tell the closing-off of the streams, they are
shut-off by wisdom. Thus spoke the Blessed One – “Whatever streams there are in this world”.

‘‘Paññā ceva sati ca, [iccāyasmā ajito]

Nāmarūpañca mārisa;
Etaṃ me puṭṭho pabrūhi, ka hetaṃ uparujjhatī’’ti pañhe –
‘‘Yametaṃ pañhaṃ apucchi, ajita taṃ vadāmi te;
Ya ha nāmañca rūpañca, asesaṃ uparujjhati;
Viññāṇassa nirodhena, e hetaṃ uparujjhatī’’ti.

Suddho ārambho. Tenāha bhagavā ‘‘yametaṃ pañhaṃ apucchī’’ti.

In the question –
“Wisdom and mindfulness and mind-ma er, (Ajita thereof)
Sir, where does it cease ?
This is asked by me, do answer”,

“Whatever question you asked, Ajita, I will answer you.

Where mind and ma er cease without remainder,
by the cessation of consciousness, there it ceases”.

The initiating-factor is clarified. Thus spoke the Blessed One– “ Whatever question you asked”.

Ya ha evaṃ suddho ārambho, so pañho visajjito bhavati.

Ya ha pana ārambho asuddho, na tāva so pañho visajjito bhavati.

Where the initiating-factor is clarified thus, that question is answered.

But where the initiating-factor is not-clarified, to that extent, that question is not answered.

Tenāha āyasmā mahākaccāyano ‘‘vissajjitamhi pañhe’’ti.

Therefore said the Venerable Mahākaccāyana – “In the answered question…”

Niyu o sodhano hāro.

The Sodhana hāra has been elucidated.

© 2017 pasannaci a.wordpress.com

Adhiṭṭhāna hāra

Adhiṭṭhāna hāra is a method of analyzing a su a by resolving, by taking apart the phenomena

expressed in that su a.

The word adhiṭṭhāna is used here in the sense of resolving – taking apart.

The following is a verse explaining this hāra.

Eka atāya dhammā, yepi ca vema atāya niddiṭṭhā;

Tena vikappayitabbā, eso hāro adhiṭṭhāno.
Those phenomena that are general, they are expressed specifically–
in that way should they be inferred – this hāra is adhiṭṭhāna.

The above is a brief introduction to Adhiṭṭhāna hāra.

The ensuing is the original text elucidating the Adhiṭṭhāna hāra using examples.

14. Adhiṭṭhānahāravibhaṅgo – with English translation

© 2017 pasannaci a.wordpress.com

Ta ha katamo adhiṭṭhāno hāro? “Eka atāya dhammā, yepi ca vema atāya niddiṭṭhā”ti.

Therein, what is the adhiṭṭhāna hāra? (It is as explained in the verse) “Those phenomena that are
general, they are expressed specifically…”

Ye ta ha niddiṭṭhā, tathā te dhārayitabbā.

What are expressed there, in that way should they be upheld.

‘‘Dukkha’’nti eka atā. Ta ha katamaṃ dukkhaṃ? Jāti dukkhā, jarā dukkhā, byādhi dukkho,
maraṇaṃ dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na
labhati tampi dukkhaṃ, saṃkhi ena pañcupādānakkhandhā dukkhā, rūpā dukkhā, vedanā dukkhā,
saññā dukkhā, saṅkhārā dukkhā, viññāṇaṃ dukkhaṃ. Ayaṃ vema atā.
Dukkha (Suffering) is general. Therein, what is suffering? Birth is suffering, aging is suffering, illness
is suffering, death is suffering, associating with un-beloved is suffering, not associating with beloved
is suffering, not ge ing what one wants is suffering, in short – the five clinging aggregates are
suffering. Form is a suffering, sensation is a suffering, perception is a suffering, mental-formations are
suffering, consciousness is suffering. This is specifical.

‘‘Dukkhasamudayo’’ti eka atā. Ta ha katamo dukkhasamudayo? Yāyaṃ taṇhā ponobhavikā

[ponobbhavikā (ka.)] nandīrāgasahagatā tatratatrābhinandinī. Seyyathidaṃ, kāmataṇhā bhavataṇhā
vibhavataṇhā. Ayaṃ vema atā.
Dukkha-samudaya (arising of suffering) is general. Therein, what is the arising of suffering? The
craving that gives rise to further becoming, accompanied by passion and delight, relishing here and
there, namely, craving for sensual pleasures, craving for becoming, craving for non-becoming. This is
specifical.
‘‘Dukkhanirodho’’ti eka atā. Ta ha katamo dukkhanirodho? Yo tassāyeva taṇhāya
asesavirāganirodho cāgo paṭinissaggo mu i anālayo. Ayaṃ vema atā.
Dukkha-nirodha (cessation of suffering) is general. Therein, what is the cessation of suffering? The
remainderless fading and cessation, giving-up, relinquishment, release and le ing go of that very
craving. This is specifical.

‘‘Dukkhanirodhagāminī paṭipadā’’ti eka atā. Ta ha katamā dukkhanirodhagāminī paṭipadā?

Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ, sammādiṭṭhi sammāsaṅkappo sammāvācā
sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ vema atā.
Dukkha-nirodha-gāmini-paṭipadā (path leading to the cessation of suffering) is general. Therein,
what is the path leading to the cessation of suffering? It is this Eight-fold Noble Path, namely, Right
View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness,
Right Concentration. This is specifical.

‘‘Maggo’’ti eka atā. Ta ha katamo maggo? Nirayagāmī maggo tiracchānayonigāmī maggo

pe ivisayagāmī maggo asurayoniyo [asurayonigāmiyo (sī.), asurayonigāmīniyo (ka.)] maggo
saggagāmiyo maggo manussagāmī maggo nibbānagāmī maggo. Ayaṃ vema atā.
Magga (path) is general. Therein, what is Path? The path leading to hell, path leading to animal-
world, path leading to the sphere of hungry ghosts, path leading to realm of demons, path leading to
heaven, path leading to human-world, path leading to Nibbāna. This is specifical.

‘‘Nirodho’’ti eka atā. Ta ha katamo nirodho? Paṭisaṅkhānirodho appaṭisaṅkhānirodho

anunayanirodho paṭighanirodho mānanirodho makkhanirodho paḷāsanirodho issānirodho
macchariyanirodho sabbakilesanirodho. Ayaṃ vema atā.
Nirodha (cessation) is general. Therein, what is cessation? cessation of judgement, cessation of non-
judgement, cessation of liking, cessation of disliking, cessation of conceit, cessation of demeaning,
cessation of spite, cessation of envy, cessation of stinginess, cessation of all defilement. This is
specifical.

‘‘Rūpa’’nti eka atā. Ta ha katamaṃ rūpaṃ? Cātumahābhūtikaṃ [cātummahābhūtikaṃ (sī.)] rūpaṃ

catunnaṃ mahābhūtānaṃ upādāya rūpassa pañña i. Ta ha katamāni ca āri mahābhūtāni?
Pathavīdhātu [paṭhavīdhātu (sī.)] āpodhātu tejodhātu vāyodhātu.
Rūpaṃ (form) is general. Therein, what is form? The four-great-elements form, the concept of the
derivative-form of the four-great-elements. Therein, what are the four great-elements? Element of
extension, element of cohesion, element of energy, element of movement.

Dvīhi ākārehi dhātuyo pariggaṇhāti saṅkhepena ca vi hārena ca. Kathaṃ vi hārena dhātuyo
pariggaṇhāti? Vīsatiyā ākārehi pathavīdhātuṃ vi hārena pariggaṇhāti, dvādasahi ākārehi
āpodhātuṃ vi hārena pariggaṇhāti, catūhi ākārehi tejodhātuṃ vi hārena pariggaṇhāti, chahi
ākārehi vāyodhātuṃ vi hārena pariggaṇhāti.
One comprehends the elements by two ways – in brief and in detail. How are the elements
comprehended in detail? By twenty ways, the element of extension is comprehended in detail. By
twelve ways, the element of cohesion is comprehended in detail. By four ways, the element of energy
is comprehended in detail. By six ways, the element of movement is comprehended in detail.

Katamehi vīsatiyā ākārehi pathavīdhātuṃ vi hārena pariggaṇhāti? A hi imasmiṃ kāye kesā lomā
nakhā dantā taco, maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ [aṭṭhimiñjā (sī.)] vakkaṃ, hadayaṃ yakanaṃ
kilomakaṃ pihakaṃ papphāsaṃ, antaṃ antaguṇaṃ udariyaṃ karīsaṃ ma hake ma haluṅganti
imehi vīsatiyā ākārehi pathavīdhātuṃ vi hārena pariggaṇhāti.
How is the element of extension comprehended in detail by twenty ways? In this body there is hair,
body hair, nails, teeth, skin, flesh, tendons, bone, bone-marrow, kidneys, heart, liver, pleura, spleen,
lungs, small intestines, large intestines, gorge, faeces, brain in the skull – thus, by these twenty ways,
the element of extension is comprehended in detail.

Katamehi dvādasahi ākārehi āpodhātuṃ vi hārena pariggaṇhāti? A hi imasmiṃ kāye pi aṃ

semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mu anti imehi dvādasahi
ākārehi āpodhātuṃ vi hārena pariggaṇhāti.
How is the element of cohesion comprehended in detail, by twelve ways? There is in this body, bile,
phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine – thus, by these
twelve ways, the element of cohesion is comprehended in twelve ways.

Katamehi catūhi ākārehi tejodhātuṃ vi hārena pariggaṇhāti? Yena ca santappati, yena ca jīrīyati,
passa ma. ni. 3.351], yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ
gacchati, imehi catūhi ākārehi tejodhātuṃ vi hārena pariggaṇhāti.
How is the element of energy comprehended in detail, by four ways? It is by which there is heating,
by which there is decaying, by which there is burning, by which the eaten, drunk, chewed and tasted
(food) gets well digested – by these four ways, the element of energy can be comprehended in detail.

Katamehi chahi ākārehi vāyodhātuṃ vi hārena pariggaṇhāti? Uddhaṅgamā vātā, adhogamā vātā,
kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, imehi chahi ākārehi
vāyodhātuṃ vi hārena pariggaṇhāti.
By what six ways, is the element of movement comprehended in detail? The upward-going air, the
downward-going air, air in the belly, air in the abdomen, the air that moves from organ to organ, in-
breath, out-breath – thus, by these six ways, the element of movement can be comprehended in detail.

Evaṃ imehi dvāca ālīsāya ākārehi vi hārena dhātuyo sabhāvato upalakkhayanto tulayanto
parivīmaṃsanto pariyogāhanto paccavekkhanto na kiñci gayhūpagaṃ passati kāyaṃ vā
kāyapadesaṃ vā.
On discriminating, weighing, considering, scrutinizing, reflecting thus – the elements with their
characteristics, by these forty two ways, in detail – one does not see anything worth acquiring in the
body or body-parts.

Yathā candanikaṃ pavicinanto na kiñci gayhūpagaṃ passeyya, yathā saṅkāraṭṭhānaṃ pavicinanto na

kiñci gayhūpagaṃ passeyya, yathā vaccakuṭiṃ pavicinanto na kiñci gayhūpagaṃ passeyya, yathā
sivathikaṃ pavicinanto na kiñci gayhūpagaṃ passeyya – evameva imehi dvāca ālīsāya ākārehi evaṃ
vi hārena dhātuyo sabhāvato upalakkhayanto tulayanto parivīmaṃsanto pariyogāhanto
paccavekkhanto na kiñci gayhūpagaṃ passati kāyaṃ vā kāyapadesaṃ vā.
Just as one would not see anything worth acquiring on investigating a village cess-pool; just as one
would not see anything worth acquiring on investigating a rubbish dump; just as one would not see
anything worth acquiring on investigating a lavatory; just as one would not see anything worth
acquiring on investigating a cemetery – in the same way, on discriminating, weighing, considering,
scrutinizing, reflecting thus – the elements with their characteristics, by these forty two ways, in detail
– one does not see anything worth acquiring in the body or body-parts.

Tenāha bhagavā yā ceva kho pana ajjha ikā pathavīdhātu, yā ca bāhirā pathavīdhātu –
pathavīdhāturevesā – taṃ ‘‘netaṃ mama, nesohamasmi, na meso a ā’’ti evametaṃ yathābhūtaṃ
sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā
nibbindati, pathavīdhātuyā ci aṃ virājeti.
Therefore, said the Blessed One, “Whatever is the internal element of extension, whatever is the
external element of extension – in terms of the element of extension – one should see ‘as it is’, with
right knowledge, in this way – as ‘This is not mine, this is not me, this is not my self’. Seeing thus ‘as
it is’, with right knowledge, one gets disgusted with the element of extension, the mind casts away
the element of extension.

Yā ceva kho pana ajjha ikā āpodhātu, yā ca bāhirā āpodhātu…pe…

“Whatever is the internal element of cohesion, whatever is the external element of cohesion…”

yā ceva kho pana ajjha ikā tejodhātu, yā ca bāhirā tejodhātu…pe…

“Whatever is the internal element of energy, whatever is the external element of energy…”

yā ceva kho pana ajjha ikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā. Taṃ ‘‘netaṃ
mama, nesohamasmi, na meso a ā’’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ,
evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā ci aṃ
virājeti. Ayaṃ vema atā.
“Whatever is the internal element of movement, whatever is the external element of movement – in
terms of the element of movement – one should see ‘as it is’, with right knowledge, in this way – as
‘This is not mine, this is not me, this is not my self’. Seeing thus ‘as it is’, with right knowledge, one
gets disgusted with the element of movement, the mind casts away the element of movement. This is
specifical.

‘Avijjā’ti eka atā. Ta ha katamā avijjā? Dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ,

dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ,
aparante aññāṇaṃ, pubbantāparante aññāṇaṃ, idappaccayatāpaṭiccasamuppannesu dhammesu
aññāṇaṃ, yaṃ evarūpaṃ aññāṇaṃ adassanaṃ anabhisamayo ananubodho asambodho appaṭivedho
asallakkhaṇā anupalakkhaṇā apaccupalakkhaṇā asamavekkhaṇaṃ [asamavekkhanaṃ (ka.)]
apaccakkhakammaṃ dummejjhaṃ bālyaṃ asampajaññaṃ moho pamoho sammoho avijjā avijjogho
avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ. Ayaṃ vema atā.
Avijjā (ignorance) is general. Therein, what is ignorance? Unknowing in suffering, unknowing in ‘the
origin of suffering’, unknowing in the ‘cessation of suffering’, unknowing in the ‘path leading to the
cessation of suffering’, unknowing of the past, unknowing of the future, unknowing of the past and
future, unknowing of the phenomena which are causally connected and dependently originating –
that which is such an unknowing, unseeing, non-realizing, non-understanding, non-penetrating, non-
discerning, non-discriminating, non-differentiating, non-examining, not-realizing-by-oneself,
foolishness, stupidity, non-comprehension, delusion, bewilderment, confusion, ignorance, the flood
of ignorance, the latent ignorance, the outburst of ignorance, the bolt of ignorance, the delusion
rooted in uwholesomeness – this is specifical.

‘‘Vijjā’’ti eka atā. Ta ha katamā vijjā? Dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe
ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ, pubbante ñāṇaṃ, aparante ñāṇaṃ,
pubbantāparante ñāṇaṃ, idappaccayatāpaṭiccasamuppannesu dhammesu ñāṇaṃ, yā evarūpā paññā
pajānanā vicayo pavicayo dhammavicayo saṃlakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ
kosallaṃ nepuññaṃ vebhabyā [vebhavyā (sī.)] cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā
sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsa haṃ paññāpāsādo paññāāloko
paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi
dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ. Ayaṃ vema atā.
Vijjā (knowledge) is general. Therein, what is knowledge? Knowledge in suffering, knowledge in
‘origin of suffering’, knowledge in ‘cessation of suffering’, knowledge in ‘path leading to cessation of
suffering’, knowledge of past, knowledge of future, knowledge of past and future, knowedge of
phenomena which are causally connected and dependently arising. That which is such a wisdom,
discernment, investigation, probing, investigation of phenomena, characterization, discrimination,
differentiation, learnedness, skillfulness, adroitness, considering, thinking, examination, wisdom, wit,
perceptiveness, insight, clear-comprehension, guide, wisdom, wisdom faculty, wisdom-strength,
wisdom-sword, wisdom-palace, wisdom-light, wisdom-brightness, wisdom-lamp, wisdom-jewel,
non-delusion, investigation of phenomena, right view, enlightenment factor of investigation of
phenomena, factor of the Path, pertaining to the Path. This is specifical.

‘‘Samāpa ī’’ti eka atā. Ta ha katamā samāpa i? Saññāsamāpa i asaññāsamāpa i,

nevasaññānāsaññāsamāpa i. Vibhūtasaññāsamāpa i nirodhasamāpa īti. Ayaṃ vema atā.
Samāpa i (a ainment) is general. Therein, what is a ainment? Perception-a ainment, non-
perception-a ainment, neither-perception-nor-non-perception-a ainment, a ainment of boundless
conciousness, a ainment of cessation. This is specifical.

‘‘Jhāyī’’ti eka atā. Ta ha katamo jhāyī? A hi sekkho jhāyī, a hi asekkho jhāyī, nevasekkhanāsekkho
jhāyī, ājāniyo jhāyī, assakhaluṅko jhāyī, diṭṭhu aro jhāyī, taṇhu aro jhāyī, paññu aro jhāyī. Ayaṃ
vema atā.
Jāyī (meditator) is general. Therein, who is a meditator? There is the trainee-meditator, there is adept-
meditator, the neither trainee-nor-adept meditator, the ‘thorough-bred’ meditator, the ‘colt’
meditator, the meditator predominated by views, the meditator predominated by craving, the
meditator predominated by wisdom. This is specifical.

‘‘Samādhī’’ti eka atā. Ta ha katamo samādhi? Saraṇo samādhi, araṇo samādhi, savero samādhi,
avero samādhi, sabyāpajjo [sabyāpajjho (sī.)] samādhi, abyāpajjo samādhi, sappītiko samādhi,
nippītiko samādhi, sāmiso samādhi, nirāmiso samādhi, sasaṅkhāro samādhi, asaṅkhāro samādhi,
ekaṃsabhāvito samādhi, ubhayaṃsabhāvito samādhi, ubhayato bhāvitabhāvano samādhi,
savitakkasavicāro samādhi, avitakkavicārama o samādhi, avitakkaavicāro samādhi, hānabhāgiyo
samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi, lokiyo samādhi,
loku aro samādhi, micchāsamādhi, sammāsamādhi. Ayaṃ vema atā.
Samādhi (concentration) is general. Therein, what is concentration? Conflicted concentration,
unconflicted concentration, hostile concentration, non-hostile concentration, malevolent
concentration, non-malevolent concentration, concentration with joy, concentration devoid of joy,
mundane concentration, supra-mundane concentration, concentration with kamma-formations,
concentration without kamma-formations, unilaterally developed concentration, bilaterally
developed concentration, concentration developed both ways, concentration with applied thought
and sustained thought, concentration without applied thought and with sustained thought,
concentration without applied thought and without sustained thought, deteriorating concentration,
stabilizing concentration, progressing concentration, penetrating concentration, mundane
concentration, supra-mundane concentration, wrong concentration, right concentration. This is
specifical.

‘‘Paṭipadā’’ti eka atā. Ta ha katamā paṭipadā? Āgāḷhapaṭipadā [āgaḷhā paṭipadā (sī.) aṭṭhakathā
oloketabbā], nijjhāmapaṭipadā, majjhimapaṭipadā, akkhamā paṭipadā, khamā paṭipadā, samā
paṭipadā, damā paṭipadā, dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā
paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññāti. Ayaṃ vema atā.
Paṭipadā (practice) is general. Therein, what is practice? Practice given to sensual pleasures, practice
given to asceticism, just-right practice, practice of non-toleration, practice of toleration, practice of
calm, practice of restraint, painful practice with slow knowing, painful practice with swift knowing,
pleasant practice with slow knowing, pleasant practice with swift knowing. This is specifical.

‘‘Kāyo’’ti eka atā. Ta ha katamo kāyo? Nāmakāyo rūpakāyo ca. Ta ha katamo rūpakāyo? Kesā lomā
nakhā dantā taco maṃsaṃ nhāru [nahāru (sī.)] aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ
kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pi aṃ semhaṃ pubbo
lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mu aṃ ma haluṅganti – ayaṃ rūpakāyo.
Nāmakāyo nāma vedanā saññā cetanā ci aṃ phasso manasikāroti – ayaṃ nāmakāyoti. Ayaṃ
vema atā.
Body (kāya) is general. Therein, what is body? Mental-body and material-body. Therein, what is
material-body? Hair, hair of body, nails, teeth, skin, flesh, tendons, bone, bone-marrow, kidneys,
heart, liver, pleura, spleen, lungs, small intestines, large intestines, gorge, feaces, bile, phlegm, pus,
blood, sweat, skin-oil, tears, oil in the joints, saliva, mucus, fluid in the joints, urine, brain – this is
material-body. The mental-body is sensation, perception, intention, mind, contact, a ention – this is
mental-body. This is specifical.

Evaṃ yo dhammo yassa dhammassa samānabhāvo, so dhammo tassa dhammassa eka atāya ekī
bhavati. Yena yena vā pana vilakkhaṇo, tena tena vema aṃ gacchati.
Thus, whatever phenomena is similar to a phenomena, that phenomena is that (other) phenomena
due to sameness, becomes common to it. But by what they are distinct, by that they get
distinct(different/ specific).

Evaṃ su e vā veyyākaraṇe vā gāthāyaṃ vā pucchitena vīmaṃsayitabbaṃ – kiṃ eka atāya pucchati,

udāhu vema atāyāti. Yadi eka atāya pucchitaṃ, eka atāya visajjayitabbaṃ. Yadi vema atāya
pucchitaṃ, vema atāya visajjayitabbaṃ. Yadi sa ādhiṭṭhānena pucchitaṃ, sa ādhiṭṭhānena
visajjayitabbaṃ. Yadi dhammādhiṭṭhānena pucchitaṃ, dhammādhiṭṭhānena visajjayitabbaṃ. Yathā
yathā vā pana pucchitaṃ, tathā tathā visajjayitabbaṃ.
In a discourse or exposition or verse, it should be analysed by asking in this way – ‘Is it asked
generally or specifically’. If it is asked generally, it should be answered generally. If it is asked
specifically, it should be answered distinctively. If it is asked in terms of beings, it should be
answered in terms of beings. If it is asked in terms of phenomena, it shoud be answered in terms of
phenomena. Or in whatever way it is asked, in that way it should be answered.

Tenāha āyasmā mahākaccāyano ‘‘eka atāya dhammā’’ti.

Therefore said Venerable Mahākaccāyana – ‘Those phenomena that are general..’

Niyu o adhiṭṭhāno hāro.

The adiṭṭhāna hāra has been elucidated.

© 2017 pasannaci a.wordpress.com

Parikkhāra hāra

Parikkhāra hāra is a method of analyzing a su a by retracing the cause and condition which
produced phenomena mentioned therein.
The cause and condition are the parikkhāra (requisites) of the phenomena mentioned in the su a.

The following is a verse explaining this hāra.

Ye dhammā yaṃ dhammaṃ janayantippaccayā paramparato;

Hetumavakaḍḍhayitvā, eso hāro parikkhāro.

Whatever phenomena gives rise to (another) phenomena, from the antecedent condition,
it draws out the cause – that hāra is parikkhāra.

The above is a brief introduction to Parikkhāra hāra.

The ensuing is the original text elucidating the Parikkhāra hāra using examples.

15. Parikkhārahāravibhaṅgo – with English translation

© 2017 pasannaci a.wordpress.com

Ta ha katamo parikkhāro hāro? ‘‘Ye dhammā yaṃ dhammaṃ janayantī’’ti.

Therein what is parikkhāra hāra? (It is the verse beginning with) “Whatever phenomena gives rise to
(another) phenomena…”

Yo dhammo yaṃ dhammaṃ janayati, tassa so parikkhāro.

Kiṃlakkhaṇo parikkhāro? Janakalakkhaṇo parikkhāro.
Dve dhammā janayanti hetu ca paccayo ca.
Ta ha kiṃlakkhaṇo hetu, kiṃlakkhaṇo paccayo?
Asādhāraṇalakkhaṇo hetu, sādhāraṇalakkhaṇo paccayo.
Yathā kiṃ bhave? Yathā aṅkurassa nibba iyā bījaṃ asādhāraṇaṃ, pathavī āpo ca sādhāraṇā.
Aṅkurassa hi pathavī āpo ca paccayo sabhāvo hetu.
Yathā vā pana ghaṭe duddhaṃ pakkhi aṃ dadhi bhavati, na ca hi ekakālasamavadhānaṃ
duddhassa ca dadhissa ca.
Evamevaṃ na hi ekakālasamavadhānaṃ hetussa ca paccayassa ca.

The phenomena that gives rise to (another) phenomena – that is its (the other phenomena’s)
requirement.
What is the characteristic of parikkhāra?
Parikkhāra is the characteristic of generating, producing.

Two kinds of phenomena generate – cause (hetu) and condition (paccaya).

Therein, what is the characteristic of cause, what is the characteristic of condition?
Cause has non-common, un-same characteristic.
Condition has common, same characteristic.
How would that be?
Just as, when the sprout arises, the seed is not common (non-contemporary); the earth and water are
common (contemporary). The earth and water are the condition for the sprout. Its nature is the cause.
Or, just as, the milk put in a pot becomes curd – there is no co-existence in the same time of the milk
and the curd.
In the same way, there is no co-existence in the same time (non-simultaneous, asynchronicity) of
cause and condition.

Ayañhi saṃsāro sahetu sappaccayo nibba o. Vu aṃ hi avijjāpaccayā saṅkhārā, saṅkhārapaccayā

viññāṇaṃ, evaṃ sabbo paṭiccasamuppādo. Iti avijjā avijjāya hetu ayoniso manasikāro paccayo.
Purimikā avijjā pacchimikāya avijjāya hetu.
Ta ha purimikā avijjā avijjānusayo pacchimikā avijjā avijjāpariyuṭṭhānaṃ, purimiko avijjānusayo
pacchimikassa avijjāpariyuṭṭhānassa hetubhūto paribrūhanāya, bījaṅkuro viya samanantarahetutāya.
Yaṃ pana ya ha phalaṃ nibba ati, idamassa paramparahetutāya hetubhūtaṃ.

Duvidho hi hetu samanantarahetu paramparahetu ca, evaṃ avijjāyapi duvidho hetu

samanantarahetu paramparahetu ca.

Indeed, this saṃsāra arises with cause, with condition. Thus it is said, with ignorance as condition,
formations (arise), with formations as condition, consciousness (arises) – in the same way the entire
dependent-origination.
Thus ignorance (avijjā) is the cause of ignorance, inappropriate a ention is the condition. Ignorance is
prior, the cause of ignorance is ensuing.
Therein, the prior ignorance is the latent-ignorance; the ensuing ignorance is the manifestation of
ignorance.
The prior latent-ignorance, becomes the cause of the ensuing manifestation of ignorance, due to its
intensifying.
Like the seed and sprout, there is close adjacency/immediacy of cause. From where, that which is the
result arises, that becomes its cause, consequently/remotely.

There are two kinds of cause – adjacent/immediate cause and consequent/remote cause. Thus
ignorance also has two kinds of cause – adjacent/immediate cause and consequent/remote cause.

Yathā vā pana thālakañca vaṭṭi ca telañca padīpassa paccayabhūtaṃ na sabhāvahetu, na hi sakkā

thālakañca vaṭṭiñca telañca anaggikaṃ dīpetuṃ padīpassa paccayabhūtaṃ.
Padīpo viya sabhāvo hetu hoti.
Iti sabhāvo hetu, parabhāvo paccayo.
Ajjha iko hetu, bāhiro paccayo.
Janako hetu, pariggāhako paccayo.
Asādhāraṇo hetu, sādhāraṇo paccayo.

Or, just as bowl’s wick and oil is a condition for it to become a lamp, but it is not its inherent nature. It
is not possible for the bowl, wick and oil, which are the condition for the lamp to light up without
fire.
Like the lamp, is the cause which is of inherent nature.
Thus the cause is the inherent nature , condition is the extraneous.
Cause is internal, condition is external.
Cause is producer/productive; condition is supporter/supportive.
Cause is not-common/ non-contemporary; condition is common/ contemporary.

Avupaccheda ho santati a ho,

nibba i a ho phala ho,
paṭisandhi a ho punabbhava ho,
p p
palibodha ho pariyuṭṭhāna ho,
asamugghāta ho anusaya ho,
asampaṭivedha ho avijja ho,
apariññāta ho viññāṇassa bīja ho.

Non-interruption implies that there is continuity,

arising implies that there is fruition,
re-birth implies that there is consequent-becoming,
impeding implies that there is manifestation / display,
not cut off implies that there is latency,
non-realization implies that there is ignorance,
non-comprehension implies that there is a seed of consciousness.

Ya ha avupacchedo ta ha santati,
ya ha santati ta ha nibba i,
ya ha nibba i ta ha phalaṃ,
ya ha phalaṃ ta ha paṭisandhi,
ya ha paṭisandhi ta ha punabbhavo,
ya ha punabbhavo ta ha palibodho,
ya ha palibodho ta ha pariyuṭṭhānaṃ,
ya ha pariyuṭṭhānaṃ ta ha asamugghāto,
ya ha asamugghāto ta ha anusayo,
ya ha anusayo ta ha asampaṭivedho,
ya ha asampaṭivedho ta ha avijjā,
ya ha avijjā ta ha sāsavaṃ viññāṇaṃ apariññātaṃ,
ya ha sāsavaṃ viññāṇaṃ apariññātaṃ ta ha bīja ho.

Where there is non-interruption, there is continuity;

where there is continuity, there is arising;
where there is arising, there is fruition;
where there is fruition, there is re-birth;
where there is re-birth, there is consequent-becoming;
where there is consequent-becoming, there is impediment;
where there is impediment, there is manifestation;
where there is manifestation, there is non-cu ing-off;
where there is non-cu ing-off, there is latency;
where there is latency, there is non-penetration;
where there is non-penetration, there is ignorance;
where there is ignorance, there is a intoxicated, non-comprehending consciousness ;
where there is a intoxicated, non-comprehending consciousness, there is the implication of a seed.

Sīlakkhandho samādhikkhandhassa paccayo,

samādhikkhandho paññākkhandhassa paccayo,
paññākkhandho vimu ikkhandhassa paccayo,
vimu ikkhandho vimu iñāṇadassanakkhandhassa paccayo.

The aggregate of morality is the condition for the aggregate of concentration;

the aggregate of concentration is the condition for the aggregate of wisdom;
the aggregate of wisdom is the condition for the aggregate of release;
the aggregate of release is the condition for the aggregate of the knowledge and vision of release.
Ti haññutā pītaññutāya paccayo,
pītaññutā pa aññutāya paccayo,
pa aññutā a aññutāya paccayo.

Knowing the drinking places is the condition for what is to be drunk;

knowing what is to be drunk is the condition for knowing the right amount/ limit;
knowing the right amount/ limit is the condition for knowing one’s self.

Yathā vā pana cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ.

Ta ha cakkhu ādhipateyyapaccayatāya paccayo,
rūpā ārammaṇapaccayatāya paccayo.
Āloko sannissayatāya paccayo,
manasikāro sabhāvo hetu.

Saṅkhārā viññāṇassa paccayo, sabhāvo hetu.

Viññāṇaṃ nāmarūpassa paccayo, sabhāvo hetu.
Nāmarūpaṃ saḷāyatanassa paccayo, sabhāvo hetu.
Saḷāyatanaṃ phassassa paccayo, sabhāvo hetu.
Phasso vedanāya paccayo, sabhāvo hetu.
Vedanā taṇhāya paccayo, sabhāvo hetu.
Taṇhā upādānassa paccayo, sabhāvo hetu.
Upādānaṃ bhavassa paccayo, sabhāvo hetu.
Bhavo jātiyā paccayo, sabhāvo hetu.
Jāti jarāmaraṇassa paccayo, sabhāvo hetu.
Jarāmaraṇaṃ sokassa paccayo, sabhāvo hetu.
Soko paridevassa paccayo, sabhāvo hetu.
Paridevo dukkhassa paccayo, sabhāvo hetu.
Dukkhaṃ domanassassa paccayo, sabhāvo hetu.
Domanassaṃ upāyāsassa paccayo, sabhāvo hetu.

Evaṃ yo koci upanissayo sabbo so parikkhāro.

Tenāha āyasmā mahākaccāyano ‘‘ye dhammā yaṃ dhammaṃ janayantī’’ti.

Just as the eye-consciouness arises depending on eye and form.

Therein, the eye is condition due to the dominance-condition;
form is condition due to object-condition;
light is condition due to being the basis;
a ention is the inherent cause.

Formations are condition for consciousness; its inherent nature is cause.

Consciousness is the condition for mind-ma er; its inherent nature is cause.
Mind-ma er is the condition for the six sense bases; its inherent nature is cause.
Six sense bases is the condition for contact; its inherent nature is cause.
Contact is the condition for sensation; its inherent nature is cause.
Sensation is the condition for craving; its inherent nature is cause.
Craving is the condition for clinging; its inherent nature is cause.
Clinging is the condition for becoming; its inherent nature is cause.
Becoming is the condition for birth; its inherent nature is cause.
Birth is the condition for aging and death; its inherent nature is cause.
Aging and death is the condition for sorrow; its inherent nature is cause.
Sorrow is the condition for lamentation; its inherent nature is cause.
Lamentation is the condition for suffering; its inherent nature is cause.
Suffering is the condition for ill-feeling of mind; its inherent nature is cause.
Unpleasant mental feeling is the condition for grief; its inherent nature is cause.

Thus, whatever is the sufficing condition, all of it is parikkhāra (i.e. the requisite cause / conditon).

Therefore said the Venerable Mahākaccāyana – “Whatever phenomena gives rise to (another)
phenomena..”

Niyu o parikkhāro hāro.

The Parikkhāra hāra has been elucidated.

© 2017 pasannaci a.wordpress.com

Samāropana hāra

Samāropana hāra is a method of understanding a su a – not in isolation – but in combination with

other aspects as well.
Specifically, the purport of a su a is considered in terms of its basis, its synonyms and also the
manner in which it pertains to the practice of developing and abandoning.

The following is a verse explaining this hāra.

Ye dhammā yaṃ mūlā, ye ceka hā pakāsitā muninā;

Te samāropayitabbā, esa samāropano hāro’’ti.

Those phenomena which are of a (the same) root, and those phenomena which are shown by the Sage
to be of same meaning –
those (phenomena) are to be combined – this is the Samāropana hāra.

The above is a brief introduction to Samāropana hāra.

The ensuing is the original text elucidating the Samāropana hāra using examples.

16. Samāropanahāravibhaṅgo – with English translation

© 2017 pasannaci a.wordpress.com

Ta ha katamo samāropano hāro?

‘Ye dhammā yaṃ mūlā, ye ceka hā pakāsitā muninā’ti.
Therein, what is the samāropana hāra?
(It is explained in the verse) “Those phenomena which are of a (the same) root, and those phenomena
which are shown by the Sage to be of same meaning…”

Ekasmiṃ padaṭṭhāne ya akāni padaṭṭhānāni otaranti, sabbāni tāni samāropayitabbāni.

Yathā āvaṭṭe hāre bahukāni padaṭṭhānāni otarantīti.
Ta ha samāropanā catubbidhā padaṭṭhānaṃ, vevacanaṃ, bhāvanā, pahānamiti.
In one basis, how many other basis are accessed, all of them are to be combined.
Just as in āva a hāra, many basis are accessed.
Therein, combining is of four types – padaṭṭhāna (basis), vevacana (synonym), bhāvana (developing)
and pahāna (abandoning).

Ta ha katamā padaṭṭhānena samāropanā?

Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;
Saci apariyodapanaṃ, etaṃ buddhāna sāsana’nti.

Tassa kiṃ padaṭṭhānaṃ?

Tīṇi sucaritāni – kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ – idaṃ padaṭṭhānaṃ;
Ta ha yaṃ kāyikañca vācasikañca sucaritaṃ, ayaṃ sīlakkhandho.
Manosucarite yā anabhijjhā abyāpādo ca, ayaṃ samādhikkhandho.
Yā sammādiṭṭhi, ayaṃ paññākkhandho.
Idaṃ padaṭṭhānaṃ.

Ta ha sīlakkhandho ca samādhikkhandho ca samatho, paññākkhandho vipassanā.

Idaṃ padaṭṭhānaṃ.

Ta ha samathassa phalaṃ rāgavirāgā cetovimu i, vipassanā phalaṃ avijjāvirāgā paññāvimu i.

Idaṃ padaṭṭhānaṃ.

Therein, what is combining with basis (padaṭṭhāna)?

“The non-doing of all evil, taking up the wholesome,

purifying one’s own mind, this is the teaching of the Buddha’s”.

What is its basis?

There are three good conducts – good conducts of the body, good conducts of speech, good conducts
of mind.
This is the basis.

Therein, that which is the good conduct of the body and speech – this is the Morality-aggregate.
In the good conduct of mind is non-covetousness and non-ill-will – this is the Concentration-
aggregate.
That which is Right View – this is the Wisdom-aggregate.
This is the basis.

Therein, the Morality-aggregate and Concentration-aggregate are Samatha.

The Wisdom-aggregate is Vipassana.
This is the basis.

Therein, the result of Samatha is the mind-release due to fading away of passion.
The result of Vipassana is the wisdom-release due to fading away of ignorance.
This is the basis.

Vanaṃ vanathassa padaṭṭhānaṃ.

Kiñca vanaṃ? Ko ca vanatho?
Vanaṃ nāma pañca kāmaguṇā, taṇhā vanatho.
Idaṃ padaṭṭhānaṃ.

Vanaṃ nāma nimi aggāho ‘‘i hī’’ti vā ‘‘puriso’’ti vā.

Vanatho nāma tesaṃ tesaṃ aṅgapaccaṅgānaṃ anubyañjanaggāho ‘‘aho cakkhu, aho sotaṃ, aho
ghānaṃ, aho jivhā, aho kāyo, iti.
Idaṃ padaṭṭhānaṃ.

Vanaṃ nāma cha ajjha ikabāhirāni āyatanāni apariññātāni.

Yaṃ tadubhayaṃ paṭicca uppajjati saṃyojanaṃ, ayaṃ vanatho.
Idaṃ padaṭṭhānaṃ.

Vanaṃ nāma anusayo. Vanatho nāma pariyuṭṭhānaṃ.

Idaṃ padaṭṭhānaṃ.

Tenāha bhagavā ‘‘chetvā vanañca vanathañcā’’ti.

Ayaṃ padaṭṭhānena samāropanā.

Desired (vanaṃ) is the basis for desiredness (vanatha).

What is the desired? And what is desiredness?
The desired is the five strands of sensuality;
craving is the desiredness – this is the basis.

Desired is the fastening on to the signs – as “woman” or as “man”.

Desiredness is taking up the smaller details of the various parts as – “wow! the eye!” ‘O! the ear’ ‘the
nose!’ ‘O! the tongue!’ ‘O! the body!’ – this is the basis.

The desired is the uncomprehended internal and external bases.

The fe er that arises based on that is the desiredness. This is the basis.

The desired is the latent-tendency.

The desiredness is the manifestation. This is the basis.

Therefore said the Blessed One, “Having cut the forest (desired) and the afforestation (desiredness)
…”

This is combining with basis.

Ta ha katamā vevacanena samāropanā?

Rāgavirāgā cetovimu i sekkhaphalaṃ;
avijjāvirāgā paññāvimu i asekkhaphalaṃ.
Idaṃ vevacanaṃ.

Rāgavirāgā cetovimu i anāgāmiphalaṃ;

avijjāvirāgā paññāvimu i aggaphalaṃ araha aṃ.
Idaṃ vevacanaṃ.

Rāgavirāgā cetovimu i kāmadhātusamatikkamanaṃ;

avijjāvirāgā paññāvimu i tedhātusamatikkamanaṃ.
Idaṃ vevacanaṃ.

Paññindriyaṃ, paññābalaṃ, adhipaññāsikkhā, paññākkhandho, dhammavicayasambojjhaṅgo,

upekkhāsambojjhaṅgo, ñāṇaṃ, sammādiṭṭhi, tīraṇā, santīraṇā, hirī, vipassanā, dhamme ñāṇaṃ,
sabbaṃ – idaṃ vevacanaṃ.

Ayaṃ vevacanena samāropanā.

Therein, what is combining with synonyms?

The mind-release due to fading away of passion is the result for trainees.
The wisdom-release due to fading away of ignorance is the result for the trained (adept).
This is a synonym.

The mind-release due to fading away of passion is the result for Non-returner.
The wisdom-release due to fading away of ignorance is the exalted result for the trained (adept).
This is a synonym.
The mind-release due to fading away of passion is the transcending the element of sensuality.
The wisdom-release due to fading away of ignorance is the transcending of the three elements.
This is a synonym.

The faculty of wisdom, the strength of wisdom, the training of higher wisdom, the aggregate of
wisdom, the investigation of phenomena which is a factor of enlightenment, the equanimity which is
a factor of enlightenment, knowledge, right view, determining, investigating, shame to do evil,
insight, knowledge in the Dhamma, all this is synonym.

This is combining with synonyms.

Ta ha katamā bhāvanāya samāropanā?

Yathāha bhagavā ‘‘tasmātiha tvaṃ bhikkhu kāye kāyānupassī viharāhi, ātāpī sampajāno satimā
vineyya loke abhijjhādomanassaṃ’’.

Ātāpīti vīriyindriyaṃ.
Sampajānoti paññindriyaṃ.
Satimāti satindriyaṃ.
Vineyya loke abhijjhādomanassanti samādhindriyaṃ.

Evaṃ kāye kāyānupassino viharato ca āro satipaṭṭhānā bhāvanāpāripūriṃ gacchanti.

Kena kāraṇena?
Ekalakkhaṇa ā catunnaṃ indriyānaṃ.

Catūsu satipaṭṭhānesu bhāviyamānesu ca āro sammappadhānā bhāvanāpāripūriṃ gacchanti.

Catūsu sammappadhānesu bhāviyamānesu ca āro iddhipādā bhāvanāpāripūriṃ gacchanti.
Catūsu iddhipādesu bhāviyamānesu pañcindriyāni bhāvanāpāripūriṃ gacchanti.
Evaṃ sabbe.

Kena kāraṇena?
Sabbe hi bodhaṅgamā dhammā bodhipakkhiyā niyyānikalakkhaṇena ekalakkhaṇā, te ekalakkhaṇa ā
bhāvanāpāripūriṃ gacchanti.

Ayaṃ bhāvanāya samāropanā.

Therein, what is combining with development?

As the Blessed One said, “Therefore, you dwell here, contemplating the body in body, ardent, alert,
mindful, pu ing aside greed and distress regarding the world.

Ātāpi (ardent) is the faculty of effort.

Sampajāno (alert) is the faculty of wisdom.
Satimā (mindfulness) is the faculty of mindfulness.
Vineyya loke abhijjhādomanassaṃ (pu ing aside greed and distress regarding the world) is faculty of
concentration.

Thus, while dwelling contemplating the body in the body, the development of the four foundations
of mindfulness get fulfilled.

Due to what reason?

(Due to) the analogous characteristics of the four faculties.
When the four foundations of mindfulness are developed, the development of the four right exertions
get fulfilled.
When the four right exertions are developed, the development of four basis of power get fulfilled.
When the four basis of power are developed, the development of the five faculties get fulfilled. Thus
everything.

Due to what reason?

All are phenomena which are a part of enlightenment, are factors of enlightenment.
They are of analogous characteristic in terms of the characteristic of leading-to.
The development of those qualities which are analogous get fulfilled.

This is combining with development.

Ta ha katamā pahānena samāropanā?

Kāye kāyānupassī viharanto
‘asubhe subha’nti vipallāsaṃ pajahati,
kabaḷīkāro cassa āhāro pariññaṃ gacchati,
kāmupādānena ca anupādāno bhavati,
kāmayogena ca visaṃyu o bhavati,
abhijjhākāyaganthena ca vippayujjati,
kāmāsavena ca anāsavo bhavati,
kāmoghañca u iṇṇo bhavati,
rāgasallena ca visallo bhavati,
rūpūpikā cassa viññāṇaṭṭhiti pariññaṃ gacchati,
rūpadhātuyaṃ cassa rāgo pahīno bhavati,
na ca chandāgatiṃ gacchati.

Vedanāsu vedanānupassī viharanto

‘dukkhe sukha’nti vipallāsaṃ pajahati,
phasso cassa āhāro pariññaṃ gacchati,
bhavūpādānena ca anupādāno bhavati,
bhavayogena ca visaṃyu o bhavati,
byāpādakāyaganthena ca vippayujjati,
bhavāsavena ca anāsavo bhavati,
bhavoghañca u iṇṇo bhavati,
dosasallena ca visallo bhavati,
vedanūpikā cassa viññāṇaṭṭhiti pariññaṃ gacchati,
vedanādhātuyaṃ cassa rāgo pahīno bhavati,
na ca dosāgatiṃ gacchati.

Ci e ci ānupassī viharanto
‘anicce nicca’nti vipallāsaṃ pajahati,
viññāṇaṃ cassa āhāro pariññaṃ gacchati,
diṭṭhupādānena ca anupādāno bhavati,
diṭṭhiyogena ca visaṃyu o bhavati,
sīlabbataparāmāsakāyaganthena ca vippayujjati,
diṭṭhāsavena ca anāsavo bhavati,
diṭṭhoghañca u iṇṇo bhavati,
mānasallena ca visallo bhavati,
saññūpikā cassa viññāṇaṭṭhiti pariññaṃ gacchati,
saññādhātuyaṃ cassa rāgo pahīno bhavati,
na ca bhayāgatiṃ gacchati.

Dhammesu dhammānupassī viharanto

‘ana ani a ā’ti vipallāsaṃ pajahati,
manosañcetanā cassa āhāro pariññaṃ gacchati,
a avādupādānena ca anupādāno bhavati,
avijjāyogena ca visaṃyu o bhavati,
idaṃsaccābhinivesakāyaganthena ca vippayujjati,
avijjāsavena ca anāsavo bhavati,
avijjoghañca u iṇṇo bhavati,
mohasallena ca visallo bhavati,
saṅkhārūpikā cassa viññāṇaṭṭhiti pariññaṃ gacchati,
saṅkhāradhātuyaṃ cassa rāgo pahīno bhavati,
na ca mohāgatiṃ gacchati.

Ayaṃ pahānena samāropanā.

Therein, what is combining with abandoning?

While dwelling contemplating the body in the body – vipallāsa (mistakenness) of taking something
that is ‘asubha’ (unbeautiful) as ‘subha’(beautiful) is abandoned;
the physical food (kabalikāro) gets comprehended by him;
one becomes un-a ached to the sensual-grasping;
one becomes dis-associated with the yoke of sensuality;
one gets separated from the body of covetousness bond;
one is un-intoxicated with the intoxication of sensuality;
one crosses over the flood of sensuality;
one is un-pierced by the dart of passion;
there is comprehension of the sustaining of consciousness by associated form;
the passion for the form-element is abandoned;
one does not go the wrong way due to desiring.

While dwelling contemplating the sensation in the sensation –

vipallāsa (mistakenness) of taking something that is ‘dukkha’ (suffering) as ‘sukha’ (happiness) is
abandoned;
the physical food of contact (phassa āhāra) gets comprehended by him;
one becomes un-a ached to the becoming-grasping;
one becomes dis-associated with the yoke of becoming;
one gets separated from the body of ill-will bond;
one is un-intoxicated with the intoxication of becoming;
one crosses over the flood of becoming;
one is un-pierced by the dart of ill-will;
there is comprehension of the sustaining of consciousness by associated sensation;
the passion for the sensation-element is abandoned;
one does not go the wrong way due to disliking.

While dwelling contemplating the mind in the mind –

vipallāsa (mistakenness) of taking something that is ‘anicca’ (impermanent) as ‘nicca’ (permanent) is
abandoned;
the food of consciousness (viññāṇa āhāra) gets comprehended by him;
one becomes un-a ached to the view-grasping;
one becomes dis-associated with the yoke of view;
one gets separated from the body of adherence to rites and rituals bond;
one is un-intoxicated with the intoxication of view;
one crosses over the flood of view;
one is un-pierced by the dart of conceit;
there is comprehension of the sustaining of consciousness by associated perception;
the passion for the perception-element is abandoned;
one does not go the wrong way due to fear.

While dwelling contemplating the phenomena in the phenomena –

vipallāsa (mistakenness) of taking something that is ‘ana a’ (not-self) as ‘a a’ (self) is abandoned;
the food of intention (manosañcetana āhāra) gets comprehended by him;
one becomes un-a ached to the ‘doctrine of self’-grasping;
one becomes dis-associated with the yoke of ignorance;
one gets separated from the body of adherence to ‘this is only true’ bond;
one is un-intoxicated with the intoxication of ignorance;
one crosses over the flood of ignorance;
one is un-pierced by the dart of delusion;
there is comprehension of the sustaining of consciousness by associated formations;
the passion for the formation-element is abandoned;
one does not go the wrong way due to folly.

This is combining with abandoning.

Tenāha āyasmā mahākaccāyano –

‘‘Ye dhammā yaṃ mūlā, ye ceka hā pakāsitā muninā;

Te samāropayitabbā, esa samāropano hāro’’ti.

Therefore said Venerable Mahākaccāyana –

“Those phenomena which are of a (the same) root, and those phenomena which are shown by the
Sage to be of same meaning – those (phenomenas) are to be combined – this is the Samāropana hāra”

Niyu o samāropano hāro.

The Samāropana hāra has been elucidated.

Niṭṭhito ca hāravibhaṅgo.
And the classification of hāras has ended.

© 2017 pasannaci a.wordpress.com