Samāropana hāra is a method of understanding a sutta – not in isolation – but in combination with other aspects as well.
Specifically, the purport of a sutta 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 yaṁ mūlā, ye cekatthā 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.
Netti
Paṭiniddesavāra
Vibhaṅga 16
Ne 19 Analysis of Mode of Conveying the Combining – Samāropanahāravibhaṅga
Therein, what is the samāropana hāra?
Tattha katamo samāropano hāro?
(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…”
“Ye dhammā yaṁmūlā, ye cekatthā pakāsitā muninā”ti.
In one basis, how many other basis are accessed, all of them are to be combined.
Ekasmiṁ padaṭṭhāne yattakāni padaṭṭhānāni otaranti, sabbāni tāni samāropayitabbāni.
Just as in āvatta hāra (mode of conveying conversion), many basis are accessed.
Yathā āvaṭṭe hāre bahukāni padaṭṭhānāni otarantīti.
Therein, combining is of four types – padaṭṭhāna (basis), vevacana (synonym), bhāvana (developing) and pahāna (abandoning).
Tattha samāropanā catubbidhā padaṭṭhānaṁ, vevacanaṁ, bhāvanā, pahānamiti.
Therein, what is combining with basis (padaṭṭhāna)?
Tattha katamā padaṭṭhānena samāropanā?
“The non-doing of all evil,
“Sabbapāpassa akaraṇaṁ,
taking up the wholesome,
kusalassa upasampadā;
purifying one’s own mind,
Sacittapariyodāpanaṁ,
this is the teaching of the Buddha’s.”
etaṁ buddhāna sāsanan”ti.
What is its basis?
Tassa kiṁ padaṭṭhānaṁ?
There are three good conducts –
Tīṇi sucaritāni—
good conducts of the body, good conducts of speech, good conducts of mind.
kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ—
This is the basis.
idaṁ padaṭṭhānaṁ;
Therein, that which is the good conduct of the body and speech – this is the Morality-aggregate.
tattha yaṁ kāyikañca vācasikañca sucaritaṁ, ayaṁ sīlakkhandho.
In the good conduct of mind is non-covetousness and non-ill-will – this is the Concentration-aggregate.
Manosucarite yā anabhijjhā abyāpādo ca, ayaṁ samādhikkhandho.
That which is Right View – this is the Wisdom-aggregate.
Yā sammādiṭṭhi, ayaṁ paññākkhandho.
This is the basis.
Therein, the Morality-aggregate and Concentration-aggregate are Samatha.
The Wisdom-aggregate is Vipassanā.
Idaṁ padaṭṭhānaṁ, tattha sīlakkhandho ca samādhikkhandho ca samatho, paññākkhandho vipassanā.
This is the basis.
Therein, the result of Samatha is the mind-release due to fading away of passion.
The result of Vipassanā is the wisdom-release due to fading away of ignorance.
Idaṁ padaṭṭhānaṁ, tattha samathassa phalaṁ rāgavirāgā cetovimutti, vipassanāya phalaṁ avijjāvirāgā paññāvimutti.
This is the basis.
Idaṁ padaṭṭhānaṁ.
Desired (vanaṁ) is the basis for desiredness (vanatha).
Vanaṁ vanathassa padaṭṭhānaṁ.
What is the desired?
Kiñca vanaṁ?
And what is desiredness?
Ko ca vanatho?
The desired is the five strands of sensuality;
craving is the desiredness –
Vanaṁ nāma pañca kāmaguṇā, taṇhā vanatho.
this is the basis.
Idaṁ padaṭṭhānaṁ.
Desired is the fastening on to the signs – as “woman” or as “man.”
Vanaṁ nāma nimittaggāho “itthī”ti vā “puriso”ti vā.
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!’ –
Vanatho nāma tesaṁ tesaṁ aṅgapaccaṅgānaṁ anubyañjanaggāho “aho cakkhu, aho sotaṁ, aho ghānaṁ, aho jivhā, aho kāyo” iti.
this is the basis.
Idaṁ padaṭṭhānaṁ.
The desired is the uncomprehended internal and external bases.
Vanaṁ nāma cha ajjhattikabāhirāni āyatanāni apariññātāni.
The fetter that arises based on that is the desiredness.
Yaṁ tadubhayaṁ paṭicca uppajjati saṁyojanaṁ, ayaṁ vanatho.
This is the basis.
Idaṁ padaṭṭhānaṁ.
The desired is the latent-tendency.
Vanaṁ nāma anusayo.
The desiredness is the manifestation.
Vanatho nāma pariyuṭṭhānaṁ.
This is the basis.
Idaṁ padaṭṭhānaṁ.
Therefore said the Blessed One, “Having cut the forest (desired) and the afforestation (desiredness)…”
Tenāha bhagavā “chetvā vanañca vanathañcā”ti.
This is combining with basis.
Ayaṁ padaṭṭhānena samāropanā.
Therein, what is combining with synonyms?
Tattha katamā vevacanena samāropanā?
The mind-release due to fading away of passion is the result for trainees.
Rāgavirāgā cetovimutti sekkhaphalaṁ;
The wisdom-release due to fading away of ignorance is the result for the trained (adept).
avijjāvirāgā paññāvimutti asekkhaphalaṁ.
This is a synonym.
Idaṁ vevacanaṁ.
The mind-release due to fading away of passion is the result for Non-returner.
Rāgavirāgā cetovimutti anāgāmiphalaṁ;
The wisdom-release due to fading away of ignorance is the exalted result for the trained (adept).
avijjāvirāgā paññāvimutti aggaphalaṁ arahattaṁ.
This is a synonym.
Idaṁ vevacanaṁ.
The mind-release due to fading away of passion is the transcending the element of sensuality.
Rāgavirāgā cetovimutti kāmadhātusamatikkamanaṁ;
The wisdom-release due to fading away of ignorance is the transcending of the three elements.
avijjāvirāgā paññāvimutti tedhātusamatikkamanaṁ.
This is a synonym.
Idaṁ vevacanaṁ.
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.
Paññindriyaṁ, paññābalaṁ, adhipaññāsikkhā, paññākkhandho, dhammavicayasambojjhaṅgo, upekkhāsambojjhaṅgo, ñāṇaṁ, sammādiṭṭhi, tīraṇā, santīraṇā, hirī, vipassanā, dhamme ñāṇaṁ, sabbaṁ, idaṁ vevacanaṁ.
This is combining with synonyms.
Ayaṁ vevacanena samāropanā.
Therein, what is combining with development?
Tattha katamā bhāvanāya samāropanā?
As the Blessed One said, “Therefore, you dwell here, contemplating the body in body, ardent, alert, mindful, putting aside greed and distress regarding the world.
Yathāha bhagavā “tasmātiha tvaṁ bhikkhu kāye kāyānupassī viharāhi, ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.”
Ātāpi (removing heat [defilements] ardent) is the faculty of effort.
Ātāpīti vīriyindriyaṁ.
Sampajāno (fully understanding defilements alert) is the faculty of wisdom.
Sampajānoti paññindriyaṁ.
Satimā (removing [defilements] with mindfulness mindfulness) is the faculty of mindfulness.
Satimāti satindriyaṁ.
Vineyya loke abhijjhādomanassaṁ (putting aside greed and distress regarding the world) is faculty of concentration.
Vineyya loke abhijjhādomanassanti samādhindriyaṁ.
Thus, while dwelling contemplating the body in the body, the development of the four foundations of mindfulness get fulfilled.
Evaṁ kāye kāyānupassino viharato cattāro satipaṭṭhānā bhāvanāpāripūriṁ gacchanti.
[8.1 to 8.7: Kāyānaupassā tackles all FOUR types of āhāra, and thus removes ALL vipallāsa. See: SN 47.42: Samudayasutta. One needs to understand what is involved in Dhammānupassanā first. Thus, the progression is backward: dhammānupassanā, cittānupassanā, vedanānupassanā, kāyānupassanā. ]
Due to what reason?
Kena kāraṇena?
(Due to) the analogous characteristics of the four faculties.
Ekalakkhaṇattā catunnaṁ indriyānaṁ.
When the four foundations of mindfulness are developed, the development of the four right exertions get fulfilled.
Catūsu satipaṭṭhānesu bhāviyamānesu cattāro sammappadhānā bhāvanāpāripūriṁ gacchanti.
When the four right exertions are developed, the development of four basis of power get fulfilled.
Catūsu sammappadhānesu bhāviyamānesu cattāro iddhipādā bhāvanāpāripūriṁ gacchanti.
When the four basis of power are developed, the development of the five faculties get fulfilled.
Catūsu iddhipādesu bhāviyamānesu pañcindriyāni bhāvanāpāripūriṁ gacchanti.
Thus everything.
Evaṁ sabbe.
Due to what reason?
Kena kāraṇena?
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.
Sabbe hi bodhaṅgamā dhammā bodhipakkhiyā niyyānikalakkhaṇena ekalakkhaṇā, te ekalakkhaṇattā bhāvanāpāripūriṁ gacchanti.
This is combining with development.
Ayaṁ bhāvanāya samāropanā.
Therein, what is combining with abandoning?
Tattha katamā pahānena samāropanā?
While dwelling contemplating the body in the body – vipallāsa (distortion/mistakenness) of taking something that is ‘asubha’ (unfruitful unbeautiful) as ‘subha’ (fruitful beautiful) is abandoned;
the physical food (kabalikāro) gets comprehended by him;
one becomes un-attached to the sensual-grasping;
one becomes disassociated 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.
Kāye kāyānupassī viharanto “asubhe subhan”ti vipallāsaṁ pajahati, kabaḷīkāro cassa āhāro pariññaṁ gacchati, kāmupādānena ca anupādāno bhavati, kāmayogena ca visaṁyutto bhavati, abhijjhākāyaganthena ca vippayujjati, kāmāsavena ca anāsavo bhavati, kāmoghañca uttiṇṇo bhavati, rāgasallena ca visallo bhavati, rūpūpikā cassa viññāṇaṭṭhiti pariññaṁ gacchati, rūpadhātuyaṁ cassa rāgo pahīno bhavati, na ca chandāgatiṁ gacchati.
While dwelling contemplating the sensation in the sensation –
vipallāsa (distortion/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 unattached to the becoming-grasping;
one becomes disassociated with the yoke of becoming;
one gets separated from the body of ill-will bond;
one is not intoxicated with the intoxication of becoming;
one crosses over the flood of becoming;
one is not 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.
Vedanāsu vedanānupassī viharanto “dukkhe sukhan”ti vipallāsaṁ pajahati, phasso cassa āhāro pariññaṁ gacchati, bhavūpādānena ca anupādāno bhavati, bhavayogena ca visaṁyutto bhavati, byāpādakāyaganthena ca vippayujjati, bhavāsavena ca anāsavo bhavati, bhavoghañca uttiṇṇo bhavati, dosasallena ca visallo bhavati, vedanūpikā cassa viññāṇaṭṭhiti pariññaṁ gacchati, vedanādhātuyaṁ cassa rāgo pahīno bhavati, na ca dosāgatiṁ gacchati.
While dwelling contemplating the mind in the mind –
vipallāsa (distortion/mistakenness) of taking something that is ‘anicca’ (not getting according to desire impermanent) as ‘nicca’ (getting according to desire permanent) is abandoned;
the food of consciousness (viññāṇa āhāra) gets comprehended by him;
one becomes unattached 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 not intoxicated with the intoxication of view;
one crosses over the flood of view;
one is not 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.
Citte cittānupassī viharanto “anicce niccan”ti vipallāsaṁ pajahati, viññāṇaṁ cassa āhāro pariññaṁ gacchati, diṭṭhupādānena ca anupādāno bhavati, diṭṭhiyogena ca visaṁyutto bhavati, sīlabbataparāmāsakāyaganthena ca vippayujjati, diṭṭhāsavena ca anāsavo bhavati, diṭṭhoghañca uttiṇṇo bhavati, mānasallena ca visallo bhavati, saññūpikā cassa viññāṇaṭṭhiti pariññaṁ gacchati, saññādhātuyaṁ cassa rāgo pahīno bhavati, na ca bhayāgatiṁ gacchati.
While dwelling contemplating the phenomena in the phenomena –
vipallāsa (distortion/mistakenness) of taking something that is ‘anattā’ (not having control not-self) as ‘attā’ (having control self) is abandoned;
the food of intention (manosañcetana āhāra) gets comprehended by him;
one becomes unattached 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 not intoxicated with the intoxication of ignorance;
one crosses over the flood of ignorance;
one is not 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.
Dhammesu dhammānupassī viharanto “anattani attā”ti vipallāsaṁ pajahati, manosañcetanā cassa āhāro pariññaṁ gacchati, attavādupādānena ca anupādāno bhavati, avijjāyogena ca visaṁyutto bhavati, idaṁsaccābhinivesakāyaganthena ca vippayujjati, avijjāsavena ca anāsavo bhavati, avijjoghañca uttiṇṇo bhavati, mohasallena ca visallo bhavati, saṅkhārūpikā cassa viññāṇaṭṭhiti pariññaṁ gacchati, saṅkhāradhātuyaṁ cassa rāgo pahīno bhavati, na ca mohāgatiṁ gacchati.
This is combining with abandoning.
Ayaṁ pahānena samāropanā.
Therefore said Venerable Mahākaccāyana –
Tenāha āyasmā mahākaccāyano—
“Those phenomena which are of a (the same) root,
“Ye dhammā yaṁmūlā,
and those phenomena which are shown by the Sage to be of same meaning –
Ye cekatthā pakāsitā muninā;
those (phenomenas) are to be combined –
Te samāropayitabbā,
this is the Samāropana hāra.”
Esa samāropano hāro”ti.
The Samāropana hāra has been elucidated.
Niyutto samāropano hāro.
And the classification of hāras has ended.
Niṭṭhito ca hāravibhaṅgo.