English
higher training in mind, when complete, fulfills the sign of tranquility, the sign of tranquility, when complete, fulfills the thought of renunciation, the thought of renunciation, when complete, fulfills the faculty of knowing the unknown, the faculty of knowing the unknown, when complete, fulfills the proximate investigation of renunciation, the proximate investigation of renunciation, when complete, abandons the quest for sensual pleasures, the abandoning of the quest for sensual pleasures fulfills the aggregate of concentration. Non-ill-will, a root of wholesome action, fulfills wisdom born of thinking, wisdom born of thinking, when complete, fulfills concentration without initial application, only sustained application. Concentration without initial application, only sustained application, when complete, fulfills higher training in morality, higher training in morality, when complete, fulfills the sign of equanimity, the sign of equanimity, when complete, fulfills the thought of non-ill-will, the thought of non-ill-will, when complete, fulfills the faculty of knowing, the faculty of knowing, when complete, fulfills the proximate investigation of non-ill-will, the proximate investigation of non-ill-will, when complete, abandons the quest for existence, the abandoning of the quest for existence fulfills the aggregate of morality. Non-delusion, a root of wholesome action, fulfills wisdom born of development, development... Wisdom born of naming, when perfected, perfects concentration free from initial and sustained thought. Concentration free from initial and sustained thought, when perfected, perfects the training in higher wisdom. The training in higher wisdom, when perfected, perfects the sign of exertion. The sign of exertion, when perfected, perfects the faculty of one who knows the unknown. The faculty of one who knows the unknown, when perfected, perfects the non-harming consideration. The non-harming consideration, when perfected, perfects the quest for the holy life. The quest for the holy life, when perfected, perfects the aggregate of wisdom. Thus, these three wholesome qualities, all wholesome qualities, are described by three sets of three. The three gateways to liberation are their culmination. Therein, by the first, the signless; by the second, the emptiness; by the third, the unconditioned. This is called the second method, the three-person method. Therein, these three persons: the one who understands immediately, the one who understands after explanation, and the one who needs to be led. Among these three persons, those persons who proceed with ease of practice and quick realization, and those who proceed with ease of practice and slow realization, these are two persons. And those two persons who proceed with difficult practice and quick realization, and those who proceed with difficult practice and slow realization, these four, by that distinction, become two: the one of the view-character and the one of the craving-character. These four, having become three, having become three, become two. For these two persons, this is the defilement: ignorance and craving, shamelessness and fearlessness of wrongdoing, lack of mindfulness and lack of clear comprehension, hindrances and fetters, attachment and clinging, conceit and possessiveness, lack of faith and disobedience, laziness and unwise attention, doubt and covetousness, not listening to the true Dhamma and not attaining concentration. Therein, ignorance and shamelessness, lack of mindfulness and hindrances, attachment and conceit, lack of faith and laziness, doubt and not listening to the true Dhamma— this is one direction. Craving and fearlessness of wrongdoing, lack of clear comprehension and And fetters, and clinging, and possessiveness, and ill-temper, and unwise attention, and covetousness, and non-attainment— this is the second direction. Of the ten pairs, the ten first terms are to be taken. Briefly, they make known the meaning. In opposition, of the dark side, of all pairs, the ten second terms— this is the second direction. Thus, the exposition of suffering of unwholesome states. This is the origin. That state which one dwells in, name and form— this is suffering, thus. And this is the origin. And this is suffering. These are the two truths: suffering and its origin. This is the first exposition of the method of the 'Whirl of Delight'. Therein, what is the wholesome side? Tranquility and insight, knowledge and conduct, mindfulness and clear comprehension, moral shame and moral dread, abandonment of 'I-making' and abandonment of 'my-making', right effort and wise attention, right mindfulness and right concentration, wisdom and dispassion, attainment and listening to the True Dhamma, joy and practice in accordance with the Dhamma. Therein, tranquility and knowledge and mindfulness and moral shame and abandonment of 'I-making' and right effort and right mindfulness and wisdom and attainment and joy— these states are one direction. Insight and conduct and clear comprehension and moral dread and abandonment of 'my-making' and wise attention and right concentration and dispassion and listening to the True Dhamma and practice in accordance with the Dhamma— this is the second direction. Thus, in the wholesome side and in the unwholesome side, there are indeed four directions of the method of the 'Whirl of Delight'. Among these, those unwholesome first terms of the unwholesome side are abandoned by the wholesome ones. They are abandoned by the second terms of the wholesome side. From their abandonment, comes the liberation of mind through the fading of lust. Those unwholesome second terms of the unwholesome side are abandoned. They are abandoned by the first terms of the wholesome side. From their abandonment, comes the liberation by wisdom through the fading of ignorance. This is the conclusion. Of these... Of the three methods, the first method is called the Lion's Play. Eight terms: four wholesome, and four unwholesome. These eight terms are the root terms. By way of meaning, the second is the Triple Basket. It leads with six qualities, leading to wholesome roots, and leading to unwholesome roots. Thus, these six terms, and the previous eight root terms, these are fourteen terms of the eighteen root terms. Among them, the last method, the Nandiyāvaṭṭa, it leads with four qualities. With ignorance, and craving, with tranquility, and insight. These four qualities, these eighteen root terms, are designated in the three methods. Among them, the nine wholesome terms, there all wholesome things converge. And of these nine roots, four terms are in the Lion's Play method, three in the Triple Basket, two in the Nandiyāvaṭṭa. These are the wholesome aspects. Among them, the nine wholesome terms, there all wholesome things are connected. Among them, in the Lion's Play method, four terms; in the Triple Basket, three; in the Nandiyāvaṭṭa, two. These nine wholesome terms are designated. Among them, the four terms in the Nandiyāvaṭṭa method, there the eighteen root terms converge. How so? Tranquility, and non-greed, and non-hatred, and perception of impurity, and perception of suffering— these five terms in the wholesome aspect resort to tranquility. Insight, and non-delusion, and perception of impermanence, and perception of non-self— these four terms resort to insight. These nine wholesome terms are connected in two places. There, in the unwholesome aspect, of the nine unwholesome root terms: craving, and greed, and hatred, and perception of beauty, and perception of pleasure— these five terms resort to craving. And ignorance, and delusion, and perception of permanence, and perception of self— these four terms resort to ignorance. These nine unwholesome terms are well-summarized. Thus, the three methods do not enter into one method. Thus, the eighteen root terms in the Nandiyāvaṭṭa... They should be expounded in the revolving method. How are the eighteen root-terms applied in the method of the three baskets? Of the nine wholesome terms: insight, and non-delusion, and perception of impermanence, and perception of non-self— these are four terms; non-delusion, and tranquility, and non-greed, and perception of impurity— these are four terms; greed, and hatred— thus these nine terms should be applied to the three wholesome roots. There, of the nine unwholesome terms: craving, and greed, and perception of beauty, and perception of pleasure— these are four terms; greed is the root of unwholesome. ignorance, and delusion, and perception of permanence, and perception of self— this is delusion, this is hatred; and these nine terms are applied to the three unwholesome roots. Thus the eighteen root-terms, having applied to the wholesome roots, should be expounded in the method of the three baskets. How are the eighteen root-terms applied in the method of the lion's play? Craving, and perception of beauty— this is the first perversion. Greed, and perception of pleasure— this is the second perversion. Ignorance, and perception of permanence— this is the third perversion. Delusion, and perception of self— this is the fourth perversion. Thus the nine terms, roots of unwholesome, are applied in four ways. There, of the nine wholesome root-terms: tranquility, and perception of impurity— this is the first foundation of mindfulness. Non-greed, and perception of suffering— this is the second foundation of mindfulness. Insight, and perception of impermanence— this is the third foundation of mindfulness. Non-delusion, and perception of non-self— this is the fourth foundation of mindfulness. These eighteen root-terms have entered the method of the lion's play. Of these three methods, whatever ground, whatever passion, whatever hatred, enters one method. Of one method, whether in unwholesome states or in wholesome states, when understood, the opposite should be sought; having sought the opposite, that method should be expounded;