English
the Buddha said of a certain development, "Therefore, bhikkhu, you should dwell contemplating the body in the body, ardent, clearly comprehending, mindful, removing covetousness and displeasure in the world," in that way, by that development, other developments should also be superimposed; this is the meaning. In the passage "Therefore," and so on, because it is to be asked, "What development did the Buddha say?" "Ardent," and so on, was said. By the word "ardent," the Buddha meant the faculty of energy. By the word "clearly comprehending," the Buddha meant the faculty of wisdom. By the word "mindful," he meant the faculty of mindfulness. By the word "removing covetousness and displeasure in the world," he meant the faculty of concentration. Because it is to be asked, "When this is said, what development should be superimposed?" "Thus, for one dwelling contemplating the body in the body, the four foundations of mindfulness reach the perfection of development," was said. The meaning is that the four foundations of mindfulness should be superimposed on the development of the faculty of energy and so on, thus stated. It asks, "For what reason do they reach the perfection of development?" It answers, "Because the four faculties, in terms of being faculties, or in terms of being what is to be developed, have a single characteristic, they reach the perfection of development." When these are superimposed, it is to be asked, "Which should be superimposed?" It is said, starting with "in the four". When the four foundations of mindfulness are developed, they are to be applied. The four right efforts reach the perfection of development. This means they are to be applied. In the remaining ones too, they are to be applied in the same way. The application through development was explained by the teacher, and understood by us. Because it is to be asked, "Which is the application through abandonment?" it is said, "Among these, which..." and so on. "Among these" means among those four applications of foundations and so on. It asks: By which taught abandonment is which application of which untaught abandonments? By the taught abandonment of the perversion of "beautiful" in the unbeautiful, as in "dwelling contemplating the body in the body, one abandons the perversion of 'beautiful' in the unbeautiful," the abandonments of defilements bound to clinging to sensual pleasures, such as the full understanding of physical food, are also to be applied. By the taught abandonment of the perversion of "pleasure" in suffering, as in "dwelling contemplating feelings in feelings, one abandons the perversion of 'pleasure' in suffering," the abandonments of defilements bound to clinging to existence, such as the full understanding of contact food, are also to be applied. By the taught abandonment of the perversion of "permanence" in impermanence, as in "dwelling contemplating mind in mind, one abandons the perversion of 'permanence' in impermanence," the abandonments of defilements bound to clinging to views, such as the full understanding of consciousness food, are also to be applied. By the taught abandonment of the perversion of "self" in non-self, as in "dwelling contemplating phenomena in phenomena, one abandons the perversion of 'self' in non-self," the abandonments of defilements bound to clinging to self-doctrine, such as the full understanding of volitional food, are also to be applied. This is the intention. (4) The method of abandonment, however, has already been stated in the commentary on the analysis of the method of characteristics, so we do not speak of it here. Because it is to be said, "How are we to know and believe the fact of applying the untaught foundations and so on by each taught foundation and so on in the Sutta?" therefore, it says "thus the venerable one said" and so on. Therefore, by that fact of application, the venerable Mahākaccāna (said) – "Those who here From which root, and what meanings were revealed by the Sage; These should be applied, this is the method of application. What statement was made, by that statement, according to that statement, the nature of such application should be understood and believed by you, so it is said. "Is the method of application complete with just this, is there no other appointed (method)?" Because it could be asked, it is said, "the appointed method of application." By the method taught in the Sutta, the unrevealed proximate causes etc. should be applied, the meaning to be seen is that the appointed method of applying these unrevealed proximate causes etc. should be determined and employed. Thus, in the analysis of the method of application, composed according to one's strength, the elucidation is finished. But by the wise, according to the commentaries and sub-commentaries, the profound meaning should be taken by analyzing it in detail. These sixteen special modes of exposition, as stated, because they remove and eliminate ignorance and doubt regarding the meanings to be expounded, are called "methods." The elucidation of the section on the analysis of methods is finished. 1. Elucidation of the Confluence of the Method of Exposition. By whichever special mode of exposition, by the analysis of the method of exposition and other methods, various Sutta meanings such as gratification etc. were analyzed, that special mode of exposition, the analysis of the method of exposition and other methods, is complete. "First, the sixteen methods, having surveyed the directions from the points of view; indeed, having summarized with a hook, one should indicate the Sutta with three ways." The verse was spoken by the teacher in the section on indication, the indication of that verse was not analyzed at the beginning of the section on the analysis of methods, because it could be asked, "Where was it analyzed? Was it analyzed in the confluence of methods, or was it analyzed in the method of the origin of ways?" To make it known that "it was analyzed in the confluence of methods," so that you should see it, "First, the sixteen methods" and so on was said. Or else, in the various Sutta passages to be expounded, which are like well-prepared ground, like flowers of various colors and fragrances... The sixteen modes, arranged as modes of exposition, the sixteen modes were divided by the teacher. Just as a well-trained master craftsman carefully designs ornaments of Jambunada gold, so too, in various Sutta passages to be expounded, like diverse rays of light, like various jewels, the sixteen modes were arranged as modes of exposition, and the sixteen modes were divided. Just as it is extremely difficult to turn over the great earth and feed it with a tiny bit of foam, so too, in various Sutta passages to be expounded, the teacher, making known the ultimate essence through the sixteen modes, made it known like that extremely difficult feeding. And just as it is extremely difficult to press a lump of honey a yojana long and extract its very sweet essence, so too, in various Sutta passages to be expounded, the teacher, making known the ultimate sweetness through the sixteen modes, made it known like that extremely difficult extraction. Thus, by the teacher, in many Sutta passages to be expounded, the sixteen modes were arranged as modes of exposition, and the sixteen modes were divided. And by us it is known: "Were the sixteen modes divided, arranged as modes of exposition, in various Sutta passages? Or were the sixteen modes divided, arranged as modes of exposition, even in a single Sutta passage to be expounded?" Because it is to be said: "Even in a single Sutta passage to be expounded, the sixteen modes were divided, arranged as modes of exposition." Thus dividing, he spoke the section on the combination of modes, beginning with "The sixteen modes, first..." Surely, by the teacher who wished to speak the section on the combination of modes, the statement "Which is the combination of exposition modes there?" and so on, should have been said. But if it is asked, "Why was 'The sixteen modes, first...' and so on, said?" The section on the division of modes does not employ the verse beginning "The sixteen modes, first..." as stated in the Niddesa, because its subject matter is scattered, and the consideration of method is interrupted. However, the section on the combination of modes does employ that verse, because its subject matter is not scattered. Therefore, to make it known that having referred back to that verse, the explanation of that verse is to be seen in the section on the combination of modes, “The sixteen modes first,” and so on, should be said. But in the Commentary – As if scattering various colored pearl-flowers on well-prepared ground, as if setting various jewels, sparkling with many kinds of radiant nets, into well-crafted gold ornaments considered by skilled masters, as if turning over the great earth and making it consume its essence, and as if pressing a honey-lump of a yojana and making it drink very sweet juice, the Venerable Mahākaccāna, citing various Sutta passages, having divided the sixteen modes, now, combining them into a single Sutta, and showing them, began the section on the combination of modes. And beginning, in the exposition section – “Sixteen modes first, from discerning directions, having observed the directions; Indeed, having condensed with a hook, one should expound the Sutta with three methods.” – This verse was spoken. Because the section on the division of modes does not employ it, due to its scattered subject matter, and due to the intervening nature of method analysis. Indeed, the section on the division of modes is merely the showing of the division of modes through many Sutta passages. But the section on the combination of modes employs it, because after combining the sixteen modes in a single Sutta passage, the origination of methods is then spoken of. Therefore, having referred to the verse “Sixteen modes first,”