English
"Is this compilation of the way of teaching complete?" Since this is to be said, "the compilation of the way of teaching is employed" was stated. In each and every sutta, the gratification and so on were extracted and shown appropriately by that specific explanation which is the compilation of the way of teaching. That specific explanation which is the compilation of the way of teaching is employed. The meaning taken is that it should be appropriately determined and applied. Thus, in the compilation of the way of teaching, this explanation was composed according to the strength of beings. The explanation is finished. By the wise, however... (etc.) ...it should be taken. 2. Explanation of the Compilation of the Way of Investigation. 53. That compilation of the way of teaching, by which gratification and so on were divided by the teacher, and known by us, that compilation of the way of teaching is complete. Since it is to be asked, "What is the compilation of the way of investigation?" Therein, what is the analysis-method-of-arrangement? - and so on, it was said. Therein, among those sixteen methods of arrangement, such as the teaching-method-of-arrangement, what specific explanation is called the analysis-method-of-arrangement? - it asks. Among these phenomena, this phenomenon is to be analyzed by which specific explanation; that specific explanation is called the analysis-method-of-arrangement - having defined and distinguished it, "therein, craving" - and so on, was said. In the Commentary, however - "Having thus shown the teaching-method-of-arrangement, now showing the analysis-method-of-arrangement, since the analysis of the meaning of the teaching-method-of-arrangement is the analysis-method-of-arrangement, therefore, in order to show the analysis-method-of-arrangement by way of analyzing the divisions of wholesome and so on, of craving, which was determined in the teaching-method-of-arrangement as the cause of perversion, 'therein, craving is twofold' - and so on, was begun" (Netti. Attha. 53) - It was said. Therein, therein, all craving determined as "craving" in the meaning of the discourse, "with an unguarded mind" - and so on, explained by the teaching-method-of-arrangement, refers to unwholesome phenomena. Wholesome craving also, means craving that arises with respect to wholesome things of the four planes. Unwholesome craving also, means craving that arises with respect to unwholesome phenomena. Thus, it is to be analyzed as twofold. Therefore, it was said in the Tika - " 'having wholesome phenomena as its object' was said referring to merely arising with respect to wholesome phenomena, not to their being a condition of object, because here 'wholesome phenomena' also implies supramundane phenomena." Since it is to be asked, "wholesome craving, to what does it lead? unwholesome craving, to what does it lead?", "unwholesome leads to transmigration" - and so on, was said. Or else, since it is to be asked, "what is the distinction between wholesome and unwholesome craving?", "unwholesome leads to transmigration" - and so on, was said. Since it is to be said, "let craving indeed lead to transmigration, how does it lead to reduction?", "craving for abandonment" was said. The meaning is, craving that is the cause of abandonment is craving for abandonment. It means that by the abandonment that is to be brought about with respect to the craving that is to be abandoned, it goes to reduction. But what craving since it is to be said “of two kinds, skillful and unskillful, or is there another of two kinds, skillful and unskillful?” therefore “conceit also” and so on was said. Since it is to be asked “which conceit is skillful, which conceit is unskillful?” therefore it was said “the conceit by relying on which one abandons conceit, this conceit is skillful. But the conceit that produces suffering, this conceit is unskillful.” There, “the conceit by relying on which…pe…skillful” means the conceit by relying on, by strongly relying on which, abandonment occurs, by that abandonment, the conceit that is fit to arise in the continuum is abandoned; this conceit, being a strong-reliance condition, is skillful by way of the result. But “the conceit that…pe…unskillful” means the conceit that, occurring by way of harming others and so on, produces suffering for oneself and for others; this conceit should be understood as unskillful. Since it is to be asked “among those cravings that lead to the decrease of saṃsāra, which craving that leads to decrease is skillful?” therefore, to show the nature of the craving that is called “skillful,” “there, that which is based on renunciation” and so on was said. “There” means among those cravings, which are of two kinds, skillful and unskillful, that lead to the decrease of saṃsāra. This craving is skillful—this is the connection. When noble individuals, having realized and attained a peaceful sphere, a noble fruit-state, dwell therein, the desire arises in that young man who wishes, “when shall I realize and dwell in that sphere, that noble fruit-state?” From the condition of desire, the mental pain that arises, this mental pain is called “based on renunciation.” This craving, which is called desire for the noble fruit, is skillful and blameless, because it occurs with reference to a blameless noble fruit-state— this should be understood. Since it is to be said “how does it occur?” therefore “dispassion for lust” and so on was said. The liberation of mind to be attained, which is dispassion for lust. The craving that occurs with that as its object, relying on that liberation of mind, is skillful and blameless. The liberation by wisdom to be attained, which is dispassion for ignorance. The craving that occurs with that as its object, relying on that liberation by wisdom, is skillful and blameless. The birth should be investigated. In connection with that liberation by wisdom, the Blessed One said: “Therefore, for one whose mind is guarded, Whose range is right resolve, Whose forefront is right view, Having known arising and passing away; A bhikkhu, having overcome sloth and torpor, Will abandon all bad destinations.” In this verse, the phrase “will abandon all bad destinations” is stated. Since it should be asked, “What is the investigation that should be made into that liberation by wisdom? What is that investigation?”, it is said, “What is its investigation?” and so on. If one were to ask, “What is the investigation of that liberation by wisdom?”, the investigation should be understood as “the eight path factors – right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.” Since it should be asked, “Where is that investigation to be seen?”, it is said, “Where is it?” and so on. It asks, “Where, in what phenomenon, is that investigation of liberation by wisdom to be seen?” That investigation is to be seen in the fourth jhāna, in the culmination of perfection, in the development of the fourth jhāna. To explain the meaning of “in the fourth jhāna, in the culmination of perfection,” it is said, “for in the fourth jhāna,” and so on. The person who has attained the fourth jhāna cultivates a mind in the fourth jhāna that is pure, cleansed, without blemish, free from defilements, pliant, workable, steady, and attained to imperturbability. Thus, the person who has attained the fourth jhāna, whose mind is endowed with eight factors, attains eight kinds of knowledge and conduct there in the fourth jhāna. What are the eight kinds? The six supernormal powers, and two special qualities are attained – this is the connection. The five, such as psychic powers, are the six supernormal powers, which are worldly supernormal knowledge and the wisdom of the path of arahantship. Psychic power of mind-made body and insight knowledge are the two special qualities. Since it should be asked, “From what is that fourth jhāna mind pure… and so on… from what is it attained to imperturbability?”, it is said, “That mind, from which it is pure,” and so on. That mind is pure because of the purity of equanimity and mindfulness. Due to the purity of mindfulness, it becomes purified. Since it is without defilements, due to the absence of lust and so on, by the destruction of the conditions for pleasure and so on, it is undefiled. Therefore, due to the absence of lust and so on, it is free from impurities. Since it is soft, due to being well-developed, therefore, due to being well-developed, it is workable. Since it is stable, due to being established in purity and so on, therefore, due to being established in purity and so on, it attains imperturbability. This interpretation is also suitable in the commentary (Netti. Aṭṭha. 53), as it comes from a pair. It attains imperturbability due to being grasped by faith, energy, mindfulness, concentration, wisdom, and light. Indeed, a mind grasped by faith does not waver, does not shake, in the opposing lack of faith. A mind grasped by energy does not waver in the opposing laziness. A mind grasped by mindfulness does not waver in the opposing heedlessness. A mind grasped by concentration does not waver in the opposing restlessness. A mind grasped by wisdom does not waver in the opposing ignorance. A mind that has attained light does not waver in the defilement-darkness. Thus, the fourth jhana mind, grasped by these six qualities, attains imperturbability. Thus, being endowed with eight factors, the fourth jhana mind is the means for attaining the six supernormal knowledges and the knowledge of mind-made psychic power and insight. Therefore, this acquaintance with wisdom-liberation is to be seen in the fourth jhana. This is the brief meaning. However, in detail, it is stated in the commentary (Netti. Aṭṭha. 53) with "there, by the purity of equanimity and mindfulness" and so on, or with "another method" and so on. Therefore, it is not stated by us.