English
The meaning is that the third power of the Tathāgata, the knowledge of the many elements and diverse elements, is to be investigated, where the knowledge of the many elements and diverse elements is called the knowledge of knowing, "This element and this element are called many elements, this element and this element are called diverse elements." (3) The third power of the Tathāgata, the knowledge of the many elements and diverse elements, has been investigated and explained by the teacher, and understood by us. Because it is to be asked, "How is the fourth power of the Tathāgata, the knowledge of the diverse inclinations of beings, to be investigated?" it is said, "Thus, of the world with many elements and diverse elements," and so on. The meaning is that the fourth power of the Tathāgata, the knowledge of the diverse inclinations of beings, is to be investigated, where the knowledge of the diverse inclinations of beings is called the knowledge of knowing, "These beings are inclined thus, these beings are inclined thus." (4) The diverse inclinations of beings The fourth Tathāgata power, the knowledge of past states, was explained by the teacher, and understood by us. Because it had to be asked, "How should the fifth Tathāgata power, the knowledge of diverse results, be investigated?" Therefore, "Thus, as they are inclined," and so on, was said. "For beings thus inclined, this action is dark, of this dark action, this is the result. This action is bright, of this bright action, this is the result." Thus, the knowledge of the diversity of results, by these and similar means, is called the knowledge of the diversity of results. Therefore, the fifth Tathāgata power, the knowledge of the diversity of results, should be investigated. 62. The fifth Tathāgata power, the knowledge of diverse results, was investigated by the teacher, and understood by us. Because it had to be asked, "How should the sixth Tathāgata power, the knowledge of defilement, purification, and emergence of the jhānas, be investigated?" Therefore, "Thus, for those who have undertaken," and so on, was said. "For actions, jhānas, liberations, concentrations, and attainments thus undertaken, this is the defilement, this is the purification, this is the emergence. Thus it is defiled, thus it is purified, thus it emerges." The unobstructed knowledge of the defilement, purification, and emergence of the jhānas is called the knowledge of the defilement, purification, and emergence of the jhānas. Therefore, the sixth Tathāgata power, the knowledge of the defilement, purification, and emergence of the jhānas, should be investigated. 63. The sixth Tathāgata power, the knowledge of the defilement of jhānas, was investigated by the teacher. Because it had to be asked, "How should the seventh Tathāgata power, the knowledge of the diversity of the faculties of other beings, be investigated?" Therefore, "Thus, of that very concentration," and so on, was said. "Thus, the faculties by way of dominance, thus, the powers by way of immovability," along with this knowledge, "This one has weak faculties, this one has moderate faculties, this one has keen faculties." The knowledge of the weakness, moderation, and keenness of the faculties and powers of other beings, of other individuals, is called the knowledge of the diversity of the faculties of other beings. Therefore, the seventh Tathāgata power, the knowledge of the diversity of the faculties of other beings... then the power of the Tathāgata should be investigated. (6) The seventh power of the Tathāgata, the knowledge of the superiority and inferiority of faculties, was investigated by the teacher. Because it was to be asked, "How should the eighth power of the Tathāgata, the knowledge of the recollection of past lives, be investigated? How should the ninth power of the Tathāgata, the divine eye knowledge, be investigated?" Therefore, "Thus, there, whatever is of various kinds," and so on, was said. By "one birth," and so on, in terms of birth, or by "of such a name," and so on, in terms of the limit of experiencing name, clan, color, food, pleasure, and pain, the knowledge of knowing completely the various kinds of past existences, with their characteristics and details, in each and every existence, is called the knowledge of the recollection of past lives. Thus, the knowledge of the recollection of past lives, the eighth power of the Tathāgata, should be investigated. (7) The knowledge of knowing completely the passing away and reappearing of beings, the low and the excellent, the beautiful and the ugly, the fortunate and the unfortunate, who go according to their karma, is called the divine eye knowledge. Thus, the divine eye knowledge, the ninth power of the Tathāgata, should be investigated. (8-9) The eighth and ninth powers of the Tathāgata, beginning with the recollection of past lives, were investigated and explained by the teacher. Because it was to be asked, "How should the tenth power of the Tathāgata, the knowledge of the destruction of all defilements, be investigated?" Therefore, "Thus, there, whatever," and so on, was said. The knowledge that arose at the foot of the Bodhi tree, the destruction of the defilement-Māra, this knowledge of the destruction of the defilement-Māra is called the knowledge of the destruction of all defilements. Thus, the knowledge of the destruction of all defilements, the tenth power of the Tathāgata, should be investigated. This is the brief meaning. However, it was not shown in detail, thinking that it would be clear to even the young monks from the Pāli and the commentaries. (10) Because it was to be said, "This much is the complete collection of analytical methods," "The analytical method, the collection of methods, is established" was said. Whatever meanings of Sutta passages were stated, those meanings of Sutta passages should be investigated by whichever specific analytical method, that specific analytical method should be appropriately drawn out and applied. This is the meaning. Thus it is. Thus, in the method of investigation, composed according to the strength of beings, The exposition is completed. But by the wise… (omitted text)… it is to be understood thus. 3. Exposition of the Method of Reasoning 65. Whichever method of investigation the meanings of the sutta passages are to be investigated by the teacher and known by us, that method of investigation is complete. Because it is to be asked "Which is the method of reasoning?", "Among these, which is the method of reasoning?" and so on, is said. But in the Commentary, it is said: "Having thus elaborated the method of investigation in various ways, now to show the method of reasoning and so on, 'Among these, which is the method of reasoning?' and so on, is begun" (Netti. Aṭṭha. 65). "Therein" means, among those sixteen methods, such as the method of discourse, he asks "Which particular explanation is called the method of reasoning?". Having asked, to extract that sutta passage in which the appropriateness of the stated meanings is to be investigated – "Therefore, for one whose mind is guarded, Whose range is right thought, Having right view as foremost, having known arising and passing away, A bhikkhu overcoming sloth and torpor, abandons all bad destinations." (Udā. 32; Netti. 31, 78) – It is said. In that verse, because an unguarded mind is subject to Māra, a bhikkhu should have a guarded mind by means of mindfulness, sense-restraint, and so on. Because one whose range is wrong thoughts, such as sensual thoughts, is subject to Māra, a bhikkhu should have right thought as his range by means of thoughts of renunciation and so on. Because a mind struck by wrong view is subject to Māra, a bhikkhu should have right view as foremost, having known arising and passing away, by means of wise attention. Because a mind struck by sloth and torpor is subject to Māra, a bhikkhu should overcome sloth and torpor by means of energy. The meaning is to be understood that such a bhikkhu will abandon all bad destinations. Because it is to be said, "How is the appropriateness to be investigated in that verse?", "Therefore, for one whose mind is guarded," and so on (is stated). It is said. The meaning that for one whose mind is guarded, right intention will be the range of their activity, is indeed appropriate, not inappropriate. The meaning that having abandoned wrong intentions, dwelling with right view as a forerunner, one will penetrate rise and fall, is appropriate because with right view as a forerunner, the contemplation of rise and fall is possible. The meaning that penetrating rise and fall, one will abandon all bad destinations, is appropriate because through the sequence of contemplating rise and fall, the Noble Path arises. The meaning that abandoning all bad destinations, one will overcome all fears of bad destinations and states of woe, is appropriate because all fears of bad destinations and states of woe will not arise. Because it should be said, "This much of the collection of reasoning methods is complete," it is said, "The collection of reasoning methods is appointed." The meaning to be understood is that by whichever specific explanation-like collection of reasoning methods the appropriateness of the meanings of the Sutta passages is to be investigated, that specific explanation-like collection of reasoning methods is appointed, and having determined it appropriately, it should be applied. Thus, in the collection of reasoning methods, composed according to the strength of beings, The Elucidation is finished. But by the wise...etc...is to be understood. 4. Elucidation of the Collection of Proximate Cause Methods 66. By whichever collection of reasoning methods the appropriateness of the meanings of the Sutta passages has been elucidated by the teacher, and understood by us, that collection of reasoning methods is complete.