English
is called the revolving method of exposition?" Because it is to be asked, "Which meanings of the Sutta are to be revolved, and how?" it is said, "Therefore," and so on. One who is abundant in right thought, called thought of renunciation, by means of *kasiṇa* etc., and abundant in right thought, called thought of non-harming, by means of loving-kindness etc., placing his mind in the one-pointedness of mind attained, is called one whose mind is guarded from defilements. When the guarded mind is thus spoken of by "Therefore, for one with a guarded mind, whose range is right thought," The one-pointedness of mind that should be cultivated, that one-pointedness is tranquility. When “preceded by right view” is said, the wisdom that should be cultivated, that wisdom is insight. When “having known arising and passing away” is said, the comprehension of suffering that should be cultivated, that comprehension of suffering is the full understanding of suffering. When “a monk overcome by sloth and torpor” is said, the overcoming of sloth and torpor, spoken from the perspective of the individual, this overcoming of sloth and torpor is the abandoning of the origin. When “rightly abandon evil destinies” is said, the non-arising, which is the abandoning of all evil destinies, that non-arising is cessation. Thus, the truth of suffering should be cultivated by the full understanding of suffering; the truth of origin should be cultivated by the abandoning of the origin; the truth of cessation should be cultivated by cessation; the truth of the path should be cultivated by tranquility and insight. Thus, these four truths should be cultivated. Because it is to be said that “this much is a complete cycle of the method,” it is said, “the method is a fixed cycle.” The meaning to be understood is that whatever specific explanatory cycle of the method by which tranquility and so forth are to be cultivated, that specific explanatory cycle of the method is to be appropriately determined and applied as fixed. Thus, the explanation of the cycle of the method, composed according to one’s strength and ability, is finished. But by the wise… and so forth… is to be understood. 8. Explanation of the Division-Method Cycle Because the cycle of the method by which the meanings of the suttas are to be cultivated is complete, and because it is to be asked, “which is the division-method cycle?”, “therein, which is the division-method cycle?” and so forth is said. Therein, it asks, “which specific explanation is called the division-method cycle?” Because it is to be asked, “which meanings of the suttas are divided where?”, “therefore, for one whose mind is protected” and so forth is said. The verse “therefore… and so forth… range” It has been said, in this verse, the wholesome aspect of Dhamma, the Dhamma of mindfulness-restraint, should be explained and analyzed with the wholesome aspect of Dhamma, and should be explained and analyzed with the unwholesome aspect of Dhamma. How? The wholesome aspect of Dhamma, the Dhamma of mindfulness-restraint, spoken of by the phrase "of one with a guarded mind," should be explained and analyzed by the sixfold wholesome aspect of Dhamma, namely "restraint at the eye-door... ...restraint at the mind-door." The wholesome aspect of Dhamma, the Dhamma of right intention, spoken of by the phrase "right intention," should be analyzed by the threefold wholesome aspect of Dhamma, namely "intention of renunciation, intention of non-ill-will, intention of non-harming." The wholesome aspect of Dhamma-nature, spoken of by the phrase "preceded by right view," should be analyzed by the eightfold wholesome aspect of Dhamma, namely "knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the path leading to the cessation of suffering, knowledge of the past, knowledge of the future, knowledge of the past and future, knowledge of dependent origination and dependently arisen phenomena." The wholesome aspect of knowledge of rise and fall, the Dhamma-nature, spoken of by the phrase "having known rise and fall," should be analyzed by the fiftyfold wholesome aspect of knowledge of rise and fall. The wholesome aspect of overcoming sloth and torpor, the Dhamma-nature, spoken of by the phrase "overcome by sloth and torpor," should be analyzed by the fourfold wholesome aspect, namely "overcoming by the path of stream-entry, overcoming by the path of once-returning, overcoming by the path of non-returning, overcoming by the path of arahantship." Mindfulness-restraint, the wholesome aspect, should be analyzed in two ways: "mundane mindfulness-restraint, supramundane mindfulness-restraint." Mundane mindfulness-restraint should be analyzed in one way: "sensual sphere." Supramundane mindfulness-restraint should be analyzed in two ways: "stage of seeing, stage of development." Sensual sphere mindfulness-restraint should be analyzed as: "mindfulness-restraint of body contemplation, mindfulness-restraint of feeling contemplation, mindfulness-restraint of mind contemplation, mindfulness-restraint of Dhamma contemplation..." "restraint of intake and mindfulness" should be divided into four ways. Supramundane mindfulness-restraint should likewise be divided into four ways. Right thought and Right view also, by way of mundane and supramundane, should be divided into two kinds and so on. Also by way of proximate cause, they should be divided in the manner stated in the proximate cause method of analysis. On the unwholesome side, the non-restraint mentioned by the phrase "with unguarded mind" "non-restraint of the eye... (etc.)... non-restraint of the body, non-restraint of the agitated body, non-restraint of speech, non-restraint of mind" should be divided into eight ways. The wrong thought grasped by the phrase "struck by wrong view" "sensual thought, ill-will thought, cruelty thought" should be divided into three ways. The wrong view mentioned by the phrase "wrong view" "ignorance of suffering... (etc.)... ignorance of the conditioned co-arisen phenomena of dependent origination" should be divided into eight ways, and also into sixty-two kinds of views. Sloth and torpor should be divided into five ways, with the volitional kind. Because it is to be said "This much is the complete analysis method," it is said "the assigned analysis method." By whichever specific explanatory analysis method the meanings of the Sutta passages are analyzed, that specific explanatory analysis method is to be understood as "assigned," having been determined appropriately, and thus it should be applied—this meaning is to be taken. Thus, in the analysis method, composed according to the strength of beings, The explanation is completed. But by the wise... (etc.)... should be understood. 9. Explanation of the Method of Reversal 71. By whichever analysis method the meanings of the Sutta passages are analyzed, that analysis method is complete. Because it is to be asked "Which is the method of reversal?" it is said "Among these, which is the method of reversal?" and so on. Because it is to be asked "Which meanings of the Sutta passages are to be reversed, and how?" "Therefore," and so on, is said. The verse that was stated, "Therefore... (etc.)... range," by that verse, that which is calm and insight... not determined, by cultivating that calm and insight, the cessation of unwholesome states is the fruit and purpose, suffering is fully understood, the origin is abandoned, the path is cultivated— thus it should be revolved. Conversely, by not cultivating calm and insight, there is no cessation of unwholesome states, suffering is not fully understood, the origin is not abandoned, the path is not cultivated— thus it should be revolved. Because it is to be said that "this much of the revolving method is complete," it is stated, "the appointed revolving method." The meaning should be taken as: whatever specific explanatory revolving method by which the meanings of the Sutta passages are to be revolved, that specific explanatory revolving method is appointed and should be appropriately extracted and applied. Thus, the explanation of the revolving method, composed according to one's strength and ability, is finished. But by the wise…etc.…should be taken. 10. Explanation of the Synonym Method 72. Whatever revolving method by which the meanings of the Sutta passages are to be revolved, that revolving method is complete. Because it is to be asked, "what is the synonym method?" it is stated, "therein, what is the synonym method?" and so on. Because it is to be asked, "of which Sutta passage meanings, or of which Sutta words, are there synonyms?" it is stated, "therefore," and so on. The verse that was stated, "therefore…etc.…range," by the word "of one whose mind is guarded" in that verse, or for the word "mind" in "of one whose mind is guarded," the statement that was made, "mind…etc.…knowing," this statement is a synonym. The statement "mind, heart," and so on, is also a synonym for mind. In "the range of right resolve," the statement that was made for right resolve, "resolve for renunciation, resolve for non-ill-will, resolve for non-harming," this statement is a synonym. The statement "reasoning, thought," and so on, is also for right resolve. A synonym for 'little'. Here, in "Right View as the Foremost," the statement given for the word 'right view' is: "Right view is wisdom as a weapon, wisdom as a sword, wisdom as a jewel, wisdom as a goad, wisdom as a palace." This statement is a synonym. The statement "wisdom, knowing, investigation," and so on (Dhs. 16) is also a synonym for the word 'right view'. The statement given: "Sloth is the state of being sluggish, the state of being inert for the mind; the unfitness, the unworkability, the obstruction, the encompassing obstruction, the internal contraction of the mind" (Dhs. 1162-1163). This statement is a synonym for 'sloth'.