English
" and so on, is stated in the commentary itself. There, "there" refers to those methods and so on. "What is the origin of the method?" asks for the origin, the ground, of that very meaning-method which is indicated by the exposition-method. Although the exposition-methods are indicated, we will speak again to make clear the distinction between the meaning-method and the exposition-methods. The specific exposition characterized by leading the meaning of the Sutta of the defilement side, through the fourfold connection of conditions, by craving and ignorance, and the specific exposition characterized by leading the meaning of the Sutta of the purification side, through the fourfold connection of conditions, by tranquility and insight, is called the Nandiyāvaṭṭa method. The specific exposition characterized by leading the meaning of the Sutta of the defilement side, through the fourfold connection of conditions, by the three unwholesome roots, such as greed, and the specific exposition characterized by leading the meaning of the Sutta of the purification side, through the fourfold connection of conditions, by the three wholesome roots, such as non-greed, is the Tipukkhalo method. What is called: By four perversions of perception of beauty, of the Sutta's meaning for the defilement-side, through fourfold conditions, a special exposition that leads the way. And by four unperverted perceptions of impurity, by mindfulness foundations, or by the faculty of faith, of the Sutta's meaning for the purification-side, through fourfold conditions, a special exposition that leads the way. This is the Lion's Play method. These methods are exposition methods. Their origin is asked: "What is the method's origin?" But the methods, determined from various Suttas, by root terms like craving and ignorance, through fourfold conditions, is the meaning of suffering and so on, which is understood. For it leads to and brings about the knowledge of the path, thus it is called "method." That is the method of meaning. The origin of that method of meaning is asked: "What is the method's origin?" Therefore, by taking the method through fourfold conditions, it is led and questioned, thus it is a method. What is that? It is the meaning of suffering and so on, which is the Sutta's meaning. Or it leads to and brings about the knowledge of the path, thus it is a method. It is indeed the meaning of suffering and so on. Therefore it is said: "The meaning of suffering and so on is understood. For it leads to and brings about the knowledge of the path, thus it is a method." (Netti. Aṭṭha. 79). Methods arise from this, thus it is an origin. What is that? The cause like ignorance and craving, and the exposition that illuminates it. For by ignorance, craving, and so on, the methods of meaning like suffering arise. Or, the fourfold application of conditions by ignorance, craving, and so on, is called the origin. Therefore it is said: "What is that? It is the fourfold application of conditions by those respective root terms." (Netti. Aṭṭha. 79). When the meaning is thus taken, the exposition methods are also taken. The origin of the methods is the origin of the method, in that origin of the method. Since it is to be asked: "What is the origin of the Nandi-āvatta method?", to first show the origin of the Nandi-āvatta method, "The prior end is not discerned," and so on, is said. Of ignorance and craving, which are the origin of the Nandi-āvatta method, the prior end is "of such a Buddha..." arise at the time of the arising of that Blessed One, arise at the time of the arising of that Wheel-turning Monarch,” it is not known, because there is no end point. Since it should be asked, “Among ignorance and craving, which is a hindrance, which is a fetter?” it is said, “Among them, ignorance is a hindrance, craving is a fetter.” “Among them” means among that ignorance and craving. Ignorance is a hindrance because it conceals dangers. Craving is a fetter because it fetters to existences. Since it should be asked, “How do beings hindered by ignorance wander, how are they called? How do beings fettered by craving wander, how are they called?” it is said, “Beings hindered by ignorance,” and so on. They have ignorance as a hindrance, thus they are hindered by ignorance. Beings who behave as if bound by ignorance, or as if bound by ignorance to objects of clinging, wander, move in various ways, in objects like form, which are objects of clinging to permanence and so on, through the aspect of ignorance, through perversion. Those beings who wander, clinging to permanence and so on, are called “those whose conduct is based on views.” They have craving as a fetter, thus they are fettered by craving. Beings who behave as if bound by craving, or as if bound by craving to sensual objects which are its objects, wander, move in the aspect of craving, in the 108 kinds of craving-conduct, in the object, the sensual object. This is the meaning. Since it should be asked, “What practice do beings whose conduct is based on views pursue and dwell in? What practice do beings whose conduct is based on craving pursue and dwell in?” it is said, “Beings whose conduct is based on views,” and so on. Beings whose conduct is based on views, even if they have gone forth outside this Dispensation, thinking, “There is no happiness to be attained easily; but there is happiness to be attained with difficulty,” pursue and dwell in the practice of self-mortification, the practice of the five fires. Beings whose conduct is based on craving, even if they have gone forth outside this Dispensation, thinking, “By indulging in sensual pleasures, they increase the world, they increase much merit,” in sensual pleasures, in sensual pleasures, They dwell devoted to the practice of sensual pleasures. "Why do those with wrong views dwell devoted to such a practice? Why do those with craving dwell devoted to such a practice?" Because this question should be asked, it is said, "What is the reason for that?" "That" refers to those with wrong views and those with craving. It asks what is the reason for which they dwell. Outside this teaching, for those individuals for whom there is no discernment of the truths, how can there be a proclamation of the four noble truths? How can there be skill in calm and insight, or the attainment of the bliss of tranquility? Those individuals, not knowing the bliss of tranquility, with perverted minds, spoke thus: "There is no happiness to be attained with ease; there is happiness to be attained with suffering." They, with such perception and such views, desiring happiness through suffering, dwell devoted to self-mortification. Outside this teaching, for those individuals for whom there is no discernment of the truths, how can there be a proclamation of the four noble truths? How can there be skill in calm and insight, or the attainment of the bliss of tranquility? Those individuals, not knowing the bliss of tranquility, with perverted minds, spoke thus: "Whoever indulges in sensual pleasures, he increases the world. Whoever increases the world, he generates much merit." They, with such perception and such views, perceiving happiness in sensual pleasures, dwell devoted to the practice of sensual pleasures. "What do they increase by dwelling thus?" Because this question should be asked, it is said, "They, knowing that, only increase disease." "Do they, by increasing thus, increase the medicine for disease, etc., namely calm and insight?" Because this question should be asked, it is said, "They, afflicted by disease, tormented by boils, pierced by darts, making repeated appearances and disappearances in hell, the animal realm, the realm of ghosts, and the asura realm, experiencing rise and fall, do not find the medicine for disease, boils, and darts." The meaning is in the commentary (Netti. Atth. 7 9) It was said. Because it should be asked: "What are defilement and purification? What are diseases and so on? What is medicine?" Therefore, "there, self-mortification" and so on was said. "There" means among those defilement, purification, disease, medicine, and so on. Self-mortification and indulgence in sensual pleasures are defilement. Tranquility and insight are purification. Self-mortification is a disease. Tranquility and insight are the medicine that eradicates disease… Tranquility and insight are the medicine that extracts the dart. Because it should be asked: "Which is which truth?" Therefore, "there, defilement is suffering" and so on was said. "There" means among those defilements and so on. Defilement, in one aspect, is suffering, the truth of suffering. "Attachment to that" means worldly phenomena that proceed like attachment to that defilement, entirely, are the truth of suffering. Or, craving that proceeds like attachment to that suffering is the origin of suffering, the truth of origin. The cessation of craving, the cessation of suffering, is the truth of cessation. Tranquility and insight are the path leading to the cessation of suffering, the truth of the path. These four truths should be determined and applied. Because it should be asked: "Among these four truths, which should be fully understood? Which should be abandoned? Which should be developed? Which should be realized?" Therefore, "suffering should be fully understood" and so on was said. 80. For those of speculative and craving temperaments, the four truths have been determined in terms of self-mortification and so on. Because it should be asked: "How are the four truths determined for those of speculative and craving temperaments, in terms of the modes of activity in the view of a permanent self?" Therefore, "there, those of speculative temperament" and so on was said. Or, because it should be asked: "What is the mode of activity in the view of a permanent self for those of speculative and craving temperaments?"