English
Now, I will show briefly according to the method: Two persons, three persons, four persons— persons become three categories. Four directions, six directions, eight directions— directions also become three categories. Therein, two persons means: a person with a craving nature, a person with a view nature— these are two persons. Three persons means: a person who understands immediately, a person who understands after explanation, a person who needs guidance— these are three persons. Four persons means: a person with a craving nature and dull faculties, divided by the path of suffering and slow super-knowledge, and so on, a person with a view nature and dull faculties, a person with a craving nature and keen faculties, a person with a view nature and keen faculties— these are four persons. Four directions means: two directions in the defilement aspect, two directions in the purification aspect— these are four directions. Six directions means: three directions in the defilement aspect, three directions in the purification aspect— these are six directions. They are. Eight directions: In the defilement aspect, four and four directions; in the purification aspect, four and four directions – thus there are eight directions. Among these, for two persons, one of craving-nature and one of view-nature, relying on four directions, the Nandiyāvaṭṭa method arises. For three persons, the 'comprehending quickly', the 'comprehending after explanation', and the 'to be led', relying on six directions, the Tipukkhalanaya method arises. And for four persons, differentiated by 'painful practice and slow comprehension' and so on, namely, those of dull faculty with craving-nature, those of keen faculty with craving-nature, those of dull faculty with view-nature, and those of keen faculty with view-nature, relying on eight directions, the Sīhavikkīḷita method arises. When each method's arising is analyzed, the arising of the 'Direction-Illumination Hook' method is also analyzed. "How does the Nandiyāvaṭṭa method arise?" if one were to ask. "Craving and ignorance, shamelessness and fearlessness of wrongdoing, lack of mindfulness and lack of clear comprehension, unwise attention and laziness, obstinacy and conceit, self-identification and possessiveness, lack of faith and heedlessness, not listening to the good Dhamma and lack of restraint, covetousness and ill-will, hindrance and fetter, anger and resentment, denigration and insolence, envy and avarice, deceit and treachery, eternalism and annihilationism" (Netti. 88) This group of unwholesome states, presented in pairs, existing as directions, becomes the defilement for two persons, those of craving-nature and those of view-nature. Thus, in the defilement aspect, having connected them in terms of common defilement, and having mentally observed, "Among these fifteen pairs of unwholesome states presented as directions, which unwholesome state is a direction for which person?" in terms of being a directional state, then, "This first unwholesome state is called the first direction for the person of craving-nature in the defilement aspect; and this second unwholesome state is called the second direction for the person of view-nature in the defilement aspect," separately, separately. By which special description the nature of phenomena to be analyzed is shown, having appropriately connected the truth of origin and the truth of suffering, and extracted them, that special description arises from the Nandiyāvaṭṭa method. And by which special description the observation of that is shown, that special description arises from the Disālocana method. And similarly, having observed, by which special description the guiding of individuals to the specific phenomenon, which is like a direction, is guided, that special description arises from the Aṅkusa method. Tranquility and insight, Moral shame and moral dread, Mindfulness and clear comprehension, Wise attention and the arousal of energy, Amenability and knowledge of the Dhamma, and knowledge of inference, Knowledge of destruction and knowledge of non-arising, Faith and heedfulness, Listening to the true Dhamma and restraint, Non-covetousness and non-ill-will, Dispassion for lust and liberation of mind, dispassion for ignorance and liberation by wisdom, Realization and fewness of wishes, Contentment and non-anger, Non-resentment and non-denigration, Non-arrogance, and abandoning envy, and abandoning stinginess, and knowledge, Liberation, and liberation with a conditioned object, and liberation with an unconditioned object, Nibbāna element with residue, and Nibbāna element without residue. This collection of wholesome phenomena, which are like directions, taught as triplets and pairs (Netti. 88), becomes purification for two types of individuals: those of craving-nature and those of view-nature. Thus, having connected them in the purification aspect as common to purification, and having mentally observed, "Which wholesome phenomenon among these nineteen, taught as pairs or triplets, is a direction for which individual, as a directional phenomenon?", and having connected them separately as, "This first wholesome phenomenon is the first direction in the purification aspect for the individual of craving-nature; this second wholesome phenomenon is the second direction in the purification aspect for the individual of view-nature," and having connected them separately to the truth of the path... and the nature of phenomena to be analyzed, extracted appropriately from the truths of cessation, is shown by a particular kind of explanation, that particular kind of explanation arises from the method of the Nandiyāvaṭṭa. And the observation of that, shown by a particular kind of explanation, that particular kind of explanation arises from the method of the Disālocana. Similarly, having observed, the leading of individuals to the specific phenomenon, which is a specific direction, by a particular kind of explanation, that particular kind of explanation arises from the method of the Aṅkusa. "How does it arise from the method of the Tipukkhalana?" If one were to ask, "Three unwholesome roots: greed is an unwholesome root, hatred is an unwholesome root, delusion is an unwholesome root. Three evil actions: bodily misconduct, verbal misconduct, mental misconduct. Three unwholesome thoughts: thought of sensual desire, thought of ill-will, thought of harm. Three unwholesome perceptions: perception of sensual desire, perception of ill-will, perception of harm. Three perverted perceptions: perception of permanence, perception of pleasure, perception of self. Three feelings: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. Three kinds of suffering: suffering as pain, suffering as formations, suffering as change. Three fires: fire of passion, fire of hatred, fire of delusion. Three darts: dart of passion, dart of hatred, dart of delusion. Three tangles: tangle of passion, tangle of hatred, tangle of delusion. Three unwholesome examinations: unwholesome bodily action, unwholesome verbal action, unwholesome mental action. Three failures: failure in morality, failure in view, failure in conduct." (Netti. 88) This group of unwholesome phenomena, presented in sets of three, being a direction, is defilement for the three types of individuals: the 'understand-immediately', the 'understand-after-elaboration', and the 'to-be-led'. Thus, in the aspect of defilement, having connected it with the common nature of defilement, and having mentally observed, "Among these twelve groups of unwholesome phenomena, presented in sets of three, which unwholesome phenomenon is a direction for which individual?" as a directional phenomenon, "This one, this one..." The first, the first unwholesome state for the person of quick understanding in the defilement-side is called the first direction. This, this second, second unwholesome state for the person of developed understanding in the defilement-side is called the second direction. This, this third, third unwholesome state for the person to be guided in the defilement-side is called the third direction. Thus, by separately combining, and by extracting the truth of origin and the truth of suffering as appropriate, the nature of the states to be analyzed is shown with a special description. That special description arises from the method of three types of persons. And the observation of that is shown with a special description, that special description arises from the method of observing directions. And likewise, the leading of persons to the special state of Dhamma, which is a special direction, is shown with a special description, that special description arises from the method of the goad. Three roots of wholesome: non-greed is a root of wholesome, non-hatred is a root of wholesome, non-delusion is a root of wholesome. Three good conducts: bodily good conduct, verbal good conduct, mental good conduct. Three wholesome thoughts: thought of renunciation, thought of non-ill-will, thought of non-harming. Three concentrations: concentration with initial application and sustained application, concentration without initial application, with sustained application only, concentration without initial application and without sustained application. Three wholesome perceptions: perception of renunciation, perception of non-ill-will, perception of non-harming. Three undistorted perceptions: perception of impermanence, perception of suffering, perception of non-self. Three wholesome examinations: wholesome bodily action, wholesome verbal action, wholesome mental action. Three purities: bodily purity, verbal purity, mental purity. Three accomplishments: accomplishment of virtue, accomplishment of concentration, accomplishment of wisdom. Three trainings: training in higher virtue, training in higher mind, training in higher wisdom. Three aggregates: aggregate of virtue, aggregate of concentration,