English
This is the method in the rest as well. Enjoyment, which is distinct in meaning from agent and object, and characterized by object and subject. For showing non-duality, two verses were cited. And similarly, for showing the danger of both kinds of suffering: the characteristic of the changeability of sensual pleasures, and the characteristic of the suffering of the cycle of existence. And for showing the two kinds of escape, "the Noble Path is Nibbāna," two verses each were cited. "Indeed, Dhamma protects the one who practices Dhamma." Here, for the Dhamma-practitioner, excellent protection is possible through the Path, its Fruits, and Nibbāna. Even a fortunate existence, due to the suffering of change and conditioned things, is considered a state of woe. With this intention, it is said: "without touching escape." For thus it will be said: "Compared to Nibbāna, all existences are states of woe." "Look upon" is an injunction. And of that looking upon, the manner of occurrence, the object, and the agent are stated by the three words: "as empty, the world, O Mogharāja." Thus it is said: "as empty... (etc.)... an injunction." There, the emptiness of conditioned things may be due to their non-self nature and their emptiness of self. Because they are not subject to control, and are devoid of self-essence, because they are non-self, empty, and void of self, both are shown by "not subject to control" and so on. "Thus one may cross beyond death" means, by such practice, one may cross beyond death. The preliminary practice for crossing beyond death, which is taught by conceiving and performing it, is an excellent fruit that is realized directly. Thus it is said: "that which... (etc.)... fruit." "By way of example" means by way of illustration. There, by "by way of division of persons," it is shown that the Buddha's special teaching regarding gratification and so on is applied to persons like the one who understands quickly and so on. "Just that which is connected" means that which is apprehended by the stream of mind-door consciousness following the ear-door. "Of the eternalist and so on aspect" means of the eternalist and annihilationist aspect. Indeed, these two are to be shaken by the teaching of Dhamma, not by conformable patience or knowledge as it is. Indeed, in this tetrad, there is a commonality of intention. For this has been said: "And the views of eternalism and annihilationism, and patience, and conformable..." And the knowledge of things as they are, this is called the state of mind. By 'agitation' is meant 'shaking off'. By 'following others' is meant 'cutting off'. When it says 'knows what is revealed', the etymology of 'ugghaṭitaññū' (one who knows what is revealed) should be understood by the omission of the root 'vibhujā' and so on. When it says 'elaborated', it means an instruction in the neuter gender of the verbal noun, as in "the moon and sun revolve unevenly" and so on. Therefore, it says "slowly, gently". The elucidation of escape, danger, and the escape from enjoyment and danger, is capable of disciplining the three types of trainees. 'Four' means enjoyment, and danger, and enjoyment and danger, and enjoyment and and escape—these are the four. If the elucidation of escape is capable of disciplining trainees, why is the fifth not taken? It says, "because of the mention of danger." If this method is spoken with reference to one who knows what is revealed, it would be sufficient with just escape. But if it refers to one who knows what is elaborated, or one who is to be trained, should danger, and escape, and enjoyment, and danger, and escape be mentioned? Since it does not occur that way, it is not taken. Therefore, it says, "because of the mention of danger," and so on. 'Teaching' specifies what is generally taken as "a section of a Sutta or a verse." The non-inclusion of the 'paramount word' here is due to the escape with a method not being touched upon. By "wholesome" is meant a desirable result, and by "unwholesome" is meant an undesirable result. Therefore, it says, "this is enjoyment, this is danger." Or, with reference to the fruits of merit such as gain, it is said, "this is enjoyment." Conversely, the danger of loss and so on should be understood. 'Sensual pleasures' are material sensual pleasures accompanied by defiling sensual pleasures. By 'in an unseemly manner' is meant 'in an inappropriate way'. 'They crush' means 'they torment'. 'I have gone forth' means 'I have entered the monastic life'. 'Unerring' means 'unfailing'. 'Monastic life' means 'the state of a recluse'. The state of having calmed evil is indeed superior. more beautiful. Therein, "Desires are indeed varied, sweet, and delightful"—this is the gratification; "They torment the mind with a repulsive form"—this is the danger; "The harmless ascetic life"—this is the escape. Thus, it is said, "This… (and so on) …and the escape." Since fruits and so forth are exemplified in the Pāli text both singly and in groups of three, it is said, "also in groups of two." The two paths, "pleasant practice" and "painful practice," each become two more due to slow or swift comprehension. Thus, it is said, "The division made by comprehension of the path is a division made by the path." For one who has completed preliminary duties, the initial mental application, "earth" and so forth, in earth-kasina and so on, is the first application. "Upacāra" means access concentration. Even jhana is called "paṭipadā" (path) because it is to be practiced. That which is other than and higher than the lower wisdom is called "abhiññā" (super-knowledge). "Kilesa" refers to the types of hindrances and the defilements associated with them. "Aṅgapātubhāva" means the attainment of the jhana factors like initial application. "Abhinivisantoti" means establishing. "Rūpārūpaṃ pariggaṇhantoti" means grasping form and formless phenomena by distinguishing them by their characteristics and so on. If it is said that the slowness of the path's manifestation for one who has grasped form and formless phenomena might be due to the difficulty in establishing name-and-form and so on, and therefore, the painful practice should not be attributed solely to the task of grasping form and formless phenomena? No, because even in the easy attainment due to the weakness of opposing defilements in establishing name-and-form and so on, the path manifests due to the weakness of the faculties associated with such accomplished insight. "Rūpārūpaṃ pariggahetvāti" means grasping even without difficulty; there is no need to speak of it when grasped with difficulty. And so it is in the remaining cases. "Nāmarūpaṃ vavatthāpentoti" means establishing, "This is merely name-and-form, not any other being or self." Which of these turns is more appropriate? In the cases of suppression, such as once, twice, or hundreds of times, the suppression turn of once or twice is indeed a pleasant practice; beyond that, it is not. is a painful path, therefore, starting from the three-time overcoming, the painful path should be understood. Moreover, at the end of the comprehension of aggregates, the defilement of insight that arises from the contemplation of rise and fall, the three-time overcoming of its difficulty is to be understood as the painful path. Here, even if it is not difficult due to the slow path, its painfulness is as stated due to the difficulty of the former. But for one for whom there is no difficulty everywhere, the path of supreme ease should be understood. Just as the painful path, slow in direct knowledge, is stated due to the difficulty in comprehending name and form, and the slowness in the manifestation of the path, similarly, the fourth is known by its opposite, and the second and third by a mixture of both, thus showing, it is said: “by this…etc.…should be understood.” Since the intention is to escape from the suffering of existence, it is said: “only pertaining to insight.” Here, in “by causes, means, and fruits,” craving-nature and dull wisdom are the causes for the first path; craving-nature and keen wisdom for the second; view-nature and dull wisdom for the third; view-nature and keen wisdom for the fourth. The means, in order, are the faculties of mindfulness, concentration, energy, and wisdom; and the foundations of mindfulness, jhanas, right efforts, and truths as supporting conditions. The fruit is escape from the suffering of existence. By way of concentration, means by way of the practice of development through concentration. Therefore, it is said: “by insight preceded by tranquility.” Here, in this Netti commentary. It will say: “the liberation of mind through the fading of passion is the fruit of a trainee,” and “the liberation of mind through the fading of passion is the transcending of the sense-sphere.” He is an Anāgāmī. By that, by the opposite. From that, from the opposite. And having made a compound of the words for mind-liberation in the sense of being in the same case, to speak in the sense of being in different cases, “or alternatively” etc. is said. Again, by “or of the mind” etc., it shows the compound of the words for mind-liberation in the sense of another meaning. The meaning stated by the word 'ceto' as a synonym for consciousness. "not possible," he says, "as far as possible." The word 'hā' means 'going', and here 'going' means 'going by knowledge', he says, "to be abandoned means to be understood." To be led means to be known. 7. That is the division of persons. By the division of knowledge means by the distinctions of knowledge such as that born of hearing. 'To produce' means 'to generate'. 'Therein' means in that receptacle of teaching, which is the division of persons such as the 'one who immediately understands'. 'In the teaching' means 'in the Sutta'. 'To show that' means to show that division of persons. Some read, "How is this method possible?" That is the wisdom of investigation of the meanings of the Dhamma as described.