English
The origin is for the purpose of teaching by indicating the opposite, by indicating the opposite, ni This is the origin of defilements such as stinginess, supported by them. Through non-greed… and so on… through giving and so on. The qualities of giving and so on, which arise from non-greed and so on, are understood as included by the mention of giving and so on. Thus, the roots of wholesome action are defined as “these three wholesome things.” “Of these” refers to the roots of wholesome action. One gives out of fear, as in offering tribute. One gives out of desire, for a similar object. One gives for a trifle, as in a bribe. Or, out of compassion, to those in need of kindness. Or, out of respect, to those worthy of merit, or to benefactors. “Below fear” means below the level of fear. Through such restraint, enmity is not accumulated. Thus, the meaning is: the result of all unwholesome action is evil. Just as the transformation by the rejection of giving is shown by “to one who gives,” so too the transformation by the rejection of abandonment should be shown, thus it is said: “but an unwholesome person does not abandon.” One who believes in the fruit of action, striving in the act of giving, establishing mindfulness in the manner in which giving should be done, concentrating the mind, and making right view foremost, is rightly engaged in giving. Thus it is said: “giving is… and so on… is.” The development, abandonment, and establishment are understood directly in the Pāli text. To show the proximate cause, synonym, and establishment, it is said: “that is the proximate cause of morality,” and so on. This is easily understood. Any other part not explained in detail here should be understood as explained by the given method and as having a clear meaning. The explanation of the section on the sequence of meanings is finished. Explanation of the section on the origin of methods 79. “By the distinction of objects” is said to elaborate the meaning stated concisely, by saying “just as.” Here, “by method” means by grasping the method. For insight knowledge does not operate directly like penetrative knowledge. “Being understood” means being understood in a way suitable for penetrative knowledge. Just as path knowledge arises from a single penetration, so too it means being grasped by insight knowledge in a manner suitable for that. And having done so, the nature of the meaning-method of the three, Nandiyāvaṭṭa and so on, is… it is understood. Thus, because of the nature of specific meanings, the three methods are called "meaning of the Sutta," but even in the analysis of word meanings, the arrangements are called "collection of expressions." If so, how can there be three? Responding to this question, it is said, "for those who penetrate," etc. Here, it means that each one is a two-fold collection due to the division of defilements and purifications. And "four, six, eight-directional" does not mean that those Nandiyāvaṭṭa, etc., are individually four, six, eight-directional, but rather in due order. "Thus," etc., is the conclusion of the meaning stated. And thus, it is a confirmation of the stated meaning by way of augmentation. What needs to be said about "the prior end is not known" will become clear later in the discourse on origination. From the saying, "Then there is blind darkness when craving overcomes a person," etc., even sensual craving is of the nature of concealment, because sensual desire is called a "hindrance." But the concealment of danger in existences by ignorance is excessive. Similarly, ignorance is also of the nature of a fetter, because it is mentioned as a fetter externally. Even so, craving's binding aspect is excessively desired, and showing this meaning, it says, "nevertheless...pe...said." Regarding the word "conjoined," it means "associated," so it says "mixed." By "overcome by ignorance...pe...adhering," it shows that ignorance is the cause of not grasping things as they are, therefore, it is called ignorance because it finds what should not be found. "Defilement is torment," so it says, "the practice of defilement, self-tormenting conduct." "Adherence" is "indulgence." Suffering...pe...they know the bodily and mental suffering experienced by oneself, arising in various ways, or they know a part of it. The same applies to craving. Showing that they have no knowledge at all regarding what should be practiced as similar and dissimilar, it says, "This is suffering," etc. Even mere arising and the cause of arising means "arising and the cause of arising" only. What then Regarding "kathā": Where knowledge is obstructed in common worldly matters for many people, what can be said about the extremely profound, supramundane matters, which are the domain of the Noble Ones, concerning the causes of cessation and non-cessation? The meaning is: the discussion is cut off. Since mere tranquility, consisting of the eight attainments, can be achieved by outsiders in such a time, it is specified as "based on insight". Cessation is cutting off, and calming down. "From the non-cutting off of transmigration" – this shows the view of those with wrong views. For he fears that if he does not see the face of a son, transmigration would be cut off. As it is said – "The one with a boil, and the kikī bird, Kuntī, and the brahmin devoted to duty; These four people, deluded, fear the absence of fear." "Tadabhiññā" means: they know those two aforementioned extremes, attributing merit to them, thus they are "tadabhiññā" (knowing them). From breaking the meaning, and because defilements of existence are like diseases, boils, and darts, they are diseases, boils, and darts. Here, in "sakkāyadassana", it is the view of wrong view; the meaning to be understood is that "sakkāyadassana" is the view of existence itself. "Of them" means of those whose conduct is based on wrong views. The clinging to self is strong. Therefore, the intention is that they grasp the arisen form as "self." Likewise, feeling and so on. But one whose conduct is based on craving, making the arisen form an object of craving, and clinging with attachment to self, perceives something else as self. Thus in feelings and so on. Therefore, it says "those whose conduct is based on craving," etc. "Existing" means existing in the ultimate sense. "Body" means in the aggregate. The self, etc., conceived by wrong view, does not exist in the ultimate sense; but wrong view itself does exist, so it says "or existing mindfulness." "By way of the view of existence" means by way of the wrong view of existence. "Annihilation and eternity" refers to the view of annihilation and eternity, because they accompany each other. The reading "ucchedasassatavādā" (annihilationists and eternalists) is also found. "Kasiṇa bases" means kasiṇa meditations. "Having sharpened" means having whetted. 81. Thus far, n By way of arranging the ground of the Nandiyāvaṭṭa, the defilement aspect is shown, thus he says: "There, beginning with 'one whose conduct is view,' the purification aspect is shown." By "Because he has strong reverence for self-effacement," it is shown that because of having strong reverence there, he becomes one whose conduct is continuously self-effacing. In the others too, this is the method. Wrong determination is a semblance of faith, confidence in what is not a basis. He says that by way of the individual as a basis, he explains the Dhamma itself: "Even beings... (etc.)... shows." In "whatever (beings) there are," the word 'hi' here is merely a particle. "By these four paths of practice" is also a Pāli reading. By the division beginning with the path of suffering, the path itself is spoken of here, thus he says, "for the path is the way of practice." The path reckoned as four directions means the means of proceeding reckoned as four directions. "Two directions for it" means 'two-directional'. "Of Nandiyāvaṭṭa" means of the method of Nandiyāvaṭṭa. 82. Where the cycle turns away, that is 'vivatta'. 'Vivatta' itself is 'vivaṭṭa', the unconditioned element, or indeed cessation. Therefore it is called "Nibbāna." "Where should it be seen" is also a Pāli reading. "It accumulates" means in the state of accumulation. "Of the ten" means of the objects of defilement beginning with greed. "Because of being the cause of perversion" means because of being the cause of perversion beginning with the perception of beauty. Indeed, by way of grasping perversion, gratification is perceived in those very disadvantageous and fettering phenomena. Indeed, when there is knowledge of reality, such a possibility does not exist. Therefore it is said, "of the ten... (etc.)... because of being." "In the ten kinds of causes" means in the ten kinds of causes, or in the cause of the ten kinds. Phenomena conditioned by unwise attention are those beginning with beautiful objects. "Defilements whose object is that" means defilements that are bound up with the full understanding of nutriment. In the consciousness-stations too, this is the method. The first perversion occurring in the body occurs indeed in the aggregate of the body, and in a part of the body, and in edible food, thus it is said, "the first perversion occurs when the first nutriment is the object." Similarly, the second perversion occurring in feeling is in the nutriment of contact which is its condition. The third perversion occurring in mind is in the nutriment of mental volition which is its condition. In the nutriment, the fourth perversion, arising in phenomena, arises precisely in the nutriment of consciousness dependent on that, thus it is said: "In the fourth nutriment, the fourth perversion." Therefore, it is said: "The same method applies to the other nutriments." Or, by the heading of nutriment, the desire-passion bound to nutriment is taken. The same method applies to the stations of consciousness. Therefore, it is said: "By the heading of nutriment, the defilements pertaining to its object