English
Its meaning should be understood in the way stated before. By which fourfold set of practices, for which person of lustful temperament and so on, there is purification, cleansing. Just as the first perversions of food and so on, which are not fully understood and not abandoned, are defilements for persons of lustful temperament and so on, so too, when the first paths and so on are developed and made much of, they become their purifications. This can be understood according to the stated method, so it says, “the same method as stated below.” Alternatively, the insight that arises from the first two paths, encompassing even the suffering of existence, which is its function, and predominantly discerning the characteristic of suffering through the contemplation of suffering, is called “the signless liberation gate.” The insight that arises from the third path, due to its pleasant arising, thoroughly breaking the dense continuity and manifesting the characteristic of impermanence, is called “the signless liberation gate.” The insight that arises from the fourth path, due to its pleasant arising and clear knowledge, thoroughly breaking the dense mass of functions and objects and manifesting the characteristic of non-self, is called “the emptiness liberation gate.” Similarly, the contemplation of the body, predominantly manifesting the characteristic of suffering; the contemplation of feelings, predominantly manifesting the characteristic of suffering; the contemplation of mind, predominantly manifesting the characteristic of impermanence; and the contemplation of phenomena, predominantly manifesting the characteristic of non-self—these are called, respectively, “the signless, etc., liberation gates.” The first and second jhānas, due to their joy, are called “the signless liberation gate” by way of insight that sees them predominantly as suffering through detachment from their gratification. The third, due to its peaceful pleasure, is called “the signless liberation gate” by way of insight that sees it as “impermanent” in its true nature, which is the basis of the external clinging to permanence. The fourth, purified by the removal of defilements and so on, well-concentrated, is called “the emptiness liberation gate” by way of insight that sees it as truly “empty” because it leads to the understanding of its true nature, both for others and for oneself. in the sense of the door to liberation of emptiness. Thus, for these abidings, the door to liberation is through insight. There, the door to liberation of the unaspired is to be applied by the delight in the peaceful happiness of the divine and sublime abidings. For the noble abiding, due to its abundance of wisdom, especially due to its reliance on the contemplation of non-self, it is the liberation of emptiness. For the imperturbable abiding, due to its peaceful liberation, and because the penetration of the characteristic of impermanence is its special condition, the door to liberation of the signless is to be applied. Similarly, for the first two right exertions, because they are concerned with defilement, and because the overcoming of the suffering of defilements is largely through the contemplation of suffering, they are the door to liberation of the unaspired. For the third, by producing unarisen wholesome states, the impermanent characteristic is evident by the manifestation of the arising and passing away of phenomena, thus it is the door to liberation of the signless. For the fourth, by engaging in the activity of maintaining arisen states, the characteristic of non-self is very evident by demonstrating the non-subservience of phenomena, thus it is the door to liberation of emptiness. For the abandonment of conceit, the uprooting of attachment, because they involve the abandonment of craving, and the purification of the aspiration of craving, they are the door to liberation of the unaspired. For the abandonment of ignorance, due to its abundance of the function of wisdom, it is the door to liberation of emptiness. For the appeasement of existence, because it is opposed to the sign of formations, it is the door to liberation of the signless. Not deceiving the knowledge of truth regarding formations which are by nature suffering, one sees them as suffering. By making craving distant through liberation by relinquishment, one purifies the aspiration of passion. Thus, the first two determinations are called the door to liberation of the unaspired. For the other two determinations, the doors to liberation of emptiness and signlessness are as explained. One-pointedness of mind, with desire as its dominant factor, occurs especially for one who has a strong desire for Dhamma and is abundant in thoughts of renunciation. With energy as its dominant factor, it occurs for one who dispels thoughts of sensuality and so on. Thus, the insight that arises based on both of these, especially because it purifies the aspirations of passion and so on, is called the door to liberation of the unaspired. With mind as its dominant factor which, based on the supremacy of investigation, arise in due order due to the abundance of impermanence and non-self contemplation, are called "signless liberation gate" and "undirected liberation gate." The restraint of the faculties, which removes covetousness, and austerity, which removes thoughts of sensuality and so on, are, as explained, the undirected liberation gate due to being opposed to aspiration. Wisdom is the sign of non-self contemplation. The relinquishing of attachments is opposed to grasping at signs. Thus, the insight based on both of these is called "emptiness" and "signless liberation gate" respectively. Loving-kindness, which repels near-enemy lust, is opposed to the aspiration for lust. Compassion, whose function is to remove the suffering of others, is a special condition for suffering contemplation associated with suffering. Thus, the insight based on both of these is called "undirected liberation gate." Sympathetic joy, being abundant in taking delight in beings, is a special condition for impermanence contemplation due to seeing their impermanence. Thus, the insight based on this is the signless liberation gate. Equanimity, being predominant in the function of knowledge, is a special condition for non-self contemplation. Thus, the insight based on this is called "emptiness liberation gate." In this way, the liberation gates are connected here by distinguishing them by their mode of occurrence, by their support, and by their function, for the one who contemplates. Overcoming is full understanding and abandonment. "In one's own and others' continuums" means in one's own and others' continuums. Thus, bodily and verbal conduct is called "play" (vikkīḷita), which shows "various kinds of conduct" (vividho hāro). However, its elucidation here is intended as the basis for the method. "By which opposing aspect" means by which opposing aspect. "Their opposing aspect" should be understood as the opposing aspect of those foods and so on, meaning their aspect of being abandoned; the opposing aspect of the paths and so on, meaning their aspect of being abandoned. Here, by the mention of "path," insight is spoken of. And insight, fully understanding the four foods, abandons the desire and lust connected with them. Thus, their opposition is straightforward. Similarly, the opposition of jhānas and so on to clinging and so on should be understood. because it is said that insight is taught by his instruction. The opposition of perversions and mindfulness foundations is evident. Thus, it is a lion's play. It is said, "showing briefly," because it is gathered into three terms, having been extensively divided into twenty tetrads in a dissimilar manner. Of the faculties, meaning the faculties of faith and so on. The construction is "the determination of the ten tetrads." 88. "Goes out" means departs. For when something is spoken of as being determined from that, it is as if it goes out. "Four individuals" refers to the four individuals mentioned in "the craving-natured, the dull," and so on (Netti. 6). Here, the Dhamma is spoken of by way of individuals, so he says, "indicating the ground." "From that very thing" means from the aforementioned group of four individuals. "In other places too" means in "for happiness... and so on... individuals." "Common" means mixed with the first and fourth as well. "As stated" means in the second and third. Below, meaning in the descriptions of the method of discourse, the analysis of the method, and the connection of methods. This is the method, meaning the collection of twelve, such as the roots of skill, is the blameless side. He says this with reference to the "nettabbatā" (guidance) in "vodāna" (purification) meaning "that by which one purifies and cleanses" (Netti. Atthakatha 11). Desiring to clarify the reason and purpose for not doing the methods in the same way the methods were outlined, he says, "But why then?" "By methods" means by other methods. "For the purpose of showing possibility" means for the purpose of showing occurrence. Here, possibility means showing the reason and purpose for indicating them in a non-outlined order. For if these methods were unmixed in terms of their place of origin, they would have to be indicated in the order of their outline, like the methods. For it is said at the end of the outline of the methods, "These sixteen methods are declared, unmixed in meaning" (Netti. 1). But since these methods emerge from the root terms by the determination of other root terms, one from another, therefore, to show the meaning that when one is indicated, the other is also indicated in meaning, it is said, "the indication was not made in the order of the outline." Now, that very thing briefly To show the meaning stated in detail, it was said, "From the first method," and so on. There, individuals are divided into two based on craving and views,