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and the Nandi-āvaṭṭana method is derived from them. Then, those same individuals, characterized by craving and views, are divided by four paths of practice, and the possibility of the Sīhavikkīḷita method is shown. Those same individuals, distinguished by four paths of practice, are again divided into three based on the "one who understands quickly" and so on, and the possibility of the three-individual method is shown. Referring to this, it says, "From the first method... ...is designated." Because greed is taken by perceptions of beauty and pleasure, aversion by the perception of permanence, from the arising of resentment, "This has caused me harm," and delusion by the perception of self. Similarly, non-greed and so on are taken by perceptions of ugliness and so on. Therefore, the possibility of the second method from the third method is based on phenomena. But because, when greed is present, aversion is taken by the taking of greed itself, as it arises from it. And greed is craving, delusion is ignorance. From their opposites, calm is taken by non-greed and non-aversion, insight by non-delusion. Therefore, to show this distinction, that the designation was not made in the order of the outline, to indicate the possibility of the first method from the second method, based on phenomena itself, it says, "But based on phenomena," and so on. By that same reason, just as the second method from the third method, so too the first method from the second method is possible. Thus, this is the distinction: what came in the Pāli text based on individuals, in the commentary, the derivation of the methods is determined based on phenomena itself. If so, if the methods are to be determined in a way different from what came in the Pāli text, then, just as the possibility of the third method from the first method, and the second method from the third method was shown based on individuals, so too the possibility of the third and second methods from the first method, and the possibility of the third method from the second method should be shown based on phenomena itself. This meaning is stated in, "Having become two... ...might be." There, the method This is the second method mentioned later. "Atthato" means from the meaning, because it is obtained from the meaning, it is not stated in its own form. Now, to show that this meaning-implication is absolute, "yasmā" (because) and so on are stated. Interpenetration is desired because the root terms of various methods are subsumed within the root terms of other methods. Thus, it is said: "where all the unwholesome side gathers and converges, where all the wholesome side gathers and converges" (Netti. 3). And this is the meaning: "the interpenetration and emergence of methods" this is the twofold meaning. "Peṭaka" is the commentary on the Piṭakas, that itself is "upadesa" (instruction), so "peṭakopadesa" means the explanation of the scriptures which is in the nature of instruction. From the very beginning, without merely clarifying the interpenetration and emergence of methods, the clarification, exposition, and manifestation from the first component of the method analysis. "Dosadiṭṭhī" means the view that grasps faults such as unsatisfactoriness, it means those who see faults. For they have uneradicated latent tendencies, and they see danger in sensual pleasures. Indeed, these two aspects are stated as the cause of self-mortification. "Natthi attho" means there is no benefit from sensual pleasures in this present life, as imagined by those blind fools overcome by lust; it is like licking a razor blade smeared with honey, unsatisfactory, full of suffering, full of distress, full of danger, accompanied by vexation, accompanied by fever, and similarly in the future life, so for a wise person, there is never any purpose in sensual pleasures. "Anajjhositā" means they dwell unovercome. Therefore, it is called "sukhā paṭipadā" (pleasant practice), because of their mild defilements, the insight practice of those individuals, which is accomplished without difficulty, is called "sukhā paṭipadā". "Ajjhositā" means obsessed. "Ime sabbe sattā" means all these beings, who are of immeasurable variety, described as twofold by their craving and views, all beings who practice. "Sukhena paṭinissajjanti" means they abandon defilements without difficulty. "Imā catasso paṭipadā" (these four practices) and so on, refer to these practices. This much, and the showing of the absence of deviation in the functions of the object-state. This is the path, this is the conclusion, this is the path by which, for the purpose of showing the ground of the lion's play method, four individuals are determined, this is the intention. By the fourfold path he indicates defilements, by the fourfold path of nutriment and so on, which will be spoken of immediately, he indicates the ten-object groups of defilements. By the fourfold path the noble qualities should be indicated, by the opposing fourfold path of practice and so on, the noble qualities, which are the constituents of enlightenment, should be determined and spoken of as their objects. And this measure, the four nutriments, is the measure for the occurrence of these perversions, namely, the four nutriments. This is what is said: as long as the four nutriments do not reach full understanding, so long do the four perversions divide. As long as the four perversions are not abandoned, so long do the four clingings grow. Thus, in all cases, it should be said appropriately. Therefore it is said, "Thus all these ten terms." And the remaining phrase is, "should be joined." "It binds with covetousness," by this it shows that covetousness itself is binding. This method applies to the rest as well. "Proliferating," meaning expanding the attachment to views. The state of being a cause for the arising of remorse is the influx of defilements, thus he says, "they flow in." What is remorse? By that he speaks of the object of transgression of defilements. Since remorse belongs only to one whose latent tendencies are not abandoned, and not to the other, therefore it is said, "those that are remorse, those are latent tendencies." By both terms, the cause is stated by way of effect. By the first term, meaning by the first term among the ten sutta terms mentioned. By the first direction, meaning by the first direction in the defilement aspect of the lion's play, which is understood as its meaning. "Thus," meaning in this way, in the manner stated. Of wholesome and unwholesome, meaning of the blameless and blameworthy qualities mentioned. By way of opposing sides, meaning by way of the purification side and its opposing side. Joining, meaning those joined by being the first direction and so on. observing with the mind. For it is said, "He looks with the mind." Of that, meaning, of looking in all directions. The culmination of the fruit of stream-entry and so on should be understood in terms of the faculties. For the culmination of the fruit of stream-entry and so on is in terms of those faculties by which mindfulness and so on are accomplished. Therein, in the fruit of stream-entry, the faculty of faith reaches its perfection. For a stream-enterer is perfect in faith. In the fruit of once-returning, the faculty of energy reaches its perfection. For a once-returner is one who has aroused energy for the attainment of higher paths. In the fruit of non-returning, the faculty of concentration reaches its perfection. A non-returner is perfect in concentration. In the highest fruit, arahantship, the faculty of mindfulness and the faculty of wisdom reach their perfection. For an arahant has attained the fullness of mindfulness, and has attained the fullness of wisdom. Others, however, say: By the power of faith, the abandoning of the perception of beauty. For one who has faith performs the work of focusing on the repulsive. By the power of energy, the abandoning of the perception of pleasure. For one who is energetic overcomes the taste of pleasure and engages in proper attention. By the power of concentration, the abandoning of the perception of permanence. For one who is concentrated, discerning the arising and passing away of formations, obtains the perception of impermanence. By the power of wisdom, the abandoning of the perception of self. For one who is wise, observing the non-mastery of formations, penetrates the emptiness of self. Mindfulness, however, is desirable in all cases. Therefore, it is said, "And mindfulness, monks, I declare to be useful everywhere." Thus, the four places where the four faculties reach perfection for those who abandon the four perversions, are the four fruits of recluseship, which are said to be the culminations of the four directions, the four faces of perversion. "Greed is a root of unwholesome action," and so on, is a showing of the connection of greed and so on by way of cause and effect. Therein, "by what is agreeable" is said mostly. For greed also arises by way of what is disagreeable, in an inverse manner. Or "by what is agreeable" means in an agreeable aspect. Contact, feeling, underlying tendency The burning fevers of lustful thoughts arise both co-naturally and non-co-naturally. By "arising" is meant the grasping of formations that are arising, thus it is said "it arises." However, if only the characteristic of arising were grasped, it would not be proper to say "it arises." For arising itself does not arise. And their cause is the burning fever born of lust, lust being the nature of craving. For craving is the origin of suffering; whatever has the nature of originating, all that is suffering. And thus it is said: "But greed is a condition for feeling co-arisen with craving, and also by co-arisen and other conditions." Thus, the arising of pleasant feeling accompanied by greed that has arisen in a desirable object is here called "arising, a conditioned characteristic." Its alteration is "suffering due to alteration."