English
And the state of alteration does does not exist without the state of arising, thus it is said to arise depending on it, "arising... suffering." The meaning regarding "aversion is a root of unwholesome states" and so on should be understood according to the method stated. But this is the distinction: the alteration of what is established is aging, and because distress arises depending on it, it is said "of what is established... suffering of suffering." The cause being the burning fever born of aversion should be understood from the fact that a person predominantly averse quickly ages. Cessation is the passing away of formations. And due to impermanence, the suffering of formations of conditioned things is called "cessation... suffering of formations." Therefore the Blessed One said: "What is impermanent, that is suffering." The cause being the burning fever born of delusion should be understood from the fact that the characteristic of passing away is mostly a sign of delusion, and that death is conditioned by ignorance in the ongoing cycle of existence. The cause of the perfection of wisdom and so on, due to non-greed and so on, should be understood as a condition, both as a strong support and as a co-arisen factor, as appropriate. For all wholesome states are indeed specific conditions for all wholesome states, as far as possible. The close reflection on non-ill-will is the reflection on non-ill-will. The same method applies to the approach of non-harming. This And the second method, called Tipukkhalo, is stated along with the Disālokana method; this is the remaining phrase. The phrase "These four" and so on, is begun to show the basis of the Nandiyāvaṭṭa method, based on individuals. These are fourfold, according to the four paths of practice mentioned. Specifically, by the distinction of reliance on views and craving. Indeed, one whose conduct is based on views, whether sharp-witted or dull-witted, proceeds by an easy path to swift comprehension or slow comprehension, thus it is said to be twofold. Similarly, one whose conduct is based on craving proceeds by a difficult path to swift comprehension or slow comprehension, thus this meaning is shown to be twofold. Therefore, it is said: "There are two: one whose conduct is based on views, and one whose conduct is based on craving." "Being four" means, in showing the basis of the Sīhavikkīḷita method, they stand as four, and are spoken of as four by way of the four paths of practice. "They are three" means, in showing the basis of the Tipukkhalo method, they become three by way of 'ugghaṭitaññu' (one who understands quickly) and so on. "Being three" means, similarly, standing as three, they are spoken of as three. "They are two" means, now, in showing the basis of the Nandiyāvaṭṭa method, they become two. 'Ajjhosāna' means attachment to views. 'Abhinivesa' means adherence to craving. 'Ahaṃkāra' means the conceit of "I am," or the act of saying "I." The contemplation "I am" by way of views, conceit, and false notions is 'mamaṃkāra' (mine-making), and 'mamāyana' is the grasping of craving. The ten terms are to be made "the first direction," meaning, for the Nandiyāvaṭṭa method, they are to be made "the first direction," or established as "the first direction." "In brief...etc....of the dark side" means they make known and reveal the meaning of the defiling dark side, even though it has many divisions, briefly and concisely, by pointing to the purifying qualities that exist in opposition; this is to be made the first, is the connection. The ten terms are the second, meaning the ten divisions beginning with craving are to be made "the second direction." The phrase "In brief...etc....of the dark side" is to be brought and connected here. 'Yonisota' means skillfully. Yon The initial mental engagement is the first mental engagement with impermanence and so on. Wisdom is wisdom born of learning and reflection, and also jhānas and supernormal powers. Disenchantment is the knowledge of penetration. Mental pleasure accompanied by states of joy, delight, and so on, associated with wholesome states. And in the wholesome side, the word "and" has the meaning of aggregation. By this, it shows that the four directions are by way of aggregation from both sides, not individually. Of these, means of craving and so on, of craving, and of those belonging to the side of craving. Even when lust is abandoned without remainder, ignorance is also abandoned without remainder. But to show that the liberation of mind is the direct opposite of lust, it is said "from the fading of lust." The same method applies here to "from the fading of ignorance." And this meaning is stated by way of explaining the meaning of the Pāli passage that comes with "from the destruction of the taints, the taintless liberation of mind, liberation by wisdom" and so on. But here, because it comes in the assignment of synonyms with "from the fading of lust, the liberation of mind is the fruit of a trainee, from the fading of ignorance, the liberation by wisdom is the fruit of an arahant" and so on, the former is the fruit of a non-returner. For that is specifically called "liberation of mind from the fading of lust" due to being the direct opposite of sensual lust, and due to the perfection of concentration. The latter is the fruit of arahantship, due to the complete abandonment of craving and ignorance, and due to the perfection of wisdom, it is called "liberation by wisdom from the fading of ignorance." Therein, means in the Nandi-āvatta method. In these, means in the four root terms of craving and so on, which are called "the four terms." Here, convergence is stated as collection, and that occurs by nature and by similarity. Thus, after showing the four of craving and so on, it is said "eighteen root terms converge in these." The intention is that they resort to calm by nature and by similarity. The same method applies here to "they resort to insight." The entry of foundations of method into foundations of method is indeed the entry of methods into methods. Thus it says "threefold person... ...they enter." Without causing to resort to the side of non-greed and non-delusion, causing to resort to the side of non-hatred, Nandi-āvatta-sīhavikkīḷita Because there is no root word, there is no fault, it is only one at the tip of one thread, showing this, he says, "No fault, no fault at all." The same method applies to "fault, fault at all." They converge, from similarity and from nature, they go to inclusion, this is the meaning. "Ground, range" are also spoken with reference to the root words. Each method enters, by entering into its respective root word. When the wholesome is known, the unwholesome is its opposite; when the unwholesome is known, the wholesome is its opposite, it should be sought and examined according to the sutta words being commented upon. Seeking and examining is called "looking in all directions." That method should be explained, thus, having sought and established the directions by those qualities, that method should be determined and applied. Just as the entry of root words into root words is explained, by this very method, the determination of root words from root words should be understood, showing this, he says, "Just as in one... ...should be explained." "In each one" and so on, is the reason. "There, there" means in each method. "When one quality is known" means when one root word quality, such as craving, is known in its own nature, or by way of determination. "All qualities are known" means all other root word qualities, such as greed, become known, they become manifest and clear due to their suitability for the method's ground and range. "Of these" and so on, by bringing the qualities that are the directions of the three methods to a culmination, is the grasping of the peak of the three methods; that is the method already stated below. Again, "in these" and so on, is the division and explanation of the two action methods; that should be understood. The description of the section on the origin of methods is finished. Description of the section on the foundation of the Dispensation 89. "In the inclusion section and so on" means in the sections of the summary and detailed explanation of inclusion. It is not shown in its own nature, but it is shown in its meaning, this is the intention. Indeed, to show that meaning, he sets it forth as an example, just as the foundation should be determined from the root words. "Mutual inclusion" is the reason for the mutual determination of root words and foundations. If mindfulness enters, there would be an exit from that. "Paṭṭhāna" here, "pa-" is a prefix. It illuminates the meaning of "kind," as in "among divided phenomena, that which is supreme, he approached it," etc. Showing it illuminates the meaning of "kind," as in "a standing in various modes," etc., he said "a standing in various modes." Here, in this Netti commentary. Of that, of the teaching called "discourse," the Pariyatti Sāsana. "Illumination of such a state" means: because it proceeds according to the trainees' dispositions, and is to be illuminated by its state of existing in modes like "leading to defilement," it is made "illumination" because "it will illuminate." "They are established" means the training in higher virtue, etc., taken as a whole. By these defiling phenomena, etc., the means of bringing about higher virtue, etc., for the defiling phenomena, etc., should be illuminated by a gradual discourse, a lofty Dharma teaching. "Of those" means of the defiling phenomena, etc. Again, "of those" refers to the suttas. "Goṭṭha" means a cattle-pen. "Paṭṭhitagāva" means a gone-away cow. "In the place where it came" refers to the Sīhanāda Sutta (MN 1.156). "Because of the proceeding movement here" is the remainder of the statement. Or else, "that by which one goes" is "going." Because it is a place where the knowledge of teaching proceeds unhindered,