English
whose characteristic is touching and so on, is ultimate reality. “If so, when a pot and so on are not differentiated, or when their constituents are not diminished in a corresponding way, let there be conventional reality. But when they are differentiated or diminished, how can there be conventional reality? Since earth-touch and so on are also differentiated, and since hardness-touch and so on are not different from earth-touch and so on, how can there be ultimate reality? By what brief meaning should conventional reality and ultimate reality be known by us?” Because it can be said thus, he says, “This is the summary here,” and so on. Therein, “here” means in these conventional reality and ultimate reality, this method being stated should be understood as the summary meaning. When a pot and so on are differentiated, and from that pot and so on, another state of potsherds and so on comes about by a mind previously formed, by whatever conventional usage of potsherds and so on; or when constituents like water for mixing are present in a diminished state, and from that constituent, another state of mud and so on comes about by a mind previously formed, by whatever conventional usage of mud and so on; then by that usage, the understanding of the nature of potsherds and so on, the understanding of the nature of mud and so on, arises. This pot and so on, undifferentiated, or potsherds and so on, differentiated, or constituents, undiminished, or mud and so on, diminished— all this is conventional truth. “When mud is differentiated, or when mud is diminished, is there another conventional reality?” Because it can be asked thus, “in a pot, and in water for mixing” is said. The nature of conventional truth has been stated by you, and understood by us. “What is the nature of ultimate truth?” Because it can be said thus, “ultimate truth is the opposite of that” is said. Since for earth and so on, the characteristic of hardness and so on is not different from the characteristic of touching and so on, and since for touch and so on, the characteristic of touching and so on is not different from the characteristic of hardness and so on, the characteristic of hardness-touch and so on of earth-touch and so on is ultimate truth. This is the intention: when this brief meaning is grasped, there is no contradiction. shines. 3. Five methods were taught by the teacher in their true nature, and understood by us. Since it is to be asked, "What are those eighteen root-terms that were taught?" to show them in their true nature, it is said, "Among these, what are the eighteen root-terms?" and so on. In the commentary, however, it is said, "Having thus taught the methods, now to teach the root-terms, 'Among these, what are they?' and so on, is begun." Here, nine wholesome terms and nine unwholesome terms are to be understood as the eighteen root-terms. This is the connection. Root means that the methods are established by these, and they are divisions of establishment, thus roots. Term means that the methods are established in this, they are divisions of establishment, and attainments, thus terms. By the aforementioned meaning, they are roots and they are terms, thus root-terms. They gather together evil, unwholesome things, thus wholesome. They cut off defilements like lust, thus wholesome. They cut like kusa grass, thus wholesome. They are to be obtained and brought into being by the kusa of wisdom, thus wholesome. They are the opposite of wholesome, thus unwholesome, and the prefix 'a-' here means opposite. Nine terms are wholesome, nine terms are unwholesome. They are taught by enumeration and by kind. Since it is to be asked, "What are they?" to show the nine unwholesome terms in their true nature, by the method of proximity, it is said, "What are the nine unwholesome terms?" and so on. In the commentary, however – "Having thus shown the root-terms by enumeration and by kind, now showing them in their true nature, he first teaches the defilement side with 'craving' and so on" (Netti. Aṭṭha. 3) – it is said. Here, craving means it trembles and greatly trembles at the aggregates like form. Ignorance means it finds what should not be found, like bad bodily conduct; or it does not find what should be found, like good bodily conduct; or it is the opposite of knowledge. Greed means they are deluded by it, or it is delusion, or it is the act of being deluded. The same method applies to hatred and delusion. The perception that arises as "beautiful" in the unbeautiful aggregates of form, etc. Perception of beauty/purity. In suffering, suffering, etc., the perception arising as "pleasure" is the perception of pleasure. In impermanent conditioned phenomena, the perception arising as "permanence" is the perception of permanence. In aggregates like the eye, etc., of a non-self nature, the perception arising as "self" is the perception of self. "Where," means in which states, the entire unwholesome side goes to collection and convergence. Those states are unwholesome – this is the explanation. Collection means enumeration. Convergence means imposition. It calms, it tranquilizes the opposing phenomena, the hindrances like restlessness, etc., by means of temporary suppression – thus, tranquility (samatha). It sees conditioned phenomena in various ways, as impermanent, etc. – thus, insight (vipassanā). The opposite of greed is non-greed. The opposite of hatred is non-hatred. The opposite of delusion is non-delusion. Here, too, the prefix "a-" means "opposite," not "absence," etc. – this is the intention. In the impure, such as the body aggregate, or in the eye, etc., the mind-arisings dominated by the perception that arises as "impure" are the perception of impurity, specifically the contemplation of the body. In suffering, the nature of suffering, etc., the mind-arisings dominated by the perception that arises as "suffering" are the perception of suffering, specifically the contemplation of feelings. In the impermanent, such as the aggregates, phenomena subject to change, the mind-arisings dominated by the perception that arises as "impermanent" are the perception of impermanence, specifically the contemplation of mind. In the aggregates of a non-self nature, or in the eye, etc., the mind-arisings dominated by the perception that arises as "non-self" are the perception of non-self, specifically the contemplation of phenomena. Indeed, this teaching proceeds with wisdom and mindfulness as its head. Therefore, it was said by the Blessed One: "And how, monks, is the power of mindfulness to be seen? In the four foundations of mindfulness, there the power of mindfulness is to be seen." "Where," means in which states, the entire wholesome side goes to collection and convergence. Those states are wholesome – this is the explanation. Uddāna (summary) means "uplifting gift" or "protection," meaning a collection-statement. If a summary is not given, the meaning stated below would be as if scattered. Therefore, to prevent scattering... The meaning is "summary for prevention." And the four perversions are perceptions of beauty, pleasure, permanence, and self. Here, defilements arise in nine places, which are the grounds; the grounds of defilements are the defilement-grounds; it is said that the places where defilements occur are nine grounds. The four foundations of mindfulness are perceptions of impurity, suffering, impermanence, and non-self. The faculty-grounds are the grounds, the places of occurrence, the converging points of the faculties like faith, which ripen for liberation. With the nine wholesome grounds, the wholesome sides contend and are joined. With the nine unwholesome grounds, the unwholesome sides contend and are joined. The remaining part mentioned in the Summary Section, that "with the nine wholesome grounds, the wholesome sides contend and are contending," and "with the nine unwholesome grounds, the unwholesome sides contend and are contending," should be understood according to the commentary. Thus composed according to the strength of beings. The exposition of the meaning of the Summary Section is finished. 3. Exposition of the meaning of the Elaboration Section. Exposition of the elaboration of the sixteen modes. 4. The summary of the Netti treatise, comprising the modes and so on, has been stated and is known by us. Because it is to be asked, "What is the elaboration?", in order to elaborate on the stated modes and so on, "There, briefly, the Netti" and so forth has been commenced. In the commentary, however, it is said, "In order to elaborate on the modes and so on thus stated, 'There, briefly' and so forth has been commenced" (Netti. Comy. 4). "There, there" refers to that summary passage, "There, what are the sixteen modes? Teaching, investigation," and so on. "Briefly" means concisely. "Netti" means the Netti treatise. "Has been spoken" means has been told; it is said that "now I will speak by way of elaboration." 1. "Enjoyment, danger, and escape, and result, and means. And the command of the Blessed One, for yogis, is the teaching mode." In this verse, by which special commentary, enjoyment, and danger, and escape, and result, and means, and the command of the Blessed One for the benefit of yogis, these phenomena are shown, commented upon, and made known by way of commentary, that special commentary is the teaching. "Without food" means a way of understanding. The meanings of words and so on are already explained in detail in the commentaries, therefore I will say only a little. That which is tasted is taste, what is that? Happiness, joy, and the five aggregates of clinging that are objects of desire. Or, that by which one tastes is taste, what is that? Craving and perversions. For, by way of perversion, some beings taste even undesirable objects as desirable. That which, having become suffering and so on through a sudden action, proceeds, is disadvantage, suffering and so on.