English
Because it is to be asked, “Which method is mentioned in which Pāli text?” it begins with “Which method is there? All formations are impermanent,” and so on. There, having asked, “Among the methods such as revulsion preceded by insight, which are indicated in the verse beginning with ‘the enjoyment and danger,’ which method is mentioned where in these Pāli teachings?” – “All formations are ‘impermanent’… (etc.)…; All phenomena are ‘not-self,’ when one sees with wisdom.” (Dhp 277-279) – Here, in these Pāli verses, the path, which is the knowledge of revulsion preceded by insight, is mentioned as the cause for the attainment of purification. This method is the subject of the teaching method. In the verses, “all” refers to all formations, without exception, conditioned by kamma, mind, nutriment, and so on. When one sees with wisdom that they are impermanent because they arise without effort and then cease to be, then one becomes disenchanted with the suffering nature of the impermanent. This state of disenchantment, preceded by insight, is called the knowledge of disenchantment, and it is the path to purity. The fact that formations (saṅkhārā) are conditioned phenomena (saṅkhatadhammā) as stated in "All formations are impermanent" and so on, is explained in the Vibhaṅga Commentary (Vibha. Aṭṭha. 226, Saṅkhārapadaniddesa) in the section on the analysis of conditions. Some teachers, without consulting that Vibhaṅga Commentary, say that "they are only the phenomena of the three realms because they are the objects of insight knowledge." If this were the case, then the phenomena of the path and its fruits would also be permanent and so on. Therefore, the meaning should be understood in accordance with the Vibhaṅga Commentary. They are suffering because of the suffering of pain, the suffering of change, and the suffering of formations. They are non-self because they are devoid of essence, lacking permanence, happiness, and a self-essence. Or, they are non-self because they are not subject to control. A part of the instruction that appears in the Pāli Dhamma here has been explained by the teacher and understood by us. Because it is to be asked, "Which instruction, and where does it appear in the Pāli Dhamma?" the passage "Among these, which instruction? 'A man with eyes, as if on uneven ground...'" is begun. There, among the instructions for avoiding evil conduct and practicing good conduct, which are specified in the verse "delight and danger" and so on, which instruction appears where in the Pāli Dhamma? Having asked this, it is answered: "A man with eyes, as if on uneven ground, when there is effort to be made, a wise person in the world of living beings should avoid evils." (Udāna 43) Here, the instruction to avoid evil conduct that appears in the Pāli Dhamma, this instruction to avoid evil conduct, is the subject of the teaching method. In the verse, just as a man with eyes, when there is effort to be made, carrying his body, avoids uneven ground or uneven things like elephants, so too, a wise person in the world of living beings avoids evils, that is, bad conduct. Instruction (āṇatti) is the command of the Buddha, the Dhamma King, who is worthy of command. It is of many kinds, therefore "k..." The command regarding good conduct is in the verse beginning with "O good one," etc. "Go for refuge to the Buddha, The Dhamma, and the Sangha, the steadfast; Undertake the precepts, That will be for your welfare." (Therīgā. 249-250, 289-290) – In these verses, the command to go for refuge, the command to undertake precepts, etc., are found. Why is "Look upon the world as empty," etc., begun in this way? Are not the fruit, the means, and the command distinguished by "What is the fruit there? It is the Dhamma," etc., by "What is the means there? All formations," etc., and by "What is the command there? The one with eyes," etc.? It is true that the fruit, means, and command that appear in separate suttas are distinguished. Now, to distinguish the fruit, means, and command that appear together, "Look upon the world as empty," etc., is begun. There, "Look upon the world as empty" means: see the entire world of formations as empty of self, either by way of perceiving its lack of control, or by way of contemplating its void nature. This saying of the Blessed One is called a command because it is an injunction. He addresses him as "Mogharāja" (King Moghara) because it is devoid of permanence, essence, happiness, self, etc., or because he is void of faith, morality, learning, generosity, etc. "Always mindful" means that mindfulness itself is the means, because mindfulness, stated in terms of the individual, is the cause for the clear comprehension of the perception of emptiness; the meaning here is "mindfulness," not "mindful person." "Having uprooted the view of self" – here, the view of self is the twenty-fold view such as "form is self, self possesses form, self is in form, form is in self." Having uprooted it by the path, having utterly destroyed it, one would thus cross over death, transcend the realm of death, by the method thus stated. Here, the crossing over, the transcending of the realm of death, and the accomplishment of the preliminary practice leading to that transcending – this is the fruit of the Blessed One's teaching, the object of the teaching's recipient. Although the fruit, means, and command were previously distinguished separately – "Look upon the world as empty, Mogharāja, always mindful; Having uprooted the view of self, Thus" …may be a ferryman from death.” (Sutta Nipāta 1125; Mahāniddesa 186; Cūḷaniddesa, Piṅgiya-māṇava-pucchā 144, Mogharāja-māṇava-pucchā-niddesa 88) – In one verse, when divided into one, and when fruits and so on are shown as one, in all suttas, or in all verses, fruits and so on should be shown, like enjoyments and so on, determined in some places, this distinction should be understood. Therefore, the Aṭṭhakathā teacher said: “Just as… …it should be seen that an example has been made as one.” (Nettipakaraṇa Aṭṭhakathā 5). 6. The enjoyments and so on, which are the subject of the teaching method, are specifically distinguished in their nature by the teacher by showing examples such as: “Here in the Pāḷi Dhamma, this enjoyment is found; here in the Pāḷi Dhamma, this drawback is found.” Since the question can arise: “Does the Blessed One teach these enjoyments and so on in general to the three types of individuals —the ‘instantly understanding’ and so on— or does he teach something to one individual according to what is available?” —to show these enjoyments and so on, divided by individual, saying: “He teaches this to this individual, he teaches this to this individual,” the passage “There, the Blessed One to the ‘instantly understanding’ one…” was begun. “There, there” refers to those enjoyments and so on. The meaning of the construction should be understood as: The Blessed One teaches liberation to the ‘instantly understanding’ individual. The Blessed One teaches drawback and liberation —these two— to the ‘fully expounding’ individual. The Blessed One teaches enjoyment, drawback, and liberation —these three— to the ‘to be led’ individual. In the Aṭṭhakathā, it is said: “Thus, having shown the enjoyments and so on in their nature by way of example, now, to show the division of teaching by the division of individuals therein, ‘There, the Blessed One’ and so on was stated.” There, “to the ‘instantly understanding’ one” means: It is opened, it is penetrated, or its detailed exposition exists, thus it is ‘opened’ (ugghaṭita). One who knows is ‘knowing’ (ñū). One who knows the opened meaning is ‘instantly understanding’ (ugghaṭitaññū). The meaning is that the individual penetrates the meaning that is to be penetrated in its detailed and comprehensive form by mere indication. The individual who, by mere indication, the indicated… By merely understanding the meaning, he attains the goal; he is called one who understands by mere indication. That which is elaborated and expanded in meaning is vipañcita; one who understands that is vipañcitaññū. The person who, by an explanation, understands only the meaning indicated and attains the goal, is called vipañcitaññū. The meaning is to be led and attained by a detailed explanation; this is neyyo. The person who, by a detailed explanation or by a reverse explanation, understands the elaborated meaning and attains the goal, is called neyyo. The attainment of penetration for one who understands by mere indication is accomplished by the teaching of escape alone. The attainment of penetration for one who understands by elaboration is accomplished by the teaching of danger and the teaching of escape. The attainment of penetration for one who is to be guided is accomplished by the teaching of gratification, the teaching of danger, and the teaching of escape—this is the intention to be understood here. The "one whose goal is words" is not included here, due to the absence of a share in the attainment of penetration. And with his non-inclusion, among the seven methods of presentation—gratification, danger, escape, gratification and danger, gratification and escape, danger and escape, and gratification, danger, and escape—only the third, sixth, and seventh are included. The remaining four methods are not included. For inclusion and non-inclusion should be seen in terms of the training of those to be guided. And the training of those to be guided is the arising of the noble path in the minds of those to be guided, not merely the training of the teaching. And the arising of the noble path is accomplished only by the three methods of presentation as stated, so the other methods are not mentioned here. However, since in the Piṭaka (Peṭako. 23) – "What then is gratification and danger? 'Whatever a person does, that he sees in himself; A doer of good, good; a doer of evil, evil.'