English
"likewise greed is for equanimity" and so on was said. By equanimity means by equanimity developed with "all beings are owners of their kamma" and so on. Sympathetic joy. having suppressed discontent, and having abandoned delusion, which is the root of discontent, thinking this, it was said: "Delusion is abandoned by joy, it goes to its destruction." Since it might be asked: "By what should we believe that unwholesome roots are to be abandoned by wholesome roots, etc.?" therefore, "Thus he said," etc., was stated. By that manner of abandonment, the Blessed One spoke the words: "Not doing any evil." By those words, "Not doing any evil," it is said that you should believe in that manner of abandonment. 31. Since it might be asked: "By this much, all evil is analyzed, and its not doing is analyzed, in this case, the not doing of the eight wrongnesses would not be prevented," therefore, "All evil means the eight wrongnesses," etc., was said. Wrong mindfulness is unwholesome activity occurring by way of remembering and thinking, etc., "permanent" in impermanent things, etc. The not doing of all evil has been analyzed in many ways by the teacher, and understood by us. Since it might be asked: "How should the accomplishment of the wholesome be analyzed and understood?" therefore, analyzing and showing the accomplishment of the wholesome, he said, "When the eight wrongnesses are abandoned," etc. The eight rightnesses are: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. These eight rightnesses are accomplished by way of the nature of transforming into their opposites. Of the past one: taught by the past Fully Enlightened One. For this verse of the Patimokkha recitation is of Vipassi, the Blessed One. Having purified the mind: the five aggregates connected with the mind are also purified. Since it might be asked: "How should we believe that the five aggregates are purified by the purification of the mind?" therefore, "Thus indeed," etc., was said. By the manner thus stated, the Blessed One spoke the words: "For the purification of the mind, monks, the holy life is lived in the Tathagatas." By those words, "For the purification of the mind... the holy life is lived," it is said that you should believe. "How many purifications..." are, it is said, “there are two kinds,” and so on. Because there are two ways of purification— the abandoning of hindrances through calm and insight, and the uprooting of latent tendencies through the cultivation of the noble path— the five aggregates are said to be purified. For individuals whose hindrances and latent tendencies are abandoned are of an inspiring appearance. Because it should be asked, “How many stages of purification are there?” it is said, “There are two stages of purification,” and so on. Because it should be asked, “Among the teachings expounded in the verse ‘Not to do any evil,’ and so on, which is the suffering truth, which is the origin truth, which is the path truth, which is the cessation truth?” it is said, “There, that which by penetration,” and so on. There, among the teachings expounded in the verse, that fivefold aggregate which one purifies by penetration, by full comprehension, this fivefold aggregate is suffering, it would be the suffering truth. From which defilement of craving one purifies the fivefold aggregate, this defilement of craving is the origin, the origin truth. By which factor of the noble path one purifies, this noble path is the path truth. That unconditioned element which is purified by the individual who has attained it, this unconditioned element, this dhamma, is cessation, it would be the cessation truth. These four truths are determined by way of the inclusion of similar and dissimilar dhammas among the teachings expounded in the verse. The meaning of “Therefore he said,” and so on, should be understood in the manner stated below. The four truths have been determined by the teacher, and understood by us, by way of the inclusion of similar and dissimilar dhammas among the teachings expounded in the verse “Not to do any evil,” and so on. Because it should be said, “‘Indeed, Dhamma protects the one who practices Dhamma, like a great umbrella in the rainy season; This is the benefit of Dhamma well-practiced: the Dhamma-practicer does not go to a bad destination’— How are the four truths determined by way of the inclusion of dissimilar and similar dhammas among the teachings expounded in this verse?” he says, “Indeed, Dhamma,” and so on. Among the teachings expounded in that verse, When explaining the Dhamma, showing it by distinguishing, he said, "Dhamma means..." and so on. There, Dhamma means meritorious Dhamma. Restraint of the faculties means all restraint, such as the virtue of restraint of the six faculties, beginning with the mind. Therefore, it was said: "Here, by the head of restraint of the faculties, all virtue should be understood as included." The four lower realms are bad destinations, being the destinations of those who perform evil deeds. All existences, however, are called bad destinations, being the destinations of those endowed with the suffering of pain, the suffering of formations, and the suffering of change. Since it should be asked: "In that twofold Dhamma, where does the Dhamma of restraint of the faculties stand? How is it well-practiced? From what does it protect?" Therefore, "There, that which is in the virtue of restraint..." and so on, was said. There means in that twofold Dhamma. That unbroken practice which stands in the virtue of restraint, this meritorious Dhamma, to be practiced unbrokenly, well-practiced and well-cultivated, standing in the virtue of restraint, protects the person who makes himself its support from the four lower realms in an absolute sense. But even a meritorious Dhamma protected in a non-absolute sense also protects—this meaning should be taken. "From the lower realms" is said primarily, but it also protects from dangers like illness. Or, dangers like illness should be understood as included in the lower realms, because they are departed from by this means. Since it should be said: "How are we to believe that it protects in such a way?" Therefore, "Thus, O Blessed One..." and so on, was said. The Blessed One, by the saying: "There are these two destinations, monks, for one who is virtuous: devas and humans," by that saying, "There are these two... devas and humans," it is said that you should believe the characteristic and manner of showing as explained in this way. Since it should be said: "By what Sutta should the absolute nature of the protection from the lower realms of the well-practiced meritorious Dhamma, which is to be practiced unbrokenly, standing in the virtue of restraint, be shown?" Therefore, "And thus at Nāḷandā..." and so on, was said. There, "And thus" means that the meaning explained should be understood even in the manner now being stated. "At Nāḷandā" means seated in the village named Nāḷandā. The son of Asibandhaka by name, the village headman, the chief of the village, spoke to the Blessed One, saying, "Brahmins, Venerable Sir," and so on. "Brahmins" refers to external brahmins. "Venerable Sir" is how the headman addresses the Blessed One. "Those in the rear" refers to those seated in the western direction. "They send up" means they send, they lead from the human world upwards to the world of devas. "Herein" means in this world. "A man might be a killer of living beings... and so on... might be of wrong view" – this is the connection. The rest is to be understood from the Pāli text itself and according to what has been said. 32. Since it is to be said, "By whom should we believe the determined nature of the four truths, in terms of the turning of dissimilar and similar phenomena?" it is said, "Therefore Mahākaccāna said in one basis." Since it is to be said, "By this much, the turning, the method, is complete; there is no other appointed one," it is said, "the appointed turning, the method." In whichever Pāli text whichever turning, whichever method is applied according to what is available, in that Pāli text that turning, that method is to be understood as determined and applied in that way. Thus, the elucidation, composed according to the strength and ability, in the analysis of the turning method, is finished. However, the profound meaning should be divided and understood in detail by the wise, according to the commentaries and sub-commentaries. 8. Elucidation of the Analysis of the Division Method 33. The analysis of the turning method, which is a special kind of explanation, by which the bases and so on, which are to be turned, are divided, that analysis of the turning method, which is a special kind of explanation, is complete. Since it is to be asked, "Among those, which is the analysis of the division method?" it is said, "Among those, which is the division method?" and so on. "Among those, among those" means, among those sixteen designated methods of teaching and so on, which special kind of explanation is called the division method, the analysis of the division method? It asks. The detailed special kind of explanation, which I am now speaking of, beginning with "two suttas," and so on, for the designation beginning with "the Dhamma, the basis, and the ground," is called the division method, the analysis of the division method. The meaning should be grasped. "The Dhammapada-foundations mentioned in which suttas are divided by this method of division, how many are those suttas?" Because it should be asked thus, to show those suttas first, it is said: "Two suttas: the Vāsanābhāgiya and the Nibbedhabhāgiya." There, "Vāsanābhāgiya" means: the cultivation of merit is called vāsanā. A part, a share of vāsanā is vāsanābhāga. A sutta appointed as the speaker-part in the vāsanābhāga is the Vāsanābhāgiya. Which is that?