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common to the joy of morality, rapture, and so on, for the calm that is to be developed by associating with a good person who provides the sign for attaining calm, and by abiding in the method given by them. For one who has rightly directed oneself, since the abhorrence of evil and so on arise, rightly directing oneself is a basis for shame, common to the contemplation of birth, age, and so on. For one who has rightly directed oneself, since disenchantment and so on arise, it is common to morality and so on. being common, and a proximate cause for insight. The abandoning of unwholesome states by way of suppression and so on, being common with the knowledge of revulsion and so on, is a proximate cause for the investigation of wholesome states, for the wisdom of contemplative reflection, and for the faculty of concentration of the noble path. The well-proclaimed nature of the Dhamma, the planting of wholesome roots, which is the worldly and supramundane attainment arising from wholesome roots that operate in accordance with the hearing of the well-proclaimed Dhamma, is a proximate cause for such wholesome roots and for the attainment of fruition. The Sangha's good practice is a proximate cause for the Sangha's excellence, for the good conduct of the Sangha's attendants, for respectful obedience, and for the acceptance of words. The perfection of the Teacher is a proximate cause for knowing the qualities in the Teacher and in the Dhamma and so on, for the faith of those who are without it, and for the increase and growth of the slight faith of those who already possess it. The unimpeded Pātimokkha is a proximate cause for the suppression of those who are unruly, ill-spoken, and immoral in the midst of the Sangha or in the midst of an assembly, and for the comfortable dwelling of those who are amiable, endowed with morality such as the Pātimokkha restraint. And it should be understood that it becomes so by being common with other appropriate reasons. Because it might be asked, "By what means should we know and believe that the proximate causes of the Dhamma-grounds mentioned in the Vāsanābhāgiya Sutta and so on should be analyzed by way of the analysis method?" Therefore, "Thus he said," and so on, was stated. Its meaning should be understood according to the method stated. Because it should be said, "By this much the analysis method is complete, there is no other assigned one," therefore, "the assigned analysis method" was stated. Wherever in a Sutta whatever Dhamma and so on are mentioned, the analysis method that has been applied to those Dhamma and so on mentioned in that Sutta, according to what is available, that analysis method should be understood as having been determined and applied. Thus, the elucidation, composed according to the strength of one's ability in the section on the analysis method, is finished. However, the profound meaning should be extensively explained by the wise only according to the commentaries and sub-commentaries. should be taken by dividing. 9. Elucidation of the Exposition of the Reversal Method 35. The exposition, which is a specific kind of commentary, by which the dhammas and so on mentioned in the Sutta are analyzed, is complete. Since it is to be asked, "What is the exposition of the reversal method?" it is stated, "Among these, what is the reversal method?" Here, "among these" means among the sixteen methods of instruction and so on that have been indicated. It asks, "What specific kind of commentary is called the reversal method, the exposition of the reversal method?" The meaning to be taken is that the specific kind of extensive commentary, beginning with "for a person with right view," which is now being stated by me, for the designation beginning with "wholesome and unwholesome dhammas," is called the reversal method, the exposition of the reversal method. Since it is to be asked, "What is the opposite of which wholesome quality to be cultivated, mentioned in the Sutta being commented upon? How is it to be reversed?" therefore, showing that "this is the opposite of this wholesome quality to be cultivated, and it is to be reversed by way of abandonment," it states, "for a person with right view," and so on. In the Commentary, however, it is said: "Here, because the determination of the unwholesome and wholesome dhammas, which are the opposites of the wholesome and unwholesome dhammas as designated in the Sutta being commented upon, by way of their abandonability and so on, is a reversal from the opposite, therefore 'for a person with right view, wrong view is worn out,' and so on, is begun" (Netti. Aṭṭha. 35). Indeed, the determination of a dhamma that abandons by way of its abandonability, and the determination of a dhamma to be abandoned by way of its abandoning nature, is called reversal from the opposite. Here, "sammādiṭṭhissa" means "sammādiṭṭhi" for the person whose view is right, beautiful, and praised. For this instruction is based on the term "person." Therefore, it is said, "purisapuggalassa" (for a person). That right view is either by way of believing in kamma and its results, or by way of impermanence and so on. The complete understanding proceeds either by way of continuous cultivation or by way of right view of the path. ‘By which cultivated right view, wrong view to be abandoned is destroyed. If only wrong view itself is destroyed, then the remaining unwholesome states would remain undestroyed.’ Because it is said, ‘and those which are dependent on his wrong view,’ and so on, is stated. Dependent on wrong view, many evil and unwholesome states might arise, and would be capable of arising. And those unwholesome states, for that person endowed with right view, are destroyed, worthy of abandonment, and of a nature not to arise. Therefore the Blessed One said: ‘With the cessation of clinging, there is the cessation of becoming.’ ‘If for a person with right view, wrong view and unwholesome states dependent on it are destroyed, then in that case, wholesome states dependent on right view would not arise.’ Because it is said, ‘and dependent on right view,’ and so on, is stated. For that person endowed with right view, many wholesome states capable of arising, dependent on right view, either tranquility-and-insight or states pertaining to enlightenment, arise. And those arisen states, in the continuum of that person endowed with right view, by way of repeated occurrence, reach the perfection of cultivation. The state of transformation of wrong view, the opponent of right view, and of unwholesome states dependent on it, is explained by the teacher and known by us. Because it is said, ‘How should the opposing state of right intention be transformed?’ therefore, ‘for the person of right intention,’ and so on, is stated. The meaning of the connection and so on should be understood according to the method stated. Right, beautiful, praised speech is for which person, thus is right speech; for that one of right speech. The meaning of ‘for the person’ and so on should also be understood by the method stated. But this is the special meaning: rightly, without perversion, knowledge and vision of liberation is for which person. He is one who sees with the knowledge and vision of right liberation. For that person, endowed with the knowledge and vision of right liberation, and with the knowledge and vision of review, the wrong knowledge and vision of liberation, arising from the wrong conviction "we are liberated, though not yet liberated," is worn out, it has vanished. The connection, etc., of "and those who are," etc., should be understood according to the method stated. 36. Since it is to be asked, "the unwholesome states, such as wrong view, which are the opponents of the wholesome states, such as right view, should be transformed by way of abandonment," it is stated, "and for one who abstains from taking life," etc., to show that the unwholesome states, such as taking life, which are the opponents of the wholesome states, such as abstinence from taking life, should also be transformed by way of abandonment. However, in the Commentary, it is said: "Having thus shown wrong view, etc., through the door of right view, etc., then to show the transformation of taking life, etc., by means of abstinence from taking life, taking what is not given, and sexual misconduct, etc., 'and for one who' etc., is begun" (Netti. Attha. 36). He is abandoned by way of suppression, etc. Of one who speaks at the right time: one who speaks what should be spoken at the time it should be spoken, by means of virtue, is one who speaks at the right time; of him. Since it is to be asked, "they should be transformed in the manner stated," it is stated, "and whatever others," etc., to show that they should also be transformed in another way. However, in the Commentary, it is said: "And by 'and whatever others,' etc., he shows the transformation of wrong view, etc., through the door of right view, etc., in another way" (Netti. Attha. 36). There, some individuals, who are of wrong view, wrong intention, etc., disparage the noble eightfold path of others, the noble ones. Sandiṭṭhikā are those engaged in what is seen. Sahadhammikā are those who act in accordance with the Dhamma, with reason. Gārayhā are those fit to be blamed. Vādā and anuvādā are criticisms and counter-criticisms; these, venerable sirs, disparage right view and the Dhamma. By that disparagement, they are not worthy of honor, nor are they worthy of praise. are not to be praised. In such cases, those venerable ones denounce the Dhamma, whether it be right resolve, or right speech, and so on, or right resolve specifically. Therefore, those who have wrong resolve, those venerable ones are not worthy of honor or praise… …and those venerable ones denounce the Dhamma as right liberation. Therefore, those who speak of wrong view, those venerable ones are not worthy of honor or praise.