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states rooted in wise attention. By the inclusion of unwholesomeness, it should be applied in the opposite way to what was said. By the inclusion of the indeterminate, however, the entire side of defilement and purification unfolds as is appropriate. This is the unfolding method. Therein, wholesome states are divided into four from the perspective of planes, but from association, occurrence, mode, and so on, into many ways. Unwholesome states are divided into one from the perspective of planes, from association and so on, into many ways. Indeterminate states, however, are divided into four by way of result, functional, material form, and Nibbāna, and from planes, association, and so on, into many ways. This is the division method. Wholesome states conduce to the abandonment of unwholesome states by way of temporary suppression and so on, and by way of overcoming transgression and so on. Unwholesome states conduce to the non-arising of wholesome states. Among the indeterminate, the unconditioned element conduces to liberation from all conditioned things. This is the transformation method. Wholesome states are blameless merits— this is a synonymous term. Unwholesome states are blameworthy... Jā is a term for demerits, abyākatā (undetermined) are those not yielding results, not leading to accumulation, not leading to diminution— these are terms for them. This is the Vevacana Hāra (Explanation of Terms). Kusalā (wholesome) and so on, are designated by "at what time" and so on, by their origin, sphere, and explanation of terms, and by their designation as subjects of full understanding and so on, as appropriate. This is the Paññatti Hāra (Designation). The cutting of akusala (unwholesome), of vile, evil states, like the cutting of kusa grass, or the cutting of kusa grass-like defilements such as greed— this is their nature. This is the Avataraṇa (Introduction) through Dependent Origination. Similarly, that which is to be cut by kusa grass, that which arises from skill, and is dependent on conditions for its occurrence— this is the Avataraṇa through Dependent Origination. Or, being dependent on conditions for its occurrence, having a beginning and an end, and being impermanent— this is the Avataraṇa through Impermanence. Impermanence itself, being oppressed by rise and fall, is suffering— this is the Avataraṇa through Suffering. Being without essence, without life, as phenomena, being without activity, through emptiness— this is the Avataraṇa through Emptiness. Similarly, it should be understood that the Avataraṇa of kusalā (wholesome) is also through the aggregates, sense bases, and elements, such as the four aggregates, two sense bases, two elements, and so on. In this way, the Avataraṇa in akusala (unwholesome) and abyākata (undetermined) should also be shown. This is the Avataraṇa Hāra (Introduction). Kusalā (wholesome) is the beginning. Dhammā (phenomena) is the purity of the word, not the purity of the beginning. Similarly, akusalā dhammā (unwholesome phenomena) and abyākatā (undetermined). But dhammā (phenomena) is the purity of the word and the purity of the beginning. This is the Sodhana Hāra (Purification). Dhammā (phenomena) is the general basis. Without specifying it, the specific terms are kusalā (wholesome), akusalā (unwholesome), abyākatā (undetermined). Similarly, kusalā dhammā (wholesome phenomena) is the general basis. Without specifying it, the specific terms are kāmāvacara (sensory sphere), somanassasahagata (accompanied by joy), and so on. The same method applies to akusalā dhammā (unwholesome phenomena) and so on. This is the Adhiṭṭhāna Hāra (Basis). The ninth moment of wholesome phenomena, the four wheels of success, or wise attention itself, is the cause. The cause of unwholesome phenomena is the opposite of what was stated. Wholesome and unwholesome phenomena, as appropriate, are the causes of undetermined phenomena. This is the Parikkhāra Hāra (Requisites). Kusalā (wholesome) is the grasping of what is to be fully understood. Thus, the grasp of what is to be developed. "Unwholesome" means the grasp of what is to be fully understood, and the grasp of what is to be abandoned. "Undetermined" means the grasp of what is to be fully understood, and the grasp of what is to be realized. "Phenomena" means the grasp of the mode of operation of full understanding and so on. By this, full understanding, abandonment, development, and realization are shown. Thus, abandonment by way of temporary suppression and so on, and development, both mundane and supramundane, are indicated. This is the "Imposition" method. Although this is a general statement about phenomena by their nature, specific phenomena are specifically determined. Thus, the occasion is determined by mind itself. Therefore, by the grasp of "wholesome," serenity and insight, together with their foundations, are specifically shown. Similarly, by its opposite, by the grasp of "unwholesome," craving and ignorance, together with their foundations, are shown. By the grasp of "undetermined," mental liberation and wisdom liberation, with their retinue, are shown. This is the ground for the "Joyful Turning" method. Similarly, by the grasp of "wholesome," specifically as root-conditions, the three wholesome roots are meant. Among these, by non-hatred, the aggregate of virtue is led. By non-greed, the aggregate of concentration is led. By non-delusion, the aggregate of wisdom is led. Similarly, by the grasp of "unwholesome," the three unwholesome roots are meant. Among these, by greed, unwholesome phenomena associated with it are meant. Similarly, by hatred and delusion, those associated with them are meant. By the grasp of "undetermined," the signless, the desireless, and emptiness are led. This is the ground for the "Threefold Person" method. Similarly, by the grasp of "wholesome," that wisdom faculty from which wholesome states arise due to skillfulness is meant. Co-arising with it, and dependent on it, are the faculties of faith and so on, such as believing, exerting, applying, and non-distraction. By these, all good phenomena are enlightened. By the grasp of "unwholesome," the four perversions are meant, which are the clinging to beauty, pleasure, permanence, and self, in the body, feelings, mind, and phenomena, which are covered by unskillfulness and are disadvantageous. By the grasp of "undetermined," the four fruits of recluseship are enlightened, which are conditioned by the aforementioned faculties, and which are the abandonment of the aforementioned perversions. This is the ground for the "Lion's Play" method. These are the three methods of meaning. And by these being established, the two methods of action are also established. This triad, all... All parts comprised of dhammas should be known; this is the foundation of the teaching. This, by the method of guidance, is the description of the triad of wholesome things. Thus, also in the triad of feelings and so on, as far as possible, by the method of determining the four truths and so on, sixteen modes and five methods should be indicated. But through fear of excessive elaboration, we do not elaborate. For it is indeed possible, by this method, in those various triads and dyads, by way of determining dhammas in accordance with the application of those respective modes and methods, that those various modes and methods can be indicated by the discerning one. 2. And that faculty of pleasure is indeed pleasant feeling, because the general encompasses the specific, and the specific is given up by the general; this is the meaning. But since the specific and the general are distinct from each other, like parts and a whole, therefore it is said, "but not... (etc.)... because they have the same meaning." Now, that very distinctness of theirs is explained by "for this..." and so on. That (root) is the cause of the causes of pleasure. By this, it shows that the cause of pleasure is the cause of pleasure, and the cause of the cause of pleasure is the root of pleasure. In "causes of pleasure" here, by the word 'hetu' (cause), due to the generality of being a cause, causal conditions are included, thus it says "of merit, tranquility, and so on." And here, it should be understood that in the root of pleasure and causes of pleasure, the term 'sukha' (pleasure/happiness) is used by way of figurative use for results; in the objects of pleasure and conditions of pleasure, by way of association with pleasure; in non-affliction and Nibbāna, by way of the absence of suffering. In "desirable things," it specifies that of pleasant equanimity, due to the suffering of change, ignorance, and formations, there is also an undesirable aspect. Or the specification is made with reference to equanimity itself. For there is also an undesirable equanimity that is the result of unwholesome karma. In "and so on" here, by the word 'ādi' (and so on), it includes "heavenly pleasant result" (Dī. Ni. 1.163) and so on. For here the word 'sukha' is a synonym for 'desirable'. In "suffering of formations and so on" here, by the word 'ādi' (and so on), it includes "pleasure of abiding, suffering of change, unwholesome bodily action leading to suffering, resulting in suffering" and so on. Respectively, for here the word 'dukkha' is a synonym for pleasant feeling, suffering, and undesirable. Having painful feeling, suffering... The occurrence of the word 'dukkha' in 'thuādi' and so on, should be understood in the manner already explained. Since the characteristic of all pleasant feeling, whether resultant or non-resultant, has been stated, he says "by nature" and so on, explaining the meaning suitable for both. Among these, resultant feelings are characterized by the experience of what is pleasant by nature. The others are to be understood as characterized by the experience of what is pleasant by nature and by intention, or by the experience of what is pleasant in form. Because there is a superior occurrence