PE 5 — Lãnh Vực Thứ Năm: Phân Tích Cách Truyền Đạt

43. Among these, what is the analysis of the methods? It is where the sixteen methods are differentiated literally. Therein, at the beginning, is the Method of Teaching. Therein, this summary statement is present: 'Are they wholesome, or unwholesome, or the truths, or a part of the truth?' 'What is taught?' Thus, investigation into the sutta is the Method of Teaching. For example, the exposition of the Noble Truths: the four truths, which are common and uncommon. And the eighteen terms related to suffering, or seven terms in brief: bodily and mental suffering, association with the disagreeable and separation from the agreeable, and the three conditioned things. Therein, there are three characteristics of the conditioned and three kinds of suffering. Arising is a characteristic of the conditioned. For suffering due to formations, the state of suffering is also a characteristic of the conditioned. For suffering due to change, the state of suffering—that is, the state of being otherwise—is a characteristic of the conditioned. And for the suffering of pain, there is the state of suffering. For these three characteristics of the conditioned, in the three planes of feeling: for neither-painful-nor-pleasant feeling, arising is a characteristic of the conditioned, as is suffering due to formations; for pleasant feeling, suffering due to change—that is, the state of being otherwise—is a characteristic of the conditioned; painful feeling and the suffering of pain are the state of suffering in this case. In this way, in these nine terms, in the first seven terms, and in the sixteen terms, suffering is to be sought. And the characteristic of the eleven kinds of suffering is pointed out in the Niddesa. Birth has the characteristic of manifestation; death has the characteristic of the cessation of what has manifested. Thus, the fifteen terms should be elaborated. In this way, the suttas, both common and uncommon, are taught in seven and ten terms, in the foundation of the teaching with its various kinds of wisdom and mindfulness, in the eighteen kinds of bases of the suttas, in the ten kinds of arrangements of the suttas, in the sixteen kinds of methods, and in the twenty-one kinds of analytical investigation. And because it is taught in accordance with reality, this is called the Method of Teaching.

44. Among these, what is the Method of Investigation?

The term, the question, and the inquiry; what is preceding and what is following; the subsequent recitation and that investigation—this is pointed out as the Method of Investigation.

'Term' means the first term. What is its meaning? That which the Blessed One was asked by the Venerable Ajita should be taken. How many terms were asked? For example, the verse: 'By what is the world shrouded?' How many terms are these? Four. Thus, this is the inquiry for the answer. The terms with which the Blessed One answered the terms that were asked, and in the inquiry, the clarification of the terms—this is called 'terms'.

‘Question’ means these four terms. How many questions? One, or two, or more than that? These four terms are one question. The phrasing follows the meaning; even many terms ask about one and the same thing. These four terms follow in sequence; by phrasing, it is just one question. ‘By what is the world shrouded?’—he asks concerning the world. ‘By what does it not shine? What do you call its coating?’—he asks about that very same thing. ‘What is its great fear?’—he asks about that very same thing. Thus, the phrasing follows the meaning; it is one question. That question is fourfold: to be answered categorically, to be answered analytically, to be answered with a counter-question, and to be set aside. Therein, ‘Is the eye impermanent?’ is a question to be answered categorically. ‘Is that which is impermanent suffering?’ is a question to be answered analytically. It might be impermanent, but not the eye. And those sense bases that are not the eye are also impermanent, not just the eye. This is a question to be answered analytically. ‘Does that eye lead the eye-faculty?’ is a question to be answered with a counter-question. ‘Is that eye the Tathāgata?’ is a question to be set aside. Because it is asked about something other than the eye, this question is to be set aside. Regarding this question, what was the Blessed One asked? He was asked about the defilement of the world. What is the reason? Defilement is threefold: defilement by craving, defilement by views, and defilement by misconduct. Therein, ‘shrouded by ignorance’ shows ignorance. ‘Longing’ shows craving. ‘Great fear’ shows the result of unwholesome kamma. The Blessed One answers: ‘That for a kamma to be experienced as pleasant, its result will be experienced as painful—this case does not exist.’ The Blessed One answers with four terms: ‘The world is shrouded by ignorance…’ and so on.

45. Further, he asks in return with the verse, 'The streams flow everywhere.' He asks four terms, and the Blessed One answers that with two terms.

Whatever streams there are in the world, mindfulness is their prevention. The restraint of the streams, I say, is by wisdom; by wisdom they are shut off.

He answers these four lines with two lines. When asked about this term, he was asked about the purification of that defiled world. The streams are the six bodies of craving, indicated by a comprehensive term in connection with all the sense bases. By asking, 'By what are those streams restrained?' he asks about the abandoning of obsessions. By asking, 'By what are the streams blocked?' he asks about the uprooting of the underlying tendencies. Therein, the Blessed One teaches with mindfulness at the six doors; for when one dwells clearly comprehending, with mindfulness as the doorkeeper, one's sense faculties become guarded. When the faculties are guarded, whatever insight arises, that very insight leads to the complete abandoning of those very streams and of that shrouding by ignorance with which the world is shrouded. Thus the streams are also blocked. Then he asks further.

He asks the Blessed One, 'Indeed, with regard to that name-and-form, where do wisdom and mindfulness cease?' The Blessed One answers these four lines with a single line.

This question that you asked, Ajita, I will explain to you... With the cessation of consciousness, it is here that this ceases.

What does he ask with this question? He asks about the Nibbāna-element without residue remaining. The Blessed One answers concerning the Nibbāna-element without residue remaining. Herein, with the first question he asks about defilement. With the third question he asks about the Nibbāna-element with residue remaining. With the fourth question he asks again about the Nibbāna-element without residue remaining. Then he asks further.

Those who have fathomed the Dhamma and the many learners here— O prudent one, being asked, please explain their conduct to me, venerable sir.

He asks these four lines. How many questions are there? They are about those who have fathomed the Dhamma—the Arahants—and the learners. 'What is first and what is last?'—this is the meaning. Therein, which does he ask about first, and which later? He asks about the Arahant first. As for the terms used, by `saṅkhātadhammā` the Arahants are understood, and by `puthū` the learners are understood. In the phrase `tesaṃ me nipako`, `nipako` is a common term addressing the Blessed One. Both common and uncommon things about them should be asked in the questions. The Blessed One answers, but not in the order asked. What was asked first, he answers later; what was asked later, he answers first. And what was this that was asked? 'What is the conduct of the purified and of those being purified?'—this is what he asked. To this, the answer begins: 'He should not be greedy for sensual pleasures; he should be untroubled in mind.' The Blessed One restrains obsessions with thought. Further, two obsessions are restrained by untroubledness of thought, as is pointed out in the section on the hindrances. By the phrase `kusalā sabbadhammesu`, he answers concerning the Arahant.

The verse 'By what does one cross the flood?' consists of these four lines. There are four questions. What is the reason? Here, indeed, there is no repetition of meaning in the wording as in the first questions of Ajita. Therefore, there are not many answers given definitively, but there are many questions; it is not just one, nor does he ask about all. It has been answered before, as in the fourth question of Ajita, wherein the true answers are sought through the arrangement of words; thus he seeks the truth accordingly. But here, whoever asks thus, in that questioning, the manner is: 'internal tangle, external tangle.' The verse is to be sought as a question and answer. How is it answered? The Blessed One answers with the verse: 'A man established in virtue, endowed with wisdom.' Therein, serenity is from the development of the mind, insight from the development of wisdom. From this, it is inferred: those states abandoned by serenity and insight—these are the internal tangle and external tangle. Therein, the answer is: by serenity, lust is abandoned; by insight, ignorance is abandoned. Lust based on internal objects is the internal tangle; lust based on external objects is the external tangle. Personality view based on internal objects is the internal tangle. The sixty-one kinds of wrong views based on external objects are the external tangle. Indeed, whatever view based on internal objects will be in the category of views, this is the tangle. Similarly, in brief: whatever craving and view is based on internal objects—this is the internal tangle. Whatever craving and view is based on external objects—this is the external tangle.

As the deity asks the Blessed One with the verse, 'Four wheels, nine doors.' Therein, the Blessed One replies with the verse, 'Having cut the strap and the thong.' Here, the Blessed One replies regarding the path leading to the cessation of suffering. By this reply, it is inferred that the Blessed One is referring to the defilements here, which are to be indicated by the previous verse. Indeed, 'four wheels' means the four, that is, the two hands and two feet. 'Nine doors' means the nine wound-openings. Alternatively, 'four wheels' means the four kinds of clinging; conditioned by clinging, becoming comes to be; with the cessation of clinging, the cessation of becoming comes to be. 'Nine doors' means the nine kinds of conceit; indeed, for one of a conceited nature, suffering arises through superiority... the three triads are complete. Indeed, lust for the five strands of sensual pleasure is connected with the triad. Therein, by 'strap' (naddhi), craving is explained. By 'thong' (varatta), he explains conceit. 'Desire, greed, and evil' means lust, which is greed for the five strands of sensual pleasure. Therein, unrighteous greed is indicated as 'evil' and as 'craving with its root.' 'Craving rooted in ignorance' means craving that is rooted in ignorance. The abandoning of craving and wrong view. And whatever other things are connected by the application of the four wheels and for that very reason, all phenomena that lead to saṃsāra should be indicated. Therein, this reply in verse corresponds with the question and the answer. If it corresponds by way of connection, then it corresponds with the explanation and also in the repetition. And that which is 'investigation' is this: however many terms the Blessed One lays down, with that many he reiterates.

46. “Bhikkhus, a bhikkhu endowed with eight qualities is fit to go on a mission.” These eight terms have been laid down. The Blessed One reiterates with six terms.

“He who, having approached an assembly that speaks harshly, is not agitated; who neither forsakes his message nor conceals the teaching.

“He speaks unreservedly, and when questioned, does not become angry. Such a bhikkhu is indeed fit to go on a mission.”

Therein, the Blessed One reiterates with as many terms as he lays down. For example, the detailed statement: 'Bhikkhus, a good friend endowed with seven qualities is dear, respected, and venerable' — this the Blessed One reiterates with seven terms. Thus, a learned one reiterates. The laying down may be a shorter discourse or a single term; a learned one may lay down nine terms. By means of a lesser repetition, he reiterates more extensively. This is called both repetition and investigation. This is the mode of exegesis named 'investigation'.

Therein, what is the mode of justification?

Of all the modes, whatever is their ground and whatever their range, the examination of the suitable and unsuitable is designated as the mode of justification.

Of the sixteen modes: how the teaching is, how the investigation is, and what is indicated—this is the indication. The inquiry therein as to 'this question is not suitable in the suttas'—this is justification.

For just as beings are defiled with generative cause and supportive condition—there is a generative cause, there is a supportive condition for the defilement of beings; and beings are purified with generative cause and supportive condition—there is a generative cause, there is a supportive condition for the purification of beings. 'For a virtuous person, Ānanda... it should be left undeclared; this is the path to purification.' What is its generative cause, what its supportive condition? For the aggregate of virtue, there are four generative causes and four supportive conditions. Association with good people and dwelling in a suitable place—this is a supportive condition. Whatever past kamma there is, its result is a supportive condition. Conditioned by that supportive condition, there is right self-aspiration; this is the generative cause. Thus, the aggregate of virtue has a generative cause and a supportive condition. This is worldly virtue.

As for supramundane virtue, three faculties are its supportive condition: the faculty of faith, the faculty of energy, and the faculty of concentration—this is the supportive condition. The faculty of mindfulness and the faculty of wisdom are the generative cause. It is the virtue that arises from wisdom leading to penetration. And for the virtue of a stream-enterer, this is the generative cause and this is the supportive condition. Furthermore, for one with concentration, tranquility, rapture, and joy are the supportive condition. Happiness is the generative cause; thus the aggregate of concentration has a generative cause and a supportive condition. That one who is concentrated understands things as they really are—this is wisdom. For that wisdom, the voice of another and internal wise attention are both generative cause and supportive condition. Thus these three aggregates have generative cause and supportive condition. In this way, there are seven wisdoms. This is not suitable in the suttas with seven declarations. This is the mode of justification. It should be seen in the four great references.

47. Therein, what is the mode of proximate cause?

The Victor teaches the Dhamma, and whatever is the proximate cause of that Dhamma; thus, as it applies to all phenomena, this is the mode of proximate cause.

Herein, the five strands of sensual pleasure are the proximate cause for sensual lust. For whomever sensual lust arises, has arisen, or will arise, it does so in relation to these five forms, these sense bases; there is no proximate cause for sensual lust other than these. Thus it is said. Therefore, the five strands of sensual pleasure are the proximate cause for sensual lust. The five faculties are the proximate cause for lust for form. The mind faculty is the proximate cause for lust for existence. The five aggregates are the proximate cause for identity view. The sixty-one views are the proximate cause for lust for views. The sensual realm is the proximate cause for sensual lust. The formless realm is the proximate cause for lust for the formless. The perception of pleasure is the proximate cause for sensual lust. The perception of ill will is the proximate cause for ill will. Lack of clear comprehension is the proximate cause for strong delusion. The nine grounds of resentment are the proximate cause for ill will. The nine kinds of conceit are the proximate cause for conceit. Pleasant feeling is the proximate cause for the latent tendency of lust. Painful feeling is the proximate cause for the latent tendency of aversion. Neither-painful-nor-pleasant feeling is the proximate cause for the latent tendency of ignorance. Clinging to the doctrine of self and false speech are the proximate cause for greed. Killing, divisive speech, and harsh speech are the proximate cause for ill will. Wrongness and idle chatter are the proximate cause for delusion. Existence, enjoyment, and the aggregates are the proximate cause for 'I-making.' Taking possession of external things is the proximate cause for 'mine-making.' Clinging to the body is the proximate cause for wrong view. Bodily distress is the proximate cause for hatred. Bodily stain is the proximate cause for greed. Furthermore, whatever state arises from whatever object, whether by determination on truth, determination on the Dhamma, or by a latent tendency, that state has that as its proximate cause. That state arises with that object.

Just as a person, not obtaining a foothold for the first foot, lifts the second foot; he draws back the following foot. If, however, one does not obtain a foothold for the second foot, one lifts another foot. For him, this is the condition. In the same way, a wholesome, unwholesome, or indeterminate state, not obtaining a proximate cause, does not proceed. As there is the obtaining of the source for an applied phenomenon, this is called the mode of proximate cause.

48. Herein, what is the mode of characteristics?

When one phenomenon is stated, whatever phenomena have the same characteristic, by that all are stated; that mode is called 'characteristic'.

By the verse, 'And for those who are well-aroused in effort, ever mindful of the body,' when mindfulness directed to the body is stated, mindfulness directed to feelings, mind, and dhammas are also stated by means of one of the four foundations of mindfulness. For the mind does not persist in one station of consciousness; it proceeds in various courses. When mindfulness directed to the body is stated, mindfulness directed to feelings, mind, and dhammas are also stated. For it is not the case that when mindfulness directed to the body is developed, the four foundations of mindfulness do not reach fulfillment in development; they do reach it. Thus, when such phenomena are stated, all phenomena are also stated.

By the verse, 'The purification of one's own mind—this is the teaching of the Buddhas,' mental concomitants are stated. When the mind is stated, form is also stated. This name-and-form is the Noble Truth of Suffering. Therefore, regarding the purification of one's own mind, that which it purifies is suffering. That by which it purifies is the path. That wherein purification is found, that is cessation. Dependent on the eye and on forms, eye-consciousness arises. Therein, co-arisen are feeling, perception, volition, contact, and attention. These phenomena have a single characteristic: the characteristic of arising. And one who is disenchanted with form is disenchanted with feeling; he is also disenchanted with perception, formations, and consciousness. Thus, for phenomena that have a single characteristic, when one phenomenon among them is pointed out, all phenomena are pointed out. This is called the mode of characteristics.

Herein, what is the fourfold mode?

Language, intention, phraseology, teaching, the meaning of the sutta, and the connection of earlier and later parts—this is the fourfold mode.

Herein, what is language, and how should it be investigated? As the Blessed One has said: 'A bhikkhu endowed with eleven qualities quickly attains greatness in the Dhamma: he is skilled in meaning, skilled in the Dhamma, skilled in language, skilled in terms for the feminine, skilled in terms for the masculine, skilled in terms for the non-masculine, skilled in terms for the past, skilled in terms for the future, skilled in terms for the present, skilled in single intention, and skilled in various intentions.' Wherein is it taught, regarding the past, future, and present? Through terms for the feminine, terms for the masculine, and terms for the non-masculine, everything is indicated according to the sutta. One who, by phraseology and skill in language, examines a sutta's well-expressed and poorly-expressed language, knows: 'This should be established thus,' and 'This should not be established thus.' This is called skill in language.

49. Herein, what is skill in intention? It is to arrive at the import of the entire sutta as it was taught, thinking: 'This was taught by the Blessed One.' For example, regarding the verse: 'Heedfulness is the path to the deathless; heedlessness, the path to death.' Herein, what is the Blessed One's intention? 'Those who desire the deathless will dwell heedfully'—this is the intention.

For the yogi, let not the time pass by; that one is not found in a base state there. It has been proclaimed by the sage of the path of feeling: one who has shaken off the dust is liberated from the suffering of the taints.

Herein, what is the Blessed One's intention? 'Those who are greatly afflicted by suffering will arouse effort for the destruction of suffering.' This is the Blessed One's intention in that teaching. Thus, when proofs are taught by verse, by exposition, or by this sutta, it is shown that whoever thus practices in accordance with the supramundane Dhamma—that one is the intended disciple. This is called the intention of the teaching.

Herein, what is the connection of the preceding and following? Whatever terms there are in a verse or in suttas, say eighty, they exist thus or thus. The preceding terms and the later terms of that verse or sutta should be combined. In this way, the connection of the preceding and following is known. If one, two, or three verses have been started, and in one part of them the meaning is unstated by the spoken words or unspoken verses, that should be ascertained. For a person searching for a sutta in its entirety, the particular understandings should be sought in another sutta. This is called the connection of the preceding and following. As for skillfulness: skill in the source in terms of substance, skill in etymology in terms of expression, skill in the intention of the teaching, and skill in the connection of the preceding and following should be sought. Therein, when the verses of that sutta are sought, whether the source is found or not, the meaning should be pointed out. Skill in the source in terms of substance and skill in the meaning—by these four terms, when the meaning is sought, it is thoroughly investigated as it really is. Furthermore, the entire meaning—from the substance or from the source—the intention, the expression, the etymology, and this unsurpassed connection with the preceding and following, should be explained thus according to the meaning of the sutta. This is the Catubyūha Hāra (Fourfold Array Method).

50. Herein, what is the Āvaṭṭa Hāra (Revolving Method)?

In one foundation, one seeks the remaining foundation, its opposite. It revolves on the opposites; that method is called Āvaṭṭa (Revolving).

For what reason? As in the verses beginning, 'For the arrogant and the heedless.' Heedlessness—what is this the foundation of? Of the decline of wholesome states. And the decline of wholesome states—what is it the foundation of? Of the cultivation of unwholesome states. The cultivation of wholesome states—what is it the foundation of? Of the cultivation of the bases of defilements. Thus, through heedlessness, in the delusion faction, there is view, and in the desire-and-lust faction, there is ignorance. Herein are craving and view. The four taints are: the taint of sensual desire, the taint of existence, the taint of views, and the taint of ignorance. Herein, the view 'it exists' in the mind, and 'it is permanent' among the mental factors associated with views. The taint of sensual desire is through carrying the flavor of the object in the five strands of sensual pleasure; attachment to rebirth-destinations is the taint of existence. Herein, the physical body is the foundation for the taint of sensual desire and the taint of existence. The mental body is the foundation for the taint of views and the taint of ignorance.

Herein, carrying the internal through clinging is the characteristic of the taint of sensual desire. The characteristic of the taint of existence is longing, binding, forming, and bodily formations. Wrongful adherence and wrongful grasping are the characteristics of the taint of views. Not penetrating the dhammas and lack of clear comprehension are the characteristics of the taint of ignorance. These four taints are the four kinds of clinging. The taint of sensual desire is clinging to sensual pleasures; the taint of existence is clinging to existence; the taint of views is clinging to views; the taint of ignorance is clinging to the doctrine of self. From these four kinds of clinging, the five aggregates arise. Herein, the taint of ignorance is to be abandoned in the mind; it is abandoned for one who contemplates mind in the mind. The taint of views is to be abandoned in the dhammas; it is abandoned for one who contemplates dhammas in the dhammas. The taint of existence is to be abandoned in attachment; it is abandoned for one who contemplates feelings in feelings. The taint of sensual desire is to be abandoned in the five strands of sensual pleasure; it is abandoned for one who contemplates the body in the body. Herein, contemplation of the body partakes of the noble truth of suffering. Contemplation of feelings is a condition for the five faculties—the faculty of pleasure, the faculty of pain, the faculty of joy, the faculty of displeasure, and the faculty of equanimity—and is the pasture of defilements for beings; therefore, it partakes of the truth of origin. Contemplation of mind in the mind partakes of the truth of cessation. Contemplation of dhammas in the dhammas partakes of the truth of the path. Because for those who delight in the round of existence and are heedless, the taints that were first pointed out increase. Therefore, by the vision of the path, all their defilements are abandoned. Indeed, for one who knows and sees these truths—suffering, origin, cessation, and path—there is the destruction of the taints. Thus, unwholesome states should be investigated. Insofar as one grasps that unwholesome state, one investigates the unwholesome states by way of their opposite and revolves by the removal of those defilements. This is called the Āvaṭṭa Hāra (Revolving Method). In the same way, pure dhammas should also be investigated, arriving at the unwholesome dhamma.

Herein, for the Āvaṭṭa Hāra (Revolving Method), this is the ground: the establishments of mindfulness, the distortions, the four knowledges, the practice that is the path leading to the arising of identity, and the practice that is the path leading to the cessation of identity, Nibbāna.

51. Herein, what is the Vibhatti Hāra (Analysis Method)? Whatever is to be explained by analyzing is called the Vibhatti Hāra. For what reason? For instance: 'Again, a person has come and has not come.' When a question is asked, one states this. This is not in the least an answer according to the wish of one person. This is called the Vibhatti Hāra.

Herein, what is the mode of reversal? Whatever indication by way of an opposite there is, this is called the mode of reversal. Just as it was said by the Blessed One: 'For a person, a superior individual, with right view, wrong view is worn out.' [This is to be applied] in detail to all the path factors. This is called the mode of reversal.

Herein, what is the mode of synonyms?

By many synonyms, a single teaching is clarified. He who knows this in the discourse is a knower of the discourses; that mode is named 'synonyms'.

Just as the venerable Sāriputta was praised by the Blessed One with various synonyms regarding one subject: 'Sāriputta is of great wisdom, of joyful wisdom, of swift wisdom'—this is a synonym for wisdom. And just as in the Analysis of the Path, the meaning of release is indicated with synonyms for each and every path factor, so too are there synonyms for ignorance. One unwholesome root, existing as such in various regions, they know by this or that name. For by this [populace], that very thing is spoken of; it does not become something else. In the phrase 'for the bhikkhu who has abandoned all sensual pleasures,' 'sensual pleasures' is the term spoken. For one for whom doubt is not crossed over, he calls those very sensual pleasures 'doubt.' For one who is listening, [regarding the phrase] 'they are impassioned before,' he calls those very sensual pleasures 'that wherein they are impassioned.' Thus, when a teaching is taught in a discourse, its investigation is: 'Of which teaching is this the name? Of which word is this a synonym?' Indeed, the Omniscient Ones, for whichever things whichever expression there is, teach with that particular expression in accordance with the listener's capacity. Therefore, its synonym should be sought. This is the mode of synonyms.

52. Herein, what is the mode of designation? The discourse that indicates 'the Four Noble Truths' is the designation by summary. Whatever is the designation of origin: 'In physical nutriment, there is desire, there is lust,' as long as consciousness is established. Therein, consciousness makes known the designation of decline. 'In physical nutriment, there is no desire...' and so on... this is the uprooting of the designation.

'His mind is liberated from the taint of sensual pleasure, his mind is liberated from the taint of existence, his mind is liberated from the taint of ignorance'—this makes known the designation of abandonment. The verse 'For whom craving is placed before, wisdom turns away' makes known the designation of the agreeable. Thus, the Blessed One makes known one teaching as the designation of the agreeable. For it is not that, having determined 'craving is the origin of suffering,' craving must be indicated as the origin everywhere. Just as 'He does not tolerate an arisen thought of sensual pleasure but dispels and abandons it' is the designation of rejection. Thus, for all phenomena, wholesome and unwholesome, whatever is its field of phenomena, that very phenomenon operates there. The remaining phenomena are its followers. That designation is twofold: dependent designation and independent designation. What is independent designation? 'Monks, develop concentration. A concentrated monk, monks, understands things as they really are.' 'He understands as it really is: "Form is impermanent"'—this is an independent designation. And dependent designation: that designation is of wisdom and of virtue. Just as: 'Develop the four jhānas.' For him, there is the faculty of concentration; the four [other] faculties are weak. Those four are dependent. The three [faculties] are dependent in relation to unshakable confidence. The faculty of concentration and the four [other] faculties are dependent in the four noble truths. The faculty of wisdom is independent. In the foundations of mindfulness and the right strivings, the faculty of energy [is independent]. Thus, in its own basis, that phenomenon is independent in its own field. And it should be designated there. The destruction of its opposing states should be indicated. Herein, this designation is of many kinds: 'For what reason is this phenomenon designated?' This is called the mode of designation.

53. Herein, what is the mode of entry? It should be entered into six things. Into which six? Into the aggregates, the elements, the sense bases, the faculties, the truths, and dependent origination. There is no discourse, verse, or exposition that is not found in one or another of these six things. To this extent, this is the entire teaching: that is, the aggregates, elements, sense bases, truths, or dependent origination. Therein, among the five aggregates, the feeling aggregate is the proximate cause for lust, hatred, and delusion. Therein are three feelings: with a pleasant feeling there is joy accompanied by examination; with a painful feeling there is displeasure accompanied by examination; with a neither-painful-nor-pleasant feeling there is equanimity accompanied by examination. Furthermore, whatever is felt therein, this is the truth of suffering; among the aggregates, it is the formations aggregate. Therein, the body [of formations] approaches one who is heedless. And that which has gone to formations is twofold: kamma that causes entry into the life-continuum, and the three formations—meritorious formations, demeritorious formations, or imperturbable formations—are a cause for one with lust, not for one free from lust. And for hatred, there are constructions. One who is not free from lust both intends and constructs. But one who is free from lust intends but does not construct. Just as a hot thunderbolt falling on wood or a tree or elsewhere both splits and burns it, so too volition with lust both intends and constructs. Just as a cool thunderbolt neither splits nor burns, so too volition free from lust intends but does not construct. Therein, among the five aggregates, one aggregate [is formations]; the body not connected with a faculty is the perception aggregate.

Herein, of the elements, there are eighteen elements. Herein, whichever ten elements are material, when they are being taught, the aggregate of form should be pointed out as the noble truth of suffering. And whichever six consciousness-bodies and the seventh, the mind-element, are present, therein the consciousness aggregate should be pointed out as the noble truth of suffering. The dhamma-element, however, is a confluence of dhammas. That dhamma, by whatever means it is obtained—by cause, by consequence, by result, by function, or by synonym—by that means it should be pointed out: whether wholesome, or unwholesome, or indeterminate, or unconditioned. Of the twelve sense-bases, ten sense-bases are material; that should be pointed out as the noble truth of suffering. The aggregate of form should also be pointed out as the noble truth of suffering, and the mind-base should be pointed out by means of the consciousness aggregate as the noble truth of suffering. The dhamma-base is a confluence of various dhammas. Therein, whichever dhammas belong to the faculties should be pointed out among the faculties; whichever belong to the non-faculties should be pointed out among the non-faculties. And they should be applied by way of the discourse. Just as that dhamma-element should be investigated, so too the dhamma-base should be investigated. Indeed, whatever is the dhamma-element, that itself is the dhamma-base, neither less nor more.

Herein, dependent origination exists as threefold, exists as fourfold, and exists as twofold. Herein, the threefold dependent origination is generative cause, primary result, and consequential result. Ignorance, formations, craving, and clinging—this is the generative cause. Consciousness, name-and-form, the six sense-bases, contact, and feeling—this is the supporting condition. Whatever becoming there is, this is the primary result. Whatever birth and death there are, this is the consequential result.

How is dependent origination fourfold? It is generative cause, supporting condition, primary result, and consequential result. Ignorance, craving, formations, and clinging—this is the generative cause. Consciousness is a condition for name-and-form. Name-and-form arises. Likewise, for the arisen name-and-form, the six sense-bases, contact, and feeling are conditions. This is the supporting condition. Whatever becoming there is, this is the primary result. Whatever birth, and aging and death there are, this is the consequential result.

How is dependent origination twofold? Ignorance, formations, craving, and clinging—this is the origin. Consciousness, name-and-form, the six sense-bases, contact, feeling, becoming, birth, and death—this is suffering. But, from the cessation of ignorance, there is the cessation of formations. These [cessations], by being the opposite [of origin and suffering], constitute the [other] two truths. Therefore, in whatever manner dependent origination is pointed out, in that manner it should be pointed out.

Likewise, there are twenty-two faculties. The twelve faculties from the eye-faculty up to the displeasure-faculty—this is suffering. The masculinity faculty and view are the proximate cause of craving. When a man is among men, it should be done thus. Then he is attached internally; this is 'I-making'. Attached to fame, he seeks externally; this is 'mine-making'. Likewise for a woman. Therein, the pleasure faculty and the joy faculty are followers of the masculinity faculty. When his intention is fulfilled, states of greed increase the unwholesome roots. If this intention of his does not reach fulfillment, for him the pain faculty and the displeasure faculty operate. And hatred increases the unwholesome root. But if he develops equanimity, it becomes a follower of the equanimity faculty. And non-delusion increases the wholesome root. Thus, seven faculties arise depending on the basis of defilement; they are not inferior or superior. The femininity faculty and the masculinity faculty arise for everyone depending on feeling. Therein, there are eight faculties, from the faith faculty up to the faculty of one who has final knowledge; this is the path leading to the cessation of suffering. The five sense faculties are the proximate cause of sensual lust. The mind faculty is the proximate cause of lust for existence. The five sense faculties are the proximate cause of lust for form. The femininity faculty and the masculinity faculty are the proximate cause for the seven designations. Therein, by whichever faculty it is connected, if one is able to apply it in a verse, by that faculty it should be pointed out. Thus, in the aggregates, elements, sense-bases, truths, and dependent origination, this is the application method.

54. Herein, what is the clarification method? It is when a verse is uttered from a single beginning. Therein, when one part has been spoken, that meaning cannot yet be pointed out from the remaining parts. What is the reason? For that meaning has not yet been spoken; what is unspoken cannot be pointed out. For example? The verse, 'Heedfulness is the path to the Deathless.' This one verse should be pointed out. What is the reason? There is what is declared, but of this beginning, something is unspoken.

Having known this distinction in particular, the wise in heedfulness rejoice in heedfulness, delighting in the domain of the noble ones.

This is the unspoken. When this verse is spoken, its meaning should be pointed out. What is the reason? Is there a remainder therein? There is the verse: 'Those who are meditative, persevering, ever striving with firm effort.' Thus, when these verses are considered, then the meaning should be pointed out. Thus, in suttas or explanations not heard before, a single indication is spoken. Whatever investigation and comparison there is, this is the task: was this discourse spoken? Was its synonym indicated or not? Therein, whatever investigation there is, this is called the clarification method.

55. Herein, what is the Adhiṭṭhāna mode? Sameness and difference. Therein, there is designation of what and designation of function. That sameness and difference, in accordance with the designation, is that one knows difference by a single expression; therefore, it is wisdom (paññā). And that wisdom, in the sense of sovereignty, is designation (paññatti). That which is designated in the sense of not being inferior, that, in the sense of not being inferior, is the power of wisdom (paññābala). There is recollection of the three jewels: recollection of the Buddha, recollection of the Dhamma, recollection of the Saṅgha, which occurs by the power of its domain due to non-perverted, repeated recollection. Right view, through the investigation of dhammas, is the enlightenment factor of investigation of dhammas. It is higher knowledge (abhiññā) because of directing towards it. In brief, the paths are a unity because the substance is not broken. How so? For example, cold water mixed with hot water becomes hot water; hot water mixed with cold water becomes cold water; salt water; sweet water. This is sameness and difference.

Again, there is a dhamma where, from a collection of various dhammas, taken together as appropriate, four are to be excluded, and that is material form (rūpa); this is sameness. The earth element, water element, fire element, and air element; this is difference. Thus, all four elements are called material form; this is sameness. The earth element, water element, fire element, and air element; this is difference. The earth element, in terms of characteristic, is sameness; in terms of mixed substance, it is difference. Whatever has the characteristic of hardness, all of that is the earth element; this is sameness. Hair of the head, hair of the body, nails, teeth, thin skin, thick skin; this is difference. Thus, the entire body, the four elements, is material form; this is sameness. Sounds, smells, tastes, and tangible objects; this is difference.

Again, a dhamma is difference; another obtains a name. For example, in the contemplation of the body, one obtains the nine perceptions, such as the perception of a bluish corpse and the perception of a bloated corpse. This is the perception of foulness. Whatever sameness there is from the difference of object, for one who thus sees the danger in perceptions and feelings, that determination is the faculty of concentration. That very cultivation of perception in dhammas is the faculty of energy; and contemplation of dhammas in dhammas. For one abandoning the perception of self in the mind, it is the faculty of wisdom; and contemplation of mind in mind. Thus, whatever range of knowledge is entirely the domain of wisdom, there is wisdom. This is difference. For example, sensual craving, craving for existence, and craving for views—this is the difference of craving. Thus, whatever knowledge, investigation, and comparison there is regarding sameness and difference, this is the Adhiṭṭhāna mode.

56. Herein, what is the Parikkhāra mode? There is purification and defilement, together with its generative cause and its supporting condition. The thorough investigation of both of these is the Parikkhāra mode. Thus, for dhammas that have a generative cause, the generative cause should be sought; for dhammas that have a supporting condition, the supporting condition should be sought.

Herein, what is the distinction between a generative cause (hetu) and a supporting condition (paccaya)? Intrinsic nature is the generative cause; another's nature is the supporting condition. A supporting condition pertains to another's nature, and a generative cause to one's own nature. For a generative cause, another's nature may in some cases be a supporting condition; it is not called a generative cause, but is called a supporting condition. Internal is the generative cause; external is the supporting condition. Intrinsic nature is the generative cause; another's nature is the supporting condition. The producer is the generative cause; that which receives is the supporting condition. The resident is the generative cause; the visitor is the supporting condition. The uncommon is the generative cause; the common is the supporting condition. The generative cause is only one; the supporting condition is successive.

The assistance of the generative cause should be brought forth. This is the collected cause. Herein, the generative cause is twofold. The supporting condition is twofold: the immediately contiguous condition and the remote condition. The generative cause is also twofold: the immediately contiguous cause and the remote cause. Herein, what is the remote condition? Ignorance is a remote condition for name-and-form, while consciousness is a condition by way of being an immediately contiguous condition. If at the beginning the cessation of ignorance occurs, the cessation of name-and-form also occurs. Herein, what is the immediate reason? The remote condition and the immediately contiguous condition are brought forth. This pertains to the supporting condition. Herein, what is the remote generative cause? For one who knows, there is a cause by way of being a remote generative cause; in another mode, there is a cause by way of being an immediately contiguous generative cause. Indeed, for whatever person something arises immediately contiguously, that is also a generative cause for that person. From the cessation of birth, there is the cessation of the external mode; from the cessation of the mode, there is the cessation of the staff; from the cessation of the staff, there is the cessation of the fragment. Thus, that generative cause should be seen by them in two ways.

As in Dependent Origination: ignorance is a condition. What, again, is the condition for that? Unwise attention. Of what is that a condition? Of formations. Thus, for that which is both condition and arisen from a condition, what is the generative cause? Ignorance itself. For that reason, a first point is not discerned. Therein, the underlying tendency of ignorance is the generative cause for the obsession of ignorance. The prior generative cause is a later supporting condition. That prior generative cause is also a condition for the formations of ignorance for four reasons: by way of co-nascence condition, by way of immediately contiguous condition, by way of overflowing condition, and by way of foundation condition.

57. How is ignorance a condition for formations by way of co-nascent condition? Whatever mind is assailed by lust, therein, through the obsession of ignorance, it destroys the entire range of wisdom. Therein, due to the state of having many modes established in the three conditions, these formations, arisen together with ignorance, attain growth, development, and abundance. Wisdom diminishes due to four causes. What are the four? Latent tendency, obsession, fetter, and clinging. Therein, for those who have obsessions, the latent tendency is conjoined with the state of assailing by nature. Being so conjoined, one clings. Conditioned by clinging, becoming arises. Thus, those formations, having arisen and reached a certain state, are of three kinds; they are not elsewhere. This is for the purpose of being disciplined by the path. And also, those formations, having become strong, are not disciplined again. Therefore, they are called 'formations'. Thus, by the meaning of being arisen with a cause, there is indeed a condition for formations. [Note:] Having removed what is indicated as wholesome and unwholesome, 'wholesome' and 'unwholesome' should be inserted. Having removed resultant states, 'meaning' and 'word', and both 'meaning' and 'word' should be inserted. The entire discourse should be encompassed up to the cessation of existence.

The ten powers of the Tathāgata and the four kinds of fearlessness are pure; they are not made by another cause. Ignorance is a condition for formations by way of immediate condition. With whatever mind ignorance has arisen, for that mind an immediately succeeding mind arises. Thus, for that mind, whichever immediately succeeding mind has arisen, for that later mind, the preceding mind is a condition by way of root condition. Therefore, ignorance is a cause. Through that mind, clinging creates a state of no opportunity, and knowledge does not arise. Whichever element of heedlessness there is, being inclined towards covetousness, therein perversions arise: 'in the unattractive, it is attractive'; 'in suffering, it is happiness'. Therein, formations arise—the volition of the root, impassioned and corrupted—through obsession with lust, through obsession with ill will, and through obsession with ignorance. The perversion of view should be indicated in the Vatthuniddesa. That one with a perverted mind knows—this is the perversion of mind. That one with perverted perception grasps—this is the perversion of perception. That one with a perverted view adheres—this is the perversion of view. The eight wrongnesses increase. The three unwholesome states, through unwise attention, produce arisen consciousness and knowledge. Thus, in the former and latter ends, formations that do not cross beyond the unwholesome attain growth and abundance. And those formations, being for the most part unpenetrated, lead to renewed existence. Thus, ignorance is a condition for formations by way of co-nascent condition and by way of immediate condition.

58. How is ignorance a condition for formations in the manner of saturation? That ignorance moistens and pervades those formations. Just as, for example, a blue lotus or a red lotus might grow in the water; when moistened and sprinkled with cool water, it attains growth, development, and abundance. Similarly, by the meaning of saturation, ignorance is a condition for the formations.

How is ignorance a condition for formations by the meaning of being a foundation? Those formations, relying on ignorance, attain growth, development, and abundance. Just as, for example, a blue lotus or a red lotus, relying on the earth, established on the earth, attains growth, development, and abundance. These formations, established in ignorance, relying on ignorance, go to growth, development, and abundance. Thus, by the meaning of being a foundation, ignorance is a condition for the formations.

Again, through the result of kamma accompanied by lust, becoming arises at rebirth-linking. All that adherence to kamma, by the power of not knowing, is called 'formations leading to renewed existence'. In this way also, there are formations conditioned by ignorance. Again, among certain individuals: whichever individuals are trainees; whichever have entered the attainment of non-perception; whichever moisture-born beings are included within; and whatever other non-returners there may be—they do not intend, they do not aspire. For them, what conditions and formations could there be? Again, there are lusts. Their formations and clingings constantly recollect only the mind. Because the unripened result is uneradicated and the condition is unbroken, for them there is indeed a going again to a new existence. In this way also, there are formations conditioned by ignorance. Again, for them, through clinging with delight, there are no formations. Again, for them, because the seven latent tendencies are uneradicated and uncut, a state having that as its object arises. For the establishment of consciousness, conditioned by consciousness, name-and-form arises. In this way also, there are formations conditioned by ignorance. Again, whatever kamma there is that leads to accumulation, all of it is conditioned by the power of that ignorance. And by the power of craving, one clings to it. And by the power of not knowing, one does not know the danger therein. That very thing becomes the seed of consciousness. That very craving becomes the moisture. That very ignorance becomes delusion. In this way also, formations should be said to be conditioned by ignorance. Thus, in these ways, ignorance is a condition for the formations.

In that context, ignorance is the cause; improper attention is the supporting condition. Therein, there is the cutting off. This third power ceases. This is rebirth-linking. Therein, that which is non-severance—renewed existence, by reason of not being uprooted by the path—this is a latent tendency. Just as if two people were to wring a banner or a cloth that should be wrung with water, there might be a single fold or crease; but by wringing, it would not become dry. Therein, the water element with its moisture must be made to dry by becoming stiff. Relying on the heat element, if one were to again cast it into the open air, that cloth would for the most part become wet with dew. Indeed, without relying on the fire element, it would not become completely dry. In the very same way, even the attainment that is the peak of existence does not lead to the complete uprooting of the corresponding craving. For they cling and contemplate; they do not, through craving, attain the abandonment of craving. Therein, that is the non-uprooting. The latent tendency of ignorance is an obstruction to the mind; this is obsession. The non-penetration of consciousness as it truly is—this is the taint of ignorance. Ignorance becomes the seed of consciousness. That seed, which is the cause, is not cut off. Not being cut off, it connects for rebirth. Connecting for rebirth, one does not reach complete uprooting. Not being uprooted, it envelops the mind. One with an enveloped mind does not know things as they truly are. Thus, for knowledge, there is the meaning 'with taints,' the meaning 'ignorance,' the meaning 'cause,' the meaning 'non-severance,' the meaning 'non-cessation,' the meaning 'fruit,' the meaning 'rebirth-linking,' the meaning 'renewed existence,' the meaning 'non-uprooting,' the meaning 'latent tendency,' the meaning 'obsession,' and the meaning 'non-penetration.' To this extent, the field of ignorance has been pointed out. This is called the mode named 'requisite'.

59. Herein, what is the mode of application? For one who understands from a concise statement, a teaching that exists should be spoken of in detail. One should know the mind that understands the detailed method. This is the mode of application. Therein, the exposition of the name and the exposition of the supporting object are a synonym. The exposition that has become the subject matter is the detailed exposition. For example: that which should be abandoned by monks in accordance with their duty—this is the support.

Herein, what is application? Nothing need be said. Lust for form, or that which has a name, should be abandoned. Up to consciousness, these should be done in detail. Ignorance is to be made known by way of a simile; this is application. For the dependent mind, the measure, craving, and view are its support. Therein are view, ignorance, craving, and formations. Therein, conditioned by view, craving arises; conditioned by ignorance, these formations arise. Therein, there is dependent consciousness. This consciousness, conditioned by formations, arises up to aging and death. When this is spoken of in brief, it applies the remainder.

For one who is non-dependent, there is no agitation; thus for that one there is the abandoning of view and craving. Therein, for the sake of the cessation of view and ignorance, the consciousness that has arisen, not approaching this or that state among states that are a basis for passion, runs to another state; it runs as in the simile of the monkey. However, for that person, there is no desire and lust for limited states that are a basis for passion. Whence, then, could there be agitation? It directs the mind towards beings of excessive defilements. That unestablished consciousness, being without nutriment, ceases. From the cessation of consciousness, there is the cessation of name-and-form, up to the cessation of aging and death. This is application.

Therein, the agitation of consciousness due to lust is accompanied by grasping. When that agitation is absent, the threefold fire, which is the course of defilement, becomes calmed. Therefore it is said: 'When there is no agitation, there is tranquility.' Therein, this is the application: one with a tranquil body experiences pleasure; for one who is happy, the mind becomes concentrated. Knowledge and vision arises, up to the reviewing of liberation. That person, through the destruction of the taints and liberation, is not reborn. For that one who has thus attained, there being no coming or going, there is not here, not hereafter, not in between the two. 'This is the end of suffering' is the Nibbāna-element with no residue remaining. This is applied in the middle of this sutta. There should be a connection in dependent origination and in liberation, yet they do not analyze in detail the meaning of that which was spoken in brief. This is called the mode of application. And by means of a sutta connected with defilement, those states which are connected with defilement are to be applied, and not others. Likewise, in the case of suttas connected with stored-up impressions and with penetration, they are not to be applied. This is the mode of application. These are the sixteen modes.

In the Peṭakopadesa of Mahākaccāyana, the great hero, the dweller in the Jambu grove.