English
With reference to this it was said, "Because he was agreed upon by the great assembly, Vāseṭṭha, the first term that arose was 'Mahāsammata'" (D. N. 3.131). A preacher of the Dhamma, a rag-robe wearer, a master of the Vinaya, a Tipitaka reciter, faithful, serene - such a name that comes from a quality is called a 'quality name.' The Blessed One, the Arahant, the Perfectly Enlightened One, and so on, are hundreds of names of the Tathāgata, all names of qualities. Therefore, it was said: "Innumerable are the names of the mighty one with qualities; by quality, a name should be taken, even from a thousand names." But when, on the naming day of a newborn boy, relatives, having honored those worthy of offerings and standing nearby, imagine and determine, 'This one shall be named so-and-so,' this is called a 'conventional name.' But that which is a former designation falls into a later designation, a former usage falls into a later usage, just as, in the former age, the moon was named 'moon' and even now is 'moon.' In the past, the sun... the ocean... the earth... a mountain was a mountain, by name, and even now is a mountain, this is called an 'origination name.' All four kinds of names here are just 'name.' 'Name-making' means the act of naming. 'Name-designation' means the establishing of a name. 'Etymology' means the etymology of a name. 'Expression' means the expression of a name. Because it expresses a meaning, it is so called. 'Appellation' is simply the appellation of a name. All phenomena are the path of designation, there is no phenomenon that is not the path of designation. One phenomenon falls into all phenomena, all phenomena fall into one phenomenon. How? This name-concept is one phenomenon, and it falls into all phenomena of the four planes. Even a being or a formation is not free from name. Even a tree in a forest or mountain is a burden to the people of the country. For when asked, 'What is the name of this tree?' they say 'Khādira' or 'Palāsa,' speaking the name they know themselves. Even that whose name they do not know, they call 'the nameless one.' Even that stands as its name-designation. The same method applies to fish, turtles, and so on in the ocean. The other two dyads are similar in meaning to this. 1316. In the name-and-form dyad, 'name' is so called because of the characteristic of name-making, because of the characteristic of bending, and because of the characteristic of naming. There, the four aggregates are 'name' because of the characteristic of name-making. Just as, by popular consent, Then, for Mahāsammata, the name "Mahāsammata" came to be. Just as parents give a name to their son, saying, "Let him be named Tissa," or "Let him be named Phussa," or just as a name comes from a quality, like "Dhammakathika" (preacher of the Dhamma) or "Vinayadhara" (holder of the Vinaya), it is not so with feeling and the rest. For feeling and the rest, like the great earth and the rest, arise already making their own name. When they have arisen, their name has already arisen. No one says to feeling that has arisen, "You be named feeling." Nor is there any need for it to take a name. Just as when the earth has arisen, there is no need to take a name, saying, "You be named earth," or when the world-circle, Mount Sineru, the moon, the sun, and the stars have arisen, there is no need to take a name, saying, "You be named world-circle," or "You be named star," the name has already arisen, it falls into the category of spontaneous designation, so when feeling has arisen, there is no need to take a name, saying, "You be named feeling." When it has arisen, the name "feeling" has already arisen. It falls into the category of spontaneous designation. The same method applies to perception and the rest. For in the past, feeling was feeling, perception... formations... consciousness was consciousness. In the future too, and in the present. But Nibbana is always Nibbana. "By way of making a name," is name. "By way of bending," here, the four aggregates are name. For they bend towards the object. "By way of causing to bend," all name is name. For the four aggregates cause each other to bend towards the object. Nibbana, by way of being a condition of object-dominance, causes blameless qualities to bend towards itself. 1318. Ignorance, existence, and craving are taken to show the root of the round of existence, its origin, its practice, and its vision. 1320. The eternalist view is fixed by taking the five aggregates as the self and the world, and grasping "it will be" in the manner of grasping. The second, the annihilationist view, is fixed in the manner of "it will not be." 1326. "Having regard to the former extreme" means having made the past portion the object. By this, the Brahma-j Caught in eighteen views about the past. "Starting with the future" means focusing on the future. With this, forty-four views about the future are caught there. 1332. In the explanation of being difficult to admonish, "when a fellow monastic is speaking" means when a fellow monastic, regarding a training rule established by the Blessed One, after pointing out the matter and alleging an offense, says, "You have committed such and such an offense, come now, confess, emerge, make amends." In "due to being difficult to admonish," the action of being difficult to admonish, due to being unresponsive to the accusation or due to unskillful acceptance, is "dovacassāyaṃ." That itself is also called "dovacassaṃ." The state of that is "dovacassiyaṃ." The other is a synonym for that. "Taking up what is contrary" means taking up what is opposite. The satisfaction that comes from the opposite, which is characterized by taking up what is contrary, is "vipaccanīkasāto." This is a term for one who regains happiness, "having taken up a contrary position, he silenced him with a single word." The state of that is "vipaccanīkasātatā." The state of disrespect due to not heeding advice is "anādariyaṃ." The other is a synonym for that. Or, the manner of not heeding is "anādaratā." The state of disrespect that arises due to not respecting superiors is "agāravatā." The state of unresponsiveness that arises due to not respecting those senior in the Sangha is "appaṭissavatā." "This is called" means this kind of being difficult to admonish is called such. But in reality, these four aggregates that operate in that manner are only the aggregate of mental formations. The same method applies to bad friendship and so on. For being difficult to admonish, bad friendship, and so on, are not separate mental factors. 1333. "They have no faith" means they are faithless; they do not believe in the Buddha and so on. "Immoral" means there is no good name for morality, meaning they are without morality. "Unlearned" means lacking in learning. "They have the five kinds of stinginess" means they are stingy. "Unwise" means without wisdom. "Cultivation" is cultivation in terms of association. "Intense cultivation" is constant association. "Complete cultivation" is association in every way. Or, according to the prefix, it could be The word is increased. It is said to be cultivated by these two. Bhajana means approaching. Sambhajana means cultivating in every way. Or the word is increased by the prefix. Bhatti means firm devotion. Sambhatti means devotion in every way. Or the word is increased by the prefix. It is said to be firm devotion by these two. Taṃsampavaṅkatā means being inclined in body and mind to those persons; that is, being bent down to them, leaning towards them, relying on them. 1334. The explanation of being easy to admonish should be understood in the manner of the opposite of what has been said. 1336. The five aggregates of offenses means, by way of the outline, these five offenses: 'pārājika, saṅghādisesa, pācittiya, pāṭidesanīya, dukkaṭa'. The seven aggregates of offenses means, by way of the Vinaya outline, these seven offenses: 'pārājika, saṅghādisesa, thullaccaya, pācittiya, pāṭidesanīya, dukkaṭa, dubbhāsita'. There, the wisdom of knowing the limits of those offenses together with the basis is called skill in offenses. But the wisdom of knowing the limits of the rising from offenses together with the kammavācā is called skill in rising from offenses. 1338. Samāpatti because it is to be attained. But the wisdom of knowing the limits of appanā together with the preliminary work is called skill in samāpatti. Because there is the wisdom of rising at that very time without interruption, thinking, 'I will rise when the moon or the sun or the stars have reached such and such a place', it is called skill in rising from samāpatti. 1340. The wisdom of knowing the limits of learning, attending, hearing, retaining, and discerning the eighteen elements is called skill in elements. The wisdom of learning, attending, and discerning those very elements is called skill in attention. 1342. The wisdom of learning, attending, hearing, retaining, and discerning the twelve sense bases is called latā. Or in all three of these skills, learning, attention, hearing, reflection, penetration, and reviewing are all suitable. There, hearing, learning, and reviewing are mundane, penetration is supramundane. Reflection Mixed salutations, both mundane and supramundane. 'Conditioned by ignorance are volitional formations' etc. Will appear in the analysis of dependent origination. Knowing-wisdom that 'this arises because of this condition' Is called skill in dependent origination. 1344. In the analysis of the duality of the skillful and unskillful, 'Cause' and 'condition' are synonyms. The eye-sensitivity, taking form as its object, Is both cause and condition for the arising of eye-consciousness. Likewise, the ear-sensitivity etc. for ear-consciousness etc., And mango seeds etc. for mango fruits etc. In the second method, 'whatever things' indicates Examples of conditions that are dissimilar. 'Of whatever things' indicates