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, with a sense of "mine" are established in prosperity, thinking of their eye as a clear, fivefold sense faculty, like a golden mansion with a jeweled lattice window opened, according to the way they take signs in mirrors, etc.; they think of the ear as a silver tube or a cotton thread; they think of the nose, which has gained usage, as a turmeric stick rounded and placed; they think of the tongue as a layer of red cloth, soft, smooth, and giving sweet taste; they think of the body as a sal tree or a golden archway; they think of the mind as unique and superior, unlike the minds of others. Like the color of gold-earring flowers is the eye, Like the sound of intoxicated peacocks, cuckoos, and soft, deep gem flutes is the sound, They think, "Who else has such things?" Regarding the four-originated odors and other objects they have obtained. For those who think thus, Those eyes and so on are both dear and agreeable. Then, craving that has not arisen arises in them, And craving that has arisen settles again and again in a continuous manner. Therefore, the Blessed One said: "The eye is dear and agreeable in the world. Here, craving arises as it arises," and so on. There, "arising" means, When it arises, it arises here. This method applies everywhere. The explanation of the designation of the Truth of Origin is finished. 3. Explanation of the Designation of the Truth of Cessation In the designation of the Truth of Cessation, Where it says, "the complete fading away and cessation of that very craving," Since suffering ceases with the cessation of origin, and not otherwise, It should have been said, "the cessation of that very suffering," As it was said: "Even if a tree is cut down, if its root remains undamaged and strong, It will grow again; Even so, if the underlying craving is not destroyed, This suffering arises again and again." Therefore, showing that cessation of suffering, He shows it through the cessation of origin. For the Tathāgatas are of lion-like behavior. Ceasing suffering and showing the cessation of suffering, They proceed to the cause, not to the result. But other sectarians are of jackal-like behavior. Ceasing suffering and showing the cessation of suffering, They proceed to the result through self-mortification and its teaching, Not to the cause. Because of his lion-like behavior, the Teacher, proceeding to the cause, said, "The complete fading away and cessation of that very craving," and so on. There, "that very" means, That very craving that was previously revealed below in terms of arising and settling. "Complete fading away and cessation," and so on, are all synonyms for Nibbana. For having attained Nibbana, craving completely fades away and ceases. Therefore, that is "the complete fading away and cessation of that very craving." It is called. And having come to Nibbāna, craving is relinquished, abandoned, released, not clung to. Therefore, Nibbāna is called "relinquishment, abandonment, release, non-attachment." For Nibbāna is indeed one. But its names, in contrast to the names of all conditioned things, are many, being merely synonyms for Nibbāna, such as: complete fading away without remainder, relinquishment, abandonment, release, non-attachment, destruction of lust, destruction of hatred, destruction of delusion, destruction of craving, non-arising, non-occurrence, signless, undirected, non-accumulation, non-rebirth, non-reappearance, no destination, unborn, unaging, disease-free, deathless, sorrowless, lamentationless, distressless, undefiled, and so on. Now, to show the absence in those very things in which the arising of craving was shown, craving that has been severed by the path and has attained non-occurrence having come to Nibbāna, he said, beginning with "But indeed." Therein, just as a man, seeing a bitter gourd vine growing in a field, would seek out its root, starting from the top, and cut it off, and it would gradually wither away and cease to occur, then it would be said that bitter gourds are stopped and abandoned in that field, even so, craving is like a bitter gourd in a field in the eye and so on. Having its root cut off by the Noble Path, it attains non-occurrence having come to Nibbāna. But having gone thus, it is not evident in those things, like a bitter gourd in a field. And just as they might bring thieves from the forest and execute them at the south gate of the city, then it would be said that thieves are dead or killed in the forest; even so, craving in the eye and so on is like thieves in the forest, and having been stopped having come to Nibbāna, like thieves at the south gate, it is stopped in Nibbāna. But having been stopped thus, it is not evident in those things, like thieves in the forest. Therefore, showing its cessation there, he said, beginning with "The eye is dear and agreeable in the world, here this craving, being abandoned, is abandoned, here, being stopped, it is stopped." The rest here is of plain meaning. Explanation of the Statement of the Truth of Cessation. Completed. 4. Explanation of the Truth of the Path 205. In the designation of the Truth of the Path, "this alone" is a restriction, for the purpose of rejecting other paths. "Ariya" because it is remote from defilements, the faults of those paths, because it makes one noble, and because it brings about the attainment of noble fruits. "Aṭṭhaṅgāni assa" means having eight factors, hence "aṭṭhaṅgiko." But this is only a matter of factors, like an army with four divisions or music with five instruments; there is nothing apart from the factors. It is sought by those who desire Nibbāna, or it seeks Nibbāna, or it goes along killing defilements, therefore it is the "path." "Seyyathidaṃ" means "what is it?" Now, showing that the path is only a matter of factors, and there is nothing apart from the factors, he says: "sammādiṭṭhi…pe… sammāsamādhi." Here, sammādiṭṭhi has the characteristic of right seeing. Sammāsaṅkappo has the characteristic of right directing. Sammāvācā has the characteristic of right grasping. Sammākammanto has the characteristic of right establishing. Sammāājīvo has the characteristic of right cleansing. Sammāvāyāmo has the characteristic of right exertion. Sammāsati has the characteristic of right establishing. Sammāsamādhi has the characteristic of right concentration. And each of these has three functions, namely: sammādiṭṭhi, indeed, abandons wrong view along with other defilements that are its adversaries, makes cessation its object, and sees the associated phenomena, being unbewildered by way of dispelling the delusion that covers them. Similarly, sammāsaṅkappa, etc., abandon wrong intention, etc., and make cessation their object. But especially here, sammāsaṅkappo directs the co-arisen phenomena, sammāvācā rightly grasps, sammākammanto rightly establishes, sammāājīvo rightly cleanses, sammāvāyāmo rightly exerts, sammāsati rightly establishes, sammāsamādhi rightly concentrates. Moreover, this sammādiṭṭhi, in the preliminary stage, has various moments and various objects, but at the path moment, it has one moment and one object, but in terms of function, it obtains four names, namely, knowledge of suffering, etc. Sammāsaṅk Even before attainment, there are diverse moments, diverse objects. At the moment of the path, one moment, one object. Among these, Right Intention, in terms of function, gains three names: Intention of Renunciation, and so on. Right Speech and the others, the three, before attainment, diverse moments, diverse objects, are both abstinences and volitions. But at the moment of the path, they are only abstinences. Right Effort, Right Mindfulness, this pair too, in terms of function, gains four names: Right Exertion, the Foundations of Mindfulness. Right Concentration, however, before attainment and at the moment of the path, is only Right Concentration. Thus, among these eight factors, because they are very helpful to the yogi who has embarked on the attainment of Nibbāna, Right View was taught first. For this was said to be "the lamp of wisdom, the weapon of wisdom." Therefore, with this Right View, known as insight knowledge, in the preliminary stage, shattering the darkness of ignorance, slaying the thieves of defilements, the yogi safely attains Nibbāna. Therefore, it was said, "Because it is very helpful to the yogi who has embarked on the attainment of Nibbāna, Right View was taught first." Right Intention, however, is very helpful to that, therefore it was spoken of next. Just as a goldsmith, turning and turning a coin with his hand, examining it with his eye, knows, "This is counterfeit, this is genuine," so too, the yogi, thinking and thinking with thought in the preliminary stage, examining with insight wisdom, knows, "These things belong to the sense sphere, these things belong to the form sphere, and so on." Or just as a carpenter, having received a large tree turned and turned by a man holding it at the stump, shapes it with an adze, and applies it to the work, so too, the yogi, having received things thought and thought with thought, discriminates with wisdom, "These things belong to the sense sphere, these things belong to the form sphere," and applies them to the work. Therefore, it was said, "Right Intention, however, is very helpful to that, therefore it was spoken of next." Now, this, like Right View, so too Right Speech... For it is helpful. As he said: "First, householder, having thought and considered, then he utters speech." Therefore, right speech was stated immediately after that. But since people first make an agreement with speech, saying, "We will do this and that," and then engage in actions in the world, therefore speech is helpful to bodily action, and right action was stated immediately after right speech.