English
In the Pāli, having shown the present scope by saying, "Pihā is the longing for an existing thing," and then to show the future scope, "or even better" and so on, it is said, "Pihā is craving whose object is future and present things." Or in this phrase, "the fulfillment of meaning," because of the meaning of pihā itself, it is shown to have future and present objects. Included only by the object of Dhamma, they are taken as "object of Dhamma." Here, "twenty-four terms" refers to twenty-four sections based on the four groups of six, such as household-based sorrow and mental proliferation. 38. That very longing Here, the meaning of "dhammanandī" and so on, spoken in this manner, is this: that very craving, spoken of as longing, as a mode of desire, as a mode of wishing, is "dhammanandī" (delight in Dhamma) in the sense of delighting in forms and other phenomena. It is "dhammapema" (love for Dhamma) in the sense of loving them. It is "dhammajjhosāna" (devotion to Dhamma) in the sense of having swallowed and completely established it. The meaning of "imināpi" (by this also) is that the synonym should not be stated only by exclusive terms like "paññā pajānanā" (wisdom, knowing), but also by common terms like "ādhipateyya" (mastery) and so on. "By this very method" means by this synonymous term. It shows that the demonstration of the Pāli method, such as "itipi so bhagavā" (Thus indeed is the Blessed One), is not for the purpose of explaining the meaning of the teaching. "Balanipphattigato" (attained to the perfection of powers) means having attained the perfection and completeness in the ten powers of the Tathāgata. "Vesārajjappatto" (attained to fearlessness) means having attained and acquired the four knowledges, which are reckoned as fearlessness in teaching the obstructions to enlightenment, in abandoning enlightenment, and in special exhortations. "Ajjhāsayavītivatto" (transcended inclinations) means having specially overcome inclinations such as the inclination to greed. "Asaṅkhepagato" (attained the uncontracted) means having gone to or reached Nibbāna, which is called "asaṅkhepa" (uncontracted) due to being free from contraction by past causes and so on, or due to its unshakeable nature and qualities, being immeasurable. The rest is easily understood. "Uddheyya" means to be extracted. The connection is that this meaning should be seen in the recollection of the Dhamma. "Pāraṃ" (the other shore) means that which protects from the suffering of saṃsāra, or that which delights with peaceful happiness. "Abhūtapubbatta" (never before existed) means never before arisen, thereby it reveals its permanence, being unassailable and unattackable by any divine or other affliction. "Duppassa" is also a Pāli term, meaning difficult to attain. "Guṇasobhāsurabhibhāvena" (by its radiance of beauty of qualities) means by its beauty of qualities and by its fragrant nature. Just as a skilled archer, by the perfection of his skill, pierces a very subtle target far away in the deep darkness of night with a momentary flash of light, so too, a noble disciple, by the perfection of virtue, pierces the extremely subtle Nibbāna, the Dhamma of the Four Noble Truths, with a single penetration. Therefore, it is said: "Skill and virtue are like instantaneous piercing." It should be seen as merely worldly, because it is also the basis for observing supramundane qualities. The explanation of the mode of verbal analysis is finished. 11. The explanation of the mode of designation 39. "In the Bhagavā's discourse on natural phenomena" means his own state is his nature, born from his nature, or coming from it, thus "natural," that very discourse on phenomena is "discourse on natural phenomena," meaning the Buddhas' supreme discourse on phenomena. By that discourse on phenomena as the cause, even though "discourse" and "teaching" are not different, it is stated thus by a distinction established by convention, or by division into parts and whole. Therefore, it is said, "And what is the teaching of the natural discourse? The Four Noble Truths." This is stated by making a non-distinction between the meaning and the teaching. "The designation of that teaching. This is the mode of designation." Thus, it briefly states the nature of the mode of designation. "That" means the teaching as described. "In such and such a way" means in whatever way the Truths are to be taught, in that way. And how are these to be taught? In the manner of "to be fully understood," and so on. "As intended" means according to what is intended, meaning suitable to the intention of awakening those who are to be awakened. "The meaning" means the meaning to be taught, or indeed the meaning of suffering, and so on. "He lays down" means he establishes. Because in the commentaries, it is said, "The four deposits of suttas," and so on. "Therein" means in the teaching of laying down. "Belonging to the path" means the intention is that they are excluded from the truth of suffering. "In which place" means in which place, such as existence. "The teaching as described" means the teaching described in the manner of revealing the cycle of existence through the craving, and so on, connected with the four nutriments. 41. "By way of the three rounds" here too, "in the truths" should be connected. "He speaks of the designation of full understanding" is the connection. By the two words "delighting inwardly" and "concentrated," it indicates the cultivation of inward delight distinguished by concentration, by indicating the inwardness of the object. For the word "inward" alone is used for "inward," "inward of the inward," and "inwardness of the object." And concentration distinguished by inward delight It shows the extreme stability of mind; this meaning is shown by "for one distinguished by concentration" and so on. By the meaning of 'āsajjana', it means by the meaning of 'āsaṅgana'. And 'dassana' is one's own display, like a beautiful form even if not truly so. 'Alakkhika' means 'vilakkhika'. 'Of sensual pleasures' means of sensuous realm phenomena. 'Of forms' means of form realm phenomena. 'Escape' means form realm phenomena are the escape from sensual pleasures, and formless realm phenomena are the escape from them. Thus 'of those natures' means of natures with something higher. And 'thus' means just as because conditioned phenomena are an escape, and because the Noble Path which eradicates defilements is its object, there truly is the unconditioned element, so too by the reason being stated, it shows that there truly is the unconditioned element. 'In some context' refers to the unconditioned element. 'Not contrary meaning' means true meaning. Because in such statements as: "For when, sirs, this self, endowed with and united with the five strands of sensual pleasure, enjoys itself, to that extent, sirs, this self has attained the highest visible Nibbāna (Dī. Ni. 1.94), being of the nature of Nibbāna in this very life," there is the presence of figurative speech. Just as the word 'lion', just as by "the lion-boy" and so on, being used figuratively for boys and others, it is seen in its true sense for the king of beasts, so too the word 'Nibbāna', being used figuratively for being endowed with sensual pleasures and form-jhanas, has a non-contrary meaning in some context. And in the context where it has a non-contrary meaning, that is the unconditioned element. It should be known like an amalaka fruit in the palm of the hand. Showing that for one who sees directly, the word of the Teacher alone is the authority here, he says, "What is the use of this reasoning?" and so on. "The declaration of a concept for the accomplishment of an acknowledged meaning" refers to the conclusion. The commentary on the Analysis of the Mode of Designation is finished. 12. Commentary on the Analysis of the Mode of Descent. 42. 'By the faculties' is an instrumental case in the sense of an instrument, like in "goes by the path" and so on, and like in "cuts with an axe" and so on. Ota entering means entering into. The meaning is that right resolve is included in the wisdom aggregate. The text says, "faith... etc. ... are stated" to show that wisdom accomplishes its function of seeing only when faith and other qualities, such as faith, effort, mindfulness, concentration, are present and helpful to those devoted to higher consciousness. "Not in the bhavanga" shows that they are not causes for the arising of those formations. 43. "As stated" means "as a support." It refers to craving by means of volition, because it accompanies volition. "Of one who is attached" means of one whose attachment has not been eradicated by the path. The pleasant feeling associated with the attachment by which a person is called "attached" is stated there because he lies latent in it. Therefore, it says, "by pleasant... etc. ... stated." This method applies to the rest as well. Therefore, it says, "similarly," etc. "Those very faculties" are the faculties of pleasure, joy, and equanimity. Referring to the statement "included in the formations," it says, "here volition is meant by way of feeling." For feeling is not included in the aggregate of formations. To show that "by craving, by views" are instrumental cases in the sense of 'use,' it says, "by craving," etc. Now, to explain the meaning of "by craving," etc., by way of 'use,' it says, "or as," etc. There, "of the other phenomena" means the undifferentiated phenomena apart from craving. "When craving is their support" means when craving is their support. "When craving is the condition for other phenomena" means when other phenomena are conditioned by craving. "Supported by the body born of kamma" also includes those supported by the three aggregates of feeling, etc., because of the tranquility of the body. "Being a cause" means being a remote cause. "By the use of craving and views" means by the use of views and by the use of craving accompanied by views.