English
Therefore, the intention is that the answer should be given: "The world does not shine due to doubt and heedlessness." The meaning of the verse, however, The Himālaya mountain, though standing far away, shines forth even to people with eyes, who are standing far away. Similarly, good people, by their virtues, through fame that arises, and through honor, enjoyments, and retinues that arise by their virtues, shine forth to the wise, even those far away. Just as arrows shot at night are not seen, so in this world of beings, the ignoble, dwelling in doubt and heedlessness, are not seen. To show that those noble ones who shine forth, shine forth by their virtues, it is said: "They shine forth by their virtues." Virtues are born within. Since it might be asked, "How do they shine forth by virtues?", it is said: "by fame and by honor." Indeed, people who shine forth by fame arisen from the power of virtues, and by honor arisen from the power of virtues, are said to shine forth by virtues. If one does not shine forth due to doubt and heedlessness, then the world is obscured. Therefore, bearing in mind the question that an explanation for the first phrase should also be given, "and by that" and so on was stated. There, "by that" means that by the phrase "doubt and heedlessness do not shine forth," an explanation for the second phrase, "by what does one not shine forth?", is appropriate, indeed, most appropriate. And "by the phrase" means an explanation by the meaning of the phrase. "Of the phrase" should be understood as "of the meaning of the phrase that is to be asked." This method applies below and above. To the question, "What anointing do you speak of?", the answer, "We speak of the anointing of craving," should be understood as given by Ajita. Since it might be asked, "What is craving?", it is said: "Craving is called thirst." The connection is: "How is it known that this thirst anoints the world?" Therefore, it is said: "As the Blessed One said," and so on. There, as, by which anointing nature of thirst – "One who is impassioned knows no good, One who is impassioned sees no Dhamma; Blind darkness then arises, When passion overcomes a person." – That verse which the Blessed One spoke, thus, by that verse spoken regarding its anointing nature. That craving, it is understood, smears the world. This is the intention. In this verse, however: He who delights is a delighted one, a being endowed with lust. Because of a cause, when there is no being, the fruit arises, the fruit. The cause holds the fruit, that cause is called a phenomenon. Darkness is blind. At what time they go. They go, indeed, the nominative case in the sense of location. At what time lust overcomes, subdues a person, a person endowed with lust, at that time there is blind darkness, gloom. This is the connection. Or, because lust overcomes a person, therefore there is blind gloom at that time. Or, lust overcomes a person, for that person there is blind gloom at that time. Or, lust overcomes a person, produces that overcoming, that subduing, that overcoming, that subduing is blind darkness, gloom. This is the connection. Since it must be said, "If one who is delighted does not know what is beneficial, then how does the smearing of craving occur?" Therefore, "that craving," and so on, was stated. There, for a person who is much attached to objects, who is much entangled, who is endowed with craving, that craving, in this way, by means of much entanglement, becomes a persistent obsession. Thus, for this reason, the world of beings is, as it were, smeared, anointed with some adhesive, smeared with the smearing of craving. This is the connection. Since it must be said, "The smearing of craving is also a cause for not revealing, therefore, there should be an answer to the meaning of the second line, 'By what is it not revealed?'" Therefore, "and by that," and so on, was stated. To the fourth question, "What is the great fear of that world?" This answer, "Suffering is the great fear of this world," should be seen by Ajita. The world fears from it, therefore it is fear. Great fear is great fear. Since it must be asked, "How many kinds of suffering?" Therefore, "two kinds of suffering," and so on, was stated. It has two kinds of suffering, therefore it is two kinds. Since it must be asked, "What are the two kinds of suffering?" Therefore, "bodily..." and mental." Because it should be asked, "What is physical, what is mental?" it is said, "That which is physical, that is suffering; that which is mental, that is distress." Undesirable forms like sickness, weapons, and so on, would be a great fear for the world of beings. Because it should be said, "How can suffering be a great fear, so that it should be believed?" it is said, "Indeed, all beings..." and so on. There, all beings are terrified by the aforementioned suffering. There is no other fear for beings equal to suffering. And from where is there a fear greater than suffering? Indeed, since there is none, therefore, due to the absence of any other fear than suffering, the statement "suffering is the great fear of the world" should be believed - this is the intention. By the statement "all beings," and so on, it is shown that undesirable forms like sickness, weapons, and so on, are rooted in suffering itself. Because it should be said, "Suffering, being twofold as physical and mental, is only painful feeling. If so, the great fear of the suffering of formations and the suffering of change would not arise," it is said, "the three kinds of suffering," and so on. Because it should be asked, "Do the three kinds of suffering arise for all beings at all times, or do they sometimes not arise for some?" it is said, "There, the world," and so on. There, "there" means among those three kinds of suffering. "The world" means the world of beings who are endowed with wealth and are free from illness. Sometimes, occasionally, the world is freed from the suffering of pain rooted in self-inflicted harm. Sometimes, occasionally, it is freed from the suffering of pain rooted in harm from others. Similarly, sometimes, occasionally, the long-lived world is freed from the suffering of change. Because it should be asked, "For what reason is it freed?" setting aside the question, to show the reason, it is said, "For what reason is that?" and so on. In the world of beings, some are free from illness. They are freed from the suffering of pain because they are endowed with wealth and free from illness. Specifically, the rūpāvacara beings are freed. Some are also long-lived. They are freed from the suffering of change because they are long-lived. they are freed from suffering; especially the formless realm beings are freed, because formless realm beings abound in equanimity attainments. Their freedom from those sufferings is not absolute, therefore, because they have not transcended them, you said their freedom is not absolute, and we understood it. Because it was to be asked, "What is absolute freedom?" "But from the suffering of formations" and so on was said. There, by "suffering of formations" even painful feeling, being conditioned, is included in formations; this is the meaning to be taken: "by such suffering of formations." "World" means Arahants. "Upādi" means the five aggregates, consisting of the four resultant aggregates and the conditioned form. "Upādisesa" is the remainder of upādi, the five aggregates. "Anupādisesā" is that Nibbāna element in which this is not present. One is freed by becoming the Nibbāna element without remainder, the Nibbāna element without remainder; and this is an instrumental designation in the sense of "being such." By "Nibbāna element" is meant the mere extinguishing of the five aggregates, not the unconditioned element. Therefore, because the suffering of formations pervades the entire world, encompassing all worlds, the suffering of formations as described is suffering for all worlds. Thus, because of the suffering of formations being suffering for all worlds, the Blessed One said, "Suffering is a great fear for it." Because of the saying, "From feeling, craving" there was a possibility of doubt that the answer to the third question, "What anointing do you speak of?" might also be "Suffering is a great fear for it." Therefore, it was said, "And by that, the answer to the fourth question is appropriate." Because it was to be said, "By whom should the greater appropriateness of the sequence of questions and answers be known?" "Therefore the Blessed One said" and so on was said. Because the sequence of questions and answers is more appropriate by that, the Blessed One, knowing the greater appropriateness, said, "The world is shrouded in ignorance" and so on. Therefore, you should know the greater appropriateness. And here, the world It should be understood that the question of the seven standpoints was asked because, due to not knowing the hindrances and so on, and due to familiarity with sectarian doctrines in other traditions, and due to doubt regarding those other traditions and the hindrances and so on, it must be asked definitively with the seven standpoints, and it must be answered definitively with the seven standpoints. And this question is fourfold because the subject matter of the hindrances and so on, which is to be explained, is fourfold: for the purpose of knowing for one who does not know, and for the purpose of removing doubt for one who has doubt. As for the subject matters of the hindrances and so on, the world is mentioned in the verse as their basis, so "one problem is shown" - this is the analysis of the question here. The analysis of the answer, however, should be understood according to the method stated in the analysis of the question, such as "answer that reveals the unseen, answer that cuts off doubt." The analysis of questions and answers with a single basis has been explained by the teachers and understood by us.