English
It is delighted in, therefore it is delight; or it delights, therefore it is delight. It should be understood in detail by way of the commentary (Netti. Comm. 20). Because it is to be said, "How should the state of being spoken of as craving, by way of desire and so on, be believed?", "and as in synonyms" and so on was said. In the analysis of the method of synonyms, "hope and longing...etc...synonyms" (Netti. 37) means that whatever craving is spoken of in whatever way, the state of that craving, spoken of in that way, as being by way of desire and so on, should be believed. Because it is to be said, "Even if it is said by the teacher in the analysis of synonyms, if it is not said by the Blessed One, by whom should it be believed?", "as the Blessed One said" and so on was said. As in whatever way the Blessed One said the statement "thirst in form" and so on, so by that statement spoken in that way, it should be believed. Thus it is fitting. In this way, by the method stated, because desire and craving are one in meaning, and because old age, death, and craving are different in meaning, the statement "three problems" which was said, the meaning that that statement is fitting should be taken. 21. "By what is the world afflicted?" and so on, in this verse, three problems are stated. The fittingness of there being three problems was explained by the teacher, and known by us. Because it is to be said, "From that, how should the fittingness be known by other means?", showing the search for fittingness by other means as well, he said "all suffering's course" and so on. Therein, that all suffering's course has craving for sensual pleasures and formations as its root is fitting. That all the course of dispassion has the exhaustion of craving for sensual pleasures as its root is not fitting. But from the meaning of the word, the course of suffering is its occurrence, therefore it is suffering's course. The formation arisen from the condition of craving for sensual pleasures is the root. This is rooted in the formation of craving for sensual pleasures. The approach to disenchantment proceeds, thus it is the approach to disenchantment. Sensual objects, which are the requisites of craving for sensual pleasures, are its root; thus, it is rooted in the requisites of craving for sensual pleasures. There, weariness, called disinclination, disenchantment rooted in the requisites of craving for sensual pleasures, is appropriate. Disenchantment based on knowledge, rooted in the requisites of craving for sensual pleasures, is not appropriate. Therefore, it is said that not every approach to disenchantment is rooted in the requisites of craving for sensual pleasures. "Is the reasoning that was explained by the teacher regarding the three kinds of designations, and the approaches to suffering and disenchantment, the only reasoning to be considered, or should other reasoning also be sought in addition to this reasoning?" To show the method, because it is said, he stated "by this" and so on. This is what is meant: The reasoning that I have explained regarding the three kinds of designations, and the approaches to suffering and disenchantment, following this reasoning, other reasoning should also be sought for various reasons in those respective Pāli passages. "This exposition of method is concise; it cannot be explored in detail." Because it is said, to explain that exposition of method in detail, "just as the Blessed One" and so on was begun. Because the impure is repulsive, the arising of lust is not appropriate. Therefore, for a person of lustful temperament, the teaching on impurity is appropriate for the subduing of lust. Because loving-kindness is the opposite of hatred, for a person of hateful temperament, the teaching on loving-kindness is appropriate for the subduing of hatred. Because dependent origination is the domain of wisdom, for a person of deluded temperament, the teaching on dependent origination is appropriate for the subduing of delusion. "Even for a lustful person, a teaching on loving-kindness might be appropriate because it is common to all beings." Because it is said, "if the Blessed One" and so on was stated. Since a lustful person with strong defilements is intended, if he were to teach such a person the liberation of mind through loving-kindness, then, even by means of loving-kindness, lust would arise, and thus the teaching would not be appropriate. Or if he were to teach a pleasant path, then, for a lustful person, a difficult path is appropriate, and thus the teaching would not be appropriate. Even if he were to teach a relinquishment preceded by insight, in that case, for one of lustful temperament, avoiding the contemplation of impurity, since relinquishment preceded by insight is difficult, the teaching would not be appropriate. This is the connection. By "The Blessed One for one of lustful temperament," etc., the appropriateness was not fully expounded, but only a method was shown. To show that others should also be sought by that method, "thus whatever," etc., was said. Whatever relinquishment in accordance with the flow for lust, whatever relinquishment in accordance with the flow for hatred, whatever relinquishment in accordance with the flow for delusion is taught, all that relinquishment in accordance with the flow, in as many Pāli passages as are the domain of knowledge, in those, having discerned by the method of analysis, should be connected by the method of appropriateness. This is the connection. Since it should be said, "appropriateness should be sought by way of abandoning lust, etc.," to show the seeking of appropriateness by dividing it also by other means, such as the divine abodes like loving-kindness, the attainments of fruition, the nine successive attainments, and mastery, "for one abiding in loving-kindness," etc., was begun. There, for a person abiding in loving-kindness, who has attained loving-kindness and is present, since loving-kindness is the opposite of ill-will, the teaching that ill-will will overwhelm the mind is not appropriate; but the teaching that for one abiding in loving-kindness, ill-will goes to abandonment is appropriate. For a person abiding in compassion, who has attained compassion and is present, since compassion is the opposite of cruelty, the teaching that cruelty will overwhelm the mind is not appropriate; but the teaching that for one abiding in compassion, cruelty goes to abandonment is appropriate. For a person abiding in appreciative joy, who has attained appreciative joy and is present, since appreciative joy is the opposite of discontent, the teaching that discontent will overwhelm the mind is not appropriate; but the teaching that for one abiding in appreciative joy, discontent goes to abandonment is appropriate. For a person abiding in equanimity, who has attained equanimity and is present, since equanimity is the opposite of lust, lust will overwhelm the mind... The teaching that it will stand by the noble path is not appropriate. The teaching that for one dwelling in equanimity, existing, the abandonment of lust is accomplished, is appropriate. For one dwelling in the signless, who has attained the dwelling of fruition attainment by way of contemplating impermanence, for such an existing, present person, the teaching that consciousness proceeds following signs, following the signs of formations, by the sign abandoned in permanence, etc., is not appropriate. Because contemplating the signless is the opposite of the perversions of permanence, etc., the teaching that for one dwelling in the signless, existing, the abandonment of signs is accomplished, is appropriate. The five aggregates, the object of the conceit 'I am', devoid of self, are not perceived as 'I am these five aggregates'. And yet, even though not perceiving, the teaching that doubt, the dart of perplexity, "What am I?" "How am I?" will overwhelm the mind and remain, is not appropriate. Because of the singleness of purpose of abandoning doubt, the teaching that for one not perceiving "I am these five aggregates," the abandonment of doubt, the dart of perplexity, is accomplished, is appropriate. Because it might be said: "Is appropriateness to be sought only by way of fruition attainment?" To show that appropriateness is to be sought also by way of jhana attainment, the section "Or just as the first jhana," etc., was introduced. Or alternatively, because it might be said: "Is appropriateness to be sought only for one dwelling in fruition attainment?" To show that appropriateness is to be sought also by way of jhana attainment, the section "Or just as the first jhana," etc., was introduced. In that regard, just as appropriateness is to be sought for one who has attained the first jhana and dwells in fruition attainment, so too appropriateness is to be sought for one dwelling in jhana attainment. How? For an existing, present person who has attained the first jhana, and is endowed with the first jhana, due to the suppression of hindrances, the teaching that sensual lust and ill-will lead to a distinction, to the second jhana, is not appropriate. The teaching that sensual lust and ill-will lead to the decline of jhana is appropriate. is not fitting. The teaching that perceptions and attentions accompanied by initial thought, together with the proximate conditions of the second jhāna, lead to the decline of jhāna, is not fitting. The teaching that perceptions and attentions accompanied by initial thought lead to distinction, for the sake of higher jhāna, is fitting. For a person who has attained the second jhāna, being mindful and existing, the teaching that perceptions and attentions accompanied by initial and sustained thought, together with the proximate conditions of the first jhāna, lead to distinction, for the sake of higher jhāna, is not fitting. The teaching that perceptions and attentions accompanied by initial and sustained thought