English
And those venerable ones denounce the Dhamma as knowledge and vision of right liberation. Therefore, those who have wrong liberation, those venerable ones are not worthy of honor or praise. And those venerable ones denounce the Dhamma as knowledge and vision of right liberation. Therefore, those who have knowledge and vision of wrong liberation, those venerable ones are not worthy of honor or praise— thus should the connection be made. The reading "wrong knowledge and vision of liberation" also exists. Since it must be said that wrong views and so on are to be rejected by way of denouncing right view of the Noble Path and so on, and not by way of praising the remaining things, the passage "and whoever said thus" and so on was stated to show that even the opponents of sensual pleasures, such as abstinences, should be rejected by way of praising sensual pleasures. Here, in "sensual pleasures are to be enjoyed, sensual pleasures are to be consumed, sensual pleasures are to be indulged in, sensual pleasures are to be frequented," "sensual pleasures" (kāmā) are taken as objective sensual objects in the sense of "that which is desired" (kāmīyanti). Sensual pleasures that are not too refined are to be enjoyed; sensual pleasures that are very refined are to be consumed completely. Sensual pleasures that are even more refined are to be indulged in thoroughly; they are to be frequented regularly. But here, in "sensual pleasures are to be developed, sensual pleasures are to be made abundant," "sensual pleasures" (kāmā) are taken as defilement-sensual pleasures in the sense of "that which desires" (kāmenti). Defilement-sensual pleasures are to be developed, to be increased, to be made to occur again and again; defilement-sensual pleasures are to be made, to be increased, by making them occur again and again in abundance. Thus, whoever among ordinary people, who are under the sway of sensual pleasures, said such things, for some of those ordinary people, who are under the sway of sensual pleasures, abstinence from such sensual pleasures, which is wholesome volition, would become a non-Dhamma, something not to be practiced, by way of being an opponent. should be understood. To show the turning around in terms of the two extremes, it is said: "Or whoever else..." Those sectarians who practiced the five kinds of austerities, and said that self-mortification is a wholesome practice, and leads to liberation, for them, the liberating practice, which is the noble path accompanied by insight, called the middle way, would become unwholesome and not leading to liberation, and should be abandoned. To show the turning around in terms of pleasure and pain, it is said: "And whoever else..." For those who practiced self-harm and so on, saying: "We will wear out evil," the painful practice of tormenting the body, which they considered wholesome and leading to liberation, for those who practiced in such a way, the pleasant practice of alleviating bodily pain, which arises from the blameless use of requisites, would become unwholesome and should not be engaged in. The turning around in terms of the two extremes and so on has been explained by the teacher, and understood by us. Since it is to be asked: "How should it be turned around in terms of the perception of impurity and so on?" To show that the perception of purity and so on should be turned around in terms of the perception of impurity and so on, it is said: "Or just as..." In the commentary, it is said: "Now, to show the turning around of the perception of purity and so on through the perception of impurity and so on, it is said: 'Or just as...'" "In all formations" means in the formations of the three realms. For one who has begun insight, the phenomena of the three realms appear as impure, because they are the source of defilements and impurities. "If these were not to be turned around, being opposites by their very nature, then it would not be possible to turn around all the opposites completely. How then can they be turned around?" Since this might be asked, showing the characteristic of turning around, he says: "Whatever else..." There, whatever wholesome or unwholesome phenomenon the teacher wishes to turn around, he approves of it in his mind, and accepts it with his view. Whatever wholesome or unwholesome phenomenon is thus approved and accepted, its opposite, The opposite, that opposite quality, is a bad quality of that quality, understood as undesirable, as hostile, as fallen into, as fully known. Whether desirable or undesirable, whatever quality the teacher wishes to transform, approves with the mind, approaches with a view; whether desirable or undesirable, of that particular approved quality, whatever is the opposite, that opposite quality of that quality is understood as undesirable, as a hostile quality, as fallen into, as fully known. Thus, by one wishing to transform, transformation should be done according to the opposite corresponding to the desired quality. In transformation, the characteristic of the opposite is stated. Therefore, it is said in the commentary: "It clarifies the characteristic of the opposite." "How should such a transformation as described be believed by us?" Because it might be said, "Therefore, he said," etc., is stated. "By this much, the transformation method is complete, there is no other assigned one." Because it might be said, "the assigned transformation method" is stated. In which Sutta, good and bad are indicated, having extracted by way of opposites, as far as possible, whatever transformation method is assigned, in that Sutta, indicated, having extracted by way of opposites, that particular assigned transformation method should be understood as determined and applied. Thus, in the analysis of the transformation method, composed according to the strength of beings. The clarification is finished. But by the wise, according to the commentaries and sub-commentaries, the profound meaning should be taken by dividing it in detail. 10. Clarification of the Analysis of the Synonym Method By whichever particular descriptive analysis of the method of operation the Sutta meanings to be transformed have been divided, that particular descriptive analysis of the transformation method is complete. "Which is the analysis of the synonym method?" Because it should be asked, "Among these, which is the synonym method?" etc., is stated. "Among these" means among those sixteen indicated methods of exposition, etc., which particular descriptive synonym method is called the analysis of the synonym method? - it asks. "Synonym... The meaning to be understood is that the detailed explanation, which I am now presenting, beginning with "one dhamma, O Blessed One," and so forth, for the instruction beginning with "many things," is a specific kind of exposition, a method of synonyms, called the analysis of the method of synonyms. Since it should be asked, "Which are the synonyms that have been determined?," it is said, "just as one," and so forth. The meaning is that the synonyms are to be understood in the way that the Blessed One teaches one dhamma to be known, a natural dhamma, or a dhamma to be understood, by means of various aspects and synonyms. Since it should be said, "What did the Blessed One say about those synonyms?," it is said, "just as the Blessed One said," and so forth. The meaning is that the synonyms are to be understood in the way that the Blessed One said, in whatever manner they are: "Hopes and longings and delights, rooted in various elements, born from the root of ignorance, all have been utterly destroyed by me, root and all." The fruit of explaining one dhamma with many synonymous terms has been extensively stated in the commentary (Netti. Atth. 37), therefore it has not been shown by us. Since it should be asked, "What is hope? What is longing?," and so forth, it is said, "hope is called," and so forth. The aspiration for a future object, the hope that it will certainly come, which arises in the person who aspires, that aspiration is called "hope." The desire for a present object, which arises in the one who desires, or seeing something better, the longing that arises in the one who longs, thinking "may I be like this," that desire is called "longing." Craving that arises concerning a future object is called "hope"; craving that arises concerning a future and present object is called "longing." Nevertheless, due to their unity as craving, it is one dhamma. The fulfillment of the desired object is "object-fulfillment"; one guards with this craving, thus "guarding"; guarding for the fulfillment of the object is "object-fulfill". self-preservation. The craving that arises in a person who is preserving, that craving is called "delight." "What is that attainment of purpose that is to be preserved by craving?," because it is to be asked, dividing that attainment of purpose into being or into formations, he says, "a dear relative, or a dear Dhamma," and so on. Here, by "relative," friends and kin are also included. As for Dhamma, whatever dear form-object and so on, of six kinds, by which craving the craver delights, that craving is called "delight." A disagreeable relative or Dhamma, or by way of perversion, a not-disagreeable relative or Dhamma, or by way of nature, a not-disagreeable relative or Dhamma, by which craving the craver delights, that craving is called "delight"— thus connecting, the meaning should be understood. "In which many elements is the craving of the aforementioned kind called 'sarā' by the Blessed One?," because it is to be asked, to show those elements in their nature, "the eye-element," and so on, is said. "In which of these elements is which sarā established and arisen?," because it is to be asked, to show by specifying that in this element this sarā is established and arisen, "some are devoted to forms," and so on, is said.