English
The mindful one should train for their removal." Because it is to be said "how then is the classification of designations analyzed in this verse?", therefore "he who saw suffering" and so on was stated. That being, who has begun insight, who saw all suffering, both cause and effect, in the three realms, from what source it arose, that being, who has begun insight, should not incline to sensual pleasures, is not fit to incline. Because sensual pleasures in the world are to be seen as "a bond", therefore one should not incline; having known this state of suffering, this state of being the cause of suffering... For the removal, for the appeasement of those sensual pleasures, the mindful one, endowed with mindfulness of the body, should train in the three trainings. This is the meaning of the verse, to be understood briefly. In the Commentary (Netti. Aṭṭha. 41), however, it is explained in detail. The designation "Who suffering" is a designation of synonymy, and a designation of full understanding, because it designates the synonym of suffering and its full understanding. The designation "From what origin" is a designation of origin, and a designation of abandonment, because it designates the origin, and the abandonment of the origin. The designation "He saw" is a designation of synonymy, and a designation of penetration, because it designates the synonym of the eye of wisdom and its penetration. The designation "How would that being incline towards sensual pleasures?" is a designation of synonymy, and a designation of non-adherence, because it designates the synonym of craving for sensual pleasures and non-adherence to them. The designation "Knowing that sensual pleasures are a bond in the world" is called a designation of seeing, because it designates the seeing of sensual pleasures as hostile. Sensual pleasures are indeed like enemies, because they are known to cause harm. Because it should be asked, "Being of what kind, do they cause harm?" the phrase "Sensual pleasures indeed" and so on was stated. Sensual pleasures are like a pit of glowing embers, because they burn internally with the fire of lust and so on. They are like a piece of flesh, because they become putrid. They are like a blazing mass of fire, like a conflagration, because they burn externally by others. They are like a precipice, because there is no firm footing. They are like a snake, because they harm others with poison-like hatred and so on. The designation "Mindful of them" is called a designation of decrease, because it designates abandonment and decrease. It is called a designation of placement, because it designates the placement of mindfulness of the body. It is called a designation of development, because it designates the development of the path. The designation "Should train for removal" is called a designation of penetration, because it designates the removal of lust, the removal of hatred, the removal of delusion, and their penetration. The designation "Being" is called a designation of synonymy, because it designates the synonym of the yogi. Being "Why should the word 'jantu' (being), which generally refers to a living creature, be understood as referring to a yogi?" Because it is to be said, "When indeed..." and so on, was stated. When the yogi, at whatever time, understands that desires are a bond, then at that time, that yogi produces wholesome states such as mindfulness of the body, for the non-arising of desires. That yogi, producing wholesome states, strives for the arising of unarisen wholesome states, he performs wholesome effort. Therefore, the word 'jantu' should be understood as referring to a yogi. This designation "jantu" is called the designation of effort, because it designates the effort for the attainment of unobtained wholesome states such as jhana. It is called the designation of relinquishment, because it designates the relinquishment of dissatisfaction with the lower. This designation: "He strives for the arising of unarisen wholesome states," is the designation of effort. Because it is to be asked: "What designation is it when one strives for the stability of arisen wholesome states due to causes?" Therefore, "There, he strives for arisen..." and so on, was stated. There, in that "unarisen..." and so on. This designation: "He strives for the stability of arisen wholesome states," is called the designation of heedfulness, because it designates development and heedfulness. It is called the designation of relinquishment, because it designates the relinquishment of the faculty of effort. It is called the designation of protection, because it designates the protection of wholesome states. It is called the designation of stability, because it designates the stability of the training in higher mind. "By whom should the aforementioned kind of designation classification be believed?" Because it is to be said, "Therefore he said..." and so on, was stated. In the verse beginning: "Who saw suffering, from what source," the classification of designations was explained by the teacher, and understood by us. "The world is bound by delusion, it appears as if it could be. The fool is bound by attachments, enveloped in darkness. It appears as if without splendor, for one who sees, there is nothing." "But in this verse, how is the classification of designations explained?" Because it is to be said, "Bound by delusion..." and so on, was stated. That. There, "bound by delusion" means bound by fetters caused by delusion. "World" means the world of beings whose fetters are not abandoned. "Appears as if capable" means even the incapable self appears as if capable, as if of a capable nature, to the foolish, to those without insight. "Bound by defilements" means to be bound by the defilements that are substrata. For the 'yu' suffix is prescribed in the passive sense. Or, the binding of defilements in the substrata, for which fool, thus "bound by defilements." He takes two losses, thus "fool." Surrounded, covered by darkness, by delusion, to the wise, to those with insight, he appears as if without splendor, as if devoid of glory. For the one seeing, for the wise one seeing with the eye of wisdom, there is nothing at all – this is to be understood as the brief meaning. "The world is bound by delusion" this designation is called "designation by teaching" because it teaches the perversions grasped by the head of delusion. "Appears as if capable" this designation is called "designation by perversion" because it teaches the world as perverted, appearing in a perverted manner. "The fool is bound by defilements" this designation is called "designation by origin" because it teaches the origin of evil, of the realm of craving. "The fool is bound by defilements" this designation is called "designation by function" because it teaches the binding function of the unwholesome states that are obsessions. "The fool is bound by defilements" this designation is called "designation by power" because it teaches the binding power and the uprooting power of defilements. "The fool is bound by defilements" this designation is called "designation by growth" because it teaches the growth of formations. "Surrounded by darkness" this designation is called "designation by teaching" because it teaches the darkness of ignorance by way of teaching; and it is called "designation by synonym" because it teaches the synonym of the darkness of ignorance. "Appears as if without splendor" this designation is called "designation by seeing" because it teaches the act of seeing of the divine eye. "Appears as if without splendor" this designation is called "designation by placing" because it teaches the application of the eye of wisdom. "For the one seeing... "There is nothing" is a designation for noble beings, a designation of penetration, because it makes known their penetration. "What is anything?" because it should be asked, "Greed is anything," and so on, was said. "How should we believe the aforementioned types of designation?" because it should be said, "Therefore he said," and so on, was said. Because the aforementioned types of designation are possible, the Lord said, "The world is bound by delusion," and so on; because it is possible in that way, the aforementioned types of designation should be believed in accordance with that verse. By the verse "The world is bound by delusion," and so on, the types of designation were explained by the teacher and understood by us. "How are the types of designation for the passage 'There is, monks, the unborn,' and so on, explained?" because it should be asked, he recites the Pāli passage, "There is, monks," and so on. "For what purpose was that Pāli passage spoken by the Lord?" If one should ask, it should be understood that it was spoken by the Lord to refute the wrong view of those who say that Nibbāna does not exist in the ultimate sense, and therefore the statement "Nibbāna exists" is meaningless, like saying "a rabbit's horn," and that it is merely a conventional expression. Unborn, unbecome, because it is not born or become from anywhere. Unmade, because it is not made by conditions. Unconditioned, because it is not a conditioned thing, Nibbāna exists. If this unborn, and so on, Nibbāna did not exist, then release would not be known. And because Nibbāna is the object of the noble path and its fruits, and because the path and its fruits uproot and calm defilements, and by uprooting, the three kinds of round are turned away, it should be understood that the unborn, and so on, Nibbāna certainly exists. "There is, monks, the unborn... ...the unconditioned" this designation is a designation of teaching Nibbāna and a designation of synonyms for Nibbāna. "For here, for what is born... ...would not be known" this designation is a designation of synonyms for the conditioned and a designation of bringing forth the conditioned. "And because... ...the unconditioned" this designation, Nibbāna