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being bound there, is byāsatti (attachment). The flavor of lamentation is nitthunanarasa (flavor of lamentation). Visīdana is visāda (despair). It is not suffering itself, due to being a fault, or due to being another phenomenon included in the aggregate of formations. Those who would say that dejection itself is despair, they should be refuted by this Pāli text: "Despair is associated with three aggregates, one sense-base, one element; with one aggregate, one sense-base, one element, with some it is associated" (Dhatu. 249). For those who, having attained despair, disregarding the cause of pleasure and pain, do things that are places of suffering and so on, despair is the basis for bodily suffering. For those who think about the destruction of relatives and so on, solely through despair, it is the basis for dejection. At its very moment of occurrence, despair, due to its association with dejection, burns the mind, by causing non-expansion, it makes the body despondent, by causing both of these, it subsequently generates excessive bodily and mental suffering due to that cause, thus it is called suffering. Description of Association with the Disagreeable 199. They are not approached, they are not entered, is the meaning. Anattha is calamity, or suffering. Ahita is its cause. uṃ. In the second sense of the word, it is also construed as an improper compound, such as "anatthakāmā" (those who do not desire benefit), meaning "they do not accomplish benefit." For just as in phrases like "faces that do not see the sun," the prefix "a-" is not a negation of the compound itself. The word "yogakkhema" (security from bondage) is established in any fearless state, because it is security from the bondage of suffering. In "saṅgati" (association) and so on, what is obtained in terms of formations should be taken. For formations do not have standing, sitting, etc., nor do they have cooperation in activities like eating, so it cannot be said that the latter two are obtained in that sense. Or, "what is obtained" means "what kind of benefit is obtained." Therefore, the meaning should be construed in "saṅgati" and so on, as it is obtained. For a person's association involves going and connecting with formations, and with those that have come, and a person's own standing and so on involves being together with formations, and in all activities, there is a mixing. "Anatthabhāva" (state of non-benefit) is the state of misfortune. The mere coming into contact with what is undesirable, and the mere grasping of it, is association with the unpleasant; but there is no single phenomenon called association with the unpleasant, like earth-contact and so on. Therefore, it is said, "in reality, there is no such single phenomenon." Undesirable things like thorns and enemies cause suffering such as being pierced by arrows. "Idha" (here) should be construed as "suffering occurs in this world," or "suffering is spoken of here in this exposition of the truth of suffering." Description of the Exposition of Separation from the Beloved 200. "Minanti" means they put it inside, like grain in a measure, not outside. The word "amā" indicates togetherness. Or, they are known as internal. Becoming a family misfortune and so on, it arises, hence "byasanapaccupaṭṭhāno" (arising of misfortune). By merely causing sorrow, they dry up the body, make it thin; even if not thin, they wither it by causing lack of vigor, and from that, bodily suffering arises, hence its causative role is stated. "Sokasarasamappitā" (afflicted by the dart of sorrow) indicates mental suffering; "vitujjanti" (they are tormented) indicates bodily suffering. Description of the Exposition of Craving 201. At the time when birth does not come that, having taken that time, he said, “the non-coming-to-be of birth, even when existing among those fully extinguished.” “Yampi” means “yenapi,” the meaning is stated. But when the word “yaṃ” refers to “icchaṃ” (desire), then a desire superior to non-gain is stated. When it refers to “na labhati” (does not gain), then a non-gain superior to desire is stated. There is no other dhamma in reality, yet only a desire for the unobtainable is stated. Because it operates among things that cannot be attained, it is called “appattipaccupaṭṭhānā” (manifesting as non-attainment). For where that desire operates, that object is grasped as being unattainable. “Chinnabhinnagaṇena” means by a shameless, rogue group, or by a group of rag-pickers. “Vighātamayanti” means mental affliction, the sorrow arising from mental affliction, and physical suffering like strangulation, old age, dysentery, which arises from mental affliction. “Icchitālābhaṃ” means it speaks only of the desire for the unobtainable. Explanation of the Designation of the Aggregates of Clinging 202. To show “this much” of extensive suffering is a summary of suffering, which cannot be done because of its endlessness. But abandoning the extensive teaching that goes into the extent of suffering, where all the extent of suffering converges, the establishment of the teaching there is a summary, and that can be done because such an object exists. A person who knows the region, a guide to the path, is a teacher. The Blessed One is also a teacher of suffering. Or the reading is “Dukkhantadesakenā” (by one who shows the end of suffering), meaning one who proclaims the end of suffering. Just as fire and so on harm fuel and so on, so too do they harm. By “the assault of suffering leading to death,” he shows the sorrows and so on arising from the assault of the suffering of birth and old age, which are very evident. “Tato” means from lamentation upwards. The suffering of the body's affliction, such as dryness of the throat and so on, and the pain of the body arising from the disturbance of elements that cause joint pain and severance, is suffering. “Yesu kesucīti” means in the aggregates of clinging of Tissa or Phussa, all suffering like eye disease and so on, which pertains to all beings, is of this kind; thus, he shows it in summary. The Noble Truth of Suffering The description of the truth of suffering is finished. 2. Description of the truth of the origin of suffering 203. By omitting the latter part of the word, it is said, "that which causes rebirth is rebirth." In "mental contact," the word "mano" (mind) should be understood as having an "o" ending like the preceding word. Or, it should be understood that the word denoting action is not seen because the meaning is conveyed by the suffix "ika" in the sense of habit, as in "one who habitually eats cakes is a cake-eater." The plural designation "taddhitā" (derivatives) indicates that the word "ponobbhavika" (leading to rebirth) is formed in senses such as "gives rebirth," either because of the variety of derivatives or because they are characterized by designation. There, that which is co-arisen with kamma gives rebirth; that which is associated with kamma, not co-arisen with it, leads to rebirth. Both types repeatedly generate existence. Therefore, it is said, "it is also a giver of rebirth," and so on. It is called "ponobbhavika" (leading to rebirth) because it gives rebirth, whether it is a giver or not, it gives rebirth. It is called "ponobbhavika" because it has the same result and the same nature, and is influenced by it. Thus, it should be understood in other cases. There, "upadhivepakka" (ripening in acquisitions) means that the kamma that ripens in the acquired existence belongs to it. "Nandī" (delight) is in the sense of delighting; "rāgo" (lust) is in the sense of coloring. That which is delight and lust, and that which is craving, both are one in meaning, only the expression differs. Thus, craving is said to have "become one in meaning with delight and lust." "Arisen" is said in connection with lust. Since the lust for existence in the form and formless realms will be explained separately, it should be understood that the arising of the desire for existence is stated only in the sense of sensual existence. It is said to "arise" in each beloved form in the sense of its first appearance, and to "settle" in the sense of its repeated occurrence. Or, the arising and settling should be connected with the obsessions and latent tendencies. "In prosperity" means in human good fortune and in the deva realm. "One's own eye" refers to the eye with its base, or the fleshy lump with its sensitivity. "Clearly purified five sensitivities" means the purified sensitivities of blue, yellow, red, black, and white colors. A silver pipe or This is a hole inside, because of its whiteness. Like a hanging ear-ornament, bound to the ear-lobe. High, elevated, long nose is a high nose, thus is one's own nose designated. Or the reading is "designated". When that is present, those whose noses are high, are high-nosed. Thus, the designation should be applied to beings whose noses are thus designated. Tongue... and so on... they consider them by their color, shape, and function. Mind... and so on... they consider it noble, capable of discerning past and other objects. What they have acquired themselves are internal bodily scents and so on, and external perfumes and so on. Arising, it arises: when it is arising, then it arises here. The act of arising, generally taken, is stated as a characteristic, while the specific object is stated as that to be characterized. For there is no absence of diverse designations due to general and specific aspects. Or, "arising" refers to the unintended arising as a cause. "It arises" refers to the intended result: "if it is arising, it arises here." For it is as if it is employed by that. The description of the truth of origin is finished. 3. Description of the truth of cessation 204. Not uprooted: not pulled up, meaning not abandoned. A lion attacks the hunter, not the arrow. A dog attacks the clod of earth, not the thrower. It becomes dispassionate by going to destruction, it ceases by going to non-occurrence.