English
in that category of vijjā, in that nature of vijjā, are called "vijjābhāgino." They are that same vijjā, or they partake of that vijjā through association; they are the states associated with the eightfold vijjā. Any one of those vijjās is vijjā, the rest are vijjābhāgino; thus, both vijjā and the states associated with vijjā should be understood as vijjābhāgino; but here, only the states associated with vijjā are intended. "Avijjā" means it does not know; it is ignorance, the fourfold delusion that obscures the four noble truths; those that exist in that aspect of avijjā, in that category of avijjā, in that nature of avijjā, are called "avijjābhāgino." They are that same avijjā, or they partake of that avijjā through association; they are the states associated with avijjā. Thus, both avijjā and the states associated with avijjā should be understood as avijjābhāgino; but here, only the states associated with avijjā are intended. Here, the consciousness of the path of arahantship, and the wholesome sense-sphere javanas associated with wisdom, and those associated with it but without wisdom, are vijjābhāgino; and those that occur as insight, but without wisdom, are vijjābhāgino, but should not be stated at other times. The javana consciousness of the fourth jhāna of the form realm, and those associated with it but without wisdom, and those that occur as mind-made power, and as the five supernormal knowledges, are vijjābhāgino, but should not be stated at other times. Here, the twelve unwholesome consciousnesses, and those associated with it but without avijjā, are avijjābhāgino; but here, only avijjā, the remaining consciousnesses, form, and Nibbāna should not be stated. But among mental factors, delusion and the illimitables should not be stated, the re That is skillful, indeterminate, may be associated with knowledge, may not be designated, the three lower paths cannot be designated in two ways. The rest is easily understood. The first. Again, because they are not able to dispel the darkness of defilements by completely covering them, they are likened to lightning, hence "lightning-like," like the knowledge in the first three paths. Because it is able to completely dispel, it is likened to a diamond, hence "diamond-like," the knowledge in the path of arahantship. Just as in the darkness of clouds, when lightning arises, dispelling the darkness that covers the path, the four directions of the path become visible, and when the lightning ceases, darkness again covers and conceals the path, so too, for one who has embarked on insight, when the three paths arise in order, dispelling the darkness of defilements that conceal the truths, the four truths become visible, and when they cease, the remaining darkness of defilements covers the four truths again, therefore, wisdom in the three paths is said to be lightning-like. Just as there is no stone that a diamond cannot break, and the diamond completely destroys it, and once the diamond has passed, the stone cannot return to its original state, so too, there is no defilement that the knowledge of the path of arahantship cannot destroy, and the knowledge of the path of arahantship completely destroys it, and because there are no remaining defilements after it has been destroyed, there is no turning back, therefore, wisdom in the fourth path is said to be diamond-like. Here, wisdom may be lightning-like, and may not be designated. But the remaining mental factors, consciousness, form, and Nibbāna, are all not to be designated. The second. Because they are established in fools, or because they are fools by association with where they are established, or because they make one a fool, the twelve unwholesome consciousnesses. Here, shamelessness and recklessness are called fools. Because they are established in the wise, or because they are wise by association with where they are established, or because they make one wise, the twenty-one wholesome consciousnesses. Here, shame and fear of wrongdoing are called wise. The remaining consciousnesses, form, and Nibbāna are not to be designated. The rest is easily understood. Third. "Dark" means black, causing the mind to be unbright. "White" means bright, causing brightness. The rest is just like the fool's suffering. Fourth. Tormenting both here and hereafter, therefore, tormenting. Not tormenting, therefore, not tormenting. The rest is just like the fool's suffering. Fifth. Like "Sirivaḍḍhako, Dhanavaḍḍhako," etc., mere words that proceed after establishing authority, are called designations. "Nāmadheyyanti" means the names of those various things. These are of four kinds: common name, quality name, assigned name, and spontaneous name. There, in the first age, because it was established by the agreement of the great multitude, the name of the king is "Mahāsammata," such a thing is called a common name. "A Dhamma speaker, a rag-robe wearer, black, short," such a thing comes from quality, "Bhagavā, Arahaṃ, Sammāsambuddho," etc., the many hundreds of names of the Tathāgata are quality names. But that which relatives, having conceived and devised, make a name for a newly born child, "This is named so-and-so," this is called an assigned name. But that which falls into a prior designation and a subsequent designation, just as, in the prior age also, the moon is just the moon, even now, and in the future also, the moon is just the moon. Likewise, "sun, ocean, earth, form, feeling, perception, volitions, consciousness, Nibbāna," etc., this is called a spontaneous name. These again are of six kinds, according to name-designation: existing designation, non-existing designation, existing-non-existing designation, non-existing-existing designation, existing-non-existing designation, non-existing-non-existing designation. There, the name-and-form phenomena, that are truly found in the seventy-two ways as stated, are existing names, the designation that makes them known by their characteristics is called an existing designation, "mind, contact, earth, form, Nibbāna," etc., are words that express the ultimate meaning. However, based on the appropriated name-and-form phenomena, the designation of beings, persons, women, men, gods, humans, Names differentiated by animals and the like, and names established based on unapprehended material phenomena, such as lands, mountains, trees, carts, moons, suns, stars, directions, times, and kasina objects, which are not found in reality, do not exist, are called non-existent designations. Similarly, words that express meaning-designations, such as "the self is the earth," and words that express existing meanings, such as the continuity of consciousness and the quality of color, are called existent-with-non-existent designations. In statements such as "the mind of a person is the color of a cloud," there is a non-existent-with-existent designation. In statements such as "lightness of mind is the scent of earth," there is an existent-with-non-existent designation. In statements such as "the human body is a tree branch," there is a non-existent-with-non-existent designation. Thus, all six are called "name-designations," because they are determined by the mind-door consciousnesses that arise after the auditory-consciousness-process in accordance with the intentional sounds produced by the mind to make known the intention, imposing unity on many words, saying "this is the name of this," and turning toward the meaning, making the meaning known in various ways. The paths of these expressions are the paths of designation, and all phenomena, distinguished by convention and ultimate reality, are of a nature that can be expressed in words. The sixth. After this, the two dyads are similar to the designation dyad, with only the meaning of the words being different. There, "they construct," thus they are constructions, and thus, having determined and made causal, the expression is called etymology. "Thinking, pondering, intending," thus, because of making known in that way, it is called designation, just like the name-designation mentioned above. Indeed, there is no difference in meaning among designation, etymology, and designation; however, the meaning of the words is shown separately to indicate the difference in cause and condition. And in these three dyads, all phenomena are included with designation, while in the immediately following name-and-form dyad, designation is excluded. These four dyads are without a basis in these Suttanta dyads, but the remaining thirty-eight are with a basis. To be stated. The seventh and eighth. By way of naming, by way of inclining, and by way of being named, is name, the immaterial aggregates and Nibbāna. For they always, like the moon and sun, proceed by making their own name in the mode of designation, namely, feeling, perception, mental formations, consciousness, and Nibbāna. For there is no need for them to be named by way of common qualities or fame. Thus, name should be understood by way of naming. But by way of inclining towards an object, and by way of inclining mutually, the four immaterial aggregates are name. But Nibbāna should be understood as name only by way of being named, due to the condition of object-and-dominance, for blameless qualities in itself. By way of being ruined, is form, the form aggregate. The ninth. Ignorance is all delusion that obscures suffering, etc. Craving for existence is desire that proceeds by way of longing for existence. Likewise, unarisen desire here, and the remaining mental factors, consciousness, form, and Nibbāna, should not be stated. But henceforth, without showing such a division of what should not be stated, we will show only the essential nature of the terms; the rest that has been shown should be understood as not to be stated. The tenth. Existence is called eternalism. The view that arises in the mode of eternalism, "The self and the world will be eternal," is called the eternalism view.