English
inclined towards requisites for the sick, medicine, and provisions, inclined towards suttas, inclined towards vinaya, inclined towards abhidhamma, inclined towards the forest-dweller's practice, inclined towards the alms-gatherer's practice, inclined towards the rag-robe wearer's practice, inclined towards the three-robe wearer's practice, inclined towards the house-to-house alms-gatherer's practice, inclined towards the one-meal-a-day practice, inclined towards the sitter's practice, inclined towards the whatever-bed-they-get practice, inclined towards the first jhāna, inclined towards the second jhāna, inclined towards the third jhāna, inclined towards the fourth jhāna, inclined towards the attainment of the sphere of infinite space, inclined towards the attainment of the sphere of infinite consciousness, inclined towards the attainment of the sphere of nothingness, inclined towards the attainment of the sphere of neither perception nor non-perception.' This is 'inclined'. 'With that as their destination' means the sphere of nothingness is their destination. Their destination is kamma, their destination is results, kamma is heavy, rebirth is heavy. Or, the Blessed One knows: 'This person has forms as their destination... ...has the attainment of the sphere of neither perception nor non-perception as their destination.' This is 'inclined and with that as their destination'. Therefore, the Blessed One said: "All stations of consciousness, the Tathāgata, directly knowing, knows him as one who stands, inclined." That is his ultimate goal. 84. Knowing the arising of nothingness, thus a fetter of delight; Having fully understood this, thence he sees with insight there; This knowledge is true for him, for the brahmin who has lived the holy life. "Having known the arising of nothingness" means: The arising of nothingness is called the volitional formation that leads to the sphere of nothingness. Having known this volitional formation that leads to the sphere of nothingness as the arising of nothingness, having known it as an attachment, having known it as a bond, having known it as an impediment, having known, having weighed, having determined, having clarified, having made it clear – thus "having known the arising of nothingness." "Thus a fetter of delight" means: The fetter of delight is called craving for the formless. That action is attached, bound, impeded by craving for the formless. Having known craving for the formless as the fetter of delight, having known it as an attachment, having known it as a bond, having known it as an impediment, having known, having weighed, having determined, having clarified, having made it clear. "Thus" refers to the connection of words, the conjunction of words, the completion of words, the combination of letters, the coherence of consonants, the sequence of words – thus "a fetter of delight." "Having fully understood this" means: having thus fully understood this, having known, having weighed, having determined, having clarified, having made it clear – thus "having fully understood this." "Thence he sees with insight there" means: "There" means: having entered the sphere of nothingness, and then emerged from it, the mental and psychic states arisen there, he sees with insight as impermanent, he sees with insight as suffering, as a disease… (and so on)… as an escape, he sees, he observes, he contemplates, he examines – thus "thence he sees with insight there." "This knowledge is true for him" means: this knowledge is real, actual, true, not mistaken for him – thus "this knowledge is true for him." "For the brahmin who has lived the holy life" means: "Brahmin" means one who has banished seven things… (and so on)… "unattached, such a one is called a brahmin." "For the brahmin who has lived the holy life" refers to: starting from the virtuous ordinary person, the seven trainees, for the attainment of what is not yet attained, for the realization of what is not yet realized, for the direct experience of what is not yet directly experienced. Those who dwell, live, reside, abide; the Arahant, one who has lived the life, done what was to be done, laid down the burden, attained his own goal, whose fetters of existence are destroyed, rightly knowing, liberated; he has lived the life, fulfilled the conduct (...), the cycle of birth and death; there is no rebirth for him – for the brahmin who has lived the life. Therefore the Blessed One said: "Having known the origin of nothingness, as the fetter of delight; Having fully understood this, then he sees clearly there; This knowledge is true for him, for the brahmin who has lived the life." With the conclusion of the verse (...), "You are my Teacher, venerable Blessed One, I am your disciple." The explanation of Posāla's questions, the fourteenth. 15. The explanation of Mogharāja's questions 85. Twice I asked the Sakyan, The Seer did not answer me; And when I asked a third time, I heard that he would answer. "Twice I asked the Sakyan" means that brahmin asked the Buddha, the Blessed One, twice. When asked the question, the Blessed One did not answer him, thinking, "In the meantime, the faculties of this brahmin will mature." "Sakyan" means Sakyan. The Blessed One, having gone forth from the Sakyan clan, is also a Sakyan. Or, "Sakyan" can also mean rich, very wealthy, possessing wealth. These are his riches, namely: the wealth of faith, the wealth of morality, the wealth of shame, the wealth of dread, the wealth of learning, the wealth of generosity, the wealth of wisdom, the wealth of mindfulness foundations, the wealth of right efforts, the wealth of bases of psychic power, the wealth of faculties, the wealth of powers, the wealth of enlightenment factors, the wealth of the path, the wealth of the fruit, the wealth of Nibbāna. With these many kinds of precious riches, he is also called rich, very wealthy, possessing wealth. Or, "Sakyan" can also mean capable, powerful, proficient, sufficient, brave, heroic, valiant, fearless, undaunted, unafraid, not fleeing, one who has abandoned fear and terror, whose hair does not stand on end. "Twice I asked the Sakyan" means "Twice I asked the Sakyan, I requested, I implored, I pleased" – "Twice I asked the Sakyan." Thus the venerable Mogha King, it is. This is a word-junction... ...Venerable, it is a pleasing word... ...Mogharāja, it is the name of that brahmin... ...The utterance is: Thus spoke the Venerable Mogharāja. You did not declare to me, O Seer. You did not declare to me, You did not make known to me, You did not teach, You did not point out, You did not establish, You did not reveal, You did not analyze, You did not make clear, You did not make manifest. Seer, it is the Blessed One, Seer with five eyes: Seer with the physical eye, Seer with the divine eye, Seer with the eye of wisdom, Seer with the eye of a Buddha, Seer with the all-seeing eye. How is the Blessed One Seer with the physical eye? In the physical eye of the Blessed One, Five colors are present: The blue color, The yellow color, The red color, The black color, The white color. Where the eyelashes are fixed, That is blue, very blue, Pleasing, beautiful to behold, Like an uma flower. Beyond that, it is yellow, very yellow, Golden-colored, pleasing, beautiful to behold, Like a kanikara flower. On both sides, the eye-corners of the Blessed One Are red, very red, Pleasing, beautiful to behold, Like an indragopaka insect. In the middle, it is black, very black, Smooth, lustrous, Pleasing, beautiful to behold, Like a polished gem. Beyond that, it is white, very white, Pure, bright, Pleasing, beautiful to behold, Like a medicinal star. By that natural physical eye, Pertaining to his own body, Produced by former wholesome deeds, The Blessed One sees for a league all around, Both by day and by night. When there is darkness complete with four factors: The sun has set, It is the Uposatha of the dark fortnight, The forest is dense, And a great dark cloud has arisen. In such a four-factored When darkness has come, he sees all around for a yojana. There is no wall or door, or fence or mountain, or bush or creeper, obstructing the sight of forms. If one were to mark a single sesame seed and throw it into a heap of sesame seeds, he would pick out that very sesame seed. Thus pure is the natural flesh-eye of the Blessed One. Thus the Blessed One is endowed with vision even with the flesh-eye. How is the Blessed One endowed with vision even with the divine eye? The Blessed One, with the purified divine eye, surpassing human vision, sees beings passing away and reappearing, low and noble, fair and ugly; in good destinations and bad destinations, he understands beings according to their deeds – ‘‘Indeed, these good sirs, beings, endowed with misconduct in body, endowed with misconduct in speech, endowed with misconduct in mind, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views, they, at the breaking up of the body, after death, have reappeared in a state of woe, a bad destination, a downfall, in hell; or these good sirs, beings, endowed with good conduct in body, endowed with good conduct in speech, endowed with good conduct in mind, not revilers of the noble ones, holding right views, undertaking actions based on right views, they, at the breaking up of the body, after death, have reappeared in a good destination, a heavenly world.’’ Thus, with the purified divine eye, surpassing human vision, he sees beings passing away and reappearing, low and noble, fair and ugly, in good destinations and bad destinations, he understands beings according to their deeds. And if the Blessed One wishes, he could see even one world-system, he could see even two world-systems, he could see even three world-systems, he could see even four world-systems, he could see even five world-systems, he could see even ten world-systems, he could see even twenty world-systems,