English
'ekaṃ samayaṃ' (at one time), and in the Abhidhamma with the locative case, 'yasmiṃ samaye kāmāvacaraṃ' (at which time, in the sense-sphere), but here, not doing so, the designation is made with the instrumental case, 'tena samayena' (by that time)?" Because there, it is so, and here, it is otherwise, due to the possibility of meaning. How so? In the suttas, the meaning of continuous association is possible. For indeed, at whatever time the Blessed One taught the suttas such as the Brahmajäla, he continuously dwelled at that time with a dwelling of compassion; therefore, to illuminate that meaning, the designation with the accusative case was made there. Abhi And in terms of phenomena, the meaning of location and the meaning of the characteristic of existence by existence are possible. For 'samaya' (occasion/concurrence) indeed means time and collection. By the existence of 'samaya', which is reckoned as the cause of momentary concurrence of the phenomena like contact mentioned there, their existence is indicated. Therefore, to indicate that meaning, a designation was made there with the locative case. But here, the meaning of cause and the meaning of instrument are possible. For that 'samaya' of the promulgation of the training rules, which was difficult to understand even for Sāriputta and others, with that 'samaya' being the cause and the instrument, promulgating the training rules and considering the cause for their promulgation, the Blessed One dwelt here and there. Therefore, to indicate that meaning, it should be understood that here a designation was made with the instrumental case. And here it is said: By the locative of application, Considering each meaning; 'Samaya' is stated elsewhere, But here it is by the instrumental. But the ancients explain: "Whether 'at one time' or 'at which time' or 'by that time', this is merely a difference in expression; in all cases, the locative meaning is intended." Therefore, according to their doctrine, even when "by that time" is said, the meaning "at that time" should be understood. We will explain the meaning of these words 'Buddha' and 'Bhagavā' later. But here, in "dwelt in Verañjā", 'Verañjā' is the name of a certain city; in that Verañjā, the locative case is for the meaning of proximity. 'Viharati' (dwells) indicates being endowed with any one of the modes of deportment, divine abidings, Brahma-abidings, or noble abidings, without distinction. But here, it indicates being engaged in any one of the modes of deportment, such as standing, walking, sitting, or lying down. Therefore, it should be understood that whether standing, walking, sitting, or lying down, the Blessed One 'dwells'. For he, having interrupted the discomfort of one mode of deportment with another mode of deportment, maintains and carries on his being without falling apart; therefore he is called 'viharatī' (one who dwells). Here, in "at the root of the Naḷeru-pucimanda tree", Naḷeru is a yakkha, and pucimanda is a neem tree. , "mūla" means near. This word "mūla" is seen in the sense of a root, as in "one should pull out the roots, even if they are only as big as a usīra reed." And in the sense of an uncommon cause, as in "greed is a root of unwholesome things." And in the sense of proximity, as in "as far as the shade reaches at midday, where leaves fall in a windless place, that much is the root of the tree." Here, however, proximity is intended. Therefore, the meaning here should be understood as "near the Pucimanda tree, which was taken over by the Naḷeru yakkha." That Pucimanda tree, it is said, was delightful, pleasing, as if presiding over many trees, and was in a place not far from that city, convenient for coming and going. Then the Blessed One, having gone to Verañjā, dwelling in a suitable place, resided near that tree, in its lower part. Therefore it was said: "He dwells in Verañjā, at the root of the Naḷeru Pucimanda tree." Here, one might ask: If the Blessed One dwells in Verañjā, then "at the root of the Naḷeru Pucimanda tree" should not be said. And if he dwells there, then "in Verañjā" should not be said. For it is not possible to dwell in both places at the same time, neither before nor after. But this should not be understood in this way. Did we not say that the locative case is used in the sense of proximity? Therefore, just as herds of cattle grazing near the Ganges, Yamunā, and so on, are said to "graze in the Ganges, graze in the Yamunā"; similarly here, one who dwells at the root of the Naḷeru Pucimanda tree, which is near Verañjā, is said to "dwell in Verañjā, at the root of the Naḷeru Pucimanda tree." The mention of Verañjā is to indicate his alms-round village. The mention of the root of the Naḷeru Pucimanda tree is to indicate a dwelling place suitable for recluses. Here, by mentioning Verañjā, Venerable Upāli Thera shows the Blessed One's favor to householders, and by mentioning the root of the Naḷeru Pucimanda tree, his favor to renunciants. Likewise, by the former (Verañjā, implying receiving requisites), the avoidance of self-mortification, and by the latter (the tree root, implying renunciation of worldly things), the abandonment of sensual pleasures. the showing of the means to avoid exertion; by the former, the devotion to teaching the Dhamma, by the latter, the inclination to solitude; by the former, approaching with compassion, by the latter, departing with wisdom; by the former, the resolve to bring about the welfare and happiness of beings, by the latter, the unattachment in bringing about the welfare and happiness of others; by the former, living comfortably for the sake of not abandoning righteous happiness, by the latter, for the sake of devotion to the higher human states; by the former, the abundance of help for humans, by the latter, for deities; by the former, being born in the world and growing up in the world, by the latter, being unsoiled by the world; by the former, the accomplishment of that for which the Blessed One was born, as in the saying: “One person, monks, arising in the world, arises for the welfare of many, for the happiness of many, out of compassion for the world, for the good, for the welfare, for the happiness of gods and humans. Who is that one person? The Tathāgata, the Arahant, the Perfectly Self-Enlightened One.” by the latter, living in a manner appropriate to where he was born. For the Blessed One was born in a forest, first in the Lumbinī Grove, second at the Bodhi Maṇḍa, by worldly and supramundane birth, he was born in a forest, therefore it shows his dwelling in a forest. In this way, the meaning should be understood here. Regarding “with a great assembly of monks,” “great” means great in qualities, and great in number. For that assembly of monks was great in qualities, because the last one among them was a stream-enterer; and great in number, being five hundred in number. “By an assembly of monks” means by a gathering of ascetics united in view and conduct. “Together” means as one. “With five hundred monks” means five is the measure for these. “Measure” is called a standard. Therefore, just as when it is said “moderate in food,” it means one knows the measure in food, one knows the standard; similarly here, it should be understood that five is the measure, five is the standard for those hundreds of monks. Hundreds of monks. with five hundred bhikkhus. By this, what was said – "with a great assembly of bhikkhus" – here the numerical greatness of that great assembly of bhikkhus is shown. Later, by the statement: "Indeed, Sāriputta, the assembly of bhikkhus is without blemish, without fault, without stain, pure, established in the essence. For of these five hundred bhikkhus, Sāriputta, the last one is a stream-enterer" – its greatness in qualities will be revealed. "Assosi kho verañjo brāhmaṇo" – "Assosi" means heard, understood, knew by the sound of words that reached the ear-door. "Kho" is a particle for emphasis or for filling out the phrase. In the sense of emphasis, it means he certainly heard, there was no obstacle to his hearing. As a filler, it merely makes the consonants smooth. "Verañjo" means born in Verañjā, existing in Verañjā, or Verañjā is his dwelling place. By the name given by his parents, he is called "Udaya." "Brāhmaṇo" means one who 'aṇati' (chants) the Brahma, meaning one who recites the mantras. This is indeed the etymological meaning for Brahmins by birth. The Noble Ones, however, are called "Brāhmaṇas" because they have banished evil. Now, revealing what the Verañja Brahmin heard, it begins with "samaṇo khalu bho gotamo." Here, "samaṇo" should be understood as one who has calmed evil. For it has been said: "A Brāhmaṇa is one who has banished evil (Dhp. 388), a Samaṇa is called one who has calmed evil" (Dhp. 265). And the Blessed One has calmed evil by the unexcelled Noble Path, therefore this name, "Samaṇa," is acquired by his true qualities. "Khalu" is a particle for reporting. "Bho" is merely an address arising from the birth of Brahmins. It has also been said: "He is called 'Bhovādī' by name, if he has something." (Dhp. 396; Sn. 625). "Gotamo" refers to the Blessed One by his clan name. Therefore, in "samaṇo khalu bho gotamo," the meaning should be understood as: "Indeed, sir, the recluse of the Gotama clan." "Son of the Sakyas" this, indeed, is a display of the Blessed One's high lineage. "Gone forth from the Sakya clan" this displays his going forth out of faith. Not overcome by any distress, not diminished, having abandoned that clan, he went forth out of faith, so it is said. What follows is the same meaning. "That indeed" is a word used to describe such a state. Its meaning is: "Of that venerable Gotama." "Auspicious" means endowed with auspicious qualities; it is said to mean "supreme." "Sound of fame" is just fame, or a sound of praise. In phrases like "So too, the Blessed One..." this is the explanation: That Blessed One, so too, is an Arahant,