English
Thus, due to the cessation of disputes, due to the absence of wonder, and due to the great power of the wheel-jewel, two do not arise in one world-system. That a woman might be an Arahant, a Fully Enlightened Buddha—let the quality of omniscience stand aside for now, the state of Buddhahood capable of saving the world, even the mere aspiration is not accomplished by a woman. "Humanity, possession of gender, cause, seeing the Teacher; Renunciation, accomplishment of virtues, authority, and desire; With the combination of these eight conditions, the aspiration is fulfilled." (Bv. 2.59); These indeed are the causes for the accomplishment of aspiration. Thus, for a woman unable to accomplish even the aspiration, how could there be Buddhahood? Therefore, it was said, "This is impossible, there is no possibility that a woman could be an Arahant, a Fully Enlightened Buddha." Or, a mass of merit complete in every way produces an existence complete in every way; thus, only a man becomes an Arahant, a Fully Enlightened Buddha. In the cases of "that a woman might be a king, a wheel-turning monarch," etc., since a woman does not fulfill the characteristics due to the absence of hidden genitals, etc., the association with the seven jewels as a woman-jewel is not accomplished, and an existence superior to all humans does not occur, therefore it was said, "This is impossible, there is no possibility that a woman could be a king, a wheel-turning monarch." And since the three states of being Sakka, etc., are supreme, and the female gender is inferior, therefore those states of being Sakka, etc., are also denied to her. But surely, just as the female gender does not exist in the Brahma-world, so too the male gender does not exist; therefore, should it not be said, "That a man might attain Brahma-hood—this is possible"? No, it should not be said. Why? Because of the arising of a man there. For Brahma-hood here is intended to mean Great Brahma-hood. And a woman, having developed jhāna here, upon death, arises in the company of Brahma's retinue, not as a Great Brahma. But it should not be said that a man does not arise there. Even though here there is equality in both. Because of the absence of a penis, the Brahmas are of male form, not female form. Therefore, this is well said. Regarding "due to bodily misconduct," just as neem seeds, luffa seeds, etc., do not produce a sweet fruit, but produce only what is unsavory and not sweet, so bodily misconduct, etc., do not produce a sweet result, but produce only what is unsavory. And just as sugarcane seeds, rice seeds, etc., produce a sweet and delicious fruit, not what is unsavory and bitter, so bodily good conduct, etc., produce only a sweet result, not what is unsavory. It was also said: "As the seed that is sown, so is the fruit that is reaped; The doer of good receives good, and the doer of evil, evil." Therefore, it was said, "This is impossible, there is no chance, that due to bodily misconduct," etc. Regarding "endowed with bodily misconduct," "endowed" means five kinds of endowment: endowment of accumulation, endowment of intention, endowment of action, endowment of result, and endowment of presentation. Among these, "endowment of accumulation" is said to be at the moment of accumulating wholesome or unwholesome actions. Likewise, "endowment of intention." As long as beings have not attained arahantship, all are said to be endowed with action, referring to the action accumulated in the past that is liable to result – this is "endowment of action." "Endowment of result," however, should be understood only at the moment of result. As long as beings have not attained arahantship, as they pass away from here and are reborn in hell, hell presents itself in the form of fiery flames, iron cauldrons, etc.; as they take up a womb, the mother's womb; as they are reborn in the heavens, the heavenly world presents itself in the form of wish-fulfilling trees, celestial mansions, etc. Thus, because they are not freed from this presentation of the sign of rebirth, it is called "endowment of presentation." Only that moves, the rest are fixed. For even when hell presents itself, the heavenly world presents itself; even when the heavenly world presents itself, hell presents itself; even when the human world presents itself, the animal kingdom presents itself. Hell arises; and even when the animal realm has arisen, the human world still arises. Here is a story: Near Soṇagiri, in the monastery of the ascetics, there was a Dhamma preacher named Soṇathera. His father, named Sunakhavājika, was a hunter. Though the Elder tried to restrain him, unable to establish him in restraint, thinking, "Lest the wretch perish," he ordained him unwillingly in old age. As he lay on his sickbed, hell arose before him. Huge dogs from Soṇagiripāda surrounded him as if wanting to devour him. Greatly terrified, he cried, "Drive them away, Father Soṇa! Drive them away, Father Soṇa!" "What is it, Great Elder?" "Do you not see, Father?" he described the event. Soṇathera thought, "How could my father be reborn in hell? I will be his refuge." He had novices bring various flowers, and had garland offerings and seat offerings made in the courtyard of the shrine and the courtyard of the Bodhi tree. He had his father carried on a litter to the shrine courtyard and laid on the litter, saying, "This offering, Great Elder, is made for your benefit; saying, 'This is my, Blessed One, humble offering,' pay homage to the Blessed One and gladden your heart." Seeing the offering, the Great Elder, doing so, gladdened his heart. Immediately, the heavenly world arose for him, with Nandavana, Cittalatāvana, Missakavana, Phārusakavana, and celestial mansions, appearing as if celestial dancers surrounded him. He cried, "Away, Soṇa! Away, Soṇa!" "What is this, Great Elder?" "These, Father, are your mothers coming." He thought, "Heaven has arisen for the Great Elder." Thus, it should be understood that the harmony of arising fluctuates. Among these harmonies, here, in terms of the harmony of volitional action, "harmonious with bodily misconduct," etc., is stated. The rest is straightforward in meaning everywhere. Explanation of the First Power Designation. Second Power Designation 810. In the Second Power Designation, "hindrances to the attainment of destiny" means hindrances to the attainment of destiny. They are warded off, prevented, hindered. The same method applies to the remaining terms. Here, "gatisampatti" means a fortunate rebirth, the world of gods and the world of humans. "Gativipatti" means an unfortunate rebirth, the four woeful states. "Upadhisampatti" means perfection of the individual existence. "Upadhivipatti" means a base individual existence. "Kālasampatti" means a fortunate time, reckoned as the time of a good king and good people. "Kālavipatti" means an unfortunate time, reckoned as the time of a bad king and bad people. "Payogasampatti" means right effort. "Payogavipatti" means wrong effort. There, one person has done many evil deeds. These might ripen for one established in an unfortunate rebirth. But through one good deed, he is reborn in a fortunate rebirth, among gods or humans. And in such a place, there is no opportunity for the unwholesome, only for the wholesome. Thus, he understands that those deeds are obstructed by the fortunate rebirth and do not ripen. Another person also has done many evil deeds. These might ripen for one established in an unfortunate individual existence. But through one good deed, he is established in a fortunate individual existence, with well-formed limbs, handsome, beautiful, like a calf of Brahma. Even if born as a slave in the womb of a slave woman, they do not make him do work unsuitable for such an existence, such as elephant-taming, ram-breeding, horse-binding, or cow-herding, because the individual existence is not appropriate for defiled action. Having him dressed in fine clothes, they place him in positions such as treasurer. If she is a woman, they do not make her do tasks such as cooking rice for elephants. Giving her clothes and ornaments, they make her a bed-attendant, or place her in a position of favor, like Somadevi. It is said that in the time of King Bhatika, they seized many people who ate cow meat and showed them to the king. When asked if they could pay a penalty, they said they could not. Then the king made them sweepers in the royal courtyard. One of their daughters was beautiful, lovely, pleasing. Seeing her, the king brought her into the inner palace and placed her in a position of favor. The rest of her relatives also lived happily through her influence. Indeed, in such an individual existence, These evil deeds also cannot give their result. Thus, he understands that those obstructed by the attainment of the basis do not ripen. One has many evil deeds. These would ripen if he were situated in adversity of time. But he, through one good deed, is reborn in a good age, at the time of the arising of a wheel-turning monarch or Buddhas, in a time of good kings and humans. And for one reborn in such a time, there is no opportunity for the ripening of unwholesome deeds, there is only opportunity for the wholesome. Thus, he understands that those obstructed by the attainment of favorable time do not ripen. Another has many evil deeds. These would ripen if he were situated in adversity of effort. But he, through one good deed, is situated in the attainment of favorable effort, abstaining from killing and so on, fulfilling good conduct of body, speech, and mind. In such a state, there is no opportunity for the ripening of unwholesome deeds, there is only opportunity for the wholesome. Thus, he understands that those obstructed by the attainment of favorable effort do not ripen. Another has many evil deeds. These would not ripen if he were situated in the attainment of a good destiny.