English
Or from the Tusita heaven until the seat of the Great Bodhi, from the path of arahantship, it is arising; at the moment of fruition, it is called arisen. Or from the declaration of Dīpaṅkara onwards until the path of arahantship, it is arising; at the moment of fruition, it is called arisen. The knowledge of teaching is also twofold: proceeding and proceeded. For indeed, until the path of stream-entry of Aññākoṇḍañña, it is proceeding; at the moment of fruition, it is called proceeded. Among these, the knowledge of penetration is supramundane, the knowledge of teaching is mundane. However, both of these are unique to the Buddhas, genuine knowledge. Now, to show in detail the ten powers with which the Tathāgata is endowed, and by which he claims the bull-like status, which were initially stated as "the ten Tathāgata-powers of the Tathāgata," what are the ten? Here, the Tathāgata says, "The Tathāgata understands as it really is what is possible as possible." Therein, "what is possible as possible" means the cause as the cause. For indeed, because the result stands there, it is the cause. Because it arises and proceeds dependent on that, therefore it is called a condition. That, the Blessed One, "Whatever things are causes and conditions for the arising of whatever things, that is a condition," and "Whatever things are not causes and conditions for the arising of whatever things, that is not a condition," knowing thus, He understands conditions as conditions, and non-conditions as non-conditions, according to reality. "Whereby" means by which knowledge. "This too of the Tathāgata" means this knowledge of conditions and non-conditions is called a power of the Tathāgata. Thus, the connection should be understood in all passages. "Kamma-samādānānaṃ" means wholesome and unwholesome actions undertaken and done; or action itself is kamma-samādānaṃ. "Ṭhānaso hetuso" means both by way of condition and by way of cause. Therein, destination, support, time, and application are conditions for the result, action is the cause. "Sabbattha gāminiṃ" means leading to all destinations and not leading to destinations. "Paṭipadanti" means the path. "Yathābhūtaṃ pajānāti" means even among many people killing the same being, "For this one, the intention will lead to hell, for this one, it will lead to the animal realm," in this way, even in one object, He understands without error the nature of the paths, reckoned as wholesome and unwholesome intentions. "Anekadhātuṃ" means manifold elements, by way of the eye-element, etc., or the sense-sphere element, etc. "Nānādhātuṃ" means diverse elements, because of the distinctness of those very elements. "Lokaṃ" means the world of aggregates, sense-bases, and elements. "Yathābhūtaṃ pajānāti" means He penetrates the nature of those elements without error. "Nānādhimuttikaṃ" means the state of diverse inclinations, by way of inferior inclinations, etc. "Parasattānaṃ" means of superior beings. "Parapuggalānaṃ" means of inferior beings beyond those; or these two terms have the same meaning, but are stated in two ways according to the person to be trained. "Indriyaparopariyattaṃ" means the superiority and inferiority of the faculties of faith, etc., growth and decline. "Jhānavimokkhasamādhisamāpattīnaṃ" means of the four jhānas, beginning with the first. The eight deliverances, beginning with "one possessing form sees forms," the three concentrations, beginning with directed thought and evaluation, and the nine successive attainments, beginning with the attainment of the first jhāna. Defilement means a state conducive to decline. Purification means a state conducive to distinction. Arising means the reason by which one arises from jhāna and so on. Recollection of former abodes means recollection of aggregates formerly dwelt in. Passing away and rebirth means passing away and rebirth. Destruction of the taints means the cessation of taints, such as the taint of sensual desire, which is called destruction, and is nibbāna. These means, "These are the ten powers of the Tathāgata that I mentioned below," thus he makes an application. Understanding the word-by-word explanation here in this way, now, because the Tathāgata first sees, with the knowledge of what is possible and impossible, the absence of the hindrances of defilements, which is the possible and impossible state for the attainment and non-attainment of the destruction of taints by those to be trained, because he sees the state of mundane right view and because he sees the absence of the state of fixed wrong view and so on. Then, with the knowledge of the result of action, he sees the absence of the hindrance of results, because he sees the rebirth with three roots. With the knowledge of the path leading everywhere, he sees the absence of the hindrance of action, because he sees the absence of an action with immediate result. Thus, for those without hindrances, with the knowledge of the diversity of elements and the variety of elements, he sees the distinction of conduct for the purpose of teaching the Dhamma accordingly, because he sees the difference in elements. Then, with the knowledge of the diversity of inclinations, he sees the inclination, for the purpose of teaching the Dhamma according to the inclination, even without initiating effort. Then, having seen the inclinations in this way, in order to teach the Dhamma according to their capacity and strength, with the knowledge of the superiority and inferiority of faculties, he sees the superiority and inferiority of faculties, because he sees the sharpness and dullness of faith and so on. Even having discerned the superiority and inferiority of faculties in this way, if they are far away, then, being master of jhāna and so on with the knowledge of jhāna and so on, he quickly approaches by means of special powers. Having approached, with the knowledge of the recollection of former abodes, the cultivation of former births, the divine eye, Seeing the special state of mind attained through the power of the knowledge of reading others' minds, which is attainable through the power of knowledge, and being free from delusion through the path leading to the destruction of defilements, he teaches the Dhamma for the destruction of defilements. Therefore, it should be understood that these ten powers are stated in this order. This is the explanation of the meaning of the matrix. (1.) Explanation of the Single Category 761. Now, in the section of exposition begun according to the matrix laid down, in the manner of "the five consciousnesses are not only with a cause," the exposition is a rejection of the common cause. Whatever should be said in the manner of "cause as a root, cause as a condition, cause as the best, cause as common, the cause is fourfold," all that has already been said in the explanation of the meaning of "all form is not only with a cause" in the section on form. The letter "m" should be understood as a euphonic combination in "only without a cause," meaning only without causes. The same method applies to the remaining terms. Moreover, in the categories of states such as "states with a cause, states without a cause," the five consciousnesses are not states with a cause or states with a condition. But absolutely, they are only without a cause, only without causes; in this manner, the meaning should be understood in all terms here. The term "only indeterminate" is stated in terms of indeterminate result. "Only with an object" is in terms of an object that is clung to. For there are two kinds of objects: an object that is a condition and an object that is clung to. But in this place, an object that is clung to is the main thing, and an object that is a condition can also be obtained. The term "only non-mental" is stated with reference to mind alone among the three non-mental things: mind, form, and Nibbana. "Only not included" means they are included by way of rebirth, included by way of death, included by way of the cycle of existence, included by way of becoming; they are included, not not included. They do not lead out from the world, from the round; they are not leading out. "Only cognizable by arisen mind-consciousness" means, in the section on form, since eye-consciousness and the others arise in relation to only present forms and so on, the past and other objects are Even the mind consciousness is made to fall into the stream of the five consciousnesses, and it is said, "Comprehended by six consciousnesses." But since the five consciousnesses, even when present, are not objects for the eye consciousness, etc., but only for the mind consciousness, therefore it is said, "Comprehended only by mind consciousness." It is impermanent, indeed, being impermanent by way of non-existence. It is overcome by aging, indeed, being overcome by aging, it is overcome by aging, indeed. 762. Having arisen-object, having arisen-condition: a rejection of the future. For they do not arise with future objects or conditions. Having pre-arisen-object, having pre-arisen-condition: a rejection of simultaneous arising. For they do not arise dependent on a simultaneously arisen object or condition, but themselves arising later, they arise with pre-arisen objects and conditions. Having internal-object: said in terms of internal-internal. For they arise having the five internal sense bases as their object. Having external-condition: having external form, etc., as their condition. Here, a tetrad should be understood: the five consciousnesses, having sense base as object, are internal, having internal-object; the mind consciousness, having heart-base as object, when arising is internal, having external-object; the three aggregates associated with the five consciousnesses are external, having internal-object; the three aggregates associated with the mind consciousness, having heart-base as object, when arising are external, having external-object. Having uncorrupted-object: