English
this verse occurs. "Elsewhere" means in the suttas and abhidhamma. "The ancients" means the commentary teachers. "A difference merely in expression" means a distinction by mere wording. Thereby it shows that a change in case-ending has been made in the suttas and vinaya. "We will explain the meaning later" means later, in the place where "Iti pi so Bhagavā" and so on occurs, we will explain. "Verañjā" means here: "Because there is no oppression of people by the taking of taxes and duties, it is faultless, hence 'vigato rajo assa' (dust has departed from it) is Verañjā. Because it was made in the place where enmity arose for Devadatta in the Serivāṇija Jātaka, 'veraṃ ettha jātaṃ' (enmity arose here) is Verañjā. Because it delights those who enter, with various provisions like actors' assemblies, edibles, foods, ornaments, etc., 'vividhehi rañjayati' (it delights in various ways) is Verañjā. Because it was made by overcoming opponents, 'veraṃ abhibhavitvā jāta' (having overcome enmity, it arose) is Verañjā. Because it was made at the hermitage of a sage named Verañja, it is Verañjā." Some explain it in this way, and so on. "What is the point of this? It is merely a name for that city," showing this, he says, "Verañjā is a designation for a certain city." The locative case for proximity means, as in "Cows graze in the Ganges," "The Gaggas' family is at the well," and so on. "Without distinction" means, without a specific reference established by the proximity of another word, as in "He dwells endowed with the Pātimokkha restraint. He dwells having entered the first jhāna. He dwells pervading one direction with a mind imbued with loving-kindness. He dwells having entered the signless concentration of mind by not attending to all signs," and so on. Or, "without distinction" means not with distinction, the meaning is by the generality of the state of dwelling. "Iriyāpatha... etc. ...dwellings" means in these four dwellings: the posture-dwelling, the divine dwelling, the Brahma-dwelling, and the noble dwelling. Therein, "iriyanaṃ" (moving) is "pavattanaṃ" (proceeding), which is "iriyā" (posture). "Kāyappayogo" (bodily exertion) is "kāyikakiriyā" (bodily action). Because it is the means of its proceeding, the path of posture is "iriyāpatha". o, by standing, sitting, etc. For it is not possible to perform any bodily action without the states of standing, sitting, etc. One who is endowed with standing, or endowed with any of the actions like walking, would do something with the body. Dwelling, or that by which one dwells, is a dwelling. The posture itself is a dwelling, a posture-dwelling. And that, in essence, is just the continuous series of the four postures, manifesting as standing, sitting, etc. Born in the divine, is divine. Here, it means being born in the divine realms like the Brahma-assemblies, due to frequent occurrence there. Or, that which conduces to divine power, is divine. Or, divine because of its great progress through the aspiration for supernormal knowledge. And that is a dwelling, thus a divine dwelling. Or, a dwelling that brings about a divine state, is a divine dwelling. These are the exalted meditations. Even the formless attainments are included here. However, in the Netti, it is said: "The four formless attainments are the imperturbable dwelling." That is said with reference to their special nature as a development, just as the loving-kindness meditation, etc., are Brahma-dwellings. But in the commentaries, they are also called "divine dwellings" due to their general capacity to bring about a divine state. Dwellings of Brahmas are Brahma-dwellings. Or, Brahmas are dwellings, thus Brahma-dwellings. This means dwellings that are Brahma-like, supreme, due to their manifestation through bringing about benefit, etc. These are the four immeasurable states like loving-kindness meditation. Supreme dwellings are noble dwellings. Or, dwellings of the noble ones, due to their being exclusive to them, are noble dwellings. These are the four fruition attainments. Specifically, however, the fourth jhāna of the form sphere, the four immeasurable states, and the fruition attainment of the fourth jhāna are the divine, Brahma, and noble dwellings of the Blessed One. "The exposition of being endowed with a certain dwelling" means the exposition of being endowed with one of the aforementioned dwellings. For the Blessed One, in a world overwhelmed by greed, hatred, and delusion, dwells, having entered the divine, Brahma, and noble dwellings, in order to discipline it by his own practice. Thus, when beings act wrongly in sensual pleasures, then, it is said, the Blessed One dwells in the divine dwelling for their non-greed. for the production of wholesome roots of non-greed, thinking: "Perhaps, seeing this practice, they will generate delight in it and become dispassionate towards sensual pleasures." But when they act wrongly towards beings for the sake of power, then he dwells with the divine abiding, for the production of wholesome roots of non-hatred in them, thinking: "Perhaps, seeing this practice, they will generate delight in it and by non-hatred overcome hatred." But when monastics dispute over the Dhamma, then he dwells with the noble abiding, for the production of wholesome roots of non-delusion in them, thinking: "Perhaps, seeing this practice, they will generate delight in it and by non-delusion overcome delusion." Having done so, by these divine, noble, and sublime abidings, he brings, offers, leads, generates, and produces various welfare and happiness for beings. Thus, it is said "he dwells." He never does not dwell with the posture abiding, for without it, the maintenance of the body is impossible. For that very reason, the posture abiding is common even to the divine abidings and so on. Therefore, it is said "herein," and so forth. "Elucidation of the conjunction of postures" is stated because there is no specific word for the elucidation of the conjunction of other abidings, and the meaning of the elucidation of the conjunction of postures is established. In this context, in "he dwells," the prefix "vi-" indicates separation, and "harati" means "leads" or "maintains." It means "he leads by separating." To address the implicit question of "what is separated by what, and how is what maintained by what?" it is said "he, indeed," and so forth. "He" refers to the Blessed One. Although the Blessed One is able to maintain his body for a very long time even in one posture, yet to show that this is the nature of an acquired body, it is said "the obstruction of one posture," and so forth. "Not falling" means "not collapsing." Because the Blessed One, dwelling wherever he may be, teaching the Dhamma to those to be trained, and passing time with various attainments, dwells, he brings and leads various welfare and happiness to beings and to himself. Therefore, It carries in various ways, thus it dwells. Thus, here, the meaning should be understood. Regarding 'Naḷerupucimandamūla', here they explain: 'Naḷeru' is the name of the yakkha dwelling in that tree. Therefore, the *pucimanda* dwelt in by him is called 'Naḷeru's *pucimanda*', 'Naḷerupucimanda'. Or, because it grew in a reed, it is 'Naḷeru'. Here, 'naḷa' means a hollow. Therefore, because it grew in a tree hollow, it is 'Naḷeru', and that *pucimanda* is called 'Naḷerupucimanda'. Or, because it grew in a reed forest, it is 'Naḷeru'. Indeed, that *pucimanda* tree grew in a reed forest. A great hollow *pucimanda* is 'Naḷerupucimanda'. Here, the word 'uru' means great. The word 'naḷa' means hollow. Therefore, a *pucimanda* endowed with a great hollow is called 'Naḷerupucimanda'. But the teacher, saying "What is the use of much talk here?", showing one meaning, said, "Naḷeru is a yakkha," and so on. The word 'mūla' here is intended to mean 'near'. Showing that it does not mean 'root-root' and so on, he said, "'Mūla' means near," and so on. The word 'mūla', primarily referring to a specific part that establishes the firm foundation of a whole, like a tree with branches and so on, because it also secondarily refers, by convention, to similar things and dependent places. Therefore, to show that 'mūla' in "one should uproot the roots" is meant in its primary sense, he specified it with one 'mūla' word and said, "it appears at the very root," just as in "suffering of suffering," or "form of form." 'Asādhāraṇahetu' means an uncommon cause. For greed is uncommon because it is the cause only of unwholesome mind-arisings associated with greed. Therefore, it means a specific conditioning factor that is helpful in the sense of a root, establishing the firm foundation exclusively for those mind-arisings associated with greed. Or, just as non-greed and so on are common to wholesome and indeterminate states. But greed and so on are not like that, being common only to unwholesome states, thus an uncommon cause. Or, in 'ādīsu' (and so on), the word 'ādi' refers to the roots of wholesome and indeterminate states, such as non-greed and so on. The collection of the laity is to be seen. For in them, the wholesome root of non-greed and so on, being not common with the unwholesome and indeterminate, is an uncommon cause; likewise, the indeterminate root of non-greed and so on, being not common with the other two. "Nivāteti" means in a windless place, or in the absence of wind. "Patantīti" means they fall down, or this is the reading. "Ramaṇīyo" means delightful. "Pāsādiko" means inspiring confidence, meaning generating confidence. The connection is: as if exercising sovereignty. Therein, regarding what was said: "At that time, the Buddha, the Blessed One, was dwelling in Verañjā, at the foot of the Naḷeru-pucimanda tree." There might be such a thought in someone, or he might question in the manner to be stated. If, in "Yadi tāva bhagavā" and so on, the questioner's intention were: if the locative were a locative of place,