English
as in "He dwells in a palace in Pāṭaliputta," then the mention of two locatives, "He dwells in Verañjā, at the foot of the Naḷeru-pucimanda tree," would be appropriate. But since these are different places, the mention of both is not appropriate. Then, if he dwells there, he dwells at the foot of the Naḷeru-pucimanda tree. "Na vattabbaṃ" means because Verañjā and the Naḷeru-pucimanda tree are different places, and because "at that time" was also stated. Now the questioner clarifies his own intention with "Na hi sakkā" and so on. Indeed, because Verañjā and the Naḷeru-pucimanda tree are different in terms of land area, it is not possible to dwell in both places at the same time. And since "in both places at the same time" was stated, dwelling at different times is not precluded. The other person, showing that "All this was said by you who do not know the correct meaning," says, "Na kho panetaṃ evaṃ daṭṭabbaṃ" and so on. Therein, "etaṃ" refers to the statement: "He dwells in Verañjā, at the foot of the Naḷeru-pucimanda tree." "Evaṃ" means: what you questioned with "Yadi tāva bhagavā" and so on, that, in terms of meaning, is not to be seen in that way. It does not mean showing dwelling in both places without precedence or subsequence. Now, by himself making clear that the intended meaning is not reversed, and that it was stated earlier, and that it was not understood by him, he said, "Did we not say that the locative case is for the meaning of proximity?" and so on. "Goyūthāni" means herds of cattle. Even so, it should be said, "He dwells at the root of the Naḷeru Pucimanda tree," not "in Verañjā." Therefore, having in mind the question, "What is the purpose of stating the origin in both ways, in the sense of a proximate location?" he said, "For the purpose of indicating the alms-round village," and so on. "Assa" means of the Blessed One. And here, the mention of the alms-round village must be made. Just as the mention of the root of the Naḷeru Pucimanda tree has many purposes, such as benefiting monastics, so too the mention of the alms-round village has various purposes, such as benefiting householders. Thus, he said, "By the mention of Verañjā," and so on. Therein, "benefiting householders" means benefiting householders by their receiving requisites there, by giving them the opportunity for approaching and serving, by teaching them the Dhamma, by establishing them in the refuges and precepts, and by bringing about higher attainments according to their dispositions. "Benefiting monastics" means benefiting monastics here by providing suitable dwelling places for learning, questioning, and applying themselves to meditation subjects. Since the enjoyment of requisites is accomplished by receiving requisites, he said, "Thus, by the former... ...avoidance." Therein, "by the former" means by the word Verañjā. "Attā" is that in which the conceit "I am" is placed, the self, the individual existence. "Attakilamatho" is the weariness, the state of being weary, of that, meaning self-affliction, self-suffering. "Attakilamathānuyogo" is the practice of that, meaning causing suffering to oneself by fasting, by a thorny bed, and so on. "Attakilamathānuyogavivajjanaṃ" is the avoidance of that. Since the sight of disagreeable forms and so on is possible for those dwelling within the village, even if they do not desire it, but is absent for those dwelling in a suitable place outside the village, he said, "by the latter, by the abandonment of material sensual pleasures," and so on. Therein, "by the latter" means the root of the Naḷeru Pucimanda tree. by the non-attachment. The five sense objects such as forms, being the basis for the defilement-craving, are called object-craving. Its abandonment is the abandonment of object-craving. "Showing the means to avoid indulgence in sensual pleasures" means the connection, the indulgence, the experience of pleasure associated with defilement-craving in object-craving. Showing the means to avoid that. When one has approached the alms-round village oneself, and the time for teaching the Dhamma has arrived for individuals capable of understanding the Dhamma in accordance with one's own Dhamma hearing, it is understood as an application to Dhamma teaching. Therefore it is said, "and by the former, application to Dhamma teaching." Enthusiasm for Dhamma teaching is application to Dhamma teaching. For one dwelling in a secluded place outside the village, there is no crowded dwelling, so a leaning towards, a preference for, solitude of body and so on is understood. Therefore it is said, "by the latter, inclination to solitude." Compassion and wisdom, being the cause of application to Dhamma teaching and inclination to solitude, become the reason for approaching Dhamma teaching and for departing from it. Therefore it is said, "by the former, approaching with compassion," and so on. Indeed, compassion and wisdom are the causes of immediate suffering. And by this, it should be understood that the approaching with compassion is not for the sake of gain and so on, and the departing with wisdom is not for the sake of opposition and so on, thus illustrating the undefiled nature of approaching and departing. "Adhimuttatā" means being inclined towards that. "Nirupalepananti" means non-attachment, non-clinging. In "for the sake of not abandoning blameless happiness," blameless happiness means blameless pleasure. It is called "blameless happiness" because it arises dependent on blameless gain. The connection is "a comfortable dwelling for the sake of applying to the higher human Dhamma." "Much help to humans" means much help in terms of receiving requisites, teaching Dhamma, and so on. "Much help to deities" is due to the solitude of people. Indeed, deities consider a place with few people to be suitable for their approach. "Being nourished in the world" means being nourished by the enjoyment of material things. In "one person," here (A.N. Aṭṭha. 1.1.170) e The word 'koti' means a numerical limit, rejecting a second and so on. 'Person' is a conventional designation, not an ultimate truth. For the Blessed Buddha, there are two kinds of teaching: conventional teaching and ultimate teaching. This meaning, however, has been explained below, so it is not stated here. He is one, and he is a person, thus 'one person'. In what sense is he 'one person'? In the sense of being incomparable, in the sense of being distinguished by qualities, in the sense of being unequalled among equals. Indeed, he, from reflecting on the ten perfections in order, is incomparable to the rest of humanity by the qualities of the requisites for awakening and the qualities of a Buddha. Thus, he is 'one person' in the sense of being incomparable. And those qualities of his, they are distinguished from the qualities of other beings. Thus, he is 'one person' in the sense of being distinguished by qualities. The former Fully Awakened Ones were unequalled by all beings. He alone is equal to them in the qualities of the physical body and the qualities of the mental body. Thus, he is 'one person' in the sense of being unequalled among equals. 'In the world' means among the world of beings. "Arising, he arises" – this, however, is merely an incomplete statement. He arises for the welfare of many people, not for any other reason. Thus, this meaning should be understood here. And such a characteristic here cannot be refuted by any other verbal characteristic. Moreover, 'one who is arising', 'one who arises', and 'one who has arisen' – this distinction should be understood here. Indeed, he, having received the prophecy at the feet of Dīpaṅkara, seeking the qualities that make a Buddha, seeing the ten perfections, and resolving, "These qualities must be fulfilled by me," even while fulfilling the perfection of giving, is called 'one who is arising'. Even while fulfilling the perfection of morality... ...and the perfection of equanimity – these ten perfections, and even while fulfilling the ten minor perfections, he is called 'one who is arising'. Even while fulfilling the ten ultimate perfections, he is called 'one who is arising'. Even while making the five great sacrifices, he is called 'one who is arising'. Even while fulfilling the conduct for the welfare of relatives, the conduct for the welfare of the world, and the conduct for the welfare of a Buddha, he is called 'one who is arising'. Even while bringing to completion the qualities that make a Buddha over four incalculable eons and a hundred thousand eons... is called arising. Abandoning the state of Vessantara, taking rebirth in the Tusita heaven, remaining there for fifty-seven koṭis of years and sixty hundred thousand years, he is called arising. Implored by the devas, having surveyed the five great observations, taking rebirth in the womb of Māyādevī, he is called arising. Dwelling in the womb for ten months, neither more nor less, he is called arising. Remaining in the household for twenty-nine years, he is called arising. Seeing the danger in sensual pleasures and the benefit in renunciation, on the day of Rāhula's birth, accompanied by Channa, mounting the excellent horse Kaṇṭhaka, and going forth, he is called arising. Crossing three kingdoms, ordaining on the bank of the Anomā River, he is called arising. Performing great striving for six years, he is called arising. When his knowledge matured, taking coarse food, he is called arising. In the evening, on the full moon of Vesākha, ascending the great Bodhi-maṇḍa, dispelling the forces of Māra, in the first watch, recollecting past lives, in the middle watch, purifying the divine eye, immediately after the last watch, contemplating the twelve-linked dependent origination in direct and reverse order, and penetrating the path of stream-entry, he is called arising. At the moment of stream-entry fruit, at the moment of once-returner fruit, at the moment of non-returner fruit, he is called arising.