English
At the moment of the path of arahantship, he is called arising. At the moment of the fruit of arahantship, he is called arisen. For Buddhas, unlike disciples, powers of psychic abilities and so forth do not arise in succession; rather, the entire mass of qualities, such as omniscience, comes into being simultaneously with the path of arahantship. Therefore, having completed all tasks, at the moment of the fruit of arahantship, he is called arisen. In this Sutta too, referring to the moment of the fruit of arahantship, it is said "arises." The meaning here is "has arisen." For the welfare of many: He arises for the welfare of the great multitude. For the happiness of many: He arises for the happiness of the great multitude. Out of compassion for the world: It arises out of compassion for the world of beings. For which world of beings? For those who, having heard the Tathāgata's teaching, drank the draught of immortality, and penetrated the Dhamma. For them. Indeed, the Blessed One, having spent seven times seven days at the Great Bodhi-mandala, and having come from the Bodhi-mandala to Isipatana, when the Dhamma-cakkappavattana Sutta was taught, saying: "These two extremes, monks, should not be practiced by one gone forth," eighteen crores of brahmas, together with Venerable Aññāsi Koṇḍañña Thera, drank the draught of immortality. It arose out of compassion for that world of beings. On the fifth day, at the conclusion of the Anattalakkhaṇa Sutta, the five group of elders were established in arahantship. It arose out of compassion for that world of beings too. Then, beginning with the youth Yasa, he established fifty-five men in arahantship. Then, in the Kappāsika forest, he led the thirty Bhaddavaggiyas to the three paths and fruits. It arose out of compassion for that world of beings too. At Gayāsīsa, at the conclusion of the Ādittapariyāya, he established a thousand ascetics in arahantship. Then, in Laṭṭhivana, eleven myriads of brahmins and householders, led by Bimbisāra, having heard the Master's teaching, were established in the fruit of stream-entry. One myriad was established in the refuges. At the conclusion of the Tirokuṭṭa Anumodanā, the draught of immortality was drunk by eighty-four thousand beings. At the gathering of Sumanamālākāra, by eighty-four thousand. At the gathering of Dhanapāla, by ten thousand beings. At the gathering of the Khadiraṅgāra Jātaka, by eighty-four thousand beings. At the gathering of Jambuka Ājīvaka, by eighty-four thousand. At the gathering of Ānandaseṭṭhi, by eighty-four thousand beings, the draught of immortality was drunk. At Pāsāṇaka Cetiya, on the day of the discourse on the Pārāyana Sutta, fourteen crores drank the draught of immortality. On the day of the Twin Miracle, twenty crores of beings. Having sat on the Paṇḍukambala stone in the Tāvatiṃsa realm, and having made his mother a bodily witness, he When teaching Abhidhamma in Tāvatiṃsa, Eighty million beings (realized). At the devas' descent, Thirty million beings (realized). In the Sakkapañha Sutta, Eighty thousand devas Drank the deathless draught. In the Mahāsamaya Sutta, The Maṅgala Sutta, The Cūḷarāhulovāda, And Samacittapaṭipadā, In these four places, No limit to beings Who attained realization. This (teaching) arose From compassion For this world of beings. From today onwards, And in the future, This meaning should be known For those who, relying on this teaching, Establish themselves On the path to heaven and liberation. "For devas and humans" Does not mean only for devas and humans. It arose for the benefit, Welfare, and happiness Of others like nāgas and supaṇṇas. But it was said thus To show those individuals Capable of realizing The path and its fruits, Who have a wholesome rebirth-linking consciousness. Therefore, it should be understood That it arose for the benefit, Welfare, and happiness Of these (beings) too. "Who is the one person?" Is a question Expressing a desire to explain. Now, explaining the one person Asked about by that question, He said: "The Tathāgata, The Arahant, The Perfectly Self-Enlightened One." "Accomplishing that purpose" Means accomplishing the world's welfare, It means fulfilling the Buddha's task. "First in Lumbinī Grove, Second at the Bodhi-maṇḍa" Means born with a physical body In Lumbinī Grove, And with a Dhamma body At the Bodhi-maṇḍa. "And so on" By the word 'etc.' Indicates the upholding Of the physical body By the praise of Verañjā, And of the Dhamma body By the praise of Naḷeru-pucimanda-mūla. Similarly, by the former, Action dependent on others; By the latter, Action dependent on oneself. Or by the former, The task of compassion; By the latter, The task of wisdom. And by the former, His being endowed With supreme compassion; By the latter, His being endowed With supreme equanimity— Such things are included. "The last" Means last in terms of qualities. This was said With reference to Venerable Ānanda. "Also by number" Means also by counting. Seen. "Sangha" means "united by sameness of view and virtue." Explaining this meaning, he said: "by a group of ascetics united by what is called sameness of view and virtue." Here, regarding the view spoken of thus: "That noble view, leading out, leads one who practices it to the right destruction of suffering; one dwells having attained sameness of view with such a view." And regarding the virtues spoken of thus: "Those virtues unbroken, unblemished, unspotted, unblotched, liberating, praised by the wise, untouched, conducive to concentration; one dwells having attained sameness of virtue with such virtues." United, joined, come together by what is called sameness of these views and virtues, thus is "united by sameness of view and virtue." A group of ascetics. It is said "united by sameness of view and virtue." Indeed, from the saying beginning: "It is impossible, monks, there is no occasion, for a person endowed with right view to intentionally take a life; that is not possible," because of the fixed nature of view and virtue, even stream-enterers are united with each other by sameness of view and virtue, how much more so once-returners and others. For noble persons, even if they are standing far apart, are united by the harmony of their qualities. From the saying: "One dwells having attained sameness of view with such a view, one dwells having attained sameness of virtue with such virtues," the state of being united by sameness of view and virtue is indeed obtained even for ordinary people. But here, only the Noble Sangha is intended, by this saying: "Whoever is the last among them, he is a stream-enterer." By "this" means by this saying: "with some five hundred monks." "Of him" means of the five hundred monks. The meaning of the words "Nirabbuda" and so on will become clear later. Here, regarding "Assosi" (he heard), explaining "he perceived by hearing," he said: "Assosi means he heard, he perceived." The meaning is: he knew. And this is understood only by way of hearing, showing this meaning, he said: "He understood by means of the sound of speech that reached the ear-door." Because the use of the word has the result of emphasis, the entire sentence contains emphasis, so he said: "The particle 'kho' is merely for filling the word." But by this "in the sense of emphasis," he shows that even though emphasis is contained in every sentence, the word 'kho' is taken for the sake of desired emphasis. Showing that very desired emphasis, he said: "There, in the sense of emphasis," and so on. Then, what is the purpose of the word 'kho' in the sense of filling the word? He said: "By filling the word, it is merely for the sake of the smoothness of the syllables." For the word "Assosi" (he heard), when the word 'kho' is taken, it becomes as if blossomed, adorned, and embellished, and is called "filled." And by that, the preceding and succeeding words become smooth, which is not the case when it is not taken. Therefore, the purpose of filling the word is merely the smoothness of the syllables. Here, the word 'matta' (merely) has the meaning of excluding other distinctions, thereby showing that it does not indicate another meaning. And the word 'eva' (only) indicates the exclusivity of the smoothness of the syllables. Here, showing the meaning of "Verañja" according to the characteristics of words, he said: "Born in Verañja," and so on. Here, "brahmaṃ aṇati" (he recites Brahma) means 'brahma' is called the Veda, and that is threefold by way of mantra-brahma and kappa-brahma. There, the mantras are spoken by the Aṭṭhakas and others precisely because they are the principal root, while the others arise dependent on them. Therefore, only the principal is taken. "He recites mantras" means he recites the mantra-science, such as the Iruveda (Ṛgveda). For the Iruveda and others are called "mantras" because they are to be guarded and spoken. By the emphasis "this indeed," he rejects etymologies such as "born from Brahma." By "of birth-brahmins," he shows that there are other brahmins as well. For brahmins are of two kinds: birth-brahmins and purity-brahmins. Now, showing the etymology of purity-brahmins there, he said: "But the Noble Ones," and so on. "Because their evil is calmed" means because their evil, together with its latent tendencies, is completely and utterly calmed. Thus, the Lord's evil ascetic is distinguished from an external, unpurified, trainee, or perfected evil ascetic. Explaining the very meaning that was stated with an example, he says, "For this has been said," and so on. Here, however, they say, "This, 'A brahmin is one who has expelled evil, an ascetic is called thus because he has calmed evil,' is said by taking together two phrases belonging to different verses." For this has been said in all three glosses: "Taking the statement, 'Indeed, because of having calmed evils, one is called an ascetic,' it is said, 'One is called an ascetic because of having calmed.'