English
But the statement, 'A brahmin is one who has expelled evil,' is a statement made in another verse composition." Since particles have many meanings, here it is intended in the sense of 'hearing,' so he says, "Indeed, 'khalu' is a particle in the sense of 'hearing'." "Born of birth" means "come by birth," it is said to be "established by birth." "Mere address" means "mere words of affectionate address." For these are affectionate utterances: "sir" or "friend" or "dear to the gods." "He is called a 'bhovādī'" means that one who goes about saying "bho bho" in addressing others, he is called a 'bhovādī'. "With defilements" means "with defilements such as lust." For lust and so on defile, crush, and bind beings, therefore they are called "defilements." People, they say, when making oxen thresh the grain, say, "Crush, Kapila! Crush, Kālaka!" Therefore, the meaning of "crushing" should be understood as the meaning of "defilement." "By way of lineage" - here, "gotta" means "that which protects the 'ga'." And here, by the word "go," "designation" and "intellect" are meant; therefore, the meaning here should be understood thus. "Gotama" means "lineage" because it protects and guards the designation and intellect that are in operation, by making them pertain to a single object. For just as intellect does not function without an object, so too designation does not function without a designated object; therefore, that meaning called "lineage" is said to protect and guard those intellects and designations. But that is a common form, not shared by other family traditions, arisen from the first ancestor of that family, and common to those included in that family. This should be seen. And here, by "ascetic," the Lord's highly esteemed status by people of similar kind is shown, due to his having calmed and proclaimed evil; by "Gotama," his birth in a noble family is indicated by worldly people. The son of King Suddhodana of the Sakyas is Sakyaputta. And by this, due to the manifestation of his exalted and extensive Khattiya family, it is said, "This, moreover, indicates the Lord's high birth." For the Sakya royal family, from the primordial Great Elect King, the first of all Khattiyas, is an unbroken and most noble lineage. "Not overcome by any deficiency" means not overcome, not overwhelmed by any deficiency such as a deficiency of relatives, a deficiency of wealth, and so on. For indeed, at the birth of the Lord of the World, there was no deficiency in his family, but rather only growth. And at his renunciation, his most prosperous state was manifest and known in the world. Therefore, the phrase "gone forth from the Sakya clan" is said to indicate the Lord's faith-based renunciation, proving his going forth after abandoning a great circle of relatives and a great mass of wealth. "Beyond that" refers to "resides in Verañjā," and so on. "The word used in the sense of 'describing such a state'" means: "itthambhūta" is one who has become or attained such a state; the description of that is "itthambhūtākhyāna"; that very meaning is "itthambhūtākhyānattha." Or, "itthambhūtākhyānattha" is the meaning of stating that one has become or arisen in such a way; the meaning is "the word used in that sense." And here, in "abbhuggato" (risen above), the prefix "abhi-" indicates the meaning of "describing such a state," by showing the manner of rising by overcoming. Therefore, due to its connection, the phrase "that venerable Gotama" is a word used in the sense of "describing such a state," even though it is similar to the possessive case, because it indicates such a state, it is said to be "in the sense of describing such a state." Therefore, it is said, "The meaning is 'of that venerable Gotama'." This is said to be – just as in "Devadatta is good to his mother," here, due to the connection with the word "abhi-", it is used in the sense of describing such a state. is made. So here too, in the phrase "concerning that venerable Gotama, such a good reputation has arisen," the word "abhi" is used in the sense of "concerning" (itthambhūtākhyāna) because of its connection with "abhi" (abhisaddayoga). For example, in "Devadatta is good concerning his mother," the word "abhi" is used to indicate the sense of "concerning" (itthambhūtākhyāna), where otherwise the locative case (bhummavacana) or the genitive case (sāmivacana) would be appropriate, meaning "Devadatta is good in the matter of his mother" or "Devadatta is good belonging to his mother." Just as here the meaning understood is "Devadatta is of the nature of being good in the matter of his mother or related to his mother," so here too the meaning understood is "the reputation related to the venerable Gotama has arisen, having overcome and risen." Here, just as "Devadatta" is taken, so here "reputation" is taken; and just as "mother" is taken there, so here "that venerable Gotama" is taken; and just as "good" is taken there, so here "arisen" is to be understood. "Kalyāṇa" means good. Its goodness is due to its being related to good qualities, so it says "endowed with good qualities," meaning it is suitable because it is related to good qualities. Here, being endowed means being dependent on good qualities, that is the intention. The same applies to "settha" (excellent). The excellence of a reputation is due to its being related to excellent qualities, as in "the word 'Bhagavā' is excellent," and so on. Since qualities are enumerated and spoken of by "Bhagavā, Arahant," and so on, reputation is called "vaṇṇa" (praise), so it says "kittisaddo means kitti itself." Praise itself is called "kitti" because it is to be praised, and "sadda" because it is to be spoken of. The word "sadda" is a synonym for "kitti," as in "the sages, endowed with qualities, ascetics, have a great reputation." The sound that proceeds by way of praise is a shout of praise, an utterance of praise. However, the meaning of "abbhuggato" is not given in the commentary, therefore its meaning should be understood thus: o – "Abbhuggato" means having risen having overcome, having risen having overwhelmed. Because it proceeds by taking up qualities not common to others, it is said to proceed having overwhelmed the world with its devas. The word "kinti" (how) refers to "abbhuggato" (having risen) as in "Iti pi so Bhagavā" (Thus indeed is that Blessed One) and so on. From now on, in such places where the meaning of the Pāli text should be explained, we will explain the meaning by saying "Pāḷiyaṃ pana" (But in the Pāli). Now, intending to explain the meaning prior to the word analysis there, he says "Iti pi so Bhagavā" and so on, "This is the analysis first" and so on. "So Bhagavā" (That Blessed One) – He who, having perfected thirty perfections, having broken all defilements, having fully awakened to the unsurpassed perfect self-awakening, is the God of gods, the Sakka of Sakkas, the Brahmā of Brahmās, the Lord of the world, who is known as Bhagavā (Blessed One) for reasons such as being fortunate, that is the Blessed One. Indeed, "Bhagavā" is a naming of the Teacher. Therefore, the Venerable Dhammasenāpati said, "Bhagavā is not a name given by a mother" and so on (Mahāni. 84). Later, "Bhagavā" is indeed a praise of qualities. Just as a meditation practitioner recollects the qualities of the Buddha by joining the word "iti pi" (thus indeed) to each of the nine terms such as "Araham" (Worthy One), so too, intending to show that this is done by one who praises the Buddha's qualities, he says "Iti pi Araham, Iti pi Sammāsambuddho…pe… Iti pi Bhagavā." When this is so, the Buddha's qualities, which are exceedingly manifest and well-known in the world with its devas, are elucidated in various ways by these nine terms such as "Araham." Indeed, just as in "Iti petaṃ bhūtaṃ, iti petaṃ tacchaṃ" (This is real, this is true) and so on (Dī. Ni. 1.6), here the word "iti" means "for this proximate and directly perceived reason," and the word "pi" means "for summing up." By that, the abundance of those qualities is indicated. And those reasons for discerning qualities are directly perceived by those of discerning nature who are endowed with faith. Thus, intending to show that a discerning person, when praising them, should praise them as if they were present before the mind, he says "Iti iminā ca iminā ca kāraṇenāti vuttaṃ hoti" (It is said to mean "for this reason and for that reason"). "Of the words of the Suttantas, ...as stated below, "explaining the meaning in accordance with the suttas," desiring to elaborate here on the meaning, which is fully described in the Visuddhimagga (Visuddhi. 1.125-128), he states its purpose: "Now, for the Vinaya-holders," and so on. There, "for the delight of the mind" means for the satisfaction of the mind, for generating mental clarity. In "because of being far," and so on, "because of being far" means because of being very distant. "Of enemies" means of the enemy defilements. "Of spokes" means of the spokes of the wheel of existence. "Because of being destroyed" means because of being annihilated. "Of requisites," and so on, means of requisites such as robes, and of special offerings. Now, clarifying the meaning as stated, he says, "For he is far," and so on. Distance, like proximity, is spoken of relatively, so to show the utmost degree of farness, he says, "He stands very, very far away," meaning he stands far away by being very distant. And this state of his being far from defilements is not in terms of place, but rather because they are entirely abandoned, as he shows by saying, "because of the destruction of defilements by the path." If it is asked, "Are they not abandoned even for other Arahants?" keeping this objection in mind, it is said, "with their latent tendencies." For, apart from the Buddha, no others are able to abandon defilements along with their latent tendencies. By this, it is shown that the Buddha's Arahantship is unique among others.