English
"In all aspects" means in the analysis of dependent origination, both by those stated here and by those not stated, without exception. And by all the modes that have come forth in the arising of craving, etc. 'He knows' means he understands. 'He sees' means he sees directly with the eye of knowledge, which is the nature of seeing. 'He comprehends, he penetrates' are synonyms for these. That is that knowing. By the meaning of 'known' means by the meaning of knowing according to reality. By the meaning of 'comprehended' means by the meaning of penetrating in ways such as impermanence. Now, to show for what purpose this wheel of existence is brought here, "by this," etc., is said. There, 'those dhammas' means those dhammas like ignorance. 'Having known them as they are' means having known them truly with the great diamond-knowledge. 'Becoming dispassionate' means becoming dispassionate through powerful insight. 'Becoming detached, becoming liberated' means becoming detached and liberated through the noble paths. 'He struck the spokes' is the connection. There, when the Blessed One becomes detached and liberated, then he is called 'one who struck the spokes'. Furthermore, taking the moment of full enlightenment, it is said, "He struck, he utterly struck, he destroyed." Thus, because the spokes are struck, he is an Arahant; in this way, too, by this method, because the spokes of the aforementioned wheel of existence, such as formations, are struck, he is an Arahant. Here it is said – The spokes of the wheel of existence, Since they were struck by the sword of knowledge; Therefore, by the Lord of the World, He is called an Arahant. (Visuddhimagga 1.128); By being supremely worthy of offerings means by being in the state of being supremely worthy of offerings. When the inanimate wheel-gem of a Wheel-turning Monarch arises, the world makes offerings right there; special offerings cease elsewhere. How much more so when a Perfectly Self-Enlightened One arises! — thus showing, he said, "When the Tathāgata arises," etc. Even when it is said, "I will make offerings to each aggregate of Dhamma in a specific way," because it is done with the Teacher himself in mind, "with the Blessed One in mind," etc., is said. What then to say of other special offerings? That is, what is there to say about the Arahantship of other not-so-grand special offerings made by less powerful devas and humans than those mentioned? He is an Arahant also by being worthy of requisites, etc., meaning by being supremely worthy of the special offerings of requisites like robes, as mentioned, and He is also an Arahant because he cuts off the skin. For the easy grasping of this meaning, this is said: “Because this world-leader Is worthy of special offerings Together with requisites; And because people are worthy of suitable things, Therefore, the Conqueror is worthy of this name.” By “fear of ill-fame” means “by fear of disrepute,” “by fear of infamy,” “by fear of blame”—so it is said. By “doing evil in secret” means “lest anyone should know it,” they do evil in secret. By “he never does so” means that this Blessed One, having completely abandoned the causes of evil at the foot of the Bodhi tree, never does so. And here it is said: “Because for such a one, There is no such thing as secrecy In evil deeds; Therefore, by the absence of secrecy, He is known as Arahant.” Now, for easy comprehension, gathering all the aforementioned meanings and showing them, he says “and here it is said,” and so on. In “that sage is the destroyer of defilement-enemies,” the elision of the *niggahīta* should be understood for the ease of versification; the meaning is “because he has destroyed the defilement-enemies.” And in “he is worthy of requisites and so on,” here too the elision of the *niggahīta* should be understood in the same way as mentioned. In “Arahant,” this other method should also be understood: “Arahant” means “far away,” that is, “because of being very far away.” But from what is he very far away? From those whose bodies are undeveloped, whose morality is undeveloped, whose minds are undeveloped, whose wisdom is undeveloped; who therefore have not abandoned greed, hatred, and delusion; who are unskilled in the Noble Dhamma, undisciplined in the Noble Dhamma, not seeing the Noble Dhamma, not practicing it, and practicing wrongly. From them, he is very far away. For this was said by the Blessed One: “Even if, monks, a bhikkhu were to grasp the corner of my outer robe and follow closely behind me, placing footstep after footstep, and he were covetous, intensely passionate for sensual pleasures, with an ill will, with corrupted thoughts, unmindful, not comprehending, unconcentrated, with a distracted mind, with uncontrolled faculties, then indeed he is far from me, and I am far from him. For what reason? Because that bhikkhu, monks, does not see the Dhamma; not seeing the Dhamma, he does not see me.” (Itivuttaka 92). Indeed, if the individuals mentioned were to be near the Teacher morning and evening, they would not on that account be called "near the Teacher," nor would the Teacher be so to them. Thus, from ignoble persons, he is far away, therefore he is Arahant. Therefore it is said: "Those persons of base intentions, who do not practice rightly, the Blessed One is far from them, therefore he is considered Arahant, far." Likewise, Arahant means "near," that is, "in a state of nearness." But from what is he in a state of nearness? From those whose bodies are developed, whose virtue is developed, whose minds are developed, whose wisdom is developed, from whom greed, hatred, and delusion are abandoned, who are skilled in the noble Dhamma, well-trained in the noble Dhamma, who see the noble Dhamma, who practice rightly, from them he is in a state of nearness. And this was also said by the Blessed One: "Even if, monks, a bhikkhu were to dwell a hundred leagues from me, and he is not covetous, not intensely passionate for sensual pleasures, with a mind free from ill-will, with uncorrupted thoughts, with mindfulness established, fully aware, concentrated, with a one-pointed mind, with restrained faculties, then indeed he is near to me, and I am near to him. For what reason? Because, monks, that bhikkhu sees the Dhamma, and seeing the Dhamma, he sees me." (Itivuttaka 92). Indeed, such individuals, even if they are a hundred leagues distant from the Teacher, are not on that account to be called "far from the Teacher," nor is the Teacher so to them. Thus, from noble persons, he is near, therefore he is Arahant. Therefore it is said: "Those who practice rightly, with well-directed aspirations, he is near to them, though far, therefore the Conqueror is Arahant." These evil states, such as greed, when they arise in a person's continuum, bring harm both in this life and in future lives, and are entirely and directly opposed to the path leading to Nibbāna. They are called "rahā" (to be abandoned) because they must be kept far away, renounced, and abandoned by good people who practice rightly to fulfill their own welfare and the welfare of others. And because these were completely abandoned and utterly eradicated by the Blessed One at the foot of the Bodhi tree through the Noble Path. As it is said: "The Tathāgata..." Indeed, brahmin, for him, lust is abandoned, hatred, delusion, all evil unwholesome states are abandoned, cut off at the root, made like a palm-stump, brought to non-existence, not liable to arise again in the future. Therefore, for him, there are no 'rahā' at all. Thus, he is called 'Arahant'. Therefore it is said: Evil states are called 'rahā', because they should be abandoned by the good. Because these are thoroughly abandoned, the Blessed One is considered an Arahant. Those who have fully comprehended the aggregates, whose defilements are abandoned, who have developed the path, realized cessation, the Arahants, the Destroyed-āsavas; and those trainees whose minds have not yet attained, who dwell aspiring for the unsurpassed security from bondage; and those individuals of pure practice, with good intentions, endowed with qualities like faith, virtue, learning— by them, he should not be abandoned, not forsaken. And by them, the Blessed One is an Arahant. Indeed, the noble individuals, by realizing the Dhamma seen by the Teacher, are not separated from the Dhamma-body of the Teacher. As venerable Piṅgiya said: I see him with my mind, as if with my eyes, day and night, brahmin, unremittingly. Worshipping, I pass the night. By that, I consider it no separation. Faith and joy and mind and mindfulness, these do not depart from Gotama's teaching. Whichever direction the greatly wise one goes, I am inclined to that very direction. And for that reason, they do not point to another teacher. As it is said: This is impossible, monks, there is no opportunity, that a person endowed with right view would point to another teacher. Such a thing does not exist. Even noble ordinary people mostly have unshakeable faith in the Teacher. Thus, because he should not be separated from by well-practiced special individuals, and because they do not separate from him, there are no 'rahā' (abandoners) for him, or there are no 'rahā' for him that should be abandoned by the good, hence Arahant. Therefore it is said: Those who have realized the True Dhamma, the noble ones, whose conduct is pure; He is not deprived of them, The Lord is therefore considered worthy. "Raha" is said to mean going, and for the Blessed One, there is no going in transmigration, which is called wandering in various destinies, because the cycle of kamma, with all its constituents, was completely destroyed at the root of the Bodhi tree by the Noble Path which eradicates kamma. As it is said – By which I might arise as a deva, Or as a gandhabba or a bird; By which I might go to yakkhahood, And attain humanity; Those taints of mine are destroyed, Shattered, uprooted.