English
as it is exceedingly profound, subtle, and delicate. As it is said, "profound, difficult to see," and so on. "Pleasing to ordinary people" means "well-expressed," because it brings delight to ordinary people, therefore it is well-expressed. For ordinary people are pleased by excellence of expression. Here too, it is an inference of cause from effect. Its well-expressed nature is due to its trustworthiness, which is to be understood from its being beautiful in the beginning, and so on. Or, "meaningful because understood by the wise" refers to its richness of meaning as a basis for wisdom. Then, "pleasing to discerning people" means "well-expressed because trustworthy," referring to its excellence of expression as a basis for faith. Then, "pleasing to ordinary people." Thus, the meaning here should be understood. "Meaningful due to profound intention" means rich in meaning because its intention is unfathomably deep, otherwise it would not be so. "Well-expressed due to clear words" means well-expressed because of its easily comprehensible wording, making even the most profound meaning easily understood by those to be trained. All of this, "meaningful due to richness of meaning" and "well-expressed due to excellence of expression," should be understood as an elaboration of the two meanings stated at the very beginning. And it is explained in the same way here and there. Thus, here there is no taking of an alternative or a collection. "Due to the absence of what is to be brought in" means due to the absence of an unstated, purifying meaning to be added. The word "kevala" (sole/entire) is a designation for "sakalā" (whole), meaning "by being completely perfect," that is, by being perfect in all its parts. "Of what is to be removed" means of defiling phenomena. Here, the word "brahmacariya" (holy life) is seen in these meanings: giving, service, the five precepts, the immeasurables, abstinence from sexual intercourse, contentment with one's own spouse, energy, the Uposatha observances, the Noble Path, and the Teaching. "What is your vow, What then is the holy life? Of what well-practiced deed is this the result? Power, radiance, the arising of strength and energy, And this great mansion of yours, O Nāga. I and my wife, in the human world, Were both faithful givers of alms; My house then was like a public water-stall, Mendicants and brahmins were satisfied. That was my vow, that indeed was my holy life, Of that well-practiced deed is this the result; Power, radiance, the arising of strength and energy, And this great mansion of mine, O wise one. In this Puṇṇaka Jātaka, giving is called "brahmacariya" (holy life). By what means is your hand a wish-giver? By what means is your hand a honey-giver? By what holy life of yours does merit succeed in your hand? By that means my hand is a wish-giver, by that means my hand is a honey-giver; By that holy life of mine does merit succeed in my hand. In this Aṅkura Petavatthu, service is called "brahmacariya" (holy life). "Thus, monks, was that holy life called Tittiriya" – in this Tittira Jātaka, the morality of the five training rules is called "brahmacariya" (holy life). "That holy life of mine, Pañcasikha, was neither for disenchantment, nor for dispassion, nor for cessation, but only for rebirth in the Brahma world" – in this Mahāgovinda Sutta, the four immeasurables are called "brahmacariya" (holy life). "Others will be unchaste, we here will be chaste" – in this Sallekha Sutta, abstinence from sexual intercourse is called "brahmacariya" (holy life). We do not transgress our wives, And our wives do not transgress us; Apart from them, we practice the holy life, Therefore, our young ones do not die. In the Mahādhammapāla Jātaka, contentment with one's own wife is called "brahmacariya" (holy life). "I recall, Sāriputta, having practiced a holy life endowed with four factors, I was indeed an ascetic" – in the Lomahaṃsana Sutta... Vigor is called "brahmacariya." "By inferior brahmacariya, one is reborn among khattiyas; By middling, into devahood; by supreme, one is purified." Thus, in the Nimijātaka (Jā. 2.22.429), the eight-factored Uposatha, performed through self-restraint, is called "brahmacariya." In the Mahāgovindasutta (Dī. Ni. 2.329), the Noble Eightfold Path itself is called "brahmacariya," as in "This brahmacariya of mine, Pañcasikha, is for utter disenchantment, for dispassion... this very Noble Eightfold Path." In the Pāsādikasutta (Dī. Ni. 3.174), the entire Dispensation, comprising the three trainings, is called "brahmacariya," as in "This brahmacariya is prosperous and flourishing, extensive, widely known, widespread, well-proclaimed among humans." In this context too, this very thing is intended as "brahmacariya," as stated by "because it is encompassed by the three trainings," etc. By the foremost ones: by the foremost ones such as the Buddhas. Or, a conduct that is brahmabhūta (divine/supreme) by virtue of being foremost is brahmacariya. With a cause: with a cause of the characteristic mentioned below. With an origin: with a specific origin. According to the suitability of the trainable ones: according to the suitability of the conduct, etc., of the trainable ones. Of the meaning: of the meaning of morality, etc., being taught. Endowed with reasons and examples: because it is endowed with reasons and examples, by taking reasons and similes here and there, as in "For what reason, bhikkhus, just as..." By the attainment of faith: by the attainment of faith as stated, "Having heard that Dhamma, they attain faith in the Tathāgata," etc. By practice: by right practice such as purity of morality, meaning, a cause for practice. By proficiency in attainment: by the existence of proficiency in attainment through the penetration of truths, thus being meaningful and not empty and useless like the Kapilamata, etc., but rich in meaning. By learning: by familiarity with the Dhamma of learning. By proficiency in tradition: by the existence of proficiency in extensive learning, without generating confusion as if for one who is making acquaintance with badly expounded doctrines. with all the flavors. For when there is perfection of flavors, there is skill in the tradition. Endowed with the five aggregates of virtues and so on, means not devoid of the five divisions of Dhamma, such as virtue. Completely perfect, means full and complete in every way, without remainder. Without defilements, means without defilements like wrong views and conceit. For crossing over, means for escaping the suffering of the cycle of existence. Without attachment to worldly gain, means utterly pure, without any reliance on craving whatsoever. This is what is meant: whoever teaches this Dhamma discourse thinking, "By relying on this, I will gain profit or honor," their teaching is impure. But the Blessed One, without attachment to worldly gain, with a soft heart, pervaded by compassion, cultivating loving-kindness, teaches with a mind established in the nature of uplifting beings. Therefore, his teaching is pure. The word "sādhu" is seen in requests, as in "Good, venerable sir, may the Blessed One teach me the Dhamma concisely." It is seen in acceptance, as in "Good, venerable sir, that bhikkhu, having rejoiced in and approved of the Blessed One's words." It is seen in commendation, as in "Good, good, Sāriputta!" It is seen in confirmation and command, as in "Then, brahmin, listen carefully." "Good is King Dhammaruci, good is a person of wisdom; good is not betraying friends, not doing evil is happiness." In these and similar passages, it means "excellent." Here too, it should be understood as "excellent," thus it says, "Sādhu kho pana means sundaraṃ kho pana." There, "sundaraṃ" means "bhaddakaṃ" (good/auspicious). And "bhaddakatā" (goodness) is because it brings benefit and happiness to the one who sees it, thus it says, "atthāvahaṃ sukhāvahaṃ" (bringing benefit, bringing happiness). There, "atthāvahaṃ" means bringing benefit, which is ultimate benefit, pertaining to this life and the next. "Sukhāvahaṃ" means bringing the three kinds of happiness as described. "Tathārūpānaṃ" means "of such kind." By what qualities the Blessed One is endowed, by those qualities, he is exceedingly pleasing to the four-fold world at all times. Showing the nature of reality as it is, he said, "as is the form," and so on. There, by "truly... (etc.)... worthy ones," he shows the Buddha's inspiring quality for beings who value the Dhamma and those who are austere. And by that showing, the inspiring quality for others who value form and those who value sound is also shown, it should be understood, because of its inseparability. "He proclaims the holy life," thus his fame arose; this is the connection here. Therefore, he said, "Having made such an intention as 'even mere seeing is good'," and so on. There, regarding "even mere seeing is good," the story of the Kosiyā bird should be told. 2. "By whatever reason" – this instrumental case is for cause. For the meaning of cause is the reason for an action, not the meaning of an action as an instrument. Therefore, for the purpose of attaining various special qualities, the act of approaching here, like in "he lives by food" and so on, this instrumental case is appropriate for the meaning of cause, not for the meaning of instrument, as it is unsuitable for that. Thus it is said, "by whatever reason." Indeed, without distinction, because of the continuously flowing, exceedingly sweet, abundant, deathless essence of the fruit of the True Dhamma, the Blessed One is compared to a great tree bearing sweet and ever-present fruit. For by merely grasping the intention of enjoying the sweet fruit, the sweetness of the great tree's fruit is understood. "He approached" means "approaching." For one who, desiring to arrive, goes to some place, by passing over various regions, attains the description "he approached" or "approaching." Therefore he said,