English
"Māṇavakavaṇṇaṃ" (the form of a youth) means the form of a young boy. "Etamatthaṃviditvā" (having known this meaning) means having fully known this meaning: "For one who experiences the joy of solitude, there is joy wherever one may be." "Imaṃ udānaṃ" (this utterance) means he made this utterance, which illuminates the experience of the joy of solitude. "Sutadhammassa" (of one whose Dhamma is heard) means of one whose Dhamma is renowned. Therefore, it says "pakāsitadhammassa" (of one whose Dhamma is proclaimed). "Akuppanabhāvo" (the state of being unshakeable) means the nature of being unshakeable. The commentary on the Mucalinda story is finished. The commentary on the Rājāyatana story 6. "Osadhaharītakaṃ upanesīti" (he offered medicinal herbs) means not only medicinal herbs, but also a tooth-stick. Regarding "paccaggheti" (he accepts), some do not accept the former interpretation of the meaning here. Therefore, Acariya Dhammapāla Thera said, "Paccaggheti means fresh. Some say 'paccaggheti' because each is very valuable, but that is not good. For the Buddhas, the Blessed Ones, do not accept or consume what is very valuable." The commentary on the Rājāyatana story is finished. The commentary on the Brahmā's Request story 7. "Āciṇṇasamāciṇṇoti" (practiced and well-practiced) means it is practiced, and it is well-practiced by those who practice. By this, it shows that this reflection arises in all Buddhas at their first full enlightenment; this is the nature of things here. Even a profound Dhamma may become very clear by dispelling the opposing side. Overcoming the opposing side is bound to right practice. That depends on hearing the True Dhamma. That relies on faith in the Teacher and the Dhamma. This (faith) especially is caused by the aspiration for what is esteemed and revered in the world. Thus, in succession, for the right practice of beings, the request of Brahmā was the cause. Showing this, it is said: "When requested by Brahmā, the desire to teach," and so on. "Attained" means penetrated, understood as it truly is by self-arisen knowledge, "This is suffering," and so on. "Dhamma" means the Dhamma of the Four Noble Truths, because there is no Dhamma to be penetrated apart from that. "Profound" means, like the great ocean, its foundation cannot be reached by the knowledge of others, except by those with accumulated and mature knowledge, like a mosquito's proboscis. Because it is profound, it is hard to see, to be seen with difficulty, it cannot be seen with ease. Indeed, that which has an unattainable foundation, because it cannot be fathomed, it cannot be seen easily in its nature and its specifics. Rather, it is to be seen with great effort, by someone, only sometimes. Because it is hard to see, it is hard to comprehend, to be comprehended with difficulty, it cannot be comprehended with ease. Indeed, that which cannot even be seen, there is no talk of fathoming and comprehending it, because comprehension is difficult. In this context, the Sutta passage should be cited: "What do you think, monks, which is more difficult, or harder to achieve?" (Saṃ. Ni. 5.1115) "Peaceful" means, because of the absence of unpeaceful defilements and formations, all feverishness has subsided, thus it is peaceful, extinguished. Or, peaceful because it is a peaceful object. Here, the truth of cessation is a peaceful object, thus it is a peaceful object. The truth of the path is peaceful and a peaceful object, thus it is a peaceful object. "Excellent" means brought to a state of pre-eminence. Or, "excellent" means unsurpassable in the sense of not causing satiety, like delicious food. Indeed, by its peaceful and excellent nature, its unsurpassability, its not causing satiety, should be understood here. Indeed, these two (qualities) are spoken with reference to the supramundane alone. It is not to be approached by reasoning, because it is the domain of supreme knowledge, it is to be approached by knowledge itself. Therefore, it is subtle and refined, being the domain of subtle knowledge, and having a delicate and profound nature. It is to be understood by the wise, because it is not within the grasp of fools, it is to be known only by the wise who practice the right path. They cling, they are served for delight, thus they are 'ālayā' (clinging-places), the five sense-pleasures. It is said: "Beings cling to the five sense-pleasures, therefore they are called 'ālayā'." Here, "cling to the five sense-pleasures" means "serve the five sense-pleasures." "They" refers to the five sense-pleasures. "They delight" means they find joy, they play, they frolic. They cling, they serve for delight, thus they are 'ālayā', the one hundred and eight cravings. They delight in these 'ālayā', thus they are 'ālayarāmā' (delighting in clinging-places) —this is the meaning to be understood here. Indeed, these beings, just as they delight in sense-pleasures, so too do they savor and rejoice in craving. Just as a king, entering a garden rich with well-arranged trees laden with flowers and fruits, delights in its various bounties, becomes joyful, pleased, and delighted, does not become weary, and does not wish to leave even in the evening, so too do these beings delight in these clingings of sense-pleasures and clingings of craving. They dwell in the cycle of existence joyful and unwearied. Therefore, the Blessed One, showing both kinds of clinging as if they were a pleasure garden for them, said "ālayarāmā" and so on. "Delighted" means greatly delighted. "Well-pleased" means exceedingly pleased, because they are not weary. Referring to 'ṭhāna' (place) means referring to the word 'ṭhāna'. But in meaning, 'ṭhāna' is indeed intended to be dependent origination. That in which the fruit stands, due to its dependent existence, is 'ṭhāna' —the ignorance and so on, which are the conditions for formations and so on. The conditions for these formations and so on are 'idappaccayā' (this-condition), which are ignorance and so on. 'Idappaccayā' itself is 'idappaccayatā' (this-conditionality), just as 'deva' (god) is 'devatā' (divinity). Or, 'idappaccayatā' is the conditionality of the 'idappaccayā' (ignorance and so on) in relation to their own fruits, their ability to produce. Thereby, dependent origination characterized by capable conditions is shown. comes to be. It arises dependently, the fruit comes to be from it, thus it is dependent origination. By both terms, the conditionality of phenomena is explained. For this is a designation for the conditions like formations, and ignorance, etc., that is, conditionality and dependent origination. "The calming of all formations," etc., all this in essence is Nibbāna. For by relying on it, by depending on it, because it is the object-condition for the Noble Path, all the stirrings of formations are calmed, are appeased. Therefore, it is called "the calming of all formations." For in Nibbāna, which is disjoined from all conditioned things, the sequence of the appeasement of formations is understood as fitting. This is the explanation here: All formations are calmed therein, thus it is the calming of all formations. And because, relying on it, all attachments are relinquished, are abandoned by way of eradication; all craving, of 108 kinds, is exhausted; all defilement-passion is dispassionate; all the suffering of the round, such as old age and death, ceases; therefore, it is called "the relinquishing of all attachments, the exhaustion of craving, dispassion, cessation." And this craving, which by that and that existence, by the nature of delighting in existence, weaves and intertwines from one existence to another, or weaves and intertwines action with its fruit, is therefore called "vāṇa" (weaving). That which has gone out from that vāṇa is "vāṇato" (Nibbāna). "Weariness" is bodily weariness. "Trouble" is also bodily trouble. But in the mind, both of these do not exist for the Buddhas, having been eradicated at the foot of the Bodhi tree. And here, bodily weariness and bodily trouble are to be understood as due to prolonged sitting and prolonged speaking, such as backache, dryness of the palate and throat, etc. And that is in the case of those who do not understand the meaning of the teaching and do not practice it. But for those who understand and practice the teaching, even the physical exertion of the teaching is not exertion for the Teacher. Therefore, the Blessed One said: "And the matter of the Dhamma does not trouble me." Therefore, it was said: "That teaching for those who do not know, that would be my weariness." "Apissu" is a particle in the sense of encompassing. It is not only that It shows that these verses also occurred to him. By the connection of the word "Bhagavantam" as a genitive case in the sense of possession, he says "of the Blessed One." Grown, wonderful, or not wonderful. The letter 'a' also has the meaning of growth, as in "asekkhā dhammā" (unconditioned states). Having fulfilled the perfections for four incalculable periods and a hundred thousand eons, for the purpose of sharing the Dhamma with the world of devas and humans, now, for the Dhamma-sovereign who has attained the Dhamma, the non-wonderfulness of the meaning of the verses and his growth in it should be understood, as it indicates his lack of concern in that regard. For the verses are not wonderful in terms of their meaning. "They became objects" means they occurred, and since occurrence is to be pondered, he says "they attained the state of being ponderable." "With difficulty" does not mean by painful practice. For all four paths of the Buddhas are indeed pleasant practices. But during the time of fulfilling the perfections, when he was still with lust, hatred, and delusion, it refers to the practice that was to come, when he gave away his adorned and prepared head to the supplicants who came and went, drawing out the blood from his throat, gouging out his well-anointed eyes,