English
"Arisen" means risen upwards, gone, proceeding, meaning produced. "Anger" means the nine kinds mentioned in the suttas by such methods as "the thought 'he acts to my disadvantage' gives rise to resentment" (D.N. 3.340; A.N. 9.29), and the nine kinds established as their opposites, such as "he does not act to my advantage"— thus eighteen kinds, by means of a stump, a thorn, etc., in an inappropriate place, anger that arises from one of the nineteen grounds of hatred. "Visaṭanti" means spread out. "Sappavisanti" means the poison of a snake. "Ivāti" is a word of simile. Having dropped the "i" sound, it is said as "va." "Osadhehi" means with medicines. This is what is said: Just as a physician, a poison-curer, quickly removes the widespread snake poison that has pervaded the entire body of one bitten by a snake, with medicines made from roots, trunks, bark, leaves, flowers, etc., or with various medicinal preparations, even so, a bhikkhu who removes the anger that has arisen from the aforementioned ground of hatred and has pervaded the mind-continuum, by any means of removal, such as removal by counteraction, does not tolerate it, abandons it, dispels it, makes an end of it— that bhikkhu abandons this shore and the other shore. That bhikkhu, thus removing anger, since anger is completely abandoned by the third path, abandons the five lower fetters, which are called "this shore and the other shore." Without distinction, "pāra" is the name for a shore. Therefore, because they are both "this" (ora) and "the other shore" (pāra) of the ocean of transmigration, they are called "orapāra" (this shore and the other shore). Alternatively, whoever removes the arisen anger, like widespread snake poison with medicines, that bhikkhu, having completely removed anger by the third path, and standing in the fruit of non-returning, abandons this shore and the other shore. Here, "this shore" (ora) is one's own existence. "The other shore" (pāra) is another's existence. Or, "this shore" (ora) is the six internal sense bases, "the other shore" (pāra) is the six external sense bases. Similarly, "this shore" (ora) is the human world, "the other shore" (pāra) is the divine world. "This shore" (ora) is the sense-sphere realm, "the other shore" (pāra) is the form and formless realms. "This shore" (ora) is the existence in the sense and form realms, "the other shore" (pāra) is the existence in the formless realm. "This shore" (ora) is one's own existence, "the other shore" (pāra) is the means for the happiness of existence. Thus, in this "this shore and the other shore," one who abandons sensual desire by the fourth path is said to "abandon this shore and the other shore." And here, although for a non-returner, due to the abandonment of sensual passion, there is no sensual desire for this existence, etc., nevertheless, for the sake of clarifying its excellence, all these distinctions of "this shore and the other shore" are gathered, and by the abandonment of sensual desire therein, it is said, " “He abandons this shore and the far shore,” it was said. Now, to explain the meaning of that, he gives a simile: “like a snake its old, worn-out skin.” Here, “uraga” means one who goes with the breast, it is a name for a snake. It is of two kinds: one with a body and one without a body. Even the one with a body is of two kinds: water-born and land-born. The water-born obtains a body only in water, not on land, like the Naga king Saṅkhapāla in the Saṅkhapāla Jātaka. The land-born only on land, not in water. That snake, abandoning its skin, which has become worn out due to its decrepit state and old due to its long existence, abandons it in four ways: remaining in its own species, disgusted, relying on something, and with effort. “Sajāti” (own species) means the long-bodied nature of the snake species. Snakes do not transgress their own species in five situations: in birth, in death, in the discharge of venom, in sexual intercourse within their species, and in shedding their old skin. Therefore, when it sheds its skin, it does so while remaining in its own species. Even while remaining in its own species, it sheds it with disgust. “Disgusted” means when it is half-freed and half-unfreed, hanging down, it sheds it with aversion. Even while disgusted, it sheds it by relying on a branch, or a root, or a rock. Even while relying on something, it sheds it by generating strength, making an effort, and with energy, making its tail crooked, and with its hood expanded, breathing heavily. Having thus shed it, it goes wherever it wishes. Just so, this monk, wishing to abandon this shore and the far shore, abandons it in four ways: remaining in his own species, disgusted, relying on something, and with effort. “Sajāti” (own species) for a monk is virtue, as it is said, “born of the noble birth.” Therefore, it is said, “A wise man, established in virtue.” Thus, a monk established in this own species, abandoning that “this shore and the far shore,” which is differentiated as his own existence and so on, like an old, worn-out skin, generating that suffering, disgusted by seeing the danger in each of those, relying on good friends, and with excessive right effort… Having generated strong power, as it is said, "By walking and sitting during the day, one purifies the mind from obstructive states," dividing day and night into six parts, striving and endeavoring, like a snake, having coiled its crooked tail into a cross-legged posture, like a snake, breathing, this one, too, with unslackening effort, endeavoring, like a snake, making a hood, this one, too, generating a spread of knowledge, like a snake, sheds its skin, and having shed it, like a snake with its skin cast off, goes wherever it wishes. This one, too, with its burden cast off, goes in the direction of the Nibbāna element without residue. "Bhavanti" (they become) by this, it shows the young saplings that have taken on a blue color and are growing, having deep roots. "Ahuvam" (they were) by this, it shows the large trees and plants that have grown and stand. The explanation of "bhavanti" is "they are born, they grow." The explanation of "ahuvam" is "they were born, they grew." "Rāsi" (heap) means a collection of pure eight-fold elements. "Bhūtānaṃ" (of beings) means of the eight elements that have attained such designations. Even when "bhūtānaṃ gāmo" (village of beings) is said, because there is no aggregate separate from its components, those very grasses, trees, and creepers are taken as "bhūta-designated." Some also say, "Trees and plants, etc., that have established themselves on the ground and become green, are taken possession of by deities. Therefore, it is 'bhūtānaṃ gāmo' because it is the dwelling place of beings." "Rukkhādīnaṃ" (of trees, etc.) by the word "etc.," medicinal plants, shrubs, and creepers should be understood. Now, trees, etc., are not living beings because they lack consciousness. Their lack of consciousness is to be understood from the absence of movement, from their growing again even when cut, from their being of a different kind, and from not being included in the four types of birth. Growth, however, is also found in corals, stones, and salts, so it is not a reason for their being living beings. And their perception of objects is merely an assumption, like the dream of a tamarind tree, etc. Similarly, cravings, etc. Why then is a pācittiya offense stated for cutting, etc., of the bhūtagāma? Because it is suitable for a recluse and for the protection of the beings dwelling therein. Therefore, it is said, "Foolish men, indeed, who perceive life..." "In the tree," and so on. 91. In "Arising from the root," and so on, the meaning is stated in the Sinhala commentary in the way that will be explained by us above. Therefore, it says, "Even so... they do not agree." The word "vijāta" here is indicated by dropping the prefix "vi-". Therefore, it says, "vijātāni." And the word "vijāta" means "born," as in "a woman who has given birth." Therefore, it says, "pasūtāni." And "pasūti" here means "having produced leaves and roots." Therefore, it says, "nibbattapaṇṇamūlāni." By this, it clarifies this: "Seeds that have produced leaves and roots are indeed included in the category of living plants. And the word 'bījajāta' (seed-born) which applies to them, is also used by convention for trees and so on." In the former interpretation of the meaning, however, only trees, creepers, and so on, that have arisen from seeds, are called living plants. "Showing them" means showing those seeds. In "root-seed," and so on, the root itself is the seed, a root-seed. The same method applies to the rest. "Phaḷubīja" means a joint-seed. The word "bīja" (seed) is conventionally applied to the fertile fruit capable of sprouting, because it is a special cause for the production of similar fruit when other conditions are present. For the accomplishment of that meaning, it is also used for some roots and so on. To distinguish it from roots and so on, it is specified with one word "bīja" as "bījabīja" (seed-seed), just as "rūparūpaṃ" (form-form) and "dukkhadukkhaṃ" (suffering-suffering). "A seed shown by what is born from a seed" clarifies that the cause is shown by the effect through the figure of speech of effect for cause. 92. In "perceiving a seed as a seed," to show that the effect is stated by the cause through the figure of speech of cause for effect, it says, "There, just as," and so on. "Having freed from living plants" means having released from living plants, that is, having separated. "That seed which is called a living plant" refers to the meaning stated that seeds are also those that have grown. "There, that seed" means that seed which has produced leaves and roots. And here, just as the word "bījajāta," the use of the word "bīja" for trees and so on by convention should be understood. "As recited" means as in the Pāli text. "Wherever" means at the root, at the top, or in the middle.