English
"Nor have you attained the path to Arahantship" – by this, it refutes his state of being in training. By both, it shows his ignoble state. "That path is not yours, by which you might be an Arahant or have attained the path to Arahantship" – by this, it also refutes his state of being a noble ordinary person. Here, "paṭipadā" means the six purifications, such as purity of conduct. One proceeds by this to the noble path, therefore it is "paṭipadā." "Assasi" means you might be. "Cirapaṭikā" means from a long time ago, the meaning is from the taming of the nāga onwards. In "khārikājaṃ," "khārī" refers to the ascetics' requisites such as the fire-drill, water-pot, and needle. That burden carried is "khārikājaṃ." "Aggihutaṃ" refers to fire-worship implements such as the ladle. 52-53. "Upasagga" means trouble. Now, counting the one and a half thousand miracles together, it will show... thinking, "By the Buddha's determination, five hundred pieces of wood did not split," and so on, was begun. But the sixteen miracles such as the taming of the Nāga are not counted here; it should be understood that with them, there are sixteen and a half thousand miracles. Description of the Ādittapariyāya Sutta 54. Now, to show the attainment of arahantship by that thousand bhikkhus through the teaching of the Ādittapariyāya, "Then the Blessed One," and so on, was begun. There, "residing in Gayā, at Gayāsīsa" means that the village is named Gayā because it is not far from the river named Gayā; he resides in that Gayā. And this locative case is in the sense of proximity. Indeed, not far from the village of Gayā, there is also a pond called Gayā, and a river, and a rock formation named Gayāsīsa, resembling an elephant's head. Where there is enough space for a thousand bhikkhus, the Blessed One resides there. Therefore, it is said, "at Gayāsīsa," meaning he resides on the rock formation named Gayāsīsa, near the village of Gayā. "He addressed the bhikkhus" means he considered a suitable Dhamma teaching for them and then addressed them, intending to teach it. For the Blessed One, taking that thousand ascetics who were wearing robes made of psychic power, went to Gayāsīsa, and being surrounded by them, sat down and thought, "Which Dhamma talk is suitable for these?" and concluded, "These people worship fire morning and evening; I will show them that their twelve sense-bases are as if ablaze and burning. In this way, they will be able to attain arahantship." Then, to teach them in that way, he spoke this Ādittapariyāya, beginning with "All, bhikkhus, is ablaze." There (Saṃ. Ni. Aṭṭha. 3.4.23), "all" is of four kinds: all-all, sense-base-all, personality-all, and partial-all. Therein— "Nothing here is unseen by him; Nor unknown, nor unknowable; He fully comprehended all that is to be known; Therefore, the Tathāgata is the all-seeing one." This is called the all-inclusive all. "Monks, I will teach you the all; listen to it," this is called the all of the sense bases. "Monks, I will teach you the Root-Pariyāya of all phenomena," this is called the all of the existing body. "Or, in all phenomena, the first application arises: mind, thought, mentality, the corresponding mind-consciousness element," this is called the partial all. Thus, the partial all is merely the five sense objects; the three-realm phenomena are the all of the existing body; the four-realm phenomena are the all of the sense bases; whatever is knowable is the all-inclusive all. The partial all does not reach the all of the existing body, because it does not include even a part of the three-realm phenomena. The all of the existing body does not reach the all of the sense bases, because it does not include supramundane phenomena. The all of the sense bases does not reach the all-inclusive all. Why? Because the all of the sense bases only encompasses four-realm phenomena, not characteristics and concepts. However, in this Sutta, the all of the sense bases is intended, and even there, only phenomena conducive to insight should be taken. Eye: There are two eyes: the eye of wisdom and the physical eye. Among these, the eye of wisdom is fivefold: the Buddha-eye, the Dhamma-eye, the all-seeing eye, the divine eye, and the eye of wisdom. Among these, the Buddha-eye is the knowledge of inclinations and latent tendencies, and the knowledge of the superiority and inferiority of faculties, which is mentioned as "looking upon the world with the Buddha-eye." The Dhamma-eye is the lower three paths and the three fruits, which is mentioned as "the dustless, stainless Dhamma-eye arose." The all-seeing eye is omniscience, which is mentioned as "having ascended the palace, the all-seeing one." The divine eye is the knowledge arisen through the increase of light, which is mentioned as "with the divine, purified eye." The eye of wisdom is the four noble truths. The undivided knowledge, which is stated as "the eye arose". The physical eye too is of two kinds: the eye with its components, and the sensitive eye. Among these, that lump of flesh in the eye socket, surrounded by eye membranes, where the four elements, color, odor, taste, nutritive essence, origin, life, existence, eye sensitivity, body sensitivity— these are, in brief, thirteen components. But in detail, the four elements, color, odor, taste, nutritive essence, and origin— these nine, by way of four origins, are thirty-six. Life, existence, eye sensitivity, body sensitivity— these four are karma-originated. Thus, there are forty components. This is called the eye with its components. That which, in this, located in the visible circle, delimited by the white circle, surrounded by the black circle, is merely the sensitivity capable of seeing forms— this is called the sensitive eye. Its detailed explanation, and that of the others like the ear and so on, is indeed stated in the Visuddhimagga (2.436). There, taking that sensitive eye, the Blessed One said, "The eye is burning," and so on. There, "burning" means ablaze, fully blazing, become a single flame by the eleven fires— this is the meaning. Consciousness dependent on the eye is eye-consciousness. Or, consciousness having the eye as its cause is eye-consciousness. Indeed, forms, light, attention, and so on, are also causes for that consciousness. But they are common causes. The eye is an uncommon cause. Thus, this designation is by the uncommon cause, just as "barley sprout". In ear-consciousness and so on, too, this is the same principle. Contact dependent on the eye is eye-contact. This is a designation for contact associated with eye-consciousness. In ear-contact and so on, too, this is the same principle. "Dependent on eye-contact, feeling arises" means: having made eye-contact the root condition, the feeling of receiving, investigating, determining, and impulsion has arisen. But for feeling associated with eye-consciousness, regarding eye-contact being a condition, there is nothing to be said. Eye-contact Indeed, it is a condition for co-arisen feeling by way of co-arising, etc., and for non-co-arisen feeling by way of strong dependence, etc. Therefore it is said: "Dependent on eye-contact, there arises feeling, whether pleasant or painful or neither-pleasant-nor-painful." The same method applies to ear-door feeling, etc. Here, however, "mind" means the bhavanga consciousness, because it is intended as the mind-door. "Mental phenomena" means mental objects. "Mind-consciousness" means the javana together with the advertence. "Mind-contact" means contact co-arisen with bhavanga. "Feeling" means the javana-feeling together with the advertence-feeling. But if the feeling associated with bhavanga is taken, there is nothing to say. Or, without separating advertence from bhavanga, "mind" should be understood as bhavanga with advertence. "Mental phenomena" means only mental objects. "Mind-consciousness" means javana-consciousness. "Mind-contact" means contact co-arisen with bhavanga and advertence. "Feeling" means feeling co-arisen with javana, and feeling co-arisen with bhavanga and advertence is also acceptable. In phrases like "fire of lust," etc., lust itself is called "fire" because it burns, hence "fire of lust." For lust, arising sharply, burns and consumes beings, therefore it is called "fire." The same method applies to the other two as well. Here are these stories: A young bhikkhuni in Cittala Pabbata Monastery, having gone to the Uposatha hall, stood looking at the image of a doorkeeper. Then within her, lust arose very sharply, therefore the heat element arising from it, with its extreme sharpness and with the states co-arisen with it, burned the heart region just as an external heat element would, by that, that bhikkhuni was burned and passed away. Other bhikkhunis, passing by, said, "This young one is standing, call her." One went and took her hand, saying, "Why are you standing?" As soon as she was taken, she turned over and fell. This, then, is a story of lust's burning. But for hatred's burning, the mind-polluting devas should be seen. Among them... Now, one deva-son, "I will play a festival!" with his retinue, by chariot enters the street. Then another, coming out, seeing him going in front, "Hey, this wretch, as if seeing this for the first time, goes as if swollen with joy, as if bursting!" he gets angry. Even the one going in front, turning back, seeing him angry, (for the angry are easily known), knowing his anger, "You, angry, what will you do to me? This prosperity was gained by me through giving and virtue, not by your power!" he retorts angrily. Indeed, when one is angry, the other, not angry, protects. For the anger of the angry one, when the other is not angry, being without fuel, not being nourished by repeated arising, cannot cause him to fall. Like fire falling into water, it is extinguished. Therefore, the non-angry one protects him from falling. But when both are angry, the anger of one