English
To show that state, "on the bank of the river Nerañjarā" and so on was said. Otherwise, it would imply "he dwells in that heap of sand," and there would be a contradiction with such statements as "he entered Uruvelā for alms, to the Uruvelā army village." But in the commentary, only the root cause is shown. There, it was said with reference to that. ...pe... is to be seen, is the concluding statement. If it is asked, for what purpose is that? It is for showing the possibility of the meaning of the words as stated, with reference to the village. The statement, "That village obtains such a name by means of its proximity," should be understood as not stated, considering it to be implicitly established. Or else, the name of the village near the aforementioned sand-heap, which is "Uruvelā." There, the venerable Elder Upāli, not referring to a village here, said, "He dwells in Uruvelā," because there was no need for a begging-round village. For the Blessed One did not make that village his begging-round and dwell there at that time. Therefore, it should be understood that the Aṭṭhakathā teacher, wishing to show that he thus spoke with reference to dwelling at the foot of the Bodhi tree near the sand-heap, spoke thus. Therefore, it should be understood that the Elder, by indicating the place of enlightenment in the forest, far from the village of the Blessed One, made a determination of the second place of origin with three words. Otherwise, there would be no purpose for the three-word statement. There, "nadī" (river) means "it goes making a sound." Instead of saying "Nelañjalāya," by changing the 'l' sound to 'r', it is said "Nerañjarāyā." The meaning is, "having pure water," being free from mud and moss. Or else, "having blue water" is simply its name. At "Bodhirukkhamūle" (at the foot of the Bodhi tree), "Bodhi" here refers to enlightenment. And that, in terms of meaning, is the fourth path-knowledge of the Blessed One, according to the statement in the Paṭisambhidāmagga, "This is called liberation-ending." Although it is possible to also speak of the fourth fruit-knowledge as that which gives the name, it should be understood that it is the fourth path-knowledge that is "Bodhi" here, because it is the accomplishment of the tasks to be done. Therefore, in the Pāli, "for the knowledge of the destruction of the defilements by the third knowledge," that very thing is shown. In the Aṭṭhakathā, however, it is "factors of enlightenment" and "factors conducive to enlightenment." There, since the knowledge in the four paths is called "Bodhi," therefore, with the intention of speaking generally, it is said, "Bodhi is called the knowledge in the four paths." because that too is included in the knowledge of what is intended here. Or, because there is no place stated in the Pāli for the Buddha's teaching of the first three paths, only the knowledge of the fourth path arose in the Buddha. It is not that the Buddha became a Buddha after attaining the state of a stream-enterer and so on. To prevent the implication of another doctrine, it is said "in the four," because the first three are established as a condition for the fourth, by way of the Bodhi. As it is said, "A person and a dwelling are conditions by way of supporting condition" (Paṭṭhāna 1.1.9, Paccayaniddesa), just as a fruit-bearing tree is a tree that bears fruit, so a Bodhi-causing tree should be understood as a Bodhi-tree. Here, it is said later, "Because Bodhi alone is also the name of a tree, therefore Bodhi." The distinguishing word from a banyan tree and so on is to prevent the implication of another Bodhi-tree root. For the knowledge of the path, being the root of wholesome things, could be called Bodhi and its root. "The first fully enlightened one sits" is the connection. Thereby, it shows that he sat for eight days in one posture, along with being fully enlightened. Here, the word "one" shows that that posture, which is suitable for the ascetic practice, was not immediately followed by another posture, and that it was not disturbed. In "the bliss of liberation," "bliss in liberation" is not possible. Because the Buddha was in the fifth jhāna, liberation itself, which is called the attainment of fruition, is the bliss of Nibbāna by way of being a support, and that is the bliss of liberation. He sat experiencing it, realizing it by attaining it. He sat expecting it, so as not to miss the time for those to be trained, not out of attachment to the bliss of liberation. Now, "atha kho" are two particles indicating the beginning of another section. Thereby, it shows that while experiencing the bliss of liberation, he did not contemplate dependent origination, but rather, he arose from that. The repeated contemplation of dependent origination, which is well-attended to by way of penetration, is because of its profundity, which generates delight, not with the intention of seeing a new method. Directly perceived. Because the Blessed One is not deluded regarding all things, the contemplation of what has been penetrated, or the mental advertence to its domain, generates a novel joy for him, like a king reviewing a conquered territory. As it is said: “An unhuman delight arises for one who rightly discerns the Dhamma.” “The first watch of the night” is a usage indicating constant connection, thereby showing the varied nature of its divisions. Although it is said “he mentally adverted in direct and reverse order” as a single statement, yet to show that it was in this sequence, it begins with “conditioned by ignorance,” and so on. And there, even if only the contemplation of the mere arising is intended, how is it understood? As the primary state. But the reverse mental advertence is for establishing the reality of the causes and the results in the direct order. Since the cessation of formations is only from the cessation of ignorance, and not otherwise, it is shown that ignorance is the cause of formations, and formations are its fruit. Similarly, the direct mental advertence in the contemplation of Nibbāna is for establishing the cessation of the fruit from the cessation of the cause. And here, Nibbāna is shown by its effect. For it is not merely the cessation of ignorance, and so on. There, by the statement “when he knew the exhaustion of causes,” it is established that the direct order is not intended. There is nothing to say about the contemplation of the path, because of its function in both instances, and because of its object, the path is shown there as its domain. Here it is asked: “It is not fitting to say ‘he mentally adverted to dependent origination in reverse order,’ for Nibbāna, which is designated by the term ‘reverse order,’ cannot be dependent origination.” It is said: No, because of understanding its meaning. For “direct and reverse order” is a neuter noun of state. The meaning there is: “He mentally adverted to that dependent origination in direct and reverse order.” Otherwise, the cessation would imply a reverse order. And it should be understood that in this reverse order, the rule of sequence is established from the rule of sequence in the direct order. Thus, the reverse of dependent origination is not dependent origination. non-arising is established. Therefore it is said in the commentary: "Cessation is non-arising," and so on. If this is so, there is a contradiction between earlier and later statements. How so? For by "dependent," through the comprehension of the fruit's cause, and through the causes' going to dependence on causes, the manifestation of its being inclined to arising is shown, so non-arising is not possible. Therefore, some say that "non-dependent arising" thus, by the rejection of both, its opposite nature should be understood. That is not proper, as its direct nature is determined, and there is no excess of meaning. Therefore, "non-dependent arising" should be understood as its opposite. For this reason, the Buddha in the Pāli text spoke of the cessation of cause and the causally arisen. There, by "from the complete fading away and cessation of ignorance," he shows the cessation of the cause by the cause being a cut-off cause, and the cessation of the causally arisen by the fruit's non-comprehension of the cause. Since cessation in the Pāli text is, in essence, non-arising, it is said in the commentary: "Cessation is non-arising." If this is so, does Nibbāna then become merely the cessation of causes and the causally arisen? No, because the intention is to show its power. "At the time of knowing" means at the time of mental attention; otherwise, it would imply not knowing before that. Here, regarding "meditates," although for one who meditates with characteristic contemplation, the factors of enlightenment arise, or the four noble truths become manifest, nevertheless, in the earlier part, the apprehension of object-contemplation is taken to show the division of the path of tranquility and so on. The apprehension of the four noble truths, although it contradicts the context of showing the direct dependent origination, should be understood as being done on the basis of the saying, "Whoever comprehends suffering, abandons its origin." 2. "Of the destruction of causes" is said in terms of the function. Thereby, two kinds of Nibbāna are shown: Nibbāna as cause, and Nibbāna as its support. And although it does not merely cause the destruction of causes, but rather also makes an end of the conditioned. Since the cessation of both is shown, yet, having said "from the cessation of cause, the cessation of result," it is said "of the cessation of conditions." It should be understood that the inclusion of the Four Noble Truths here, in "dhamma of the aforementioned kind," is done in a reversed manner from what was stated in the first verse. 3.Here, in the meaning "the cessation of origination," origination is by way of function, cessation is by way of object-action.