English
By this, two kinds of cessation are shown, by way of its power, that is the meaning. Since the place where one sits cross-legged is called "pallaṅka" (cross-legged posture), therefore the place of attainment of the fruit is called "pallaṅka." The Commentary on the Ajapāla Story 4."He conversed" means the Blessed One conversed with that brahmin out of goodwill. Here, "the end of the Vedas" means Nibbāna is the end. Or, "having gone to the end of the Vedas" here means Arahantship. There, because by the first, he is "one who has gone to the end of the Vedas," therefore he is "one who has lived the holy life." Because by the second, he is "one who has gone to the end of the Vedas," therefore he is "one who has lived the holy life" – such an interpretation should be made. Although the brahmin's statement implies the Four Noble Truths, the explanation is that "the turning of the Wheel of Dhamma" is said with reference to the absence of the realization mentioned in the Udāna verse. The Commentary on the Ajapāla Story is finished. The Commentary on the Mucalinda Story 5.In the Mucalinda story, "this meaning" is said with reference to the meaning now to be spoken. "That seclusion" means seclusion from defilements. By "Non-affliction is happiness in the world," the first path is shown, because by it, the abandonment of affliction arising from killing beings is achieved. By "Restraint towards living beings," the second path is shown. For the person on the path is restrained towards living beings by the attenuation of remaining affliction, due to the absence of intent to harm. Thus, the four paths are also taken in succession. The Commentary on the Mucalinda Story is finished. The Commentary on the Rājāyatana Story 6.The Rājāyatana tree is the Pātali tree. "Having come from the four directions" is the rest of the text. Indeed, the four lines given to him on the rim of the bowl There is a distinction; those merchants, pleased by seeing the deity's reverence and by seeing the Blessed One's physical body, took refuge. Having heard the deity's words, "The Blessed One was first fully enlightened at the foot of the Rājāyatana tree," they understood the absence of a community of disciples and the existence of the fully enlightened Dhamma. "Knowing" is connected with "Buddha." The description of the Rājāyatana story is finished. The description of the Brahma's request story 7. In the beginning of "This Dhamma I have attained," it refers to the Dhamma of the Four Noble Truths, difficult to see due to its profundity. Difficult to comprehend due to its difficulty to see. "Peaceful" means extinguished. "Sublime" means unagitated. These two are said with reference to the supramundane alone. "Beyond the sphere of reasoning" means it is not to be fathomed by reasoning, by speculative thought, but is to be entered by wisdom alone, this is the meaning. "To be experienced by the wise" means it is to be experienced by the wise who have practiced the right path. "The calming of all formations," and so on, all refers to Nibbāna. For though it is one, by way of its results, it is spoken of in various ways. "Rāmā" means people. "Anu anu acchariyā" means not wonderful. For those who had previously heard of the Blessed One's preliminary practice, or who had previously attained the profound nature of the Dhamma. Although all four paths of the Blessed One are easy to practice, nevertheless, with reference to the Bodhisatta's practice, it was said, "With difficulty for me." The reading is "pakāsitaṃ pakāsituṃ" in both ways. By those who are fit. "Stained by defilement" means stained by sensual desire and wrong view. Those who grasp at self, permanence, etc., will not see, will not perceive. 8. It is said that Sahampati uttered this sound, "Alas, the world is perishing!" in such a way, that the Brahmas of ten thousand world-systems, having heard it, assembled. For those in whom there is little, a small amount of dust of defilement in the eye of wisdom, due to the latent tendencies of the mind-continuum, such is their nature, they are of the type with little dust in their eyes. "From not hearing" means due to not hearing. By teachers with defilements. "Open up" means reveal this. "The door to the Deathless" means the Noble Path, or the Dhamma of the Four Noble Truths. By the knowledges of the threefold knowledge and the four paths, repeatedly enlightened is pierced. You are like a rock, made of stone, free from dust, fit for pleasant viewing, where a sighted person, coming from here and there, could stand and see the people all around. You, Sumedha, of beautiful wisdom, are an all-seeing eye for the attainment of omniscience. You are a conqueror of battles, having vanquished all the battles of defilements. You are a caravan leader, capable of guiding the company of trainable beings to cross the wilderness of birth and so forth. You are debtless, being free from the debt of sensual desire. 9. With the Buddha-eye, with the knowledge of the faculties' maturity and immaturity, and with the knowledge of inclinations and latent tendencies. Indeed, these two knowledges are called "Buddha-eye." In "uppalini" means in a lotus pond. Similarly in the remaining cases. "Those nourished submerged within" means those that are nourished while submerged within. Among them, those that stand having risen high above the water, awaiting the touch of the sun's rays, are to bloom today. Those that stand level with the water are to bloom tomorrow. Those that have not risen above the water are to bloom on the third day. But there are other lotuses, not risen above the water, that are diseased and so forth. Those that will never bloom, but will be eaten by fish and turtles, are not included in the Pāli text, but should be brought forth and explained. With these, the four types of individuals —the "unfolding-of-understanding," the "developed-in-understanding," the "to-be-guided," and the "foot-of-the-ultimate"— should be applied. "Paccabhāsi" means spoke in return. "Apārutā" means opened. This is the meaning of the last two phrases. "Indeed, I, feeling weary in body and speech, did not teach this refined, supreme Dhamma, even though it was well-mastered and well-practiced by me." The commentary on the Brahmā's request story is finished. The commentary on the Five Ascetics' story 10. "Now, all people, let them bring their vessel of faith; I will fulfill their aspirations." "Of little dust by birth" means of a pure nature, with defilements suppressed by attainment. "Will understand" means if they did not come to a conclusion, those who compiled the Dhamma, knowing the sequence of the Vinaya, my intention is that I would teach and they would penetrate, "even his head would split" (A.N. 8.11; Pār.). ā. 2) Indeed, here it is an unreal supposition. This statement is for showing his conviction in the world, and for showing his not knowing by his own instruction. For showing his not being a disciple, and so on, these are the purposes here. Indeed, the knowledge of the Blessed One, that is, omniscience, arose with his death as its object. By that, it shows that before that, his mindfulness for teaching the Dhamma was quickly knowing the state of being an object. Not knowing from another's instruction, it also shows the direct realization of death. Even for Buddhas, due to the absence of a combination of many knowledges, this is well said. Indeed, mental activity is preceded by mind; otherwise, there would be the arising of new beings. In taking all phenomena together, there would be the knowing of contradictory times together. From that, the fault of a single knowledge becoming false arises. Therefore, for all, without a combination of many knowledges, but because of having unhindered knowledge in all phenomena, the Blessed One is indeed omniscient, it should be understood, not all at once. If it is asked, "From not knowing the death of Āḷāra and others?" No, by his knowing, there would be the implication of even an ordinary person becoming omniscient. When there is the absence of something, there is the absence of something else; by its presence, there is the implication of its absence, thus it is established in the world. If it is asked, "By the statement 'Indeed, knowledge arose in the Blessed One,' his knowing of death is established. Having done so, the Blessed One is established as omniscient only by his own knowledge, not by not knowing before the announcement of the deity?" No, from knowing in between, having grasped the distinction, and from the fault of the deity attaining omniscience. Indeed, he did not know by anyone's word. Furthermore, if it is asked, "What is this knowing there, called the arising of knowledge with that as its object?" No, because of the implication of the absolute non-existence of an omniscient one in the world. Indeed, it is established by me that in a single moment of knowledge, all knowledge exists, and for others, the non-arising of that knowledge. Furthermore, if it is asked, "Is the establishment of the presence of knowledge in all phenomena for the omniscient one, that knowledge itself not its own object?" No, because of the non-arising of cause and example. Furthermore, in "Indeed, knowledge arose in the Blessed One," here a special... There is a saying. It is understood that the Blessed One's knowledge arose immediately after the devas' announcement. For the mere sequence of words does not imply the sequence of their meaning; therefore, this is improper. "He passed away at dawn" means he passed away in the first watch. Some also say "in the middle watch." In both cases, there was a great loss. Because they were deprived of the path and fruit to be attained within seven days or within one day, it was a great loss. Among those two, Āḷāra was reborn in the sphere of nothingness, Udaka at the peak of existence.