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the protector, established in the qualities of a protector; Worthy of homage for the helpless, desiring protection, for their prosperity. Here it might be said, "When there are many virtues of the Blessed One, why is only 'the Greatly Compassionate One' taken?" It is said – For a teacher free from fault, indeed, no urging exists; And for a teacher full of fault, therefore, urging is inappropriate. No urging was made by me, but only a question was made. Moreover – "Even if there is fruit on the tree, it does not fall if unshaken; The urging that is for teachers, questioning is of great benefit. "He does not properly make the sky, nor does he desire to grasp the pot; Indeed, when an objection is made, it is a binding of the intellect of those who desire it. "Just as a deer, having gone astray, is awakened by a scent; Similarly, for one whose meaning is broken and ceased, by the teacher's made meaning, by the scent of meaning." – And thus one (more) – Indeed, even proper urging, teachers, by their words, increase; By the words "the ascetic-disciples are agitated," they protect excessively. The teacher, being troubled by the stream, conquers himself by that desire; The teacher conquers himself, just as a charioteer (conquers) a good horse. – Here it is said – Indeed, for whom there are a thousand sentences, and in each sentence a hundred tongues; The name of the ten powers' qualities, cannot be spoken even for an eon. Just as – Even a Buddha might speak the praise of a Buddha, for an eon, speaking of nothing else; The eon would waste away in its long duration, but the praise of the Tathāgata would not waste away. – Because of being immeasurable, it is not possible to describe the remaining qualities of the Blessed One. Moreover – Just as you for beings, the ten powers And thus, wisdom and compassion; The pair of qualities is supreme, Your multitude of qualities are indeed threefold. – Because they are supreme among all qualities and are fundamental, only one is stated. Or they say, "Because it is one of the six uncommon knowledges, by its inclusion, the others are also included by the characteristic of companionship." Especially here, since Abhidhamma is solely the domain of wisdom, at the beginning of the Abhidhamma commentary, the teacher described the quality of wisdom with "whose wisdom, like compassion for beings, is that of the Great Sage," because of the wisdom that discerns the differences in inclinations, latent tendencies, temperaments, and dispositions of various beings, and because of the great compassion for beings. At the beginning of the Suttanta commentary, both qualities of wisdom and compassion of the Blessed One were described as "whose heart is cooled by compassion, and whose darkness of delusion is dispelled by the lamp of wisdom." Here, however, in the Vinaya, disregarding inclinations and so forth, solely out of compassion, listening to what should not be heard even by an ordinary being, asking what should not be asked, and speaking what should not be spoken, he laid down the training rules. Thus, it should be understood that only the quality of compassion is described. Wisdom and compassion are causes for one's own and others' welfare, All the qualities of the Conqueror follow from them; Both these qualities of the ocean of virtues, Are therefore stated here by the excellent teacher. Thus far, the commentary's opening verses, Whose meaning of words has been briefly explained; This too is a method of elaboration, and I, Will summarize them from here onwards. By the second verse, "asambudhanti" means not understanding the true nature of phenomena. "Buddhanisevitaṃ" means properly resorted to by Buddhas, chief disciples, and Paccekabuddhas through their practice and cultivation of their domain. "Bhavā bhavanti" means going to or attaining another existence from the present existence, that is the meaning. Or "bhava" means the eternalist view. Because it is its opposite, "abhava" means the annihilationist view. Or "bhava" means growth. "Abhava" means decline. Or "bhava" means a bad destination. "Abhava" means a good destination. Indeed, like in "unlimited phenomena, phenomena beyond training" (Dhammasangani, Tikamātikā 13, 11) and so forth, the 'a' prefix has the meaning of growth. That which causes to be is "bhava," i.e., birth. That which comes to be... Or existence. The arising of various aggregates with change is shown. Non-existence is destruction, it is said to go to the state of birth and the state of death. Here, even the death of Arahants should be taken as momentary. Non-existence in existences is existence-non-existence, that existence-non-existence, means it goes to the designation of non-existence in existences. The world of living beings is the world of beings, since the worlds of formations and space cannot go to existence-non-existence, it specifies the world of beings as the world of living beings. By 'destroyer of the net of defilements like ignorance', here all nine supramundane states are included. Indeed, the tendency to decline of the four path-states is the complete destruction of the net of defilements like ignorance, that belongs to it, and also to Nibbāna by becoming its object and going to the state of its helper there. As it is said: ‘Indeed, friends, the destruction of lust… and so on… this is called Nibbāna.’ And for Arahantship, similarly, because there is the statement of the destruction of lust and so on. By commonality of fruit, for all three fruits it is said that the ninefold is 'destroyer of the net of defilements like ignorance'. Or else, by reason of the characteristic of concomitance, it is the apprehension of the opposite's sphere. Indeed, by the saying that 'even what is unstated should be understood as stated there for the Dhamma', all four fruits are included by apprehending the sphere of the cause. It upholds one from falling into hell and so on by causing one to arise in a good destination – that is Dhamma. Again, by preventing unwholesome states that cause non-birth in a good destination, it nourishes, maintains, and increases – that is Dhamma. That, however, is threefold by distinction of sense-sphere, form-sphere, and formless-sphere, because it brings ultimate happiness, and because it is supreme even among those, it is the best Dhamma. Here it is said – by the saying: ‘Monks, through not understanding, not penetrating the four Noble Truths, thus have you run on, wandered on, for a long, long time’ (Dī. Ni. 2.155; Mahāva. 287), it is established that the world of living beings goes from existence to existence, not having awakened to the Dhamma of the four truths. Therefore, that which goes unawakened, because it is specified by the designation 'that' at the end of 'that', the Dhamma of the four truths is also the best Dhamma, the destroyer of the net of defilements like ignorance. otherwise, "Homage to that excellent Dhamma which destroys the net of defilements, such as ignorance," it would not be proper to make it of the same case by referring to it, as it would lead to over-extension. The phrase "of the excellent Dhamma which destroys the net of defilements, such as ignorance" is a qualifying phrase. Therefore, there is no possibility of the truths of suffering and the origin of suffering being included, is that so? No, because it is not specified in the place of the same case by referring to it. Moreover, since the fruits are not included in the truth of the path and the truth of cessation, the statement that the nine supramundane Dhammas are included is a contradiction. If the fruits are not included, in the description of the Verañja section, it is not only the Noble Path and Nibbāna, but also the Dhamma of the Noble Fruits along with the Dhamma of the scriptures. This is stated: "Come for refuge to this Dhamma which is free from passion, unmoving, sorrowless... (Vinaya, Vol. 1, p. 887) This is a contradiction of the statement." So, "This verse is contradictory in its earlier and later parts, and it is contradictory to the Sāsana"? It is said: All this is improper, due to not understanding the meaning of the verse stated. For here, the teacher has shown the division of the subject of occurrence, and the cause of occurrence. How? There, "asambudhaṃ" means non-enlightenment, which in essence is ignorance. By that, craving and clinging are grasped. All three of these Dhammas are the truth of the origin of suffering. "Bhavābhavanti" here refers to the truth of suffering. Existence, divided into good and bad destinations, is in essence the five aggregates of clinging. "Thus arises this entire mass of suffering" (Mahāvagga, p. 1) According to this saying, the arising of suffering is called occurrence, the origin of suffering is called the cause of occurrence, and the two truths of cessation and the path, which are the subject, are called the subject by the grasping of the ungrasped cause of occurrence, which is ignorance. This is stated: "What is ignorance there? Ignorance of suffering... ignorance of the path leading to the cessation of suffering" (Vibhaṅga, p. 226). Here, the truth of cessation was cultivated by the Buddha through the cultivation of its object, and the truth of the path through the cultivation of development. Thus far, "asambudhaṃ buddhanisevitaṃ" means that the subject, which is cessation and the path, is fit for use, and that This is the meaning of the verse: "Homage to the excellent Dhamma, which destroys the net of defilements, such as ignorance." The Dhamma of study, being a proximate cause for the destruction of defilements in the way of the Suttantas, can also be said to be "destroying the net of defilements, such as ignorance" due to its nature of destroying defilements. If this is the case, the meaning of the verse "detachment from lust" and the meaning of the Sutta "he teaches the Dhamma... he proclaims the holy life" are completely embraced. Alternatively, by this verse,