English
It shows the increased focus On the contemplation Of dependent origination. "Paṭicca" means "Going face to face", "Depending on each other", This is the meaning. By this, The multiplicity of causes Is shown. "Sahite" means The multiplicity of effects. "Anulomaṃ" Is an expression In the neuter gender Of the gerund. "Sveva" means That very causal mode. Or it is said In the previous way, Meaning the causal mode Stated in the manner of "Ignorance conditions volitional formations" And so on. "Pavattiyā" means The continuity of saṃsāra. In the Pāli, In "ignorance conditions" And so on, "Ignorance" is not knowing Suffering and so on. Worldly wholesome And unwholesome volitions Are volitional formations. Worldly resultant consciousness Itself is consciousness. The three aggregates Of worldly feeling and so on Are mentality, And matter is of the type Of derived elements. The six sense bases Are of the type Of sensitive faculty And consciousness. Vip All contact is a state, and feeling. Lust is craving. Strong lust, and threefold views are clinging. Existence, moreover, is twofold: kamma-existence, and rebirth-existence. Therein, kamma-existence is volitions, wholesome and unwholesome, with taints; rebirth-existence is the clung-to aggregates. Their arising is birth. Ripening is aging. Breaking up is death. Relying on these very things, sorrowing is sorrow. Weeping is lamentation. Suffering is bodily. Distress is mental. Excessive sorrow is despair. And the word 'arises' should be applied individually. Therefore it is said, "by this method," and so on. By "for the mass of suffering" (it is meant) not of a being. Nor does it show (it to be) of pleasant things, happiness, and so on. "Haveti" is a particle meaning 'is clear' in this context. "The factors of enlightenment are conducive to the penetration of the causal mode in direct order." This, in the first instance, although the causal mode in reverse order also came, by "with the complete fading away and cessation of ignorance," and so on, nevertheless, "since one understands the conditioned phenomena with their cause" is stated as the reason for the penetration of the causal mode in direct order itself. Just as here, so also in the second instance, because it is stated in the verse: "since he knew the destruction of conditions," it should be understood that "the destruction of conditions," and so on, is stated. "Not a proper question" means it should not be answered as improper. Because, having established a non-existent self, it is asked about its action: "who touches?" This is like "who does the son of a barren woman touch?", and so on. This is the meaning. "Sixteen doubts" means: "Was I in the past? Was I not? What was I? How was I? Having been what, what was I in the past? Shall I be in the future? Shall I not be? What shall I be? How shall I be? Having been what, what shall I be in the future? Am I? Am I not? What am I? How am I? Where has this being come from? Where will it go?" Thus it comes (in MN 1.18; SN 2.20). In the past five, In the future five, In the present six: Thus sixteen kinds of doubt. There, "What indeed?" One doubts, relying on one of these: Humans, devas, and so on, Or khattiyas, and so on. But "How indeed?" Relying on a creator lord or a cause, Concerning forms, appearances, and so on. And "What having been, what did it become?" Concerning humans and so on, One doubts: "What was it first, And what did it become afterwards?" "Am I indeed?" and so on: Now one doubts one's own existence or non-existence, And one's nature and kind. "Vapayanti" means "viapayanti," "byapagacchanti" (they depart, they go away). Therefore it is said: "they depart, they cease." 3. "By means of that" means By means of knowing the mode of conditions, And by means of attaining the destruction of conditions. "Each single part" means Each single part In direct and reverse order. "On the night of the first lunar day, he thus attended to it" means In all three watches of the night, In this way, according to the method Given in the Khandhaka Pali, He attended to it in direct and reverse order. Description of the Story of the Goatherd 4. "At the end of that week" means By the passing of the week Of the cross-legged posture. "From that concentration" means From the concentration Of attaining the fruit of arahantship. Indeed, the attention to the mode of conditions Was only intermittently. But the Buddha spent all the remaining time In the attainment of the fruit. Referring to that, it was said "From that concentration." "Jewelled promenade" means On the jewelled promenade Created by devas, Knowing the Buddha's intention to walk, Having stood for a long time. "Jewelled house" means The jewelled house Created by devas, Knowing the Buddha's intention to sit. "Even there" means Not only in the jewelled house. Even there, at the foot of the Ajapāla banyan tree, While contemplating the Abhidhamma, He experienced the bliss of liberation intermittently. This is the meaning. Indeed, even there, As the Perfectly Enlightened One contemplated The infinite modes of the Samantapaṭṭhāna, The six-colored Buddha-rays, Arisen from joy, Emanated just as in the jewelled house. "Making 'Humhum' sounds" means With the intention of: "May all low-born people Not approach me," When they approached, anger... And by means of making a humming sound, expressing the intention "Go away!" "Brahmañña" means brahminhood. "Anta" means Nibbana. Or "Anta of the devas" means the fruit of arahantship, which is the ultimate state of path-knowledges. Description of the Mucalinda Story 5. Here, at "Mucalindamūla," Mucalinda is called the Nīpa tree, which is also called "Nicula." "Uppannamegha" (arisen cloud) means a great cloud that arose, filling the entire space of the cosmos. "Vaddalikā" (rain) is simply a name for rain in the feminine gender. And because it lasted for seven days, it is called "sattāhavaddalikā" (seven-day rain), thus it is said, "there was continuous rain for seven days." The day corrupted by cold wind due to this rain is "sītavātaduddinī" (a cold, windy, rainy day), thus it is said, "mixed with drops of water," etc. "Ubbiddhatā" (being far off) means appearing as being far away, thus it is said, "made distant by the departure of the clouds." "Devo" (sky) shines and gleams like an Indanīla gem, the sky. "Having known this meaning" means having known the pleasantness of seclusion. Because they completely eradicate discontent, the path-knowledges are called "the contentment of the four path-knowledges." "Akuppanabhāva" (unshakeable state) means the nature of not being angry. Description of the Rājāyatana Story 6. "Paccaggha" means fresh, new. This meaning is excellent, not the former one. For Buddhas do not partake of an expensive bowl. Description of Brahmā's Request Story 7. "Ālayā" (attachments) means that which is clung to or resorted to. "Pañca kāmaguṇā" (five sense pleasures), thus it is said, "beings... etc. are called." "Suṭṭhu muditā" (well-rejoiced) means exceedingly delighted. "Referring to the place" means considering the word "place." "Of these" refers to the fruits of formations, etc. In the Pāli, "sabbasaṅkhārasamatha" (the calming of all formations) and so on are synonyms for Nibbana. "Apissu" is a particle in the sense of aggregation. The meaning is, not only did this happen, but these verses also occurred to him. "Gained by me with difficulty" is said with reference to the fulfillment of perfections, not to a difficult path. For the four paths of the Buddhas are indeed a pleasant path. "Ha" means clearly, "ekaṃsa" is a particle with two meanings, clearly, or certainly, they separate. Or "halanti" (they separate) one o section. 8. Regarding "Sahampati" in Pāli: It is said that in the dispensation of Kassapa the Blessed One, he was a monk named Sahaka, who, having become a Brahma-lord in the first jhana realm, was reborn. Therefore, they recognized him as "Sahampati." Regarding "assavanatā": it means "due to not hearing," or "by not hearing." For "savanatā" is indeed hearing, just as "devatā" is a deity. "The Dhamma is impure" means the Dhamma of wrong views. "By the defiled ones" refers to the six teachers such as Pūraṇa Kassapa. "Open" means to reveal with the hand of teaching. "The door" refers to the Noble Path. "On the rock" means on a solid rock. "Like that" (tathūpamaṃ): here the word "tathā" should be understood in the sense of "that." Therefore, it means "that rock mountain is its simile." Or it means "it has a simile in the manner of that mountain, etc." "Dhamma-like" means being of the transcendent Dhamma. "Arise!" means to rise from this seat with the body for the purpose of teaching the Dhamma and wandering, or to rise with the mind from a state of indifference; this is the reading. Therefore, he enjoined him to "wander, teach!" in both bodily and mental applications. "Heroes," etc., are four addresses in the sense of praise. 9. "With the Buddha-eye" means with the knowledge of the faculties' maturity and immaturity, and with the knowledge of inclinations and latent tendencies. For these two are called "the Buddha-eye." "Of good form" means those whose forms, such as the faculty of faith, are beautiful; they are of good form, easily taught, and accustomed to seeing the other world and danger as fearful. "Uppalinī" (a lotus pond) is called a creeping plant or a pond because lotuses are present there. Here, however, it means a pond. And so in other cases. "Not risen above the water" means not risen above the water. They bloom and grow while submerged within, these are those that grow submerged within. "Having risen high above" means having risen, surpassing the water. "Opened" means revealed. "For them" means for beings with the necessary conditions. "Doors" means the doors to the Noble Path. This is said with reference to the perception of the arising of the path for those with the necessary conditions, by his own self-existent knowledge.