English
In the Pāli, "attain the unsurpassed liberation" should be understood as an admonition to spend time in the fruition of attainment in remote dwellings, without coming to a conclusion due to the fault of latent tendencies, thinking, "We are arahants, what need have we for exertion?" and also for others to follow this example upon seeing it. The explanation of the Second Māra Story is finished. The Explanation of the Bhaddavaggiya Story 36. "This was their past kamma" refers to the past kamma of those thirty people for their simultaneous realization. It should be understood that there was also much other wholesome kamma, a basis for turning away from rebirth, for each of them individually in the times of past Buddhas, through hearing the True Dhamma, taking refuge, giving, observing precepts, developing concentration, and insight. Otherwise, immediate penetration and distinctions such as the "Come, monk" status would not have occurred. The explanation of the Bhaddavaggiya Story is finished. The Explanation of the Uruvelā Miracles Story 37-38. In the Pāli, "not heavy" means it would not be difficult. Both being radiant They bring in both, being luminous. He put into the bowl. Having satisfied that serpent, whose power was overcome, with a Dhamma discourse, and having given the refuges and precepts, and having attended the Blessed One for the whole night, he put it into the bowl for the ascetics to see. It should be understood that it was not by force like a snake charmer. Where indeed by name, means whoever by name. 39.Today, means today, one day. In the fire-hall, means in the fire-house. His mind is like the mind of the good-minded Buddhas, means good-minded. With a higher mind, means with a higher mind due to great compassion and so on. They looked up, means they looked up, they surrounded. Multi-colored flames, means the six-colored rays are spoken of. I will treat you with a regular meal, is the rest. 40.When the night was far advanced, means when the night was exhausted, the middle of the night. Of excellent complexion, means of beautiful skin and complexion. The whole extent. Here, the meaning of the word 'kevala' is 'without remainder', and the meaning of the word 'kappa' is 'all-aroundness'. Therefore, the meaning is 'the entire forest all around'. In the four directions, means in the four directions. Where indeed by name, means which by name. 43.Anga and Magadha, means residents of the Anga and Magadha countries. The miracle of psychic power. It is a miracle because it removes and takes away the faults of opposing sectarians and of beings who are to be trained, by means of psychic power itself. Or it is a miracle because it is to be brought about and manifested for the benefit of beings. That itself is a miracle. Psychic power itself is a miracle, the miracle of psychic power. 44.A rag-robe arose. A hempen cloth, full of worms, discarded after wrapping the body of the maid Puṇṇā, arose by way of searching. Which the Blessed One, shaking the earth, wore and later gave to the Elder Mahākassapa. They say this was said with reference to that. The thought "Where indeed?" and so on, was made for the ascetics to see various miracles. As if digging with the hand. It was said because the earth was removed by psychic power and given, "having dug a pond with the hand". 46.Let them split, Kassapa, the firewood. When Uruvelakassapa reported, it is to be understood that he spoke thus. So too in the rest. 49. Here, "during the time of the eight intervening nights of snowfall" means four nights at the end of the month of Māgha, and four at the beginning of the month of Phagguṇa; thus, the eight nights between the two months are called "intervening nights." During those intervening nights, at the time of snowfall. "Emerging and submerging" is said in the sense of doing both suddenly. 50. "Udakavāhako" means a flood of water. "Reṇuhatāya" means covered with dust, or rather, not clean. "Nāvāya" means by a raft. "Idaṃ nu tvaṃ mahāsamaṇa" (Is it you, great ascetic?) means "nu tvaṃ" (is it you) here. By changing the 'dha' sound to 'da' and adding an anusvara, "idaṃ nu" is said, as in "ekamidāhaṃ" and so on. He asked, "Are you standing in this place?" "Ayamahamasmī" means "I am standing here." 51. "Cirapaṭikā" means from a long time ago. It should also be understood as "having floated all the requisites, including hair, in the water." The ascetic's requisites like the fire-drill and water-pot are called "khārī"; the carrying pole for them is called "khārikājaṃ". "Aggihutamissaṃ" means together with the implements for fire-worship. 52-3. "Upasaggo" means trouble. "Fifty-five hundred miracles" is said, excluding the fifteen miracles like the taming of the nāga, meaning that a little more or less is not counted. 54. "Gayāyaṃ" (in Gayā) refers to the village which, being near the river named Gayā, came to be called Gayā in the feminine gender; in that (village). "Gayāsīse" (at Gayā's head) refers to a flat rock of that name. By "that which, conditioned by eye-contact... or pleasure," and so on, it shows the burning nature of the remaining formless aggregates through the feelings of joy, sorrow, and equanimity in the eye-consciousness process-thoughts. This method applies to the rest as well. "Mano" (mind) refers to the bhavanga-consciousness, as it is intended as the mind-door. "Manoviññāṇa" (mind-consciousness) is taken as that which has entered the mind-door process. The commentary on the story of the Uruvelā miracles is concluded. Commentary on the story of the meeting with Bimbisāra 55. "Yaññā abhivadanti" (sacrifices are said to be) means they say they are accomplished for the sake of sacrifice. Upadhi Here, the four supports are in the sense of being the basis for suffering, happiness, etc., in terms of the supports of sensuality, aggregates, defilements, and volitional formations. Among these, the aggregate-support is intended here, thus it is said: "knowing them to be stains among the aggregate-supports." 'Yañña' means for the sake of sacrifice. 'Yiṭṭha' means in a great sacrifice. 'Huta' means in the daily fire-worship to be performed. 'Kiṃ vakkhāmīti' means how shall I speak? 57-8. 'Āsīsanā' means aspirations. 'Siṅgīsuvaṇṇanikkhena' means with a heap of Siṅgī gold. Among golds, that which is alloyed is inferior. Then, that which is purified by mercury is superior; then, that which originates from a mine is superior; then, any divine gold is superior; and among those, cāmīkara is superior; then sātakumbha; then jambunada; and even superior to that is siṅgī gold. Its 'nikkha' is a measure of five golds. They also speak of many kinds, such as eight-gold measure. In the ten noble abodes – "Here, monks, a bhikkhu is one who has abandoned five factors, endowed with six factors, with one protection, with four supports, who has renounced individual truths, who has completely discarded craving, whose intentions are undefiled, whose bodily formations are tranquil, whose mind is well-liberated, whose wisdom is well-liberated." (Dī. Ni. 3.348, 360; A. Ni. 10.19) – In these ten noble abodes thus presented. There, 'pañcaṅgavippahīna' means the state of being free from the five hindrances. 'Chaḷaṅgasamannāgata' means the six-factored equanimity, which is the opposite of delight etc. in the six objects such as the desirable. 'Ekārakkho' means established mindfulness. 'Caturāpasseno' means one who has these four supports called 'apassena': wise reflection in using, enduring, avoiding, and dispelling; and by this, these supports are shown. 'Paṇunnapaccekasacco' means one whose individual truths, grasped by those holding wrong views, have been dispelled and removed; by this, the abandonment of views through mundane knowledge is stated. 'Samavayasaṭṭhesano' means one by whom the cravings, namely craving for sensuality, craving for existence, and craving for the holy life, have been completely and fully abandoned and cast off. By this, the absence of the three cravings is stated. By "whose intentions are undefiled," The mind is unagitated by thoughts of sensual desire, etc. By "with a tranquil bodily formation" is meant the absence of agitation through the attainment of the fourth jhāna. By "with a well-liberated mind" is meant the path. By "with a well-liberated wisdom" is meant the fruit-knowledge through the door of reviewing knowledge. For these noble ones dwell therein, thus they are called noble dwellings. And those dwellings, having been accomplished, dwelt in, perfected by whom, he is the one who has dwelt in the dwellings, the Blessed One. Dasabala (Ten-Powered) means endowed with ten bodily powers and ten knowledge powers. For these are they – Kāḷāvaka and Gaṅgeyya, Paṇḍara and Tambapiṅgala; Gandhamaṅgala and Hema, Uposatha and Chaddanta, these are the ten. The ten elephant families thus mentioned, each preceding one endowed with ten times the power, among them, the powers of the ten Chaddanta elephants, the foremost of all, are called the ten bodily powers of the Blessed One. And that is the power of a thousand crores of ordinary elephants called Kāḷāvaka, or of ten thousand crores of average men; it is also called "Nārāyaṇa's combined strength". And these ten knowledge powers, mentioned in the Pāli text beginning with "Here, Sāriputta, the Tathāgata understands as it really is the possible as possible and the impossible as impossible" – the power of knowing what is possible and what is impossible, the power of knowing the result of actions, the power of knowing the way leading everywhere, the power of knowing the world with its many and various elements, the power of knowing the various inclinations of beings, the power of knowing the superior and inferior faculties of beings, the power of knowing the defilement, purification, and emergence from jhānas, liberations, concentrations, and attainments, the power of knowing past lives, the power of the divine eye,