English
" And the meaning of "bhāvena bhāvalakkhaṇaṃ" is applied thus: "When in whichever moment, concomitance, or cause, as the 'samaya,' wholesome arises, in that same existing moment, etc., as the 'samaya,' contact and other phenomena exist." "Hoticetthāti" means that here, in the context of the aforementioned meaning, there is a summary verse. "Aññatrāti" means in the Sutta and Abhidhamma texts. "Abhilāpamattabhedoti" means a difference only in expression, due to the style of teaching, not in meaning. "Avisesenāti" means generally. In "iriyāpathotiādīsu," "iriyāpatha" is the path, the place of occurrence, for all-door actions (iriyā), and because there is no action apart from these, standing and other postures are "iriyāpatha," and that itself is "vihāra." "Brahmavihāra" refers to loving-kindness and other states, because they are like Brahma, excellent, and proceed from a mind intent on the welfare of others. The remaining exalted states, however, are called "dibbavihāra" (divine abodes) because of their illuminating nature, achieved by the removal of all hindrances and so on. Loving-kindness and other states are not included here because they are specifically taken as "brahmavihāra." "Ariyavihāra" refers to the attainments of fruition, as they are the abode of the Noble Ones. Here, the meaning is. To show that the word "root" is established in the sense of the root of a tree, etc., it is specified by the later word "root," saying "root of the root," just as "suffering of suffering." It is said "because it is an uncommon cause" because greed, etc., are not exclusive to the defilement-root consciousness. There, "there might be" means there might be someone's question in passages like "there in Verañjā." But what is the purpose of stating the origin in both ways? It says, "for the purpose of showing the going for alms," etc. "There, his" refers to the Blessed One's. Weariness itself is exhaustion. The weariness of one's own existence is self-weariness. Following it, repeatedly engaging in it, is devotion to self-weariness. Attached, bound by way of connection to pleasure in objects of sensual desire, is sensual craving. The craving that persists, attached to sensual pleasures or objects that accompany them, is craving for sensual pleasures. Following it, repeatedly engaging in it, is devotion to sensual pleasures. "The state of being nourished in the world" means the state of being nourished by the enjoyment of material things. The meaning is that when it arises, it arises only for the benefit of many, etc. Explaining the meaning that the Sangha is united by commonality of view and virtue, it says "view," etc. And here, by the view that is "this noble, leading-out view, which leads its practitioner to the complete destruction of suffering," one dwells having attained commonality of view with such a view. And by the virtues that are "these virtues, unbroken... leading to concentration," one dwells having attained commonality of virtue with such virtues. The assembly of recluses is united by the commonality of these. That is the meaning. Or the reading here should be "by the union of commonality of view and virtue," meaning the assembly of recluses is united by the union that is commonality of view and virtue. That is the meaning. Thus, in this reading, the meaning is is higher. He is the Lord of the great assembly of monks. In "Brahmaṃ aṇatīti" (he recites the Brahma), by the word "brahma" the Veda is meant, which is threefold according to the mantra-brahma-kappas. Among these, the three Vedas, such as the Ṛgveda, are mantras, and they are primary; the others are dependent. Therefore, only the primary ones are taken. "Mante sajjhāyatīti" means he recites the mantra-scriptures such as the Ṛgveda. The Ṛgveda and others are called "mantras" because they are to be guarded and spoken. "Bāhitapāpattā brāhmaṇo, samitapāpattā samaṇo" (a brahmin because he has expelled evil, a recluse because he has calmed evil) is said to illustrate the two meanings mentioned, by means of two examples. For "samitattā hi pāpānaṃ 'samaṇo'ti pavuccatī" (because evils are calmed, he is called a 'samaṇa') is taken, and it is said "samitapāpattā 'samaṇo'ti vuccati" (he is called a 'samaṇa' because he has calmed evils). But "bāhitapāpo" (one who has expelled evil) is a saying found in another verse. "Yathābhuccaguṇādhigataṃ" means "yathābhūtaguṇādhigataṃ" (endowed with true qualities). "Sakiñcano" means "sadoso" (with fault). In "Gottavasena" (by lineage), "gottaṃ" means that which protects the earth (gaṃ tāyati). Here, by the word "go," both appellation and intellect are meant. "Kenaci pārijuññena" means by some loss, such as loss of relatives, that is, by decline. "Tato paraṃ" (after that) refers to the saying "Verañjāyaṃ" (in Verañjā) and so on. "Itthambhūtākhyānatthe upayogavacanaṃ" (a word used in the sense of expressing a state of being) means "itthambhūto" (being thus, having become thus) is one who has attained this state, this manner; "itthambhūtākhyānaṃ" is the expression of that. That very meaning is "itthambhūtākhyānattho." Or, "itthambhūtākhyānattho" is the meaning of saying "itthaṃ evaṃpakāro bhūto jāto" (thus, having become of such a kind). "Tasmiṃ upayogavacanaṃ" means a word used in that sense. Here, in "abbhuggato" (risen up), the prefix "abhi-" indicates the sense of expressing a state of being, because it shows the manner of rising up having overcome. Therefore, due to this connection, the phrase "taṃ kho pana bhavantaṃ gotamaṃ" (that venerable Gotama) is said to be "itthambhūtākhyānatthe" (in the sense of expressing a state of being), even though it can also be in the possessive sense, because it indicates a state of being. For this reason, it is said, "tassa kho pana bhoto gotamassāti attho" (it means 'of that venerable Gotama'). This is said: Just as in "sādhu devadatto mātaramabhīti" (Devadatta is good towards his mother), due to the connection with the word "abhi," thus The word 'upayoga' is used in the description of a state. So also here, "Concerning that venerable Gotama, such a good reputation has arisen." Due to the use of 'abhi', the word 'upayoga' is used in the description of such a state. In "Devadatta is good towards his mother," here indeed, "Devadatta towards his mother, in the matter of his mother, or good to his mother," thus, when there is a possibility of locative or genitive case, the word 'upayoga' is used in conjunction with 'abhi', indicating the meaning of such a state. Just as here, "Devadatta, in the matter of his mother, or related to his mother, has attained the said state"— this meaning is understood. So also here, "related to venerable Gotama, a reputation has arisen, having overcome (others), having attained the manner of rising up"— this meaning is understood. There, like the taking of "Devadatta," here, the taking of "reputation." There, like the word "mother," here, the word "that venerable Gotama." There, like the taking of the word "good," here, the taking of the word "arisen" should be understood. "Kittisadda" means a sound that is reputation. To show it's not merely a sound, it is specified, saying "reputation itself." Therefore, 'kitti' means praise. To show that the sound manifesting it is 'kittisadda', it is said "or a sound of praise." In "He, the Blessed One," 'he' here is for well-knownness. He who, having fulfilled thirty perfections, having shattered all defilements, shaking ten thousand world-systems, fully awakened to the unsurpassed perfect enlightenment— he is very well-known in the world. Therefore, "He, the Blessed One" is said. And this "Bhagavā" is a naming of the Teacher, not a praise of qualities. But later, "Bhagavā" is indeed a praise of qualities. And by "by this and by this," it shows that the words like 'Arahant' and so on arise for each of a multitude of qualities. "Suvidūravidūre" (very, very far)— by two words, it shows "extremely far." For very far-ness is indeed far-ness. "Because of the destruction of defilements with their latent tendencies"— by this, it shows that the Arahantship of the Blessed One is uncommon compared to Paccekabuddhas and others. because the latent tendency is not abandoned. And a latent tendency is a characteristic deposited by defilements, which is the cause of the three doors of action (body, speech, mind) being impaired, such as the non-comprehension of all knowable things, even for one who is free from defilements. It is like the characteristic deposited by shackles, which causes the feet, even after the shackles are removed, to move with a constricted gait, as they were long shackled. That by which people like Pilindavaccha have the impairment of being called "outcast" and so forth, this should be understood as a latent tendency. In "Ārakā," the shortening of the vowel of "ākāra" and the change of "ka" to "ha" with an anussara (nasal sound) should be understood as the derivation of the word "araha" according to the science of etymology. Similarly, above, the derivation of words should be understood according to the science of etymology as appropriate. And this is the wheel of existence— this is the connection. By "merit, etc.," the word "etc." includes demerit-formations and imperturbable-formations. Because the influxes are the cause of ignorance, etc., he says, "by the origin of the influxes." For it is said, "From the origin of the influxes comes the origin of ignorance." The three existences themselves, distinguished as result, kamma-born, and formless, are the chariot; in that chariot of the three existences. The wheel of existence is the aforementioned collection of defilements, kamma, and results. "The unbroken continuity of aggregates, elements, and sense bases occurring, is called 'existence'." Thus, existence itself, like a wheel, is a wheel because of its revolving. All the spokes of that wheel are broken—this is the connection. By "this one," it means by the Blessed One.