English
"Adhimutti" means the element of inclination, the mind's leaning towards various things by way of preference; that is of two kinds: low inclination and noble inclination. That by which those with low inclination, such as the immoral, are served, is low inclination. That by which those with noble inclination are served, is noble inclination. The Blessed One knows this twofold inclination in every aspect. "Apparajakkhā" means those for whom the defilement of greed, etc., is little; they are those with few defilements of greed, etc. "Mahārajakkhā" means those with abundant defilements of greed, etc. "Tikkhindriyā" (sharp-facultied) and "mudindriyā" (dull-facultied) are those endowed with sharp faculties such as faith, and dull faculties, which are supporting conditions. From the dispositions mentioned below... They are to be known as endowed with good signs and bad signs. Those easy to make understand are easy to make understand the certainty of rightness; the opposite are difficult to make understand. Those endowed with supporting conditions for the penetration of the path and its fruits are capable; the opposite are incapable. Thus, it should be understood that the world of beings is known simply by knowing these special qualities of the continuity of beings, for there is no being separate from phenomena. "One world-system...pe... and fifty yojanas" - here, "is" is the omitted word. "Its circumference is stated" - here, "is" is the omitted word. "The entire circumference of the world-system is thirty-six hundred thousand...pe... and hundreds" - this should be construed as "are". "Therein," means in the world-system. "Two hundred thousand and forty thousand yojanas" - this is to be construed as: "This earth is called of such and such a measure in thickness, being of such and such a measure in yojanas." There, "such and such" should be seen as an adverb of manner. "The supporting water is established having been of such and such a measure" - this is to be construed. "Herein," means in the world-system. "Deeply immersed and risen up" means both deeply immersed and risen up. "Great" means vast. "Five hundred yojanas high, Himavā" means Himavā is five hundred yojanas high, its elevation. "With a trunk circumference of fifteen yojanas" means with a trunk girth of fifteen yojanas. "Named Naga" means the Jambu tree, named after a tree. "On all sides" means on every beautiful side, meaning a hundred yojanas wide in length and in breadth. "By the power of which" means by the power of its greatness, its permanence for an eon, and so forth. "Encompassing all that, it stands as the world-element" - this means that the world-system mountain range stands, encompassing all that was mentioned below, and this is called one world-element; the letter 'ma' is stated for the sake of euphonic conjunction. Alternatively, it should be construed as: "This world-system mountain range stands, encompassing that entire world-element." "Therein," means in that world-element. "The abode of the Tāvatiṃsa gods" means the city of the thirty-three gods. "The abode of the Asuras" means the city of the Asuras. "And the Avīci Great Hell is likewise ten thousand yojanas" - but that is of four It should be understood that between the iron walls, a distance of one hundred yojanas in length and width, all around, along with the sixteen great hells, is said to be ten thousand yojanas. "Tadanantaresu" means between those cosmos. "Lokantarikā" are so called because they exist in the gaps between the cosmos of worlds. Indeed, just as there are spaces between three cartwheels or plates placed close together, in the spaces between every three cosmos, there is one Lokantarika hell, eight thousand yojanas in size, a cold hell, which arises due to the unwholesome karma of beings. "Anantāni" means that the cosmos are infinite in the eight horizontal directions, like space. However, upwards and downwards, they are finite. In "anantena buddhañāṇena," the knowledge is to be understood as "infinite" only because of its capacity to penetrate infinite knowable objects. "Attano" is the genitive case of possession, meaning "of oneself." The connection is "superior to oneself in qualities." The use of "tara" (superior) here is to explain the meaning of the word "anuttaro" (unequalled), and not because there is anyone superior. For in the world with its deities, there is no one even comparable to the Tathāgata, let alone equal. Therefore, it says, "unequalled even in moral qualities," and so on. Among those, "asamasamo" means equal to the unequalled Perfect Buddhas. "Appaṭimo" means one who has no counterpart. The same applies to the rest. Here, "paṭimā" is merely a comparison, "sadisūpamā" is a likeness, a counterpart. A "paṭimo puggalo" is to be understood as a person who stands as a pair. "Attanā" means by oneself. In "purisadammetiādīsu," "dammā" are those to be tamed. Instead of saying "dammapurisā" (tameable men), the adjective is placed after the noun, saying "purisadammā" (men to be tamed). The inclusion of "purisa" (men) here is in an excellent sense, as women are also to be tamed. "Nibbisā katā" means made free from poison by removing the poison of defilements. "Atthapadaṃ" means a word that expresses meaning, i.e., a sentence. And by being a single word, the unique role of the Teacher as the charioteer of men to be tamed is shown. Therefore, it says, "Bhagavā hi," and so on. "Aṭṭha disā" means the eight attainments. "Asajjamānā" means moving unhindered due to having attained mastery. Seen 'Dhamma' is said to be the present existence, the immediate self. One devoted to it is 'diṭṭhadhammika', one whose aim is this world. 'Samparāya' is the future existence, the other world, because one is bound to it and comes to it through kamma and defilements. One devoted to it is 'samparāyika', one whose aim is the other world. 'Paramattha' is the supreme, excellent aim, Nibbāna. 'Satthā' means that which goes with the aim, a group of people who travel to another country for trade with capital. He has that, so he is 'satthā', a caravan leader, according to etymology. The Blessed One is like him, so it is said: "The Teacher, the Blessed One, is a caravan leader." Now, to show that meaning according to the method of the explanatory text, it is said: "as a caravan leader," and so on. There, 'satthe' means among the people of the caravan. 'Kantāra' is where they cross the water, a waterless forest region. Forest regions infested by robbers and so on, because they are difficult to traverse, are also commonly known as 'kantāra' due to their similarity. So, having generally said "he crosses the wilderness," to explain it, he says "the wilderness of robbers," and so on. 'Bhagavato' is the genitive of separation, meaning, by hearing the Dhamma from the Blessed One. Just as in "he learns from the preceptor," or it means, from the presence of the Blessed One. He grasped the sign in the sound, meaning, through the familiarity of hearing the Dhamma in previous Buddha-appearances, he took the form in the sound, "this is called Dhamma." Indeed, it is only through previous practice that such animals develop faith in hearing the Dhamma, and so on, like the bats. Otherwise, there would be the consequence of all animals developing such faith. If it were to arise, and the Blessed One could teach the Dhamma with miracles to all beings in infinite universes at once, then all beings would have been liberated even before this. But it should be understood that only those devas, humans, nāgas, supaṇṇas, and so on, who are naturally endowed with the knowledge of kamma's ownership, and so on, even if they had no previous basis, can first generate the faith that is a basis for liberation by hearing the Dhamma from the Blessed One, and so on, not others. In "Alas, even I," it means, "where was I reborn?" having looked, and known, "It is the state of a frog!" This much, "Oh, I too am!" is to be understood as unsaid, as it is accomplished by an exclamation of wonder. Burning, shining, illuminating. By the verse, "I am a frog," the place of origin in the water is shown, thereby the state of a land frog is averted. Even for those born in water, like turtles, there is also a terrestrial habitat, so to avert that, "water-dweller" is said, meaning, "one who moves in water." In "by the knowledge leading to liberation," liberation means complete freedom from defilements, the highest path, its end, the highest fruit, that which is there is "vimokkhantikaṃ," all the Buddha's knowledge, together with omniscience. Now, to show the distinction of the term "Buddha" from "Sammāsambuddha," "yasmā vā" and so on is said. By the term "Sammāsambuddha," the Teacher's power of penetrative knowledge is stated, but by this term "Buddha," the power of teaching knowledge also, therefore it says, "He awakens other beings" and so on. "A word of respect and reverence for the supreme teacher, distinguished by qualities," this word "Bhagavā" (Blessed One) is spoken out of reverence for the Teacher, who is distinguished by all qualities like virtue, and therefore supreme among all beings. "Seṭṭhaṃ" (Excellent) is a word signifying excellence, due to its association with excellent qualities. Or, "vacanaṃ" (word) means that which is spoken, its meaning, that meaning is excellent. "Uttamaṃ" (Supreme) the same method applies here. In "endowed with gravity and reverence," gravity is the state of being weighty, or reverence is the act of honoring due to the possession of weighty qualities, and thus "garugāravayutto" (endowed with gravity and reverence) means endowed with great reverence, which is uncommon for disciples and others, and therefore weighty. Or, it should be connected as: "He is weighty (garu) because he is the teacher of all the world, and therefore also endowed with reverence (gārava)." Known by circumstance is "āvatthikaṃ." Similarly, "liṅgikaṃ" (by sign). That which comes from a sign is "nemittikaṃ."