English
"Adhiccasamuppannaṃ" (arisen by chance) is that which occurs without relying on any particular sign as an appellation, therefore it says, "without relying on the meaning of the word." That which comes by desire is "yādicchakaṃ." Here, the external sign is a stick, etc., the internal is the three knowledges, etc. The sign. A mark seen by many people, or its opposite, should be understood as a sign. 'Sacchikāpaññatti' is a designation for the sign of realizing all phenomena. Or, 'Sacchikāpaññatti' is a designation established by direct perception. For it is a sign of certain qualities, and those qualities are directly perceived by the Teacher. Thus, like the qualities, it too is indeed realized, not by others, but by mere convention; this is the meaning. By 'Yaṃguṇanemittika' is meant that by which qualities, as signs, this name has become indicative. 'They say' is used in the plural due to the high esteem of the General of the Dhamma, or referring to the recitation made by the reciters. He has a share of sovereignty and so on, thus 'bhagī' (sharer). He resorted to and cultivated noble qualities like the path and fruits, and secluded places like forests, through virtue, thus 'bhajī' (cultivator). He is a partaker of requisites like robes, of the essence of meaning and so on, and of qualities like virtue; meaning, an heir. He divided the jewel of Dhamma by ways of exposition, explanation, and so on; thus 'vibhattavā' (divider). He broke evil qualities like lust, thus he is called 'Bhagavā' (Blessed One) – this connection applies everywhere. He says 'garu' (venerable) because a venerable one is also called 'Bhagavā' in the world; meaning, because he is venerable, he is also 'Bhagavā'. He has good fortune, reckoned as perfections, thus 'bhagyavā' (fortunate one). By 'many methods' means by various stages of development, such as mental development. By 'subhāvitattano' (of one well-developed) this is a possessive case in the sense of self, meaning 'one whose nature is well-developed'. He has gone to the end of existences, Nibbāna, thus 'bhavantago' (one who has gone to the end of existence). In each case, the etymology of 'Bhagavā' should be understood according to the method of linguistic analysis. Now, to show the meaning presented by nine terms in the descriptive verse 'bhagī bhajī', and to summarize it with six terms in the verse 'bhagyavā', and to present the etymology of the terms along with different methods of meaning-application, it is said, 'This is another method', and so on. There, in 'vaṇṇavipariyayo' (change of letters), the word 'iti' has the meaning of 'etc.', and thereby it encompasses these three characteristics: change of letters, elision of letters, and connection with the root meaning. By 'saddanaya' is meant the method of grammatical characteristics. He also. Because words like 'dara' are of the 'ākati' group, it is said, "taking the characteristic of insertion like 'pisodara'." Insertion itself is the characteristic. For insertion is indeed the act of making it included in that. 'Bhagya' means wholesome. The four defilements, beginning with greed, are taken singly. Those beginning with shamelessness, in pairs. The anger that repeatedly defiles the mind by repeatedly getting angry, as in "He abused me" (Dhp. 3-4), is indeed rancour. The effacing of the quality characterized by the good deeds of others is called denigration. Taking an equal stance with the learned and others, making oneself equal, is rivalry. Concealing one's existing faults is deceit. Displaying non-existent qualities is hypocrisy. Stiffness and inflexibility even towards elders is obstinacy. The characteristic of trying to surpass that is presumption. The characteristic of elevation based on birth and so on is conceit. The characteristic of excessive elevation is over-conceit. The conceit that has attained the state of intoxication based on birth and so on is called intoxication/pride. It is of twenty-seven kinds. The abandoning of the mind to sense pleasures is heedlessness. Bad conduct of body and so on are the three kinds of bad conduct. The three defilements are by way of craving, wrong view, and bad conduct. Greed, hatred, and delusion are indeed the stains. And those same, beginning with bad bodily conduct, are the three kinds of unrighteousness. Sense-desire, ill-will, and harmfulness are called the three kinds of perceptions. Those same are the thoughts. Craving, wrong view, and conceit are the proliferations. The perversions of beauty, happiness, permanence, and self are the four kinds of perversions. Desire and so on are the wrong courses. The four clingings of craving are the greed for requisites like robes. Doubt in the Buddha, Dhamma, Sangha, and training, and anger towards fellow practitioners, are the five mental stakes. Not being free from passion for sense pleasures, for the body, and for forms, indulging in the comfort of sleep and so on after eating one's fill, and practicing the holy life with the aspiration for some divine realm, are the five mental fetters. The five delights, beginning with delight in form. Anger, denigration, envy, hypocrisy, evil desires, and adherence to one's own views are the six roots of contention. The six groups of craving, beginning with craving for forms. Wrong view and so on, which are opposed to the eight path factors, are the wrongnesses. Dependent on craving is seeking, dependent on seeking is gain. Decision arises from gain, from that, desire and lust, from that, clinging, from that, possessiveness, from that, stinginess, from that, guarding; from guarding arise many unwholesome heaps such as taking up a stick— these are nine states rooted in craving. The ten unwholesome courses of action, such as taking life. The four eternalist views, and the partial eternalist views, the endless and not-endless views, the eel-wiggler views, the two fortuitous-origination views, the sixteen conscious-being views, the eight unconscious-being views, the eight neither-conscious-nor-unconscious-being views, the seven annihilationist views, the five here-and-now-Nibbāna views— these are the sixty-two wrong views. The six cravings, such as craving for forms, each become eighteen by way of craving for sensual pleasures, craving for existence, and craving for non-existence; they become thirty-six by way of occurring in internal and external forms, etc.; again, by way of the three times, they become one hundred and eight modes of craving. The word "pabheda" (distinction/variety) should be connected to each, to be construed as "varieties of greed," and so on. "Hundreds of thousands of all torments, distresses, and defilements"— these are all the many hundreds of thousands of defilements that cause distress, which is torment, for beings. Their distinctions should be understood in terms of their objects, etc., and in terms of their modes of occurrence. The connection is "He broke the five Māras." "Of dangers" means of calamities. Having analyzed the meaning of the two words "bhagyavā" (fortunate) and "bhaggavā" (one who has broken), now, to show the meaning grasped by these two, it is said, "because of his fortune," and so on. Therein, "one possessing the marks of a hundred merits" means the Blessed One, who possesses the great marks of a great man, produced by many hundreds of merits. Mastery over one's own mind means the bringing about of the mind's subjugation by the occurrence of the perception of non-repulsiveness in repulsive things, etc., and by means of mental concentration. "Aṇimā, laghimā, etc." By the word "etc.," the other six are included: mahimā (greatness), patti (attainment), pākammaṃ (irresistible will), īsitā (mastery), vasitā (potency), yatthakāmāvasāyitā (power to do as one wills). Therein, making the body subtle is aṇimā. Lightness, being light, by being able to walk in the sky, etc., is laghimā. The greatness of the body Accomplishment is greatness. Reaching the desired state is attainment. Accomplishing desired aims by means of determination, etc., is exertion. Self-mastery, sovereignty, is mastery. Mastery over psychic powers is skill. Reaching a conclusion wherever one wishes, whether going through the air or doing anything else, is the power of free will; they also say "manifesting forms like a child," etc. "The glory of all limbs and minor limbs" means the beauty of all limbs and minor limbs. "There is" follows. Easy accomplishment is what is desired at that particular time; difficult accomplishment is what is desired for a long time, such as Buddhahood. "He possesses fortune, therefore he is Bhagavā" - this is established by the rules of grammar; the rest is to be understood as established by the rules of etymology. In phrases like "in the sense of oppression, conditioned, torment, change," the word "sense" should be applied to each, such as "sense of oppression," "sense of conditioned," etc. There, suffering is characterized by oppression by its own nature. Its very meaning, which is called "the sense of oppression," is its nature. But because it is conditioned by its origin, therefore the "sense of conditioned" is manifested by seeing the origin. And because the path is very cool, removing the torment of defilements, therefore the "sense of torment" is manifested by seeing the path, due to its opposition. But by seeing cessation, which is of an unchangeable nature, the "sense of change" is manifested. Thus, four meanings are stated for one and the same natural phenomenon, because it is to be conceived both from its own nature and from the negation of the other three truths. But for origin, the "sense of accumulation" is its nature, due to its gathering; and by seeing suffering, the "sense of cause" is manifested for it. By seeing cessation, which is disjunction, the "sense of conjunction" is manifested. By seeing the path, which is deliverance, the "sense of hindrance" is manifested.