English
A palm-tree cut at the top, being no cause for leaves, fruits, etc., is without substance, hence a palm-stump. Those whose basis is made like that, such as forms and tastes, are 'made like a palm-stump'. This understanding of the meaning, by way of another word's meaning, is easy by the method stated below. Showing the special meaning, he said: "made like a palm-tree cut at the top." And thus, even when attachments to forms, tastes, etc., which are like those cut at the top, are severed, the mind-continuum, which has become their basis and is like a palm-stump, remains established up to the state of final Nibbāna. But if the meaning is taken literally, by way of an adjective compound, forms, tastes, etc., come to be in a state like a palm-stump. But what is stated in the Sāratthadīpanī (Sārattha. ṭī. 1.3) regarding the wholesome or unwholesome nature of forms, tastes, etc., to avoid this fault, does not agree with the Pāli text beginning "the Tathāgata has abandoned..." nor with the commentary beginning "forms and tastes are reckoned as the enjoyment of sensual pleasure...". It should be understood that even for those whose defilements are destroyed, up to final Nibbāna, due to the arising of results of wholesome and unwholesome actions, their being like a palm-tree cut at the top is also not appropriate. Or else, without paying attention to whether a palm-tree cut at the top stands or not, but comparing only its nature of not arising again, even if the meaning 'made like a palm-stump' is taken by way of an adjective compound, there is no fault. The word 'anu' means 'after', he said, as in 'there is no after-existence', etc. 'Gone to non-existence' means gone to non-existence by way of the nature of not arising again afterwards. 'Not wonderful' means repeatedly, increasingly causing wonder. 'And that which you say' means: that reason, reckoned as the absence of the essence of harmony in veneration, etc., which you say is without essence, that reason does not exist. 4. 'Meaning spoken with reference to' means: that meaning with reference to which the brahmin said, "Gotama is without enjoyment," etc., and with reference to which the Blessed One acknowledges being without enjoyment, etc., in himself—that is the meaning spoken with reference to. 5. Action of family custom is the custom of the family. Misconduct that arises from the body, from the door of the body, is bodily misconduct. "Of many kinds" means of many sorts. 6. "For the craving related to the five sense objects" means for the craving for sensual pleasures that is exceedingly attached to the five divisions of sense objects, such as forms. By this, it shows that the craving that arises in non-returners due to attachment and delight in clothes, ornaments, etc., is not sensual craving, because it is included in craving for form, etc. Regarding "the remaining ones," it says that wrong view of individuality and doubt are eradicated by the first path, and the remaining four are eradicated by the others, which is why it says "as appropriate." 7. "Disgusted" means "he thinks as if disgusted," or "I understand it as 'he is disgusted'." "Due to being born of unskillfulness" means "due to being born of ignorance." 8-10. "Therein" means in the two aforementioned interpretations of meaning. "The term 'womb' here also means rebirth" is why it says "for the attainment of rebirth in the deva world." "Becoming non-existent" is the non-arising of phenomena that arise moment by moment. 11. "The element of Dhamma" is omniscience. For it holds and comprehends the Dhamma as it truly is, which is why it is called "the element of Dhamma." "Attained to the grace of teaching" means the ability to teach by varying it according to one's liking is the grace of teaching; he has attained that. "The effulgence of compassion" is the pervading of all beings with great compassion. Illustrating such a quality and characteristic with a simile, it says "a mind like the earth." From that very nature of not being angered, it is the quality of being unshakeable. "Accompanied by birth" means bound by birth. "Enveloped by old age" means surrounded by old age. "Become a stump of the cycle" means, due to being unable to be extracted from the cycle, it is like a stump, standing motionless in the cycle. "The fear of death is constant for born mortals" is why it says "dying today," etc. "The incomparable state of being born first" means the unequaled state of being born first into the noble lineage; it means the state of being the eldest of all. By saying "pi" instead of "api," it shows that the particle "pi" has a separate meaning. "Well overcome" means by feet, etc. Not doing harm, lying properly on top. Even of the element of lying, due to its being primary, it should be seen as action. 'Nakhasikhā' means nail-tips. He says "with folded hands and feet" because the wings of birds are in the place of hands and feet. 'Ettha' means in the place of light. 'Nikkhamantānaṃ' means among those going out; this is a genitive of specification. 'Aṇḍakosa' means eggshell. 'Loka' is indeed the abode of beings. 'Abujjhi ettha' (he awoke here) refers to the Bodhi tree; 'bodhi' also refers to the path or omniscience, as one awakens oneself or others awaken by it. 'Bodhi' is Nibbāna, as it is awakened to. "And between the Bodhi" is a second example to show the occurrence of the word 'bodhi' referring to a tree even without the word 'tree'. 'Varabhūrimedhaso' means one whose wisdom is spread out like the great earth. "Three knowledges" refers to the path of Arahantship, the knowledge of the destruction of defilements (āsavakkhayañāṇa) which is right view existing with oneself, and the other two exalted knowledges (mahaggatavijjā), because they are produced by destroying the defilements bound to them. "Six supernormal powers": here too, the same method applies. "Knowledge of the perfection of a disciple" refers to all mundane and supramundane knowledge to be attained by the chief disciples. "Knowledge of a Paccekabuddha": here too, the same method applies. "Establishing the simile" means establishing the meaning of the simile in equality with the thing to be compared. "By meaning" means by the meaning of the thing to be compared. "Sharp, keen, clear, and heroic state" by this shows the attainment of equanimity regarding formations through insight. "Time of maturation" by this shows the attainment of the state leading to emergence. And then it is as if it is carrying the embryo of path-knowledge, therefore he says "time of conception." "Attained progressively" means attained in the sequence of the first path and so on. "Endowed with four factors" refers to the energy endowed with four factors as stated: "Let skin, sinews, and bones remain, let flesh and blood dry up in the body." "Desire is craving" and so on, refers to weak greed that proceeds in the form of longing. Desire is in the sense of wishing. Stronger than that is lust, in the sense of delighting. Stronger than that is desirous lust. Conception arises by way of signs, details, and intentions. Stronger than that is lust, which arises by way of conception. Stronger than that is conceptual lust. This distinction is stated as a difference in the mode of arising and a difference in the state of one and the same greed. Description of the First Jhāna Discourse "Seyyathidaṃ" means "that is said." "Etaṃ" is an emphasizing particle in the preceding phrase, or it means "this collection of meanings." "Tannissaraṇato" means "because of the escape from those sensuality." "Esā" is the particle "eva" (indeed). "Kāmadhātu" means the realm of sensuality, the sensual existence. "Nekkhammanti" means the first jhāna. "Esā" is a rule. "Tadaṅgavikkhambhanasamucchedapaṭippassaddhinissaraṇavivekā" are the discriminations by way of substitution, suppression, appeasement, and escape. "Kāyacittaupadhivivekā" are the discriminations of body, mind, and attachments. Only three are here in the jhāna discourse, as the discriminations of suppression, etc., are not possible. "Niddeseti" is in the Mahāniddesa. "Tattheva" means "in the Mahāniddesa itself." "Vibhaṅgeti" is in the Jhānavibhaṅga. "Evañhi sati" means "when both sensualities are included." "Purimena" means "by bodily seclusion." "Ettha" means "in this pair of bodily and mental seclusion." "Dutiyena" means "by mental seclusion." "Etesaṃ" refers to the words "vivicceva kāmehi vivicca akusalehi" which denote the pair of seclusion from object-sensuality and defilement-sensuality, as explained. This is a genitive of determination. "Bālabhāvassa hetupariccāgoti" is continued. Indeed, unwholesome states are the cause of foolishness. "Āsayaposananti" means the purification and development of the disposition. "Vibhaṅge nīvaraṇāneva vuttānīti" is the connection: "only the hindrances are mentioned in the Vibhaṅga." The reason for that is stated: "uparijhānaṅgapaccanīkapaṭipakkhabhāvadassanato" (because they are seen as adversaries and opponents of the jhāna factors above). "Tattha upari" refers to the jhāna factors mentioned above, starting with "savitakkaṃ." "Tesaṃ attano paccanīkānaṃ paṭipakkhabhāvadassanatoti" means "because they are seen as adversaries and opponents of those jhāna factors." "Uparijhānaṅgānaṃ paccanīkapaṭipakkhabhāvassa dassanatotipi" is another reading. There, "upari vuccamānajhānaṅgānaṃ ujuvipaccanīkavasena paṭipakkhabhāvadassanato" means "because they are seen as direct adversaries and opponents of the jhāna factors mentioned above." "Nīv They say that the meaning is "those very ones mentioned in the Vibhaṅga for the wilderness-dwellers." "Peṭaka" means the Nettippakaraṇa, a work following the method composed by the Elder Mahākaccāyana. It is called "Peṭaka" because it is a commentary on the Piṭakas. Thus, "in that" is the meaning. "Thinking" is the conceiving of an object, thus it says "pondering." "Striking" means the striking upon the object, the occurrence of the object,