English
the meaning of "understanding" for the root "ñā" in "pajānāti" (knows) is shown, and meanings like killing or pleasing are excluded. "Iti" means "therefore," thus "vapayanti" is the connection. "Of the destruction of conditions" means "of the place of the destruction of conditions, the unconditioned." "There" refers to the second utterance. "Khaya" is where conditions are destroyed, which is Nibbāna, so it is said "Nibbāna, which is called the destruction of conditions." By "he knew," the meaning of "knowledge" for the root "vid" in "avedī" (he knew) is shown, and meanings like experiencing or gaining are excluded. Therefore, "vapayanti" is the connection. "Of the kind mentioned" means "similar to what was said in the first utterance." "Phenomena" means "factors of enlightenment" or "the four noble truths." "He uttered this solemn utterance" is the connection. "By which path he knew" is the connection. "There" refers to the third utterance. "That brahmin stands" is the connection. By those arisen factors of enlightenment, or by which noble path the four noble truths became manifest, or by that noble path, they dispel, is the connection. "Of the kind mentioned" means "of the kind mentioned in the Suttanipāta." "Māra's army" means "the ten kinds of Māra's army, beginning with sensual desire." By "dispelling," the meaning of "dispelling" for the root "dhūp" in "vidhūpayanti" is shown, and meanings like smearing are excluded. By "destroying," the meaning of "destroying" for the root "dhamu" in "vidhamentoti" (dispelling) is shown. shows, and removes word-meanings and so on. Explaining the meaning of the phrase "shining like the sun" as "like the sun," he says, "just as," and so on. Sūriya means the sun. He is called Sūriya because he generates courage for the people of the first eon. Abbhuggato means risen upwards into the sky, or risen into the sky. The word abbha is a synonym for sky. The sky is called "abbha" because it shines brightly, it gleams. This is the comparison here: Just as the sun stands shining, so does the brahmin penetrate the truths. Just as the sun stands dispelling darkness, so does the brahmin dispel even the army of Māra. Ettha means in these three exclamations. The first exclamation arose, is the connection. Connecting the Udāna section with this Khandhaka section, he says, "but in the Udāna," and so on. But it is said in the Udāna, is the connection. That means the word said in the Udāna, is the connection. Accayena means by passing beyond. Explaining that very meaning, he says, "for then," and so on. Tadā means at the time when the mental advertence was produced at night, "tomorrow we shall rise from the seat." The Blessed One adverted mentally, is the connection. The former two Udāna verses are illuminators of power, is the construction. Tassa means of the comprehension of the cause and condition, and of the attainment of the destruction of conditions. Ekekameva means each one in the direct and reverse orders. Paṭhamayāmañca is a locative of use in the sense of absolute conjunction; it means the continuous time of the first watch. Idha pana means but in this Khandhaka. Elaborating on that very meaning, he says, "for the Blessed One," and so on. There, the Blessed One exclaimed, is the connection. Visākhapuṇṇamāya means on the full moon day associated with Visākhā. At the time when it should be said, "the dawn will rise," is the connection. Sabbaññuta means omniscience, it means unobstructed knowledge. Tato means from the rising of the dawn. Taṃ divasaṃ is a locative of use in the sense of the ground; it means on that day. Or in the sense of absolute conjunction; it means the time of that day. Thus, mana "Having made" (si katvā) means just as on that day he reflected in mind forwards and backwards, thus "having reflected in mind" is the meaning. "Thus" (iti) means thus. "At the foot of the Bodhi tree... ...he sat" thus spoken, that refers to seven days. "Right there" (tattheva) means right at the foot of the Bodhi tree. 2. The Story of the Goatherd 4. In "The Blessed One did not" (na bhagavā), the negative particle 'na' here should be connected with the word "approached", for the meaning is "did not approach". "From that concentration" (tamhā samādhimhā) means from that concentration of the attainment of the fruit of arahantship. Immediately, making clear the non-approaching by means of a simile, he said "just as..." and so on. "Thus spoken" is not the connection. "This" (idaṃ) means this collection of meanings. "Here" (ettha) means in the phrase "having eaten, he sleeps". "Thus" (evaṃ) means it indicates the thing being compared. "Here also" (idhāpi) means also in this Pāli passage beginning "Then indeed the Blessed One...". "This" (idaṃ) means this meaning is shown, is the connection. "Here" (ettha) means in the passage beginning "Then indeed the Blessed One...". "Other also" (aparānipi) means also other (weeks) than the seven days on the seat. "There" (tatra) means in the statement beginning "other also...". "When the Blessed One was seated" is the connection. The word 'kira' indicates elaboration. "What indeed?" (kiṃ nu kho) is a particle in the sense of pondering. "Of some" (ekaccānaṃ) means of some of lesser power. "Of them" (tāsaṃ) means of the deities. "Place of attainment of power" (balādhigamaṭṭhānaṃ) means a place of attainment by power, by glory. "With unblinking (eyes)" (animisehi) means with open eyes. "Seven days" (sattāhaṃ) this is a word used in the sense of object, or in the sense of continuous connection. For thus being the case, "time" should be understood as the object. "That place" (taṃ ṭhānaṃ) means the place being looked at with unblinking eyes. "Then" (atha) means immediately after the seven days of unblinking. "On the jewel walk" (ratanacaṅkame) means on the walk made of jewels. "That place" (taṃ ṭhānaṃ) means the place of the walk. "From there" (tato) means from the seven days of walking. "Jewel house" (ratanagharaṃ) means a house made of jewels. "There" (tattha) means the connection is "reflecting on the Abhidhamma Piṭaka in the jewel house". "Here" (ettha) means in the jewel house, or in the Abhidhamma Piṭaka, and this is a locative case in the sense of determination. "That place" (taṃ ṭhānaṃ) means the place of reflecting on the Abhidhamma Piṭaka. "Thus" and so on is an indication of the connection of the subsequent statement, by way of concluding the preceding statement. "By that" (tena) means by the reason of the goat-herds' sitting. Of him/her/it. at the Nigrodha. It shows the naming by way of convention, "It is called Ajapāla Nigrodha." Ajapā means brahmins, they take up residence there, thus Ajapāla. Or, in the hot season, it protects the goats that enter within with its shade, thus Ajapāla. The meanings of the words Ajapāla Nigrodha, that it is an Ajapāla and it is a Nigrodha, are also shown in other contexts (Udāna Commentary 4). Therein too, in the Ajapāla Nigrodha. Bodhi means from the Bodhi tree. Herein, in the Ajapāla Nigrodha. The meaning is, "when the Blessed One was seated." Therein, in the passage beginning "Then a certain." He, that brahmin. "Named Diṭṭhamaṅgalika" means, it is said that he was one who believed in auspicious signs seen, among the three auspicious signs: seen, heard, and cognized. By "by way of Māna...etc....is said," it shows the meaning of the word Huṃhuṅkajātika, that he makes "huṃhuṃ" sounds, thus Huṃhuṅka, and that this is his nature, thus Huṃhuṅkajātika. By that, by the brahmin. Sikhāppatta means reached the peak. Of that, of the Udāna. He, the person, is connected with "acknowledges." By "not by way of believing in auspicious signs seen," it shows the result of the emphasis. By "because of having expelled evil qualities," it shows the meaning of the word Bāhitapāpadhamma, that evil qualities have been expelled by him. By "by the abandonment of huṃhuṃ-making," it shows the meaning of the word Nihuṃhuṅka, that there is no huṃhuṃ-making for him. By "because of the absence of defilements like passion," it shows the meaning of the word Nikkasāva, that there are no defilements like passion for him. By "because of a mind devoted to the practice of development," it shows the meaning of the word Yatatta, that his mind is restrained and devoted. Here, the word "yata" means effort, derived from the root "yat." The word "atta" is a synonym for mind. To show that the word "yata" is derived from the root "yam," it is said "or by the restraint of morality," etc. By "because of a restrained mind," it shows the meaning of the word Yatatta, that "yamati" means to restrain, and that his mind is restrained. They know, they understand the truths, thus Vedāni, by this meaning Showing that the highest knowledges are called "vedas", he said: "by the vedas, which are reckoned as the knowledge of the four paths." Having made a change in case for "of the four-path-knowledges", it should be connected with the word "of the vedas". "End" means Nibbāna. For since it arises at the end of formations, therefore it is called "end". Again, "end" means the fruit of arahantship. For since it occurs at the conclusion of the path, therefore it is called "end". By "because the holy life of the path has been lived", he shows the meaning of the word "one who has lived the holy life" as "the holy life reckoned as the path has been lived by him." Showing the meaning of the spoken word "he should speak the Brahma-speech righteously", he said: "He should speak this speech 'I am a brahmin' righteously." "Righteously" means by true nature. Here, by "in the world", the world of beings is intended, so he said: "in the entire abode of the world." 3. The Story of Mucalinda Here, by "untimely cloud", it is not untimely due to the absence of the sowing season etc., but rather, since the rainy season had not arrived, it was untimely, so he said: "in the unarrived rainy season." By "arisen cloud",