English
'Hī' means truly, or because. Because the world's inhabitants revere Brahma, therefore they will produce (the thought to request). 'Thus', etc., is the conclusion. 'There' means in the passage describing the mode of reflection. By 'they cling to the five sense pleasures', 'they cling' means they are attached to them as objects of delight. "Ālayā pañca kāmaguṇā" this phrase's meaning is shown. "Allīyanti" means "they cling." "Pañca kāmaguṇe allīyanti" is also a reading. If so, "allīyanti" means "they are served for enjoyment," thus "ālayā pañca kāmaguṇā" is the meaning to be made. "Allīyanti" means "they serve." "Te" means "those five sense pleasures." Regarding the word "yadidaṃ," dividing it into "yaṃ idaṃ" and suspecting "yaṃ" and "idaṃ" to be pronouns, it says, "yadidaṃ is a particle." By this, it shows that it is an indeclinable, as it does not undergo change, alteration, or difference in the three genders and two numbers, but its meaning should be understood as pronominal. "Tassa" refers to the particle "yadidaṃ," and "attho" is the connection. "Ṭhānaṃ" is the word "ṭhānaṃ." "Paṭiccasamuppādaṃ" is the word "paṭiccasamuppādo." The meaning is also appropriate, it should be understood. "Imesaṃ" refers to these conditioned phenomena like formations. "Paccayā" refers to causes like ignorance. "Idappaccayā eva" by this, it clarifies the meaning of the suffix "tā" in "idappaccayatā," as in "devatā" and so on. Regarding "so mamassa kilamatho," showing the scope of the word "taṃ," it says, "that teaching for those who do not know." By this, it shows that "deseyyaṃ" (I might teach) and "na ājāneyyu" (they would not know) are both within the scope of "taṃ," not just one verb. "So" refers to the bodily and verbal exertion called teaching. By this, it shows that in a sentence, the word "taṃ" takes the gender and number of the subsequent word, but in the middle of a compound, the word "taṃ" takes the gender and number of the preceding word. Therefore it is said: "ignorance and that is a condition" and "Abhidhamma and that is a basket," and so on. "Kilamatho" means a cause of bodily weariness. "Kilamati anena" means "that by which one is wearied," thus "kilamatho." "Assa" means "it might be." "Sā" refers to the bodily and verbal exertion. The teaching is well-known. 'Vihesā' means the cause of bodily harm. 'Vihesā' is that by which one harms. But for the Buddhas, weariness or harm of mind does not exist, because it is eradicated by the path of arahantship. In "paṭibhaṃsu" (they appeared), the 'paṭi' is used as a preposition. In "bhagavantaṃ" (the Blessed One), it is a genitive of possession, so it means "of the Blessed One." By "anu acchariyā" (not un-wonderful), it refutes the division of words "na acchariyā" (not wonderful); the meaning is "repeatedly wonderful." In "paṭibhaṃsu," the word 'paṭi' means 'insight', and the root 'bhā' means 'to appear', so it means "they were objects of knowledge called insight." By "they were objects," it shows that 'appearing' means, in essence, 'becoming an object'. 'Me' means 'by me' or 'mine'; the connection is "the Dhamma attained by me is proclaimed." When "paṭisotaṃ" (against the stream) is said, it is against the stream of the noble path, meaning Nibbāna itself, so it says, "Nibbāna is called 'against the stream'." 'Nibbānagāmī' (leading to Nibbāna) means the noble path. For since the noble path leads to Nibbāna, it is called 'leading to Nibbāna'. In "tamokhandhena" (by the mass of darkness), the word 'tamo' is a synonym for ignorance, and the word 'khandha' means 'heap', so it says, "by the heap of ignorance." By "ajjhotthaṭā" (overwhelmed), it shows that the root 'vudh' in 'āvuṭā' means 'to cover'. In "appossukkatāya" (due to lack of zeal), the prefix 'appa' means 'absence', and the suffix 'tā' means 'state of being', so it says, "by the state of being without zeal." 8. 'Loke' means in the world of beings. 'Mahābrahme' means the Great Brahmās. In "apparajakkhajātikā" (those with little dust in their eyes), 'appaṃ rajaṃ akkhimhi etesaṃ' means 'they have little dust in their eyes', thus 'apparajakkhā'. 'Apparajakkhā jāti sabhāvo etesaṃ' means 'their nature is to have little dust in their eyes', thus 'apparajakkhajātikā'. Explaining this meaning, it says, "those made of wisdom," etc. By "made of wisdom," it refutes the meaning "made of flesh." 'Etesaṃ' means 'of these beings'. 'Dhammassa' is the genitive case used as an object with the suffix 'tu'. The root 'ñā' with the prefix 'ā' means 'to penetrate', so it says, "they are penetrators." 'Samalā' means 'they have defilements', referring to the six teachers like Pūraṇa Kassapa, by them. By "rāgādīhi" (by lust, etc.), it shows the nature of defilement. i. "Avāpuretanti" here, the prefix "ava" and the prefix "ā" with the root "pura" mean to open, thus it is said "vivara eta" (open this). By changing the 'v' to a 'p', "apāpureta" is also a reading. To exclude water and so forth from the word "amata" (deathless), it is said "nibbānassa" (of Nibbāna). "Ime sattā suṇantū" (may these beings listen) is the connection. In "vimalena" (stainless), the word "vi" means absence, thus it is said "abhāvato" (from absence). Thereby it shows the meaning of "vimala" as "there is no stain for him." By "sammāsambuddhena" (by the Perfectly Enlightened One), the nature of the other word's meaning is shown. When "anubuddha" (understood) is said, meaning "understood by the gradual path," the Four Noble Truths should be taken, thus it is said "catusaccadhamma" (the Four Noble Truths). By "selamaye" (made of rock), it shows the meaning of "sela" as "born of rock." By "sabbaññutaññāṇena" (by the knowledge of omniscience), it shows the nature of the all-seeing eye. "Bhagavā tvampī" (you too, O Blessed One) is the construction. The word "dhamma" is a synonym for wisdom, thus it is said "dhammamayaṃ paññāmaya" (made of Dhamma, made of wisdom). "Apetasoko" (one whose sorrow is gone) is the Blessed One. "Sokāvatiṇṇā" (those who have fallen into sorrow) are the people. "Sokāvatiṇṇañca jātijarābhibhūtañca" (and fallen into sorrow and overcome by birth and old age) the word "ca" (and) should be connected. Thereby it shows that the word "ca" is elliptically stated. The word "Bhagavā" (Blessed One) should be connected with "vīro" (hero) and so forth. By "vīriyavantatāyā" (due to being endowed with energy), it shows the meaning of "vīro" as "one who has energy." That a grammatical analysis should not be made for vocative expressions in word meanings is said with reference to the vocative state. Here, however, it should be understood that the analysis is stated to show their meaning. "Devaputta...pe... vijitattā" (son of a deity...etc...due to having conquered) thereby it shows the meaning of "vijitasaṅgāmo" (one who has conquered the battle) as "one by whom the battle with Māras has been conquered." And here, the Māra of aggregates is included in the Māra of death, due to the conquest of both Māras together. "Sattavāho" (leader of beings) is connected with the first letter, and "satthavāho" (caravan leader) is connected with the second letter. There, "satthavāho" (caravan leader) is connected with the second letter when it is said metaphorically, like a caravan leader. "Sattavāho" (leader of beings) is connected with the first letter when it is said primarily, meaning "lead beings." Here, however, the first letter... He asks, "What is he endowed with?" "He carries beings, thus he is a carrier of beings." There is no debt for him, thus the Blessed One is debtless. 9. Regarding "with the Buddha-eye," here the eye is twofold: the physical eye and the wisdom-eye. Among these, the physical eye is twofold: the sensitive eye and the composite eye. Therein, the sensitive form is called the sensitive eye; the mass of flesh delimited by the eyebrow bone is called the composite eye. The wisdom-eye, however, is fivefold: the divine, the Dhamma, the wisdom, the Buddha, and the all-seeing eye. Therein, the supernormal knowledge of the divine eye is called the divine eye; the first three paths are called the Dhamma-eye; the knowledge of the Arahant path is called the wisdom-eye; the knowledge of the faculties' superiority and inferiority and the knowledge of latent tendencies are called the Buddha-eye; the knowledge of omniscience is called the all-seeing eye. Here, however, because it is said "with the Buddha-eye," it refers to the two aforementioned knowledges. Thus he says, "with the knowledge of the faculties… and the knowledge of…" "Hī" means truly. "Yesaṃ" means of beings. "Saddhādīni" means by this word he includes the faculties of energy, mindfulness, concentration, and wisdom. "Tikkhāni" means sharp. "Mudūni" means very subtle. "Ākārā" means reasons. These three pairs are stated in terms of external meaning compounds. "Easily to be made known" means suviññāpayā. Similarly, explaining the meaning of "duviññāpayā" (difficult to be made known), he says, "those who have the stated reasons," and so on. The other world and faults are other-worldly faults. Those who see these as fearful are "paralokavajjabhayadassāvino" (those who see fear in other-worldly faults). Explaining this meaning, he says, "those who," and so on. These two pairs are stated in terms of verbal derivatives. Here, in the last pair, the second phrase, "not some who do not see fear in other-worldly faults," is not stated. But in the Paṭisambhidāmagga Pāḷi, it is stated in pairs. "Uppalinī" means where lotuses are present. By this meaning, a bush, a creeper, a pond, or a forest is called "uppalinī." Here, however, he says "forest," thus "in the lotus forest." The connection is "having become immersed." "Posayanti" means they grow. By this, By becoming completely submerged and nourishing, this shows the meaning of "antonimuggaposīnī." By "equal to water," it shows the meaning of "samodakaṃ," meaning "standing having become like water." By "having surpassed,"