English
and consumed it. "In the destruction of a kappa" This is said with reference to the destruction of a great kappa, because it is stated "in an enduring kappa." It is said, "it does not agree with the kappa commentary," because the lifespan-kappa is intended here. The lifespan-kappa here should be understood as the maximum lifespan, the duration of an intermediate kappa, for beings reborn in Avīci. For it is with reference to this that it is said, "making one kappa into eighty parts, and one part from that." called "at that time" (Commentary, Atthakatha 654-657). If this "one kappa" means one great kappa, then it is said that one immeasurable kappa is twenty intermediate kappas. If it means one immeasurable kappa, in any case, it contradicts the statement "sixty-four intermediate kappas," so it should be investigated. To show how this commentary agrees with the Kappa Commentary, it says, "And it is only in the destruction of the kappa," and so on. Or, one who is not defeated by nature. "Living in the same community" means not living in different communities by virtue of having the same karma. This is the meaning to be understood here. The construction is: "having denied the existence of a fixed individual." Here, "having denied" means "there is no such thing as a fixed individual" —having denied it thus. Here, the reason is given: "like the fixed states of wrongness and rightness, by nature." This is merely a designation, dependent on the fixed states of wrongness and rightness, namely, a fixed individual. "As asked" means the determining cause asked about in "What former cause determines?" and so on. "By which" means by which insight knowledge of the three higher paths. "The distinction of fixed and unfixed" means the fixed distinction of stream-enterers and so on, and the unfixed distinction of those with seven more lives and so on. Indeed, only a stream-enterer is called one with seven more lives, one who goes from family to family, one with one more seed. Thus, the fixed nature of a stream-enterer is stated, so it says, "And a stream-enterer is fixed." Indeed, this particle "ca" has an exclusive meaning. "Before that" means before the stream-entry path. "There is no function of a former cause" is said, keeping in mind the fault to be mentioned, because it is stated that a stream-enterer is fixed. If the higher paths have a supporting condition, then the first path also having a supporting condition is already established. Referring to this objection, it says, "If indeed," and so on. And that fixedness. "Of it" means of the stream-entry path. "Destroyed by that" means destroyed by the stream-entry path itself. For, the destruction of the cause would lead to the destruction of the result. "From that" means seven more lives. from the highest. Sāti means the highest, seven times. Pavattitoti means from the continuous result. Tenāti means by the path of stream-entry. Vuṭṭhāneti means if there is emergence. There is no fruit without a cause, so it says, "sakkāya...pe... it must be." "Nāmakaraṇanimittato" means by this, it clarifies the regulation of naming as a cause, because the names like 'ekabīji' are meaningful. Therefore, it says, "vipassanā...pe... said with reference to." By the word 'ādi', phrases like "I am the one fully enlightened, I am cooled, I am extinguished" (mahāva. 11; kathā. 405; ma. ni. 1.285) are included. And here, by statements like "There is no one equal to me, I am the one fully enlightened" (mahāva. 11; kathā. 405; ma. ni. 1.285), and "If I were asked, 'Are there now any other ascetics or brahmins, Venerable Sir, who are equal to the Blessed One in enlightenment?' I would say 'no'" (dī. ni. 3.161), it should be understood that the appearance of another Buddha in another world-system, like in this world-system, is prevented. For it is not possible to say "There is no one equal to me" if there were. What some say, "It is said with reference to a specific world-system," that too is not so, because there is no such specification, and it shows the inability of a Buddha's power. And the mention of the sphere of influence here is to show the natural order. For the Blessed One can exercise his power wherever he wishes. And "in one world-system" is said to show the world-system that is the Buddha-field. The meaning here is this: this world-system, which is the Buddha-field, is one. In it, at one time, only one fully enlightened Buddha arises. Therefore, it says, "buddhakhetta...pe... intention." Tasmāti means because the Pātimokkha is dependent on ordination, and ordination is dependent on going forth, therefore. When the Pātimokkha is established, when those goings forth and ordinations are established. After that, it is called destroyed, meaning the teaching of penetration after the last penetration, and after the last breaking of precepts. the practice teaching is destroyed" it is said. But showing both together, by the common nature of the teaching, he says, "the latter... (etc.) ...having made one." "Compassion of lamentation" means the act of being compassionate through lamentation. The distinct nature of phenomena cannot be held, because during the investigations of perfections and so on, making the water's edge the limit, a great earthquake occurred. And on the day of enlightenment, except for the north-eastern part, the ground at the root of the Bodhi tree could not hold the Great Being. Indeed, the core of the cosmos was overturned, like a ship overloaded with excessive weight tilted to one side. Showing that in "samuppādikā" the 'a' in 'sa' becomes 'ā', and one 'pa' is dropped, he says, "sāmupādikā" because it "arises equally upwards." Or "samupādā" means "equally takes up," and "samupādā" itself is "sāmupādikā." The meaning is "that which equally brings forth." "By way of continuity and moment" means endowed with exertion by way of continuity. It should be understood as endowed with volition by way of the moment of volition, by taking the prior and posterior parts. When one arises, the arising of another by way of condition is a turning. The explanation of the first power is finished. Explanation of the second power. 810. "He does not know how to enjoy possessions," is the connection, meaning "he destroys them." This is the meaning: due to the swift changeability of life. With the meaning that "he did not give" arose from the applied word. "By right application" means by right practice. The explanation of the second power is finished. Explanation of the fifth power. 813. "Nature of elements" is the nature of elements such as the great elements. By way of similarity, as the resultant. "From discerning the element of inclination" means from knowing by discerning the nature of inclination as "inferior" or "superior," like the sign of rain, by a great flood, by rain from the upper clouds. The explanation of the fifth power is finished. Explanation of the sixth power. The meaning of the word is possible only by the compound ending, and thus from the derivation of the word. "Of these" means of those above and below... of those with faith and other faculties, ever pure. And having done so, from the intention and so forth, of the varying faculties of beings, and from the varying faculties, of the distinct nature of their inclinations. 815. Having asked, "What then are these abodes of the noble ones?" showing them directly from the Sutta, bringing forth the Pāli passage, "Here, monks," and so forth, and concluding, "thus spoken," again showing their attainment through the path itself, he says, "In these," and so forth. There, "other" refers to the six-limbed attainment, the single protection, and practices such as restraint. 816. In objects, continuities, and latent tendencies: object-latent tendency, continuity-latent tendency, these are two latent tendencies. Just as greed, not uprooted by the path, is said to lie latent in the continuity, being capable of arising when conditions are met, and being firmly established, so too in desirable objects; its object-latent tendency should be understood. To show that this latent tendency becomes manifest upon arising, it is said in the commentary, "Just as," and so forth (VibhA. 816). By "practiced and well-practiced," he explains the long cultivation of greed in desirable objects. And because what has been cultivated for so long is as if surrounded and established, it is said, "it shows its latent state as if completely enveloped and established." Thus, one submerged in water is given as an example. By the Pāli passage, "All phenomena of the three planes, being desirable, are called 'sensual pleasures'," and so forth, the object-sensuality of the craving for existence should also be understood. By "due to greed" means "due to attachment to the object." 818. The distinction of faculties is the varying faculties of those to be trained. 819. To suppress the afflictions that are to be abandoned, one seeks the abandoner. Thus, first what is to be abandoned, then the abandoner. This sequence of abandoning what is to be abandoned is expressed by the term "sequence of abandoning." "Of which" refers to what is to be abandoned. "That" refers to what is to be abandoned. "Is spoken first" means it is spoken first in the consideration of abandoning. After that, what is not to be abandoned, as in the triads of seeing, and so forth. 826. "That" refers to the life-continuum. "Of that" refers to the supramundane. "Foundation" means the end. This refers to the life-continuum of one who is not a Noble One. The exposition of the sixth power is concluded. Exposition of the Seventh Power 828.The meaning is, he thinks, "I am attained." The meaning is, the concentration or its object, the meditation subject, is a casket for the mind. "To set aside" means to cause the attainment-consciousness to continue for a determined time. "By these" means by the perceptions and mental applications.