English
and by dividing it into its constituent parts, To show the meaning, it was said, “It is compassion because it acts (kirati).” Here, the state of beings who are free from craving and lust should be understood as their former way of life. Because even one phenomenon has many common aspects, it was said, “according to its nature, in various ways.” Thus it was said, “All phenomena in all aspects” (Mahaniddesa 156; Cullaniddesa, Mogharajamanavapucchaniddesa 85; Patisambhidamagga 3.5) does not deny the knowability of phenomena, because there is no impossibility of knowing them. By this, it states that her wisdom acts effortlessly. Just as, when the intended meaning is established by “She acted in all knowable things,” to indicate the absence of their self-possession, and to refute the false views of others regarding self, etc., the knowable things are qualified by the word “dhamma”; similarly, when the intended meaning is established by “She acted in all dhammas,” to show that her wisdom acts effortlessly in dhammas, due to its connection with aspiration, and by refuting unknowability, the dhammas are qualified by the word “ñeyya” (knowable). The words “ñeyyadhamma” are like the words “blue lotus,” having both difference and non-difference, thus it was said, “They are knowable and they are dhammas.” “Yā yāti” shows the meaning of the word “yathā.” Indeed, this word “yathā” is used in the sense of “by which,” and the connection is “wisdom acted by its divisions.” “She acted in the Blessed One” was said because, for the most part, the simile and the object of comparison have different bases, and the meaning of a different base as a simile is not possible here. The Blessed One’s compassion is to be understood as his absolute benevolent intention, even to the extent of sacrificing his body and life to lift beings from the suffering of saṃsāra and establish them in the ultimate happiness of Nibbāna, because he even displayed his tongue, which was like a hidden cloth or a treasure for those to be trained. And if these beings knew, they would even plunge into a blazing mass of fire, as cool as a pond, by the teaching of the Blessed One. The connection is “of others who are watching.” Expecting the word “uddhaṭā” (lifted), the great flood-like masses of… "ttānaṃ" is a genitive in the sense of an object. Here is the brief meaning: For beings fallen into the great flood of sensual pleasures and so on, seeing that there is no one else to rescue them from there except me – just as compassion enters the Blessed One, it is not so for others, because they lack such a vision. Or, as for others who see, even if others might see, still, compassion does not arise in them like in the Blessed One, due to their lack of practice and their practice being solely for their own benefit – this is the meaning. Unobstructed, in the three times, everywhere, due to its unhindered operation; unique to all phenomena, by grasping all causes and conditions without remainder, and by knowing their specific nature, function, and states; at the very moment of their arising, the division of their respective actions into inferior, medium, and superior fruit distinctions; in those bound by faculties and those not bound by faculties; of material phenomena, which are extremely subtle, hidden, far-reaching, and divided into past, future, and so on; by discerning the concurrence of their respective causes, the specific distinctions of color, shape, smell, taste, touch, and so on, in their respective fruits, are to be known by complete penetration without remainder. And this meaning is to be understood as the Blessed One's knowledge, and so on, of the world of many elements and various elements as it truly is. And as for "one who sees," this seeing of the world's inhabitants as ablaze with the fire of lust and so on, is said with reference to the means by which great compassion arises in the Blessed One. Indeed, great compassion arises in beings for the Buddhas, the Blessed Ones, who see in many ways. "The world's inhabitants are ablaze... ...are engaged... ...have departed... ...have gone astray... ...the world is impermanent and is led on... ...the world has no protector, no refuge... ...the world is without owner, everything must be abandoned and gone... ...the world is deficient, unsatisfied, a slave to craving..." Thus, for the Buddhas, the Blessed Ones, who see, great compassion arises in beings – and so on, in the Paṭisambhidāmagga (1.117), it is shown in over a hundred ways. To avoid textual elaboration and to show the method of explanation, it is said: "All that in the Paṭisambhidāmagga, great..." to be known by way of the analysis of the knowledge of compassion. The knowledge of the faculties' superiority and inferiority, of latent tendencies, the twin miracle, omniscience, and unobstructed knowledge are the remaining unique knowledges. For their analysis is also shown in various ways in the Paṭisambhidāmagga, beginning with "Here the Tathāgata sees beings with little dust," and so it is referred to by the former method. It should be understood that the word "ādi" (etc.) includes the knowledges of analytical insight and truth, etc., which are analyzed there. Just as the Buddha's compassion has both specific and non-specific objects, so too his wisdom here is intended to have both specific and non-specific objects, without remainder. To show that by presenting some of its divisions, the remaining divisions should be understood by method, he says, "and by the taking of wisdom," etc. These are: morality, concentration, wisdom, liberation, and the knowledge and vision of liberation; the forty-two pairs of dhammas; the twenty-two triadic dhammas; the four foundations of mindfulness, right efforts, bases of psychic power, fruits of recluseship, noble lineages, etc.; the five destinies, five striving factors, five-factored concentration, faculties, powers, elements of expulsion, abodes of liberation, perceptions of dhammas conducive to liberation, etc.; the six conciliatory dhammas, bases of recollection, disrespect and respect, elements of expulsion, constant abodes, unsurpassed things, wisdom leading to penetration, etc.; the seven factors of non-decline, noble treasures, factors of enlightenment, qualities of a good person, bases for wearing out, perceptions, worthy recipients, powers of the Arahant, etc.; the eight causes for the attainment of wisdom, wrongness, rightness, worldly dhammas, noble and ignoble speech, objects of exertion, objects of laziness, inopportune moments, great man's thoughts, bases of mastery, liberations, etc.; the nine root dhammas of proper attention, purity, striving factors, abodes of beings, bases of resentment, dispelling of resentment, diversity of perceptions, progressive abodes, etc.; the ten things that bring protection, kasina spheres, unwholesome courses of action, wholesome courses of action, wrongness, rightness, noble abodes, ten powers of knowledge, things of the trainee, etc.; the eleven benefits of loving-kindness, benefits of morality, natural law, causes of understanding; the twelve sense bases, dependent origination, dh Like the mother-wheel, thirteen ascetic practices, fourteen Buddha-knowledges, fifteen qualities ripening liberation through conduct, sixteen foundations of mindfulness of breathing, truly established in suttas, eighteen elements of the Buddha-Dhamma, breaking through things, nineteen reflections, twenty-four conditions, twenty-eight foundations in the suttas, fifty insights into rise and fall, fifty-odd wholesome states, sixty-two wrong views, and the exposition of penetrating states such as the 108 modes of craving's wandering, and those varieties of great diamond-like knowledge, moving through 240 million attainments, and those proceeding from the exposition of investigation into infinite methods of all-round establishment, and those proceeding from the elucidation of the inclinations, latent tendencies, and conduct of infinite beings in infinite world-systems— such are the varieties of the Blessed One's wisdom. It should be understood that all these are included here by way of the word "etc." For who is able to show the varieties of the Blessed One's wisdom, step by step, without remainder? Therefore, even the Elder Sāriputta, the General of the Dhamma, foremost among the wise, apart from the Blessed One, when pressed to define the Buddha's qualities, said, "Moreover, Venerable Sir, the lineage of the Dhamma is known to me." One who has set out to ferry beings plunged into the great flood of saṃsāra, is said to be "employed" by them, even if they have no such intention, as it is said, "Beings indeed employ the Great Enlightenment." By all this, by showing the root of Great Enlightenment and so on. "Departure" should be understood as "without defilements." By showing the state of having been born and grown, such wrong views as "a being is without beginning and without end" are refuted. "Common designation... etc." shows that even though beings do not exist in the ultimate sense, the conventional usage of "being" is indicated. "Compassion is the beginning, wisdom the end" is said with reference to the time of the accumulation and completion of the requisites, not to imply a limitation. Therefore, it is said, "because it is its cause, and because there is nothing further to be done after it." All the qualities of the Buddha are thus shown. by showing the method. Indeed, this is the way to see the Buddha's qualities completely, that is, by grasping the method. Abstinence from taking others' wealth, and so on, might arise from the desire to prevent harm to others, being based on compassion; thus, virtue is rooted in compassion. Therefore, it is said, "from the arising of abstinence from killing, and so on." 2. By "whose description," and so on, it shows the connection to the praise of "by compassion," and so on. The purpose, however, should be understood in the manner stated.