English
Attained through the power of merit-yoga: attained through the power of merit such as that from giving, and attained through the power of yoga called calm and insight meditation. By radiance: by bodily splendor and by the splendor of wisdom. Here, the word "deva" just as it means play, desire for victory, usage, splendor, and movement, so too it means power, praise, and desire, because verb roots have many meanings. Thus, it is said: "or because they are capable of accomplishing what is desired," and so forth. The statement that the Buddha's supernormal powers and so forth are common with disciples is only in terms of their being a kind of supernormal power. But in reality, all the Buddha's qualities are unique and not shared by others. Showing this, he says: "with unsurpassed supernormal play, with the highest divine, brahmic, and noble abodes." The phrase should be construed as: "by the taking of right practice, unwavering confidence, and honors, which are called giving of mastery over mind, power, wealth, and so forth." And here, "taking" should be understood as rejoicing in, approving of, and accepting the right practice, unwavering confidence, found in them, and the honors offered by them. And it should be seen that the promulgation of training rules is also included by the teaching words in accordance with the nature of the Dhamma, considering it as instruction in accordance with the transgressing dhammas. The movement of knowledge: the comprehension of what is to be known, which is to be reached by knowledge. Endowed with: this should be connected to each of "supernormal play" and so forth. Similarly, "by the world with its devas" should be connected to "from being accessible" and so forth. Those devas: devas such as conventional devas. By those qualities: by qualities such as supernormal powers. A deva more worthy of veneration: this... This method of explanation is said to be very well-known. 'More excessive' means 'more abundant'. This is said of the devas by rebirth due to their abundance. For even devas by purity exist there, but taking only the state of being devas by rebirth that is found even among them, it is thus said. Of the opposing factors: immorality, restlessness, distraction, or failure in virtue, covetousness, ill-will, and the remaining hindrances. Showing the meaning in both ways, "seventh of the sages" and "seventh among the sages," it is said: "by the path of awakening to the four noble truths... (etc.)... spoken." Or, sages are those noble ones like the Buddhas, by virtue of seeking virtues like morality in their own and others' continuities. And he is a sage and the seventh, thus "Isisattama" (seventh sage) should be understood here. Here, regarding "the cessation of name-and-form," showing which name-and-form is to be ceased, it is said: "from where consciousness turns back." For it is the name-and-form involved in the cycle of rebirth that is to be ceased. When that is ceased, name-and-form is entirely ceased. As it is said: "By the cessation of volitional consciousness through the knowledge of the stream-entry path, setting aside seven existences, in the immeasurable cycle of rebirth, whatever name and form might arise, these cease here... (etc.)... by the cessation of the final consciousness of an Arahant attaining parinibbāna in the Nibbāna-element without remainder, wisdom and mindfulness and name and form, these cease here, subside, come to an end, are appeased." (Cūḷani. Ajitamāṇavapucchāniddesa 6). This teaching is adorned with extremely profound methods, due to the excellent elucidation of dependent origination. And dependent origination is profound by nature. As it is said: "This Dhamma I have attained is profound" (Dī. Ni. 2.67; Ma. Ni. 1.281; 2.337; Saṃ. Ni. 1.172; Mahāva. 7, 8), and "This dependent origination, Ānanda, is profound and appears profound" (Dī. Ni. 2.95; Saṃ. Ni. 2.60) and so on. And this teaching of the infinite modes of conditionality is indeed extremely profound. The commentary on the introduction to the text is finished. Commentary on the summary of conditions. It brings together, in the sense of bringing together, of collecting, or of making equal, is the commentary's intent. There, "two conformities: conformity of phenomena and conformity of conditions," and so on, will be explained later. "Paṭṭhāna" as a name's meaning: the meaning of this name "Paṭṭhāna." But since it's established in the whole through its parts, therefore, to show how it's established in the parts, it is said: "the meaning of the name 'Tikapaṭṭhāna' and so on, for 'Tikapaṭṭhāna' and so on." Or, the meaning of the name "Paṭṭhāna" should be determined for the parts themselves, because the treatise is merely a collection of them. Indeed, to show that there's no meaning called "collection," it is said: "Paṭṭhāna... etc. ... meaning of the name." Therefore, it is said: "Of this treatise... etc. ... the combination should be stated here." Showing that when the general meaning of Paṭṭhāna is known through understanding the meaning of the collection of words, the Paṭṭhāna discourse, when explained in detail, becomes easy to grasp, it is said: "Thus... etc. ... it becomes." "There" refers to those aforementioned combinations of meanings of names. "Common to all" means common to all component parts like Tikapaṭṭhāna and so on, and to the collection. "The manifold nature arrived at by meaning" means that by merely grasping the types, the manifoldness of the types is also grasped. For "Paṭṭhāna" is a standing by types, a manifold condition; that which exists here by way of division is Paṭṭhāna, the treatise, and its part. And in this sense, it should be understood that the establishment of manifoldness is shown even from the word itself. There, "manifold conditionality" means manifold types of conditionality, and conditionality of manifold types; showing that both are taken together by a general designation or by the ekasesa method, it is said: "Even of one... etc. ... should be understood." "Having many phenomena" means that it has many phenomena, thus "many-phenomena-ness"; it should be connected as "by having that nature." "Manifold conditionality" means the state of having manifold conditions, which in the commentary is called "the meaning of manifold conditions." Indeed, even in the Dhammasaṅgaha and so on, at... Here is the division of conditions, but the nature of conditionality there is not divided in such a way as being dependent on that, as in the Paṭṭhāna, showing this, he says: "By this... and so on... he shows." The extraordinary division of this treatise and its parts. To show the basis of the omniscience's aforementioned course, he says: "Here is the remainder of the phrase." "From the nature of the place of going" means from the nature of the place of occurrence. "By other beings with movement" means by those with unhindered knowledge, etc., in the three times. "Of that omniscience." He says: "The term 'triads' in the teachings described by three divisions means the doctrines spoken of as triads." For "triads" means those with three measures. "Samantato" (all around) means "from all sides, in every way," so he says: "By all methods, such as the direct order, etc." "Gatāni" means "occurred." "Samantacatuvīsatipaṭṭhānāni" means the twenty-four conditions in a comprehensive manner, from all sides, in the direct order, etc., in a combined way. "Anulomādisabbakoṭṭhāsatoti" means from the four sections of the direct order, etc. "Tikādichachabhāvaṃ" means the sixfold nature ending in pairs of pairs, from the triads, etc. "By that" means by the aforementioned showing. "Dhammānulomādisabbakoṭṭhāsatoti" means the taking of the roots of objects, etc., such as the reverse order, etc., the pairs, etc., the conascence sections, etc., the conditions and their opposites, etc., should be understood. Since no other type is possible than what has been stated, he says: "It means that they occurred by complete methods." And those are the aforementioned comprehensive conditions. And this explanation of meaning is in agreement with the words of the commentary, showing this, he says: "Therefore he says... and so on... by way of." "By reason of cause" means of the phenomenon that is of the nature of a cause. Even though the nature of a cause can be an object condition, etc., showing specific conditions, he says: "And of that which is of the nature of a dominant condition, etc." When it is said: "Being a cause, it is a condition," the causal nature of the phenomenon is determined, not a specific condition, so its nature as a dominant condition, etc., is not denied, so he says: "By this, that very fault arises." "By that" means by the cause. by grasping. Here, it is in "condition of cause." Grasping of phenomena means grasping of phenomena like non-greed. Special power is one's own strength, the state of being a cause of power, which is also called essence. This, being not common to others, is not different from the phenomenon, but because it is obtained only when associated with other conditions, it is spoken of as if it were different. Of that, of the power called the state of being a cause. Even here, in "having been a cause," the word "hetu" (cause) denotes the state of being a cause, not the phenomenon of the nature of a cause. Therefore, it says, "it is also said, 'having been a cause, it is a condition'." And having done so, he supports the aforementioned meaning with the Pāli text. If so, how is the statement in the commentary that only the phenomenon is the condition? He says, "But in the commentary," and so on. Therefore, we too have said here, "though not different from the phenomenon, it is spoken of as if it were different."