English
There, by "knowledge-door" is meant the great life-continuum of omniscience. For there, those phenomena, from the time of comprehending all Abhidhamma at the Bodhi-seat, are constantly present. But the Omniscient Buddhas, whatever phenomena they wish to investigate, those phenomena they make distinct by advertence, advert to them, and investigate. Should it not be objected that phenomena are vast, but the life-continuum is small? This should not be objected. For this is the power of formless phenomena, which have reached the highest excellence. But the prefix "sam" (in sammāsambuddho) is a prefix in the sense of "by oneself". It shows the Blessed One's non-dependence on a teacher in the penetrative doctrines. For it is said: "I have no teacher." Should it not be said that the Blessed One's third and fourth formless attainments were from Āḷāra and Udaka? True. But those, having been attained without adornment and then abandoned, were not even a basis for later awakening. How could they be penetrative doctrines? Therefore, those do not establish dependence on a teacher in the Blessed One's Buddhahood. This is the meaning followed in the Pāli. As it says: Therein, what kind of person is a Perfectly Self-Enlightened One? Here, a certain person, regarding doctrines unheard before, fully awakens to the truths by himself. And therein attains omniscience. And mastery over the powers. This person is called a Perfectly Self-Enlightened One. "Therein" (refers to) the locative case of the sign. "In the powers" (refers to) the ten powers. in knowledges. 'Mastery' means 'lordship'. And here, previously. La. By 'sāmanti' it shows the meaning of 'saṃsadda'. By 'tatthāti' and so on, [the meaning of 'sammā'. The word 'sammāsambuddha']. 5. Now the Elder, making his homage exceedingly strong, says 'matchless'. For homage directed at many qualities is exceedingly strong. But isn't homage directed at a single quality capable of averting obstacles? What need then for a second? No, it is not capable. But those of discerning nature are not ones who do things in moderation when praising the Teacher's qualities. And the Elder is one of them. But you are of an undiscerning nature. Therefore, doing it in moderation, you find fault. Moreover, not only the averting of obstacles is desired through homage. But indeed, the purpose of sharpness of wisdom and so on is also desired. For that too is a cause for the completion of the text and the purity of the text without difficulty. For in the objects of recollection, mental development leads to mental concentration. And when there is mental concentration, wisdom becomes sharp and keen, and strikes. For it has been said: "A concentrated one, bhikkhus, knows things as they are." Therefore, for that purpose too, one's homage should indeed be made exceedingly strong. [5] But in the Vibhāvanī, it is said: "Although the meaning of the word 'sammāsambuddha' fits the aforementioned words, it is used as a designation for the Blessed One, and therefore it is distinguished by 'matchless'." That is not good. For this word 'sammāsambuddha' is great among the words of the Teacher's qualities, like the moon among the stars. Therefore, for those who know its inherent etymology, it should not be merely a designation for the Teacher, devoid of essential meaning. But for others, even if a thousand words are spoken, it amounts to merely a designation for the Teacher. 'Tula' means 'to be weighed' or 'to be measured with another'. 'Atula' means 'not tula', or 'there is no equal to this'. The Blessed One. For there is no one in the world equal to the Blessed One himself. As it is said – No teacher have I, no equal is found for me; In the world with devas in the world, there is no one equal to me. And this is not surprising, that the peerlessness of one who has become a Buddha. But even of him just born, his peerlessness is evident. Indeed, then the Great Being, having just been born, stood facing the eastern direction. In that direction, infinite world-systems became one open space. Standing in them, devas and Brahmās said: "O Great Being! Here, there is no one equal to you. How much more superior?" With supreme veneration, they worshipped him. Thus in the other directions too. Then the Great Being, knowing his own supreme state in all the worlds, uttered such an unhesitating speech: "I am the foremost in the world, I am the chief in the world, I am the eldest in the world. This is my last birth. There is now no more rebirth." This too is not surprising, that the peerlessness of him who has attained the last existence. But when he, as Sumedha, in the presence of Dīpaṅkara Buddha, received the definite prophecy. Even then, except for Dīpaṅkara, the Perfectly Self-Enlightened One, in terms of perfections' qualities, there was indeed no one equal to him. His unequalled state is to be demonstrated by the extraordinary miracles that indeed manifested then, such as the shaking of ten thousand world-systems. Indeed, those miracles even a hundred thousand Paccekabuddha-Bodhisattas would certainly not be able to produce. How much less so for Sāvaka-Bodhisattas! For that very reason, indeed, the knowledge of investigating the perfections that manifested then, in its own sphere, is of the nature of omniscience, so it is said in the commentary. Indeed, even Sāvaka-Bodhisattas, from which time onwards, are able to know by themselves the requisites of the Dhamma suitable for their own enlightenment. From then onwards, having become of an irreversible nature, having transcended the state of ordinary great common folk who follow the cycle of existence, they have entered the Bodhisatta stage. In one way, they are indeed destined for full enlightenment. Only then, when in the presence of Buddhas, do they receive the definite prophecy. As for the Omniscient Bodhisatta, among Paccekabuddha-Bodhisattas, there is indeed nothing to be said. [6] But in the Vibhāvanī, "In the sense of 'equal', by means of 'yya' or 'a', this is established," it is said. That is not good. Indeed, the word 'tula' is suitable to be derived from a root and be an agentive. One who cannot be measured is 'atula'. Indeed, it is said in the commentary 'immeasurable'. By this, it is indicated that the word 'tula' is an agentive. And this being so, since its meaning is established by the agentive form itself, what is the point of considering the suffix 'yya' or 'a' in the sense of 'measured' from it? If it is said that this is stated because the usage of words follows convention/desire. No. Because there is no purpose in imagining what is unheard, rejecting what is heard and suitable. [The word Atula] 6. By these two terms, the Teacher's three perfections are explained: namely, the perfection of cause, the perfection of fruit, and the perfection of benefiting beings. Among these, the Teacher's great compassion and the accumulation of requisites for enlightenment are called the perfection of cause. The great insight of omniscience, called the great adamantine knowledge, which arose at the Bodhi-mandala, numbering twenty-four hundred thousand crores, is also included here. Indeed, it is the proximate cause of great enlightenment. Or it should be understood that it is included in the perfection of abandonment itself. The perfection of fruit is fourfold: the perfection of abandonment, the perfection of knowledge, the perfection of power, and the perfection of the physical body. Among these, the abandonment of defilements together with their latent tendencies is called the perfection of abandonment. The meaning is the complete fulfillment of abandonment. In essence, it is the Noble Path, or indeed, the knowledge of the highest path. Omniscient knowledge, the knowledge of the ten powers, and so on, are the perfection of knowledge. [7] However, it should be explained: Among these two perfections, the perfection of knowledge is mentioned first, then the perfection of abandonment. However, the perfection of abandonment should indeed be stated first. For it is the forerunner and the condition of the perfection of knowledge. And in the Great Commentary, it is indeed stated first. [8] And what should be explained: What is said in the perfection of knowledge, 'the knowledge of the highest path is the proximate cause of omniscient knowledge', that too is not suitable. For the knowledge of the highest path should indeed be the perfection of abandonment. Indeed, there is no other perfection of abandonment apart from the knowledge of the path. And if someone were to say that the knowledge of the path is both knowledge and abandonment. Therefore, It is proper to speak in both places. That too is not fitting. For if so, there would be a confusion of perfections. [9] Similarly, in the explanation: In the perfection of knowledge, the omniscience knowledge, which should be spoken of first of all, was not spoken of. That too is not good. If it is said that "the knowledges of the ten powers, etc., are rooted in that" and here by the word 'etc.' omniscience knowledge is also included, that too is not fitting. For it is not in accordance with reason that having explicitly stated the non-principal, the principal is clearly taken by the word 'etc.' The perfection of power is the perfection of immeasurable influence, with virtues and other qualities, and with psychic powers. The attainment of the physical body, adorned with major and minor marks, is the perfection of the physical body. The two kinds of benefiting beings are the perfection of intention and the perfection of application. The meaning is: the magnanimity of intention and the purity of bodily and verbal application. There, even towards hostile beings like Devadatta and others, constant benevolent intention is the perfection of intention. Preaching the Dhamma to kings, royal ministers, setthis, householders, and even divine kings, who are well-known in the world, without regard for gain or honor, etc.,