English
"For the purity of the text" means there are faults in the text, such as word faults, sentence faults, meaning faults, and so on. For the purity of this text from those faults. How then can the meaning of the sharpness of wisdom arise from veneration? It is said, "in the places of recollection," and so on. Places of recollection are the Buddha, Dhamma, Sangha, morality, and so on. It brings about mental concentration, thus it is a bringer of mental concentration. "It brings about sharpness and bravery" means it flows unhesitatingly and clearly in profound meanings, expressions, and words. "For that purpose also" means for the purpose of the sharpness of wisdom also. The qualitative meaning of qualitative nouns is evident in analytical sentences, but not evident in established words. Therefore, for those who do not know their analytical meaning, they become mere names. It is said, "even with the connection to the meaning of the words as stated... and so on... because it occurs." "For those who know the natural language" means for those who know the Magadhan language. The Magadhan language is called the root language, the noble language, the Magadhan language, the Pāli language, the language of Dhamma, and the natural language. "Devoid of essential meaning" here, the qualitative meaning of qualitative nouns is called the essential meaning. That is also called the direct meaning, the word meaning, and the analytical meaning. The same method applies to verbal nouns and so on. "Of the Teacher" means of the Teacher. "A mere designation" should not be a mere name or label. For example, when Anāthapiṇḍika the millionaire, having arrived in Rājagaha, heard that a Buddha had arisen in the world, he uttered an exclamation: "Indeed, this sound is rare in the world, namely, 'Buddha'!" Therefore, the name "Buddha" is also a great and very rare qualitative term in the world. There is no need to even speak of "Sammāsambuddha" (Perfectly Self-Enlightened One). "But for those who do not know the natural language, even if a thousand words are spoken" means, let alone one incomparable word, even if a thousand words are spoken, it becomes merely a designation of the Teacher. Such people do not even know that this is a great qualitative term in the world. How will they know its essential meaning? "Atulo" means he is incomparable with others, or there is no one else comparable to him. Both meanings are obtained. In the supporting verse, "paṭipuggalo" means a person who takes a pair (a rival). Although Makkhali, Pūraṇa, and others, each separately, proclaiming "I am omniscient, all-seeing," and "I am a Perfectly Self-Enlightened One," go about as rivals. But in reality, they become like pebbles and potsherds beside the king of mountains, Sineru. "Anacchariya" means it is not to be wondered at. "Buddhabhūtassa" means for one who has become a Buddha, who has attained Buddhahood. The connection is: "That the incomparability of one who has become a Buddha, this is not to be wondered at." If this is not to be wondered at, then what indeed is to be wondered at? He says, starting with "sampatijātassa" (for one just born). There, "sampatijātassa" means even for this Blessed One, who was born just today. How is his incomparability manifested? He says, starting with "tadāhi" (then indeed). "Ekaṅgaṇāni" means having one level. Then indeed, by the power of the Bodhisatta's merit, a very great radiance appears. As it is said: "A glorious radiance appeared, surpassing the divine power of the devas." Pervaded by that radiance, all earth, mountains, and so forth, become exceedingly clear, like masses of pure crystal. Ten thousand world-systems appear as one level. Therefore it is said: "Many thousands of world-systems became one level." "With the highest veneration" means with veneration of words of praise and blessing. "Of the world" means from the world of all beings. Thus, he uttered a fearless speech, being urged by the nature of things—this is the meaning. There, "acchambhivāca" means a confident speech. "Āsabhiṃ vāca" is also a reading. The meaning is "supreme speech." "Nicchāresi" means he uttered. This too is not to be wondered at; to show that there is something else even more wonderful than this, the section beginning with "yadā pana" (but when) is commenced. The meaning is that there is no one comparable to him in the qualities of the perfections, except for other Great Bodhisattas. "Assā" means of one comparable to him. "Natthi" means there is not. "It should be illuminated" is the connection. "It should be illuminated" means it should be illuminated drawn from the Buddhavamsa Pāli. "How will a hundred thousand of disciple-bodhisattas be able?" is the construction. By this they investigate the perfections in various ways, thus it is "pāramipavicaya." It is knowledge. But that knowledge does not arise only for great bodhisattas. It arises also for Paccekabodhisattas and disciple-bodhisattas. And to show that this is the main cause for all bodhisattas to receive a definite prediction, "even disciple-bodhisattas" and so on was said. Therein, "bodhi" is called the knowledge of liberation. This is a name for the Noble Path. They cling to bodhi, they attach to it, thus they are bodhisattas. "They attach" means their minds are determined for its attainment. Beings who have set out for the sake of bodhi are also called bodhisattas. It is said that even in worlds devoid of Buddhas, they are beings who, standing in the knowledge of the ownership of kamma, seek the Dhamma of liberation from the suffering of the cycle of existence. "Sambhāra Dhamma" means the ten kinds of perfection-dhamma. They follow, they go after the cycle of existence, thus they are "vaṭṭānusārino." Like dust particles on the earth, by nature they are scattered people, thus "puthujjanā." Great ordinary people are "mahāputhujjanā." And they are followers of the cycle and great ordinary people, this is the compound. Their state is the analysis. This state is also called their ground. In essence, it is indeed indifference to the Dhamma of liberation. It is also called lack of desire. "Okkantā" means entered. There are three kinds of definite ones: the bodhisatta-definite, the minor stream-enterer-definite, and the noble stream-enterer-definite. Among these, the bodhisatta-definite is accomplished by the power of the bodhisatta's requisites. The minor stream-enterer-definite is by the power of knowledge of understanding the modes of conditionality. The noble stream-enterer-definite is by the power of knowledge of the stream-entry path. Among these, the bodhisatta-definite is intended here, thus it was said "in one way" and so on. There is nothing to be said about the attainment of a definite prediction for these two bodhisattas without the perfection of the knowledge of investigating the perfections, as doubt itself is absent. This discussion of word formation is said to be explained: 'equal to a balance.' 'Tulyo' is indeed 'tulo' by dropping the 'y' sound. Referring to that, it is said, 'by dropping the 'y' sound.' And what was said there: 'or in the sense of 'approached,' by means of the 'a' suffix, 'equal to a balance' (tulāyasamītotulo).' Referring to that, it is said, 'by dropping the 'a' sound.' There, 'tulāyā' means in the world, by wisdom similar to a weighing balance. 'Samīto' means made equal. The word 'tula' is not unsuitable to exist. Indeed, it is suitable, is the intention. How is it understood? He says, 'to weigh,' etc. For there, by the phrase 'unable to weigh,' it shows its being an object-instrument. 'By the object-instrument itself' means, previously, 'that which is to be weighed, that which is to be measured with another, is 'tula'.' Thus, by the meaning of the object-instrument word stated here. 'From the accomplishment of its meaning' means from the accomplishment of the two kinds of meaning stated in the explanation. 'From that' means from the word 'tula.' What purpose is there in thinking? There is none, is the intention. One who speaks by nature is a speaker. A speaking person. The speaker's wish is 'vatticcha'. The wish to speak is 'vatticcha', they say. 'Followed by the wish to speak' is a compound, meaning it is established by convention, designation, and usage. 'This' refers to this two-fold established statement. 'If' means if one were to say. 'Not' means not suitable. 'As heard' means 'tula' is heard thus. 'Suitable' means, avoiding what is suitable by the rule of 'as heard.' 'Of the unheard' refers to the feminine word 'tula' in the sense of a weighing balance. And of the unheard word 'tulya' which is connected with 'y'. If it is feminine, then considering one 'a' sound from that, the second 'a' suffix in the sense of 'approached' is also unheard. 'For supposition' means for stating by supposing. The connection is that it is not suitable due to the absence of purpose. The word 'atula'. 6. Thus, having explained the meaning of the two words, now, explaining the essence of their meaning, he says, 'by these,' etc. There, 'sampadā' means accomplishments. 'Accumulation of requisites for awakening...' "Knowledge" means the fulfillment of the thirty perfections. "Great Adamantine Knowledge" is also called the knowledge of the destruction of the taints of the Blessed One. In its preceding part, for the sake of Buddhahood, the preceding vipassanā knowledge of the thirty-six hundred thousand crores of daily attainments of the fruit of the practice, through the insight into successive phenomena, is also called Great Adamantine Knowledge. All this is stated in the Mahāṭīkā. "Of the Great Enlightenment" means the knowledge of the highest path, which is the full enlightenment of the Omniscient Buddhas. "Pahāna" (abandonment) is that by which things to be abandoned are abandoned. Or, making it "pahāna" because they abandon things to be abandoned by it, that knowledge of the highest path and that vipassanā knowledge