English
are called pahāna. With this intention, it is said, "or it is included in the accomplishment of abandonment." The five precepts. Just as in "the precept of abandoning killing," "the precept of abstinence," "the mental precept," "the precept of restraint," "the precept of non-transgression," and so on, here, the precept of abandonment is appropriately the precept of abstinence in the sense stated. However, if the intention is that pahāna is not a certain phenomenon, then, under the heading of "mindfulness as abandonment," those two knowledges that effect abandonment should be taken as pahāna by way of metaphor. Otherwise, the accomplishment of abandonment would become fruitless and ineffective. Paccekabuddhas and disciples of the Buddha, even though they abandon defilements, do not attain omniscience because they do not abandon them together with their latent tendencies, and because the latent tendency of delusion exists in their mental continuum. Therefore, just as their abandonment of defilements is not called the accomplishment of abandonment, it is not so for the Omniscient Buddhas. Thus, it says, "together with latent tendencies," etc. First, the accomplishment of knowledge for discernment was stated. Then, the accomplishment of abandonment. In the Ṭīkā, however, the accomplishment of abandonment was stated first. Then, the accomplishment of attainment was stated. Then, the accomplishment of knowledge. In the accomplishment of abandonment, the knowledge of the highest path is shown. And the accomplishment of attainment is said to be the acquisition of omniscient knowledge. In the accomplishment of knowledge, all other knowledges, such as the ten powers, apart from these two knowledges, are included. They are supported. Here, too, by bringing in the method of the sub-commentary, he says, "It is only the perfection of abandonment," and so on. "The basis for omniscience" means the basis for omniscience, the proximate cause. "There is no perfection of abandonment other than the knowledge of the path." The intention is that in the ultimate sense, there is none. This is stated because in the Visuddhimagga, it is said: "There is no such thing as abandonment, apart from the non-arising of such things as the aforementioned killing of living beings." However, the non-arising of things to be abandoned by taking up the qualities that abandon them is a single excellent quality. It is a single state of peace. Thus, it is said in the Paṭisambhidāmagga: "Arising is fear, non-arising is safety" – knowledge in the state of peace. "Continuance is fear, non-continuance is safety" – knowledge in the state of peace. Tadaṅga abandonment, however, is the non-arising of that particular factor. Vikkhambhana abandonment is the non-arising of vikkhambhana. Samuccheda abandonment should be called the non-arising of samuccheda. Here, however, the vipassanā knowledge and the path knowledge that lead to non-arising are intended as abandonment by way of metaphor. Why? It should be understood that they are causes for the perfections of knowledge and so on, later on. "Confusion of perfections" means a mixture of perfections, a blending of perfections. "Come by way of reason" means come by way of what is fitting. "By virtues such as morality" means by the virtues of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. "By psychic powers" means by the qualities of psychic powers, such as the supernormal powers of various kinds. "Adorned with the marks and minor characteristics" means adorned with the thirty-two marks of a great man and the eighty minor characteristics. "Disposition" means a particular desire residing in the mental continuum. "Of the inclination" means of the inclination such as the inclination to non-greed. "Excellence" means sublimity. "Benevolent inclination" means the wish for welfare. Here, the coming of the time for the maturation of the faculties of beings whose faculties have not yet matured should also be mentioned. "Well-known" means very clear. "Two perfections of abandonment" means two perfections of abandonment and perfection of knowledge. In the state of a Perfectly Enlightened Buddha. 'Having fully awakened to the truths by himself'— here, the supreme path-knowledge, called full awakening, is taken. And that is primarily concerned with the task of abandoning. 'And there, having attained omniscience'— here, the knowledge of omniscience (is taken). 'And mastery in the powers'— here, the ten powers of knowledge are taken. Therefore it is said, "two...etc... revealed by the term Sammāsambuddha." The attainment is concluded. 7. In the term 'Sasaddhammagaṇuttama' (with the excellent community of the Good Dhamma). Just as, in "I will pay homage to the world-leader with the Sangha," because the word 'saha' (with) implies concomitance, it is understood as "I will pay homage to the world-leader and the Sangha." Similarly here, to show that the concomitance of action is indicated by the word 'saha' (with) in "I pay homage to the Perfectly Enlightened One and the Good Dhamma and the excellent community," it is said "from afar I...etc... this should be seen thus." "This" refers to the term 'sasaddhammagaṇuttama'. And here, 'samavāya' (concomitance) is the occurrence of two, three, or many meanings, without separation, in one substance, quality, or action. In cases of regret, rejoicing, etc., "I did not give alms before, I did not protect morality." "I will wander through many births in samsara"— and so on, future tense words are used even for past time. Therefore, it says "namassissaṃ" (I will pay homage) for "namassiṃ" (I paid homage). "Guṇībhūtānaṃ" (subordinate) in a compound word means those that are qualifying, those that are secondary. This 'ī' vowel is for 'abbhūta tabbhāva' (becoming what one was not before). For example, "a crow becomes white," "a crane becomes black." And here, "becomes white" means that which was not white before becomes white. "Becomes black" means that which was not black before becomes black. Similarly here. In "having paid homage to the Buddha, Dhamma, and Sangha," etc., the Dhamma and Sangha, though primary individually, become subordinate to the meaning of another word in this compound. This is called the meaning of 'abbhūta tabbhāva'. When "abhivāditabhāvo" (the state of being paid homage to) is said, because the 'ta' suffix mostly refers to past time, the homage of the elder to the Dhamma and Sangha was accomplished at the beginning of the book. is shown. But when it is said, "The state of being worthy of salutation," it is not shown in that way, as the suffix 'tabba' refers to a general time. Just as "giving should be given," "precepts should be observed," and so on, so too the Dhamma and Sangha should be saluted at all times. Thus, to show that the quality of being worthy of salutation by the Dhamma and Sangha at all times is indeed shown, "tatthā" (therein) and so on is said. Therein, "abhivādana" (salutation) is said to be seen as an aggregation of actions. But it does not specify a particular time. By "one's own example," it means by the usage shown by oneself, having brought forth one's children and wife. That usage is indeed of an aggregation of actions, not of an aggregation of qualities. And here, in the elder's words of veneration, taking that the elder venerates the Triple Gem through these very words, they extract the meaning "abhivādiyādhī" (worthy of salutation) from "abhivādiyā" (having saluted). But not considering the extraction of that meaning possible in a non-principal verb, he says "apicā" (furthermore) and so on. Therein, "apicā" is a collection of particles indicating that there is something to be said, illuminating the meaning. By "Ganthappaṭiññā" (the declaration of the book), it means by the words of the declaration of the book. By "sahaghaṭetvā" (having joined together), it means having connected together. In the meaning of the word. Words like "sadhano puriso" (a wealthy man) and "dhanavā puriso" (a man of wealth), which are compounds and derivatives, mostly indicate an excessive meaning. For they do not speak of one with little wealth in that way. Therefore, to show such an excessive meaning here too, it is said "by oneself created... and so on... having become a refuge." Therein, "by oneself created" means by oneself produced. By "nahī" (not) and so on, it clarifies that very meaning by way of exclusion. Therein, "by another created" means by the Buddha created, is the intention. "Such praise" means praise as "the supreme one of the assembly with the good Dhamma." "Idaṃpi" (this also) is the particle 'pi' for summarizing the second meaning. Not only are the previous two words terms for the Teacher's unique qualities, but this word also is a term unique to the Teacher, distinct from Paccekabuddhas and others— this is the connection. Words of Dhamma in the meaning. "Dhāreti" means carries. In the verse, "rakkhati" protects from suffering like the lower realms. "Yesam" refers to defilements. "In this meaning" is the meaning of holding, which is the complete eradication of defilements. "Nibbāna is also a direct teaching" why is it said? Is not the function of Nibbāna the abandoning of escape? And this is abandoning by eradication. Avoiding this objection, he said "ariyamaggāhī" and so on. "Having become together with Nibbāna" making Nibbāna its own foundation, which is an object and a dominant condition, and an object and a strong supporting condition, this is the intention. Moreover, eradication and escape are similar in meaning. Therefore, escape also is indeed the primary holding, it should be seen. Or escape itself is the principal holding, it is indeed appropriate. "It is only a means of holding." It is not the primary holding. Why? Because there is no function of eradication. "These five are only indirect teachings." Why? Because Nibbāna and the Noble Paths