English
Here, the five great renunciations are: the renunciation of wealth, the renunciation of limbs, the renunciation of children, the renunciation of a wife, and the renunciation of life. Among these, the renunciation of sentient wealth such as elephants, horses, male and female slaves, or insentient wealth such as pearls, gems, and silver, is called the renunciation of wealth. The renunciation of body parts such as hands, feet, eyes, ears, and nose, is called the renunciation of limbs. The renunciation of a son and a daughter is called the renunciation of children. The renunciation of a wife is called the renunciation of a wife. The renunciation of the body connected with the life faculty is called the renunciation of life. Although the renunciations of wealth and so forth are included within the perfection of giving, the intention is that they are distinguished as great renunciations to show their special nature as renunciations and their extreme difficulty. In the commentary on the Mahāpadāna Sutta, it is said: "These are the five great renunciations: the renunciation of limbs, the renunciation of eyes, the renunciation of self, the renunciation of sovereignty, and the renunciation of children and wife. Even there, although the renunciation of limbs and so forth are also the perfection of giving, the great renunciations are taken separately to show their special nature as renunciations and their extreme difficulty. For that very reason, the renunciation of eyes is taken separately from the renunciation of limbs. Even though they are renunciations in general, the renunciation of sovereignty and the renunciation of children and wife are mentioned." That is difficult. This "karanti" is its object. "Karanti" means doing, "karo" means one who does, the Buddha. That. In "bhavaṇṇavātikkamamaggatanti," the word division is "bhavaaṇṇavaatikkamaṃ aggatanti." "Bhavaṇṇavātikkamaṃ" means the crossing over the ocean of existence, which is the existence of sensuous realms, fine-material realms, and immaterial realms. Crossed over from the ocean. Beings exist here, thus 'bhava' (existence). 'Aṇṇa' is called water. That is in this, thus 'aṇṇava', the sea. The ocean called 'bhava' is 'bhavaṇṇava', the great ocean. Just as it is filled with many dangers like wave-currents, so too the threefold existence is filled with many dangers of suffering like birth, old age, and death. Therefore, it is called 'bhavaṇṇava'. He crossed over it, he went beyond it, thus 'bhavaṇṇavātikkama', the Buddha. For just as water flows and runs ceaselessly in the deep, vast body of water of the great ocean, so too in the cycle of existence, called the three existences, rebirths and deaths ceaselessly arise. But because the one and a half thousand defilements that cause them were completely destroyed by the knowledge of the path to Arahantship at the Bodhi-maṇḍa, there is no rebirth in the three existences for him. Therefore, it is said that it is fitting to praise the Buddha as 'bhavaṇṇavātikkama'. That 'bhavaṇṇavātikkama'. 'Aggata' means the state of being supreme among all beings. Here, the word 'agga' is seen in the sense of beginning, tip, portion, and supreme. For example, it is seen in the sense of beginning in phrases like "From today onwards, I go for refuge to the living." And in the sense of tip in "He should touch that fingertip with his fingertip." In the sense of portion in "Monks, I allow you to divide by the best part of the monastery or the best part of the precinct." In the sense of supreme in "I am the foremost in the world." And here too, it should be understood in the same way. He attains, he goes to the state of being supreme among gods and humans, thus 'agga', the Buddha. The meaning is that 'agga' means supreme by being incomparable, by being distinguished by qualities, and by being unequalled. Or, the meaning is that the Blessed One is called 'agga', supreme, in the world because of his rare appearance, his wondrous human nature, his bringing benefit and happiness to many people, and his being unique and without a companion. For it is said in the Aṅguttara Pāḷi: "Monks, whatever beings there are, whether footless, two-footed, four-footed, or many-footed, the Tathāgata is declared to be the foremost among them." The state of the foremost is 'aggata'. That is the object of 'gata'. 'Gata' means attained, having reached. The meaning. "Tilokanātha" means a refuge for the three worlds: the sense-sphere, fine-material, and immaterial realms. The meaning of the word "loka" here has already been explained below. The three worlds are "tiloka." The word "nātha," however, is of two kinds: unaccomplished and accomplished. Among these, the unaccomplished "nātha" means refuge by way of convention. Thus it is said in the commentary: "It is a conventional term, a truth, a cause of worldly agreement." The lord/refuge of the three worlds is "tilokanātha," the Buddha. The meaning is that the Blessed One, being supreme among all beings, endowed with immeasurable and incomparable power and special qualities, and being of utmost benefit to the world of gods and humans through his immeasurable and unsurpassed application for the complete provision of welfare and happiness, preceded by the removal of all suffering, is the sole refuge for immeasurable beings in immeasurable world-systems. The accomplished word "nātha," however, is used in four senses: entreaty, torment, lordship, and blessing. Among these, in the sense of entreaty, "nāthati" means "he entreats," thus "nātha," the Buddha. The root "nāth" is 'a'. The meaning is that he entreats even the beings to be tamed to do what is beneficial for themselves. Or, the Blessed One, being compassionately urged, entreats beings to practice various beneficial deeds, saying, "It is good, monks, for a bhikkhu to reflect on his own accomplishments from time to time," and so on, and then directs them to do so. Therefore, he is called "nātha." In the sense of torment, "nāthati" means "he torments the defilements in those to be tamed," thus "nātha," the Buddha. The meaning is that he destroys defilements in the minds of those to be tamed through the teaching of the Dhamma. In the sense of lordship, "nāthati" means "he lords over beings," thus "nātha." The meaning is that the Blessed One, endowed with supreme mental lordship, rules over all beings by the Dhamma. In the sense of blessing, "nāthati" means "he blesses," thus "nātha." The meaning is that he wishes for the welfare and happiness of those to be tamed through the power of loving-kindness. The lord/refuge of the three worlds is "tilokanātha," the Buddha. That "tilokanātha." "Susamāhita" means one who possesses beautiful concentration, being unshakeable by worldly conditions such as gain and loss. "Saṃsamaṃ ādhiyati" means one who has a single object. It places associated states together, by this, it is samādhi. The root 'dhā' preceded by 'saṃ'. Beautiful or excellent concentration is susamādhi. He who has that is susamāhita, the Buddha. The suffix 'to' in the sense of 'having'. Like in 'pabbato' and so on. The 'dh' becomes 'h'. Just as the great Meru mountain, unmoved by winds coming from the four directions, so the Blessed One is endowed with concentration, unmoved by worldly conditions like gain and loss, and by the winds of wrong views, this is the meaning. That susamāhita. Hita (beneficial) means holding the purpose of all beings, including humans, devas, and brahmas. It proceeds or moves according to its cause, therefore it is hita, welfare. The root 'hi' in the sense of 'going', with 'ta' suffix. He who holds that is hito, the Buddha. This is a kitanta compound. Where 'hitadhara' should be said, 'hita' is said by dropping the latter part of the word, to preserve the meter. Just as 'samajjanī padīpa'. Or, it harms suffering, therefore it is hita. The root 'hiṃsa' in the sense of 'harming', with 'ta' suffix. Just as medicine for sickness is called hita for the sick, so too, from the destruction of suffering, it is called hita. Or, it brings about happiness, therefore it is hita. The root 'dhā' in the sense of 'holding', with 'ta' suffix. Just as a tonic that increases elements like blood and flesh is called hita for the weak, so too, from bringing happiness, it is called hita. He who holds that purpose is hito, the Buddha. And he, by teaching the Dhamma, by removing the suffering of those who can be guided, and by ripening their wisdom, is said to hold worldly and transcendent welfare and happiness. That hita. Here, 'Samantacakkhu' (all-seeing eye) means that the eye is of five kinds: the Buddha-eye, the Dhamma-eye, the wisdom-eye, the all-seeing eye, and the divine-eye. Among these, 'I saw, monks, surveying the world with the Buddha-eye' this is called the Buddha-eye. 'The dustless, stainless Dhamma-eye' this is called the Dhamma-eye, which is the lower three paths. 'The eye arose' this is called the wisdom-eye. 'The all-seeing eye' is called omniscience; this is called the all-seeing eye. I saw, monks, with the divine "By the pure eye"—this is called the divine eye. Here, however, the "all-round eye" is intended. Meaning, one possessing omniscience, seeing all knowable phenomena from all sides. This is the meaning of the word here. It sees, perceives all knowable phenomena from all sides, thus "all-round eye," omniscience. The root "cakkh" (to see) with the prefix "u." Therefore, it is said in the Mahāniddesa Pāḷi: "The all-round eye is called omniscience." One who has the all-round eye is "all-round eyed," a Buddha. This is stated in the Paṭisambhidāmagga: "Nothing here is unseen by him, Nor unknown, nor unknowable; All that is to be known, he fully understood, Therefore, the Tathāgata is all-round eyed." Its meaning: For that Tathāgata, there is no phenomenon in this world that is unseen, not perceived. Nor is there any phenomenon that is unknown, unmanifest, or unknowable. Whatever phenomenon is to be known, knowable,