English
The mango tree planted by the park-keeper named Kaṇḍa is `kaṇḍambo`. Its root is near, thus `kaṇḍambamūlaṃ`. At that `kaṇḍambamūlaṃ`. `Nisinna` means dwelling. `Acchera` (wonder) in the sense of causing astonishment. Indeed, this word `acchera` expresses the meaning of wonder, and is not a regularly formed word. Or else, wonder moves, occurs, thus `acchera`, a miracle. The root `cara` with prefix `ā`, in the sense of going, with suffix `a`. The root `cara` becomes `acchera`. The long `ā` becomes short. Like a blind man climbing a mountain, it does not always move, does not always occur, thus `acchera`, a miracle. The root `cara` with prefix `na` (negation), in the sense of going, with suffix `a`. Just as a blind man's climbing a mountain is not always, but only sometimes, even so, the Buddha's miracle is not always, but only sometimes. Therefore, it is called `acchera`. Thus it is said in the Netti Commentary: "That which does not frequently occur is `acchariya` (wonderful)." Or else, that which is fit to strike a finger-snap (`acchara`) is `acchariya`. The suffix `ṇiya` in the sense of fitness. Indeed, where `acchariya` should be said, `acchera` is said by dropping the `iya` sound, to preserve the meter. This is also said in the Sīlakkhandhavagga Commentary: "Like a blind man's climbing a mountain, it is not always, thus `acchariya`. This is the grammatical explanation. This, however, is the commentary's explanation: `accharāyogga` (fit for a finger-snap) is `acchariya`, meaning "fit to strike a finger-snap." `Nayanasubhaga` means the state of being beautiful to the eye of faith of gods and humans. Showing the even and uneven, leading one's own existence. It is leading, the eye of clarity. The root *nī* in *naya* (leading). That which goes to good, to beauty, is *nayanasubhaga*, a miracle. The root *gam* with *nayanasubha* as an upapada, in the sense of going, with *kvi* suffix. That is *nayanasubhaga*. *Ākulaṇṇaggijāla* here is parsed as *ākula-aṇṇa-aggijāla*. It means surrounded by water streams and fire flames. Or, it means that all around, in a scattered, mixed way, there are twin, twin water nets and fire nets. *Ābhuso kulati* means it mixes water and fire nets, thus *ākula*, water and fire nets. The root *kul* with *ā* prefix, in the sense of making, with *a* suffix. Or, *ābhusaṃ kulati* means it binds them together, thus *ākula*. Or, *āsamantato kulati* means twin, twin water and fire nets arise all around, thus *ākula*, water and fire nets. It means the water net is mixed with the fire net, and the fire net with the water net. That by which beings live is *aṇṇa*, water. The root *an* in the sense of living, with *a* suffix. *n* becomes *ṇ*. Its doubling. Or, reduplication. Or, that which goes, moves to various places, is *aṇṇa*. The root *ar* in the sense of going. Its *annādesa* (substitution of *anna*), deletion of the end of the root, *nn* becomes *ṇṇ*. A stream of water is *aṇṇa*. By deletion of the latter part. That which goes, moves in a crooked way is *aggi*, fire. The root *aj* in the sense of going, with *i* suffix. *j* becomes *gg*. That which burns, shines, is *jāla*, a flame. The root *jal* in the sense of shining, with *ṇa* suffix. A flame of fire is *aggijāla*. Water and fire flames are *aṇṇaggijāla*. That which has a mixed, scattered water and fire flame is *ākulaṇṇaggijāla*, a twin miracle is obtained. That is *ākulaṇṇaggijāla*. *Dujjāladdhaṃsa* means the net, called wrong view, is completely destroyed. That which burns badly, binds, revolves in *saṃsāra* is *dujjāla*, the net of wrong views. Indeed, the views of heretics, such as "there is no giving," etc., are called *dujjāla* because they are like a net in not allowing one to escape from *saṃsāra*. The root *jal* with *du* prefix, in the sense of binding, with *ṇa* suffix. That which destroys, shatters it, is *dujjāladdhaṃsa*, the twin miracle. *Munibhijahita* means not abandoned by the sages. Explanation. There, "munī" means by the Fully Enlightened Ones. For they, "mona" is called omniscience, and because this is theirs, they are called "munī." Or, because they have bodily restraint, verbal restraint, mental restraint, they are "munī." The suffix "ṇī" is in the sense of "having." Or else, because they understand, they know this world, the other world, one's own welfare, others' welfare, and what is beneficial and harmful, they are called "munī." By these "munī." "Ajahita" means not abandoned, or not given up. What should be abandoned, what should be given up, is "jahita." The root "hā" is in the sense of abandoning. Not abandoned is "ajahita," the miracle. That is not abandoned. For the miracle performed by the Blessed One at the southern gate of Savatthi city, at the foot of the mango tree, and after that miracle, the Blessed One went to Tāvatiṃsa city, and seated on the stone seat called Paṇḍukambala at the foot of the Pāricchattaka tree, taught the Abhidhamma discourse to the devas; this is said to be an unabandoned custom of all Fully Enlightened Ones. In the Buddhavaṃsa Commentary, in the exposition of the thirty customs, the performance of the Twin Miracle at the gate of Savatthi city and the teaching of the Abhidhamma in the Tāvatiṃsa abode are stated as customs. Therefore, it praises the miracle as "not abandoned by the Munī." "Pāṭihera" means a miracle by way of repelling adversaries. It is "pāṭihera" because it crushes opposing heretics and proceeds, or causes to proceed. The root "hi" with prefix "paṭi" is in the sense of going, with suffix "ṇo." "Hi" becomes "hera." Or else, it is "pāṭihera" because it removes the opposing heretics of the Blessed One and the Dispensation; it is the knowledge of psychic power. The root "har" with prefix "paṭi" is in the sense of removing, with suffix "ṇo." Or else, it is "pāṭihera" because it removes the minds of beings that are overcome by wrong views and conceit. Or else, it is "pāṭihera" because it brings forth faith in those who are not confident. Or else, it is "pāṭihera" because it should be brought forth again and again by the accomplished task in a concentrated mind free from defilements, or it should be caused to proceed. For this word "paṭi" conveys the meaning of "again" or "back." Like in phrases such as "another brahmin came back into it." Or else, again and again, it arises... A net of rays, uninterrupted, appearing in pairs, brings forth and manifests, is a miracle, the Twin Miracle. And that, moreover, is threefold: the miracle of psychic power, the miracle of mind-reading, and the miracle of instruction. Among these, however, here the miracle of psychic power is intended. "Sīgha" means quickly, swiftly, or rapidly. That, moreover, is an adverb in the word "akāsi". "Seti" means proceeding quickly, becoming rapid. The root "sidh" in the sense of going, with the suffix "gha". Long. "Akāsi" means he did. And here the miracle should be understood thus. Indeed, the Blessed One, in the seventh year from his full enlightenment, at the southern gate of Savatthi city, at the foot of the Kandamba tree, in a jewel pavilion twelve yojanas in extent, created by the deva-son Visukamma, commanded by Sakka, king of devas, having sat on a jewel couch and jewel promenade, one yojana in extent, created by the Blessed One, while a divine white umbrella, three yojanas in extent, was held, with an assembly of twelve yojanas all around, demonstrating the giving of benefit, crushing the heretics: from the upper part of his body a mass of fire proceeds, from the lower part of his body a stream of water proceeds. From the lower part of his body a mass of fire, from the upper part of his body a stream of water. From the eastern part of the body a mass of fire, from the western part of the body a stream of water. From the western part of the body a mass of fire, from the eastern part of the body a stream of water. From the right eye a mass of fire, from the left eye a stream of water. From the left eye a mass of fire, from the right eye a stream of water. From the right ear-passage a mass of fire, from the left ear-passage a stream of water. From the left ear-passage a mass of fire, from the right ear-passage a stream of water. From the right nostril a mass of fire, from the left nostril a stream of water. From the left nostril a mass of fire, from the right nostril a stream of water. From the right shoulder-blade a mass of fire, from the left shoulder-blade a stream of water. From the left shoulder-blade a mass of fire, from the right shoulder-blade a stream of water. From the right hand a mass of fire, from the left hand a stream of water. From the left hand a mass of fire, a mass of fire, a stream of water from the right hand. A mass of fire from the right side, a stream of water from the left side. A mass of fire from the left side, a stream of water from the right side. A mass of fire from the right foot, a stream of water from the left foot. A mass of fire from the left foot, a stream of water from the right foot. A mass of fire from each finger, a stream of water from between the fingers. A mass of fire from between the fingers, a stream of water from each finger. A mass of fire from each hair, a stream of water from each hair. From each pore, from each pore, a mass of fire, from each pore, from each pore, a stream of water flows. Pairs and pairs of colors flow forth, of the six colors: blue, yellow, red, white, crimson, and radiant, which are the upbearers. The Blessed One walks, the created image stands or sits or lies down. The Blessed One stands, the created image walks or sits or lies down. The Blessed One sits, the created image walks or stands or lies down. The Blessed One lies down, the created image walks or stands or sits. The created image walks, the Blessed One stands or sits or lies down. The created image stands, the Blessed One walks or sits or lies down. The created image sits, the Blessed One walks or stands or lies down.