English
"Jahanti" (they abandon) means they destroy by abandoning with eradication abandonment at the path moment, and with tranquilizing abandonment at the fruit moment. Indeed, with the knowledge of the Arahant path, he abandons, he gives up; with the knowledge of the fruit, he abandoned, he gave up, he tranquilized, or he who abandoned, the Buddha. The root "hā" is in the sense of giving up. Although here, wholesome is not said to be a phenomenon to be abandoned by the path, yet, when the root defilements of the cycle of existence, such as ignorance and craving, are abandoned by the knowledge of the Arahant path, due to the absence of ignorance and craving, which are the root cause for the arising of worldly wholesome actions, meritorious formations cannot generate rebirth again in samsara. Therefore, when the root defilements of the cycle of existence are abandoned, even wholesome is considered abandoned by way of result. Just as in "Form, monks, is not yours, abandon it," and so on. Indeed, even the customary duties performed by an Arahant are not called wholesome, but are called mere action (kriyā), this should be understood. Indeed, it is said in the Nidānavagga Saṃyutta Commentary: "Action done by one whose defilements are destroyed is neither wholesome nor unwholesome, but, being without result, it remains as mere action." And in the Aṅguttara Commentary, it is said: "The Arahant path leads to the destruction of wholesome and unwholesome kamma, thus by it, that (kamma) is broken." Therefore, it is said in the Cūḷaniddesa Pāḷi: "By the knowledge of the Arahant path, with the cessation of volitional consciousness, whatever mind and matter would arise, here they cease, they are tranquilized, they come to an end, they are calmed." "Amata" means free from death. Indeed, that Conqueror is not dead, he is deathless, beyond the nature of death. Of the defilements that do not arise, having been uprooted by the path of arahantship, or, free from death again, thus "deathless." Or else, having attained Nibbana as the object, there is no death for that Conqueror, thus he is called "deathless." For by the Conqueror, even though the Mara of aggregates and death is unconquered, having conquered the Mara of defilements, because they are certainly conquered, it should be understood that he is called "deathless" by way of result. Again, "deathless" means endowed with the deathless Nibbana. There is no death here, thus "deathless," Nibbana. But it has the characteristic of peace, the taste of permanence, the manifestation as signless, or the manifestation as escape. But for Nibbana, a proximate cause is not found. For it is said in the Milindapañha by the Elder Nagasena: "Nibbana does not arise from any cause." "That is for him," thus "deathless," the Conqueror. By the rule "Saddhādito ṇa" the suffix "ṇa" is used in the sense of "having." Like in "faithful, wise," etc. The meaning is that for this Conqueror, the deathless Nibbana, realized by the knowledge of the four paths, exists. That is "deathless." "Peaceful" means well-pacified from all defilement-afflictions and cycle-of-existence-sufferings. For that Buddha was completely pacified, well-pacified from all defilement-afflictions and cycle-of-existence-sufferings, thus he is called "peaceful." The root "sam" (to be calm) with "upa" and the suffix "ta." Dropping the end of the root, and making "anta" as the substitute for the "ta" suffix, the word formation should be understood. Of the defilements causing affliction in the cycle of existence, having been uprooted by the knowledge of the path of arahantship at the Bodhi-mandala, it is said that he became cool, with a peaceful body and mind. That is "peaceful." "Unequalled" means unequalled by any person in virtues like morality. For that Buddha, there is no one equal or similar to him in virtues like morality, thus he is called "unequalled." In this world of beings, there is no human, deva, or Brahma similar to the Buddha in virtues like morality, concentration, and wisdom – this is the meaning. For the Blessed One, his wondrous physical body adorned with eighty minor marks and thirty-two major marks of a great man, and his Dhamma body, rich with the jewels of perfectly pure aggregates of morality and other virtues in all respects, and the greatness of his merit... And so, by the greatness of strength, the greatness of psychic power, the greatness of equanimity, the greatness of wisdom, and other qualities, he has reached the highest excellence. Therefore, the Blessed One, by virtues like morality, is said to be incomparable, unequalled by anyone. Giving the incomparable, the dharma of path, fruit, Nibbāna, unequalled by worldly things, a giver to trainable beings through teaching wisdom. Here, "incomparable" means there is no equal or similar worldly dharma to these; thus, it is incomparable. The path, fruit, Nibbāna are obtained. Or "incomparable" means Nibbāna, to be realized by the fourfold noble path, is called such due to its supremacy among other dhammas. For this was said by the Blessed One: "Monks, whatever dhammas there are, conditioned or unconditioned, dispassion is declared their highest." That word ("incomparable") is the object of "dadanti" (they give). "Dado" means giver, the Buddha. From the root 'dā' with 'a'. He gives to trainable beings the supramundane dharma, called path, fruit, Nibbāna, incomparable, unequalled by any worldly thing, primarily through great compassion, by showing the practice for attaining the deathless, and by teaching wisdom. Giving that incomparable. (Kha) In the second verse, "refuge" means a resort, a final goal, a shelter, a protection for all beings in the world. Indeed, the Buddha is called refuge because beings in the world resort to him, take refuge in him. The root 'sara' with 'yu'. Or else, he is called refuge because beings in the world approach him, gather around him. And he is called refuge because faithful and confident devas and humans think, "This is our refuge." And he is called refuge because devas and humans who have come to him penetrate the true Dhamma. The root 'sara' (to think) with 'yu'. In the context of taking refuge, "refuge" means that which destroys, harms fear, suffering, pain, and defilements. This is said in the commentaries regarding the Triple Gem. That refuge. Again, "refuge of the world" means knowing, remembering the world, composed of beings and space. For here, "world" means where merit and demerit and their results are seen and established. The world of beings... shine. The world is established. It decays, it crumbles, thus it is the world, the world of formations. From the root "luj". It appears in various ways, thus it is the world. Or, living and non-living things are established here, thus it is the world. The world of space, comprising the cosmos, is taken. From the root "lokadhātu". And here, in the place where it is said "the world is eternal" or "the world is not eternal", the aggregate and continuum of the sense-bound aggregates like form, etc., is the living being itself, thus it is the world of living beings, to be understood by the meaning of the word "sattaloka". "One world, all beings subsist on food," in the place where this is said, the aggregate and continuum of sense-bound or non-sense-bound aggregates are formed by conditions, thus they are formations. Formations themselves are the world, thus it is the world of formations, by the meaning of the word "saṅkhāraloka". "As far as the moon and sun revolve, The directions shine, resplendent; So far is the world a thousandfold, Therein your power prevails." In the place where this is said, the aggregate and continuum of non-sense-bound aggregates like form, etc., are space, for things are established therein, thus it is space. That itself is the world, thus it is the world of space, to be understood by the meaning of the word "okāsaloka", that world. He remembers, knows, or does not know, thus he is a rememberer, the Buddha. "Sara" means to think. The connection is "remembering the world". It is said that the Buddha penetrates with unobstructed knowledge the world of living beings, the world of formations, the world of space, the world of defilements, the world of becoming, the world of faculties, the world of aggregates, the world of sense bases, and the world of elements, and many other worlds. "Araṇa" means without defilements, or free from the strife called defilements. The word "raṇa" is seen in the sense of defilements, battle, and crushing. Thus, it is seen in the sense of defilements in "saraṇā dhammā, araṇā dhammā" and so on. For beings cry out and lament because of these, thus they are called "raṇa". "An incomparable archer, a mighty prince; Having made battle with all enemies, he attained restraint." In the Asadisa Jātaka, it is seen in the sense of battle. "Raṇaṃ katvā" means having made battle, having fought. "Saṃyamaṃ" means restraint. The meaning is: he entered the ascetic life of a sage. “Making a rustling sound with grass and wood, they ran in all eight directions around,” this is seen in the Chaddanta Jātaka, in the crushing and pulverizing. “Making a rustling sound” means crushing and pulverizing. “They” means all eight thousand elephants. Here, however, it should be understood as defilements. This is the meaning of the word here. “Raṇa” means those things that crush and torment beings, such as lust, etc., or those by which beings cry out and lament, these are “raṇa,” defilements. The root “raṇa” means sound. “Araṇa” is said because there are no “raṇa” defilements for him. The meaning is that the defilements, the Māra of defilements, were vanquished at the foot of the Bodhi tree by the Conqueror, so there are no “raṇa” defilements. That is “araṇa.” “Making araṇa” means causing the absence of defilements, which are called “raṇa,” in the minds of those to be trained. Here, “raṇa” is a term for lust, etc.,