English
Even if other Buddhas were to arise in other infinite world-systems, In that case, the Venerable Mahāmoggali-putta Thera, who knows and sees the Buddha's intention as it truly is, who is greatly wise, endowed with psychic powers, complete with the six supernormal powers such as the divine eye, who has attained the analytical knowledges, and who taught the Kathāvatthu Pāḷi according to the matrix given by the Teacher, would have spoken of the arising of other Buddhas in other infinite world-systems. But he did not. Therefore, this Kathāvatthu Pāḷi and the words of its commentary (indicate) the non-arising of other Buddhas in other infinite world-systems. In showing the non-existence of other Buddhas, the words stated in all commentaries and sub-commentaries are indeed the stronger, principal statement; thus it should be understood. It is not that Buddhas do not arise in other infinite world-systems, but rather, the Great Bodhisattas who have received a prediction, and Paccekabuddha Bodhisattas, and Chief Disciple and Great Disciple Bodhisattas, and Disciple Bodhisattas whose faculties are mature, arise in this very world-system, which is a Buddha-field, not elsewhere. Why? Because Buddhas have not arisen in those (other world-systems). But their aspiration, the accumulation of perfections, and the maturation of knowledge, are accomplished in that very (world-system), not elsewhere. Therefore it is said in the sub-commentary to the Mahāpadāna Sutta – ‘‘For the Great Bodhisattas of past Buddhas, and for the arising of Paccekabuddhas, for the Disciple Bodhisattas to attain Disciple-Enlightenment, their aspiration, the accumulation of disciple-perfections, and their maturation, are accomplished in this very world-system, which is a Buddha-field, in Jambudīpa itself, not elsewhere.’’ And similarly this is stated in the sub-commentary to the Ekaka Nipāta of the Aṅguttara (Nikāya). But nowadays, some other teachers say ‘‘Buddhas arise in world-systems other than the hundred-thousand-koti world-systems that constitute the sphere of influence.’’ But their statement is indeed improper. Why? Because, in the commentary, the word "other" in "in another world-system" implies a reference to "this world-system," and it is impossible for "other" to be an ablative (source) from "this world-system" (if it were not the primary one), and because if many Buddhas were to arise in infinite world-systems, a Buddha would not be extraordinary. For indeed, an extraordinary person is the Perfectly Self-Enlightened One. For it is said in the Ekaka Nipāta of the Aṅguttara Pāli: ‘‘One person, monks, arising in the world, arises as an extraordinary human being. Who is that one person? The Tathāgata, the Arahant, the Perfectly Self-Enlightened One. This, monks, is that one person who arises in the world as an extraordinary human being.’’ But other reasons, in the manner stated by me below, should be understood by the wise. But other teachers (say) in the Buddha-apadāna Pāli – ‘‘The ten directions in the world, to which there is no end; And in that part of the direction , in the Buddha-field, countless. My radiance is proclaimed, Carried by twin rays. Within this, a net of rays, Vast light may there be. Regarding the two verses spoken, taking the meaning of the first verse not according to the Buddha's intention, with wrong knowledge, they say that Buddhas arising in other infinite world-systems are countless. But this of theirs is indeed inappropriate and unfitting. Why? Because it contradicts the Pāli and the statements of the commentaries and sub-commentaries, and because the understanding of that verse's meaning is wrong. For if, by this Pāli verse, the meaning is taken that other Buddhas arise in other infinite world-systems, then in the commentaries, there is no Sutta that says, "Apart from these three fields and this world-system, Buddhas arise in another world-system." And by the statement, "But there is [a Sutta that says] they do not arise," (and by the fact that) in the three Pitakas... in the Buddha's word, which ascended to these three councils... there is no Sutta. And by the statement, "But there is [a Sutta that says] they do not arise," it directly contradicts. And if they say that the commentary teachers like the Venerable Great Buddhaghosa did not see that Pāli, then by their own wrong understanding, they incur a false accusation against the commentary teachers. But how could these commentary teachers, holders of the three Pitakas, possessing sharp, clear, swift, profound, and other such knowledge, not see it? They would indeed see it. Therefore, it is indeed inappropriate. But what is stated in the commentaries, the statement "there is no Sutta" and so on, should be understood as more appropriate. And here, the word 'buddhakkhette' is an adjective for the word 'tasmiñca disābhāgamhi', and the word 'asaṅkhayā' should be understood as an adjective for the word 'pabhā' in the second verse. This is the explanation here. In the world, in the world-system, there are ten kinds, ten divisions of directions. In those divisions, for me who is going, traveling, proceeding, there is no end, no conclusion. In the Buddha-field, which is the birth-field of the Buddha, reckoned as ten thousand world-systems, and in that part of the direction, my countless, devoid of formations, being paired, twin, twin... Rays carrying, rays bearing, or rays emitting, the light of the wheel-gem, jewel-gem, and so on, is declared, is manifest, or is spread. Within this, within the ten-thousand world-systems, a network of rays, a multitude of rays, a vast, abundant light was, it is said. This meaning should be understood as written by the teacher Buddha, who was honored with the title Cakkindābhisirīsaddhamma Dhajamahādhammarājādhirājaguru. Indeed, the Blessed One with these verses shows that "during the time of a wheel-turning monarch, the immeasurable light of my wheel-gem, jewel-gem, and so on, was manifest and spread in the ten-thousand world-systems, which are the Buddha-field." Not the immeasurable existence of Buddhas arising in infinite world-systems. This is stated in the commentary to the Buddha-apadāna: " 'The ten directions of the world' means in the world of world-systems, there are ten kinds, ten divisions of directions. In that, for one who travels, for one who goes, there is no end. This is the meaning. In the time of the wheel-turning monarch, in that place where I went, in the direction, or in the Buddha-field, the Buddha-domains are immeasurable, devoid of calculation. 'Light is declared' means at that time, during the time of the wheel-turning monarch, my light, the light of the wheel-gem, jewel-gem, and so on, the radiance, in pairs, in pairs, carrying rays, emitting rays, was declared, was manifest. Within this, within the ten-thousand world-systems, a network of rays, a multitude of rays, a vast, abundant light was, it is said." Here, because the first half of the first verse is a single sentence, it is said: " 'The ten directions of the world' means in the world of world-systems... there is no end. This is the meaning." Because the latter half is included in the second verse, it is said: " 'In the time of the wheel-turning monarch... immeasurable, devoid of calculation, light is declared' means at that time, during the time of the wheel-turning monarch... was, it is said." Therefore, the word "immeasurable" should be understood as an adjective for the word "light" in the second verse. However, in the Jinālaṅkāraṭīkā, having shown his unobstructed knowledge and conduct in all phenomena, now, showing the absence of another such in the world, He said: “Among infinite beings In the world-systems, There is not one equal To him, not all together.” There, among infinite world-systems, in each single world-system, among infinite beings, there is not even one equal to that Tathāgata. If there is not one equal, then, if it were said that all beings together might be equal, even so, it is not. The meaning is that even all together are not equal to this one. And here, by “among infinite world-systems,” it shows the absence of other Buddhas in other infinite world-systems beyond this one. Thus, it should be seen that the false doctrine that Buddhas arise in other world-systems beyond this one is refuted and removed, just as the sun dispels darkness, by the very strong supporting statements shown by me, just as the essence of the earth is extracted and shown. Munindakkoti is a word division of muninda akkoti. The meaning is “Buddha-sun.” He who knows, discerns all phenomena is muni. The root man in the sense of knowledge, with the suffix i. The short vowel in makāra. Or, he who penetrates all phenomena by their own inherent characteristics, etc., is muni. Or, he who discerns what is beneficial and harmful is muni, the Blessed One. The root mun in the sense of penetrating. Or, he who knows, discerns the four Noble Truths is mona. The knowledge of the four paths. For it is said in the Saṃyutta Commentary: “Mona is the knowledge of the four paths. For it is mona because it knows, meaning it knows the four Noble Truths.” He who possesses mona is muni, the Blessed One. He is muni, and he rules, he overcomes sentient beings to be trained by the Dhamma, he is indo, so he is munindo, the Blessed One. Or, he is the lord of the munis, the five munis, so he is munindo, the Blessed One. He who does not walk, does not go by foot, but goes by his own merit-born celestial mansion, is akko, the sun. The root kam with the prefix na in the sense of going, with the suffix kvi. The end of the root is dropped. The doubling of ka. Or, he who moves, goes in the sky, which is as high as the Yugandhara mountain, is akko. The root ar in the sense of going, with the suffix ka. The doubling of ka. Or, he who moves, goes from one sign of the zodiac to another is akko. or he is praised, extolled by those who are pleased with him,