English
Well-guarded in bodily action and so on, delighting in harmony, Not deceitful, not choosing wrongly, gone for refuge to the Buddha and others, These are the ten qualities of a lay follower spoken by Nāgasena"; These are the three verses. "The fifth is light in all respects, the seventh in the second, fourth, Indeed, the guru's feet are considered the remainder, uncontrolled. Explained by the characteristics mentioned thus. Common to the world means similar to the world of beings, Those who have not attained the mind, meaning those who have not attained the fruits of arahantship; With the jewel of knowledge as the object, meaning the Blessed One, whose knowledge is the path and fruit of arahantship, the all-knowing one, the all-seeing one, endowed with the ten powers, endowed with the four confidences, possessing analytical insights, the six supernormal powers, and the eighteen qualities of a Buddha, his knowledge of the path of arahantship, the all-knowing knowledge that bestows all virtues such as the ten powers, is capable of knowing all knowable things, with the jewel of knowledge of the Blessed One, with each individual arising of consciousness. They are destroyed, meaning they are changing from their natural state, or they are perishing. They become without radiance, like heretics when they encounter the best of the community, meaning heretics, those with wrong views, when they encounter the venerable one, the best of the community, superior to the community, they would become without radiance, without light, is the connection. In the questions of Meṇḍaka, the question of the fruitful and unfruitful offering, the first, with eight similes. A hundred cartloads of rice, O great king, and half a cūḷa, cartloads of rice, seven maṇas and two tumbas, if so much rice, the wealth that is being spent in a single moment, were to be reckoned as a hundred thousand, it would go to exhaustion, to depletion, here, a hundred and a quarter cartloads, a little more, half a cartload less, a tumba is like a falling coconut, it is said in the Aṅguttara commentary. Half a cūḷa, it is indeed fitting to say that it is half a cartload of rice. 'A kuḍuba is one pasata, four of these are a patha, Four pathas are an āḷhaka, or four āḷhakas are a doṇa, Four doṇas are a māṇikā, four māṇikās are a khārī; Twenty khārīs are a vāha, then a tumba would be ten maṇas, An āḷahaka is neuter, a tumba is masculine, a patha is a nāḷi feminine, A vāha is a cart, one ceka, ten doṇas are an ammaṇa'; In the Abhidhānappadipikā, a vāha is said to be a cartload, but in the Vinaya commentary, 'two carts are a vāha, one vāha' is said. A hundred cartloads of rice and a A half cūla, or aḍḍhañaca cūla, is deficient by a little from a half. The meaning is that there are seven ammaṇas of rice, more than the stated vāha, and two tumbas. The intention is that it is one and a half vāhas of rice with a surplus. The connection of 'of a mind occurring in a single moment' is with this characteristic. 'Lakkhaṇa' means 'for the purpose of grasping and discerning,' and 'sampadānathe' is a word of usage, like 'entered for the sake of the day's dwelling' in 'divāvihāraṃ pāvisī.' The word 'lakkha' also signifies a characteristic. And this was said in the Abhidhāna: 'A stain, a mark, a characteristic, a sign, a distinguishing mark, A sign, and also beauty, supreme, very even.' 'Parikkhayaṃ pariyādānaṃ' means 'they would go to a state of depletion.' By this, he shows that 'there are minds occurring in a single moment more than ten and a half vāhas of rice.' Thus, having shown the manifoldness of so much rice of a mind occurring in a single moment, now, in order to show the distinctiveness according to the particularity of the individual of a mind occurring in a single moment, he said, beginning with 'tatrīme.' Thus, 'Tatra' means 'among the seven kinds of beings.' 'Ime sattavidhā cittā pavattanti' means 'these seven kinds of minds occur.' 'Abhāvitakāyā' means 'one who has not cultivated the body, the five aggregates, by way of impermanence, etc.' 'Abhāvitasīlā' means 'one who has not cultivated supramundane morality.' 'Tīsu ṭhānesu' means 'in three places,' by way of the places where personality-belief, doubt, and attachment to rites and rituals have been eradicated. 'Uparibhumīsu' means 'in the higher planes,' the five aggregates counted for the once-returner, etc.? 'Pañcasu ṭhānesu' means 'in five places,' the three places stated below, or by adding the two instances of attenuation of lust and hatred, five places should be understood. 'Dasasu ṭhānesu' means 'in ten places,' the five places below, and by the method of taking what has been taken, by way of the eradication of the five lower fetters, counted as personality-belief, doubt, attachment to rites and rituals, greed, and hatred. Just by remaining in that place. Furthermore, the five aggregates subject to clinging, these ten places are to be understood as the objects of insight. Nārācassa: Of a nārāca, an iron arrow fitted with a sharp point. Daḷhaṃ cāpasamārūḷhassa: Of one who has strung a strong bow. Tathā: Thus, in the Blessed One's swift transformation. Uttarikāraṇa: Uttariya is said to be superior to the twin miracle. Tampi mahārāja pāṭihiranti: That twin miracle of the Blessed One, consisting of emitting flames and streams of water, is a miracle because it removes the opposing factors of attachment, etc., from oneself and others. Āvajjanavikaḷamattakenā: Due to the weakness of the mind-door adverting, because it was not produced by the Blessed One. The Second Question on Omniscience. Chakoṭṭhāse kate kappe: When the vivattaṭṭhāyikappa, lasting sixty-four antarakappas, was divided into six parts. Atikkante paṭhamakoṭṭhāse: When the first part of the vicaṭṭaṭṭhāyikappa, lasting a little more than ten antarakappas, had passed, Devadatta split the Sangha. The Third Question on Devadatta's Ordination. Yamaniyame: In the Yamas and Niyamas: 'That which depends on the body, is constant, and consists of actions, is Yama; The action that comes and goes, depending on means, is impermanent, and is Niyama; Non-violence, truthfulness, integrity, celibacy, and non-attachment, Constant purity of body is called Yama; Contentment, silence, study, asceticism, and meditation, Eating self-prepared food, dwelling in the forest, are Niyamas, achievable impermanently'; Thus, in the actions of Yama and the actions of Niyama. Yaṃ tathāgato…pe… evamadhippāyo athi: Whatever the Tathāgata...pe...has such an intention, that which, by whatever quality as a cause...pe... there is such an intention, that is an unhidden quality of the Buddhas. Parakkamo dakkhāpito: Effort, exertion in fulfilling the perfections, was shown, displayed. Hiyyo obhāsitā: The perfections and methods of the Jinas are greatly illuminated. Bhidi tithiyānaṃ vādagaṇṭhiṃ: He shattered the knot of false doctrines of the sectarians. Bhinnā parappavādakumbhā: The vessels of others' doctrines are shattered by him. Gambhīro uttānikato: The deep is made shallow. A difficult question you have asked. The means to Nirvana, well-attained by the sons of the Conqueror, is the supreme desire, the removal of wrong views, the gateway to Nirvana, well-attained by the sons of the Conqueror. Yes, all that you have said below, All that you have said is true in nature; "Chief of the assemblies," this is an address to the chief, the supreme, The most excellent of the assemblies, as you have said, we accept it thus; The fourth question is about the cause of the earth's shaking. There is no other cause, other than these truths, for realization. By the lion chariot, by the excellent chariot, the palanquin. The word "lion" or "bull," when used with another word, signifies excellence. The fifth question is about the divine eye of King Sivi. "The kalala descends," this refers to the red blood, like the first kalala, collected in the middle of the mother's spine, navel, the place fit for the embryo's establishment, not the kalala itself. "Even with mouth-to-mouth contact, there is a dual union," even with mouth-to-mouth contact, there is a dual union when the mother is fertile and the embryo is present. "I will explain the cause with the former," with the former explanation, I will tell the cause, the fitting words, regarding the inclusion of those two or three unions. "All those," all those beings who enter the mother's womb, all those beings, like forest trees, etc. "Whoever is a gandhabba," whoever is a being who has attained that state by his own karma. The sixth question is about the entry into the womb. "The true Dhamma," the Dhamma of attainment possessed by the arahants who have attained the discriminations, or the Dhamma of realization through the pure method of transformation. "Revealing that decay," with that statement, revealing the decay of the true Dhamma, which deserves to last for the first five hundred years. "He cut off the remainder," the remaining last five hundred years of the true Dhamma. He determined the time for the mother's lying-in. Showing that it was in the form of a lamp and a covering, he said, beginning with "a hundred thousand years." "Naṭṭhāyiko" means one whose wealth is destroyed. The question about the measure of a hundred years is the seventh. There, "those beings whom karma afflicts, these beings resist the cause, their statement is false" is written in the books, which is difficult to understand. Therefore, the reading should be "those beings whom karma afflicts, those beings are born of karmic result, experiencing painful feelings; but those beings who resist the cause, their statement is false." Only then does the beginning and end agree. There, "those nine kinds" means, among the ten kinds of destructive winds, those nine kinds of destructive winds. "They do not arise in the past" means those winds do not arise in the past due to the power of karma.