..續本文上一頁stence" might suggest the cessation of an objective reality, which would not be appropriate. What is meant is the cessation of re-becoming, the stopping of rebirth, in the case of an arahant.
17.Dasa Tathaagata-balaani. Comy.: "They are the powers of a Tathaagata only, as he does not have them in common with others." The venerable Anuruddha, one of the great disciples (mahaa-saavaka), claimed, however, to have attained to these ten powers by his frequent cultivation of Satipa.t.thaana (see SN 52.5 ff.). But the Commentary to that text says that disciples have them only partly (ekadesena), while Tathaagatas, and only they, have them completely (nippadesena), and with them they are perfect in every respect. The ten Tathaagata powers also occur at MN 12, and are treated in detail in the Vibhanga of the Abhidhamma Pi.taka (~Na.na-Vibhanga) and its commentary.
18.Brahma-cakka.m. Comy.: "Brahma has here the meaning of best, highest, superior. Cakka means the Dhamma-cakka, the Wheel of Truth. And this is twofold, consisting in the knowledge of penetration (to arahanrahanttship; pa.tivedha-~na.na) and the knowledge of teaching (the Truth; desana-~na.na). The first, that is, the knowledge of penetration, is produced by wisdom and led the Tathaagata to his own attainment of noble fruition (ariyaphala). The other, the knowledge of teaching, is produced by compassion and enables the Tathaagata to lead his disciples to the attainment of noble fruition. Of these two kinds of knowledge, the former is supramundane (lokuttara) while the other is mundane (lokiya). Both kinds of knowledge, however, are not held in common with others; they are the Enlightened One”s very own kind of knowledge."
19.Thaana~n ca .thaanato a.t.thaana~n ca a.t.thaanato. Comy.: "Those phenomena, which are the cause and condition (hetu-paccaya) for the arising of other phenomena, these are ”cause” (.thaana.m); and those phenomena which are not cause and condition for their arising — these are ”non-cause” (a.t.thaana.m)." In the Vibhanga, as examples for cause and non-cause, the possibilities and impossibilities mentioned in the Anguttara Nikaaya, Book of the Ones, are given, a few of which are translated in Part I of this Anthology (Wheel No. 155/158), pp. 4ff.
20.Thaanaso hetuso. The Commentary explains here .thaana as those conditions (paccaya) which can modify results of kamma: while hetu (root condition) denotes kamma. In the Vibhanga it is said: "The Tathaagata comprehends thus: ”There are some evil actions performed, which, prevented by favorable rebirth (gati)... by favorable body (upadhi)... by favorable time (kaala)... by favorable effort (payoga) do not mature. There are some evil actions performed, which, because of unfavorable rebirth... unfavorable body... unfavorable time... unfavorable effort... do mature.”" (Translated by U Titthila in The Book of Analysis (Vibhanga), p.443 (PTS).) The modifications in the results of good kamma are similarly treated in that text.
21.Sabbatthagaamini pa.tipadaa. Comy.: "Among many people who have each killed just one living being, the kammic volition of one will lead him to hell, and that of another to rebirth in the animal world. In that way, the Blessed One knows unfailingly the nature of the action, i.e., the wholesome or unwholesome volitions which rise in the same situations (but may lead to different destinies)."
22.Comy.: "Many elements, as for instance, the eye element, etc., the sensuality sphere, etc.; different refers to the variegated characteristics of those elements. The world: the world of the aggregates, sense bases, elements." The elements, according to Comy., also include those of the inanimate world (anupaadi.n.naloka), as constituting its differentiation.
23.Adhimutti. Vibhanga: "There are beings with infer…
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