In the Buddha's Words - Bhikkhu Bodhi [228]
19 This sentence answers the first of the two questions posed by Saccaka in §11. This passage shows a change in the Bodhisatta’s evaluation of pleasure. When pleasure arises from seclusion and detachment, it is no longer something to be feared and banished by the practice of austerities but becomes an adjunct of the higher stages along the path to enlightenment.
20 In the usual formula of dependent origination, consciousness is said to be conditioned by volitional formations (saṅkhārapaccayā viññāṇaṃ). This variant reveals the interplay of consciousness and name-and-form to be the “hidden vortex” underlying all existence within the round of rebirths.
21 Spk: “To this extent one may be born, age, and die: With consciousness as a condition for name-and-form, and with name-and-form as a condition for consciousness, to this extent one may be born and undergo rebirth. What is there beyond this that can be born or undergo rebirth? Isn’t it just this that is born and undergoes rebirth?”
22 Note that the Buddha discovers the path to enlightenment by realizing the cessation of consciousness, name-and-form, and the other links of dependent origination. Cessation is realized with the experience of Nibbāna, the deathless element.
23 At this point the text introduces volitional formations. Its principal condition is ignorance, and thus by mentioning its origin, ignorance too is implied. In this way, all twelve factors of the usual formula of dependent origination are included, at least by implication.
24 Ālaya. The word signifies both the objects of clinging and the subjective attitude of clinging.
25 By mentioning these two themes—dependent origination and Nibbāna—in his reflections immediately after his enlightenment, the Buddha underscores their importance for understanding the content of his enlightenment. The enlightenment thus involved a comprehension, first, of the dependent origination of suffering, and second, of Nibbāna as the state of ultimate liberation that transcends all phenomena involved in the dependent origination of suffering. The Buddha first had to comprehend dependent origination, and only when he had done so could he arrive at the realization of Nibbāna. The “acquisitions” (upadhi) that are relinquished can be understood as twofold: in terms of the object, as the five aggregates or, more broadly, as all objects of appropriation; and subjectively, as the craving that motivates acts of appropriation.
26 Ps raises the question why, when the Bodhisatta had long ago made an aspiration to attain Buddhahood in order to liberate others, his mind now inclined toward inaction. The reason, it says, is that only now, after becoming enlightened, did he recognize how profound the Dhamma was and how difficult it would be for those with strong defilements to understand it. Also, he wanted Brahmā to ask him to teach so that people who venerate Brahmā would respect the Dhamma and wish to hear it.
27 These five monks attended on the Bodhisatta during his period of self-mortification, convinced that he would attain enlightenment and teach them the Dhamma. However, when he abandoned his austerities and resumed taking solid food, they lost faith in him and deserted him, accusing him of reverting to luxury. See Text II,3(2).
28 Anantajina: perhaps this was an epithet used by the Ājīvakas for the spiritually perfected individual.
29 Āvuso: a familiar term of address used among equals.
30 The change in address from “friend” (āvuso) to “venerable sir” (bhante) indicates that they have now accepted the Buddha