Dighanikaya 27.118_3

27.118_3

Mūlajātā patiṭṭhitāti maggamūlassa sañjātattā tena maggamūlena patiṭṭhitā. Daḷhāti thirā. Asaṃhāriyāti sunikhātaindakhīlo viya kenaci cāletuṃ asakkuṇeyyā. Tassetaṃ kallaṃ vacanāyāti tassa ariyasāvakassa yuttametaṃ vattuṃ. Kinti? ‘‘Bhagavatomhi putto oraso’’ti evamādi. So hi bhagavantaṃ nissāya ariyabhūmiyaṃ jātoti bhagavato putto. Ure vasitvā mukhato nikkhantadhammaghosavasena maggaphalesu patiṭṭhitattā oraso mukhato jāto. Ariyadhammato jātattā ariyadhammena ca nimmitattā dhammajo dhammanimmito. Navalokuttaradhammadāyajjaṃ arahatīti dhammadāyādo. Taṃ kissa hetūti yadetaṃ ‘‘bhagavatomhi putto’’ti vatvā ‘‘dhammajo dhammanimmito’’ti vuttaṃ, taṃ kasmāti ce? Idānissa atthaṃ dassento tathāgatassa hetantiādimāha. Tattha ‘‘dhammakāyo itipī’’ti kasmā tathāgato ‘‘dhammakāyo’’ti vutto? Tathāgato hi tepiṭakaṃ buddhavacanaṃ hadayena cintetvā vācāya abhinīhari. Tenassa kāyo dhammamayattā dhammova. Iti dhammo kāyo assāti dhammakāyo. Dhammakāyattā eva brahmakāyo. Dhammo hi seṭṭhatthena brahmāti vuccati. Dhammabhūtoti dhammasabhāvo. Dhammabhūtattā eva brahmabhūto.

'Rooted and established' means established by the root of the path because of having the root of the path produced. 'Firm' means steady. 'Inviolable' means incapable of being shaken by anyone, like a deeply planted city-post. 'This is fitting for him to say' means it is suitable for that noble disciple to say. What? 'I am the Blessed One's son, born of his breast,' and so on. For because he is born in the noble stage relying on the Blessed One, he is the Blessed One's son. Because he dwells in his heart and is established in the paths and fruits by way of the proclamation of Dhamma issuing from his mouth, he is born from his breast, born from his mouth. Because he is born from the noble Dhamma and fashioned by the noble Dhamma, he is Dhamma-born, Dhamma-fashioned. He is an heir to the Dhamma because he is worthy of the inheritance of the nine transcendent Dhammas. 'What is the reason for that?'—if it is asked, why, after saying 'I am the Blessed One's son,' was it said: 'Dhamma-born, Dhamma-fashioned'? Now showing its meaning, he said: 'For this is the Tathāgata's,' and so on. There, in 'Also "body of Dhamma"': why is the Tathāgata called 'body of Dhamma'? For the Tathāgata, having thought over the three-basket Buddha-word with his heart, brought it forth through speech. Therefore his body, because it is made of Dhamma, is Dhamma indeed. Thus Dhamma is his body, so he is 'body of Dhamma.' Just because of being a body of Dhamma, he is a body of Brahmā. For Dhamma is called Brahmā in the sense of best. 'Become Dhamma' means having the nature of Dhamma. Just because of having become Dhamma, he is 'become Brahmā.'