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Apica satthusiddhiyā nidānavacanaṃ.
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Furthermore, the introduction reveals the excellence of the Master.
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Tathāgatassa hi bhagavato pubbaracanānumānāgamatakkābhāvato sammāsambuddhattasiddhi.
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By showing that the Exalted One has no need for prior preparation, inference or reasoning based on scripture, it points to his attainment of perfect Buddhahood.
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Sammāsambuddhabhāvena hissa pubbaracanādīnaṃ abhāvo sabbattha appaṭihatañāṇacāratāya, ekappamāṇattā ca ñeyyadhammesu.
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For, as a perfectly enlightened Buddha, he requires no previous preparation, (no inferential judgments of probability and no reliance on reasoning from outside scriptures); for him there is only one authoritative source of knowledge—the movement of his unimpeded knowledge (of omniscience) in all knowable dhammas.
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Tathā ācariyamuṭṭhidhammamacchariyasatthusāvakānurodhābhāvato khīṇāsavattasiddhi.
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Again, by showing that the Master has no “closed fist” of a teacher,1 no stinginess in sharing the Dhamma, and no favoritism towards disciples, it points to his freedom from cankers (āsavas).
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Khīṇā savatāya hissa ācariyamuṭṭhiādīnaṃ abhāvo, visuddhā ca parānuggahappavatti.
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For through the destruction of cankers he has eliminated all “closed-fistedness” and rendered his activity of benefitting others fully pure.
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Iti desakadosabhūtānaṃ diṭṭhicārittasampattidūsakānaṃ avijjātaṇhānaṃ abhāvasūcakehi, ñāṇappahānasampadābhi byañjanakehi ca sambuddhavisuddhabhāvehi purimavesārajjadvayasiddhi, tato eva ca antarāyikaniyyānikadhammesu sammohābhāvasiddhito pacchimavesārajjadvayasiddhīti bhagavato catuvesārajjasamannāgamo , attahitaparahitappaṭipatti ca pakāsitā hoti nidānavacanena sampattaparisāya ajjhāsayānurūpaṃ ṭhānuppattikappaṭibhānena dhammadesanādīpanato, "jānatā passatā"tiādi vacanato ca.
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Thus the Master’s perfect Buddhahood and complete inner purity, respectively, indicate his accomplishment in knowledge and in the abandonment (of defilements), and point to his freedom from ignorance and craving, those corruptions which corrode a teacher’s attainments in wisdom and virtue. They further prove that he is endowed with the first two of the Tathagala's grounds of self- confidence.2 The Master’s lack of any confusion in regard to states obstructive to spiritual progress and in regard to the liberating potency of his doctrine prove that he is endowed with the third and fourth grounds of self-confidence.3 Thus the introduction, by describing the Exalted One as “he who knows and sees.” and by exhibiting his ingenuity in creating an opportunity to deliver a discourse appropriate to the inclinations of the assembly present, reveals his endowment with the four grounds of self-confidence and his conduct for the welfare of himself and others.
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Tena vuttaṃ "satthusiddhiyā nidānavacana"nti.
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Therefore it is said: ‘The introduction reveals the excellence of the Master.”
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