Namo tassa bhagavato arahato sammāsambuddhassa

Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.

Vinayapiṭake

The Basket of the Discipline

Sāratthadīpanī-ṭīkā (paṭhamo bhāgo)

The Sāratthadīpanī Sub-commentary: Elucidating the Essence of Meaning (First Part)

Ganthārambhakathā

Introduction to the Text

Mahākāruṇikaṃ [Pg.1] buddhaṃ, dhammañca vimalaṃ varaṃ;

Vande ariyasaṅghañca, dakkhiṇeyyaṃ niraṅgaṇaṃ.

I pay homage to the Buddha, the Greatly Compassionate One, and to the excellent, stainless Dhamma; and to the Noble Sangha, worthy of offerings and free from defilements.

Uḷārapuññatejena, katvā sattuvimaddanaṃ;

Pattarajjābhisekena, sāsanujjotanatthinā.

By the power of his magnificent merit, having subdued his foes; by his royal consecration, aspiring to illuminate the Dispensation.

Nissāya sīhaḷindena, yaṃ parakkamabāhunā;

Katvā nikāyasāmaggiṃ, sāsanaṃ suvisodhitaṃ.

By the sovereign of Sīhaḷa, Parakkamabāhu, having relied upon him (the Mahāthera) and having established unity among the Nikāyas, the Dispensation was well purified.

Kassapaṃ taṃ mahātheraṃ, saṅghassa pariṇāyakaṃ;

Dīpasmiṃ tambapaṇṇimhi, sāsanodayakārakaṃ.

Kassapa, that great elder, the leader of the Sangha in the island of Tambapaṇṇi, the cause for the rise of the Dispensation.

Paṭipattiparādhīnaṃ, sadāraññanivāsinaṃ;

Pākaṭaṃ gagane canda-maṇḍalaṃ viya sāsane.

...him who is devoted to the practice, who always dwells in the forest, manifest in the Dispensation like the moon's disc in the sky.

Saṅghassa pitaraṃ vande, vinaye suvisāradaṃ;

Yaṃ nissāya vasantohaṃ, vuddhippattosmi sāsane.

I pay homage to that father of the Sangha, who is well-skilled in the Vinaya; relying on whom I dwell, I have attained growth in the Dispensation.

Anutheraṃ mahāpuññaṃ, sumedhaṃ sutivissutaṃ;

Avikhaṇḍitasīlādi-parisuddhaguṇodayaṃ.

To the Anuthera of great merit, of good wisdom, renowned for his learning, from whom arise perfectly pure virtues beginning with unbroken morality;

Bahussutaṃ satimantaṃ, dantaṃ santaṃ samāhitaṃ;

Namāmi sirasā dhīraṃ, garuṃ me gaṇavācakaṃ.

Greatly learned, mindful, restrained, peaceful, and composed—I bow with my head to that steadfast one, my teacher, the instructor of the group.

Āgatāgamatakkesu[Pg.2], saddasatthanayaññusu;

Yassantevāsibhikkhūsu, sāsanaṃ suppatiṭṭhitaṃ.

Among his resident disciples, the bhikkhus, who have mastered the scriptures and logic and who are knowledgeable in the methods of grammar, the Dispensation is well established.

Vinayaṭṭhakathāyāhaṃ, līnasāratthadīpaniṃ;

Karissāmi suviññeyyaṃ, paripuṇṇamanākulaṃ.

I shall compose a treatise for the Vinaya Commentary which elucidates the essential meaning of obscure points, making it easily understandable, complete, and unconfused.

Porāṇehi kataṃ yaṃ tu, līnatthassa pakāsanaṃ;

Na taṃ sabbattha bhikkhūnaṃ, atthaṃ sādheti sabbaso.

However, the explanation of the hidden meaning that was made by the ancients does not completely fulfill the purpose for bhikkhus everywhere.

Duviññeyyasabhāvāya, sīhaḷāya niruttiyā;

Gaṇṭhipadesvanekesu, likhitaṃ kiñci katthaci.

In the Sinhalese language, which is by nature difficult to understand, something was written here and there in many knotty passages.

Māgadhikāya bhāsāya, ārabhitvāpi kenaci;

Bhāsantarehi sammissaṃ, likhitaṃ kiñcideva ca.

Though begun by someone in the Māgadhī language, it was mixed with other languages, and only a little was written.

Asāraganthabhāropi, tattheva bahu dissati;

Ākulañca kataṃ yattha, suviññeyyampi atthato.

Therein, a great burden of worthless texts is also seen; and where even what is easily understood by its meaning was made confused.

Tato aparipuṇṇena, tādisenettha sabbaso;

Kathamatthaṃ vijānanti, nānādesanivāsino.

Therefore, by means of this incomplete and such-like analysis, how can those dwelling in various regions understand the meaning completely?

Bhāsantaraṃ tato hitvā, sāramādāya sabbaso;

Anākulaṃ karissāmi, paripuṇṇavinicchayanti.

Therefore, having abandoned the other language and having taken the essence in its entirety, I shall compose an unconfused treatise with a complete analysis.

Ganthārambhakathāvaṇṇanā

The Explanation of the Introduction

Vinayasaṃvaṇṇanārambhe ratanattayaṃ namassitukāmo tassa visiṭṭhaguṇayogasandassanatthaṃ ‘‘yo kappakoṭīhipī’’tiādimāha. Visiṭṭhaguṇayogena hi vandanārahabhāvo, vandanārahe ca katā vandanā yathādhippetamatthaṃ sādheti. Ettha ca saṃvaṇṇanārambhe ratanattayapaṇāmakaraṇappayojanaṃ tattha tattha bahudhā papañcenti ācariyā. Tathā hi vaṇṇayanti –

At the beginning of the commentary on the Vinaya, wishing to pay homage to the Triple Gem, the teacher speaks the words beginning with “yo kappakoṭīhipi” in order to demonstrate its connection with distinguished qualities. For it is through connection with distinguished qualities that one becomes worthy of homage, and homage paid to one who is worthy accomplishes the intended purpose. And here, regarding the purpose of making obeisance to the Triple Gem at the start of the commentary, the teachers elaborate extensively in various places. Thus they explain:

‘‘Saṃvaṇṇanārambhe ratanattayavandanā saṃvaṇṇetabbassa dhammassa pabhavanissayavisuddhipaṭivedanatthaṃ, taṃ pana dhammasaṃvaṇṇanāsu viññūnaṃ bahumānuppādanatthaṃ, taṃ sammadeva tesaṃ uggahaṇadhāraṇādikkamaladdhabbāya sammāpaṭipattiyā sabbahitasukhanipphādanatthaṃ. Atha vā maṅgalabhāvato[Pg.3], sabbakiriyāsu pubbakiccabhāvato, paṇḍitehi samācaritabhāvato, āyatiṃ paresaṃ diṭṭhānugatiāpajjanato ca saṃvaṇṇanāyaṃ ratanattayapaṇāmakiriyā’’ti.

“At the beginning of the commentary, homage to the Triple Gem is for the purpose of making known the purity of the origin and support of the Dhamma to be expounded. This, in turn, is for inspiring great reverence in the wise within the commentaries on the Dhamma, and that reverence is for the accomplishment of all welfare and happiness for them through right practice, which is properly attained by the sequence beginning with learning and retention. Alternatively, the act of paying homage to the Triple Gem is performed in the commentary because it is auspicious, because it is a preliminary duty in all activities, because it has been practiced by the wise, and so that in the future others may follow the example they have seen.”

Mayaṃ pana idhādhippetameva payojanaṃ dassayissāma. Tasmā saṃvaṇṇanārambhe ratanattayapaṇāmakaraṇaṃ yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanatthanti veditabbaṃ. Idameva hi payojanaṃ ācariyena idhādhippetaṃ. Tathā hi vakkhati –

We, however, will show only the purpose intended here. Therefore, it should be understood that making obeisance to the Triple Gem at the beginning of the commentary is for the purpose of completing the promised commentary without interruption. This is indeed the purpose intended here by the teacher. For he will say:

‘‘Iccevamaccantanamassaneyyaṃ,Namassamāno ratanattayaṃ yaṃ;

Puññābhisandaṃ vipulaṃ alatthaṃ,Tassānubhāvena hatantarāyo’’ti.

“Thus paying homage to the Triple Gem, which is supremely worthy of reverence, I have obtained a vast flow of merit. By its power, my obstacles are destroyed.”

Ratanattayapaṇāmakaraṇena cettha yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanaṃ ratanattayapūjāya paññāpāṭavabhāvato, tāya paññāpāṭavañca rāgādimalavidhamanato. Vuttañhetaṃ –

In this context, the uninterrupted completion of the promised commentary by means of making obeisance to the Triple Gem is due to the dexterity of wisdom arising from the veneration of the Triple Gem. And that dexterity of wisdom, in turn, arises from the dispelling of the stains of lust and other defilements. For it is said:

‘‘Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hotī’’tiādi (a. ni. 11.11).

“Mahānāma, at the time when a noble disciple recollects the Tathāgata, his mind is not overcome with lust, nor with hatred, nor with delusion; at that time his mind is simply upright.”

Tasmā ratanattayapūjanena vikkhālitamalāya paññāya pāṭavasiddhi.

Therefore, through the veneration of the Triple Gem, wisdom, cleansed of defilements, achieves sharpness.

Atha vā ratanattayapūjanassa paññāpadaṭṭhānasamādhihetuttā paññāpāṭavaṃ. Vuttañhi tassa samādhihetuttaṃ –

Alternatively, sharpness of wisdom arises because the veneration of the Triple Gem is a cause of concentration, which is a proximate cause for wisdom. For its being a cause of concentration is stated thus:

‘‘Evaṃ ujugatacitto kho, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyatī’’ti (a. ni. 11.11.).

“Thus, Mahānāma, with a mind made upright, the noble disciple gains understanding of the meaning, gains understanding of the Dhamma, and gains joy associated with the Dhamma. For one who is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. Tranquil of body, one feels happiness. For one who is happy, the mind becomes concentrated.”

Samādhissa ca paññāya padaṭṭhānabhāvo vuttoyeva ‘‘samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 4.99; mi. pa. 2.1.14). Tato evaṃ paṭubhūtāya paññāya paṭiññāmahattakataṃ [Pg.4] khedamabhibhuyya anantarāyena saṃvaṇṇanaṃ samāpayissati. Tena vuttaṃ ‘‘anantarāyena parisamāpanattha’’nti.

And that concentration is the proximate cause for wisdom has indeed been stated: “One who is concentrated understands things as they really are.” Therefore, having overcome the weariness caused by the great undertaking, one will complete the exposition without obstruction through wisdom that has thus become sharp. For that reason, it is said, “for the purpose of completion without obstruction.”

Atha vā ratanattayapūjāya āyuvaṇṇasukhabalavaḍḍhanato anantarāyena parisamāpanaṃ veditabbaṃ. Ratanattayapaṇāmena hi āyuvaṇṇasukhabalāni vaḍḍhanti. Vuttañhetaṃ –

Alternatively, completion without obstruction should be understood as resulting from the increase of life, complexion, happiness, and strength through the veneration of the Triple Gem. For by revering the Triple Gem, life, complexion, happiness, and strength increase. And this has been said:

‘‘Abhivādanasīlissa, niccaṃ vuḍḍhāpacāyino;

Cattāro dhammā vaḍḍhanti, āyu vaṇṇo sukhaṃ bala’’nti. (dha. pa. 109);

For one who has the habit of paying homage, who always respects the elders, four qualities increase: life, complexion, happiness, and strength.

Tato āyuvaṇṇasukhabalavuḍḍhiyā hoteva kāriyaniṭṭhānamiti vuttaṃ ‘‘anantarāyena parisamāpanattha’’nti.

Therefore, with the increase in life, complexion, happiness, and strength, the accomplishment of the task indeed occurs. Thus it is said, 'for the purpose of completion without obstruction.'

Atha vā ratanattayagāravassa paṭibhānāparihānāvahattā. Aparihānāvahañhi tīsupi ratanesu gāravaṃ. Vuttañhetaṃ –

Alternatively, it is because reverence for the Triple Gem brings about the non-decline of ready-wit. For reverence toward the three Jewels indeed brings about non-decline. And this has been said:

‘‘Sattime, bhikkhave, aparihāniyā dhammā. Katame satta? Satthugāravatā dhammagāravatā saṅghagāravatā sikkhāgāravatā samādhigāravatā kalyāṇamittatā sovacassatā’’ti (a. ni. 7.34).

Bhikkhus, these seven qualities are for non-decline. What seven? Reverence for the Teacher, reverence for the Dhamma, reverence for the Saṅgha, reverence for the training, reverence for concentration, good friendship, and the quality of being easy to admonish.

Hoteva ca tato paṭibhānāparihānena yathāpaṭiññātaparisamāpanaṃ.

And because of that, with the non-decline of ready-wit, the completion of the treatise as promised certainly comes to be.

Atha vā pasādavatthūsu pūjāya puññātisayabhāvato. Vuttañhi tassa puññātisayattaṃ –

Alternatively, it is because of the state of having an abundance of merit from worshipping the objects of reverence. For its abundance of merit is stated thus:

‘‘Pūjārahe pūjayato, buddhe yadiva sāvake;

Papañcasamatikkante, tiṇṇasokapariddave.

For one who worships those worthy of worship—whether Buddhas or their disciples—who have overcome proliferation and crossed over sorrow and lamentation,

‘‘Te tādise pūjayato, nibbute akutobhaye;

Na sakkā puññaṃ saṅkhātuṃ, imettamapi kenacī’’ti. (dha. pa. 195-196;

apa. thera 1.10.1-2);

for one who worships such ones—who are extinguished and fearless from any quarter—it is not possible for anyone to measure the merit as ‘this much’.

Puññātisayo ca yathādhippetaparisamāpanupāyo. Yathāha –

And an abundance of merit is a means for completing the treatise as desired. As it is said:

‘‘Esa devamanussānaṃ, sabbakāmadado nidhi;

Yaṃ yadevābhipatthenti, sabbametena labbhatī’’ti. (khu. pā. 8.10);

This treasure is the giver of all desires for devas and humans. Whatever they long for, all of it is obtained through this.

Upāyesu ca paṭipannassa hoteva kāriyaniṭṭhānaṃ. Ratanattayapūjā hi niratisayapuññakkhettasaṃbuddhiyā aparimeyyappabhavo puññātisayoti bahuvidhantarāyepi [Pg.5] lokasannivāse antarāyanibandhanasakalasaṃkilesaviddhaṃsanāya pahoti, bhayādiupaddavañca nivāreti. Tasmā suvuttaṃ ‘‘saṃvaṇṇanārambhe ratanattayapaṇāmakaraṇaṃ yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanatthanti veditabba’’nti.

And for one who is engaged in the means, the completion of the task certainly comes to be. Indeed, the worship of the Three Jewels is an abundance of merit of immeasurable origin, due to the perfect understanding of the unsurpassed field of merit; thus, even in the abode of the world with its many dangers, it is able to destroy all defilements that are the cause of obstacles, and it wards off calamities such as fear. Therefore, it is well said: 'The making of the homage to the Three Jewels at the beginning of a commentary should be understood as being for the purpose of completing the commentary as promised without obstacles'.

Evaṃ pana sappayojanaṃ ratanattayavandanaṃ kattukāmo paṭhamaṃ tāva bhagavato vandanaṃ kātuṃ tammūlakattā sesaratanānaṃ ‘‘yo kappa…pe… mahākāruṇikassa tassā’’ti āha. Ettha pana yassā desanāya saṃvaṇṇanaṃ kattukāmo, sā yasmā karuṇāppadhānā, na suttantadesanā viya karuṇāpaññāppadhānā, nāpi abhidhammadesanā viya paññāppadhānā, tasmā karuṇāppadhānameva bhagavato thomanaṃ āraddhaṃ. Esā hi ācariyassa pakati, yadidaṃ ārambhānurūpathomanā. Teneva suttantadesanāya saṃvaṇṇanārambhe ‘‘karuṇāsītalahadayaṃ, paññāpajjotavihatamohatama’’nti karuṇāpaññāppadhānaṃ, abhidhammadesanāya saṃvaṇṇanārambhe ‘‘karuṇā viya sattesu, paññā yassa mahesino’’ti paññāppadhānañca thomanaṃ āraddhaṃ. Karuṇāpaññāppadhānā hi suttantadesanā tesaṃ tesaṃ sattānaṃ āsayānusayādhimutticariyādibhedaparicchindanasamatthāya paññāya sattesu ca mahākaruṇāya tattha sātisayappavattito. Suttantadesanāya hi mahākaruṇāsamāpattibahulo veneyyasantānesu tadajjhāsayānulomena gambhīramatthapadaṃ patiṭṭhāpesi. Abhidhammadesanā ca kevalaṃ paññāppadhānā paramatthadhammānaṃ yathāsabhāvapaṭivedhasamatthāya paññāya tattha sātisayappavattito.

Thus, wishing to perform the purposeful veneration of the Three Jewels, the teacher first paid homage to the Blessed One—he being the root of the other jewels—saying, 'yo kappa…pe… mahākāruṇikassa tassā’ti'. Here, the teacher wishes to compose the commentary on this teaching. And since this teaching is pre-eminent in compassion—not pre-eminent in compassion and wisdom like the Suttanta teaching, nor pre-eminent in wisdom like the Abhidhamma teaching—therefore, a praise of the Blessed One that is pre-eminent in compassion has been undertaken. Indeed, this is the teacher’s nature: praise that is suited to the undertaking. For that very reason, at the beginning of the commentary on the Suttanta teaching, a praise pre-eminent in compassion and wisdom was undertaken: 'Whose heart is cooled by compassion, the darkness of delusion dispelled by the light of wisdom'; and at the beginning of the commentary on the Abhidhamma teaching, a praise pre-eminent in wisdom was undertaken: 'Whose wisdom, O Great Sage, is like compassion towards beings'. Indeed, the Suttanta teaching is pre-eminent in compassion and wisdom due to the pre-eminent application therein of great compassion towards beings and of the wisdom capable of discerning the distinctions of their various inclinations, underlying tendencies, dispositions, conduct, and so on. For in the Suttanta teaching, being abundant in the attainment of great compassion, he established the profound meaning and text in the mental continuities of those to be trained, in accordance with their inclinations. And the Abhidhamma teaching is pre-eminent in wisdom alone, due to the pre-eminent application therein of the wisdom capable of penetrating the true nature of ultimate realities as they are.

Vinayadesanā pana āsayādinirapekkhaṃ kevalaṃ karuṇāya pākatikasattenapi asotabbārahaṃ suṇanto apucchitabbārahaṃ pucchanto avattabbārahañca vadanto bhagavā sikkhāpadaṃ paññapesīti karuṇāppadhānā. Tathā hi ukkaṃsapariyantagatahirottappopi bhagavā lokiyasādhujanehipi pariharitabbāni ‘‘sikharaṇīsī’’tiādīni vacanāni yathāparādhañca garahavacanāni vinayapiṭakadesanāya mahākaruṇāsañcoditamānaso mahāparisamajjhe abhāsi, taṃtaṃsikkhāpadapaññattikāraṇāpekkhāya verañjādīsu sārīrikañca khedamanubhosi. Tasmā kiñcāpi bhūmantarapaccayākārasamayantarakathānaṃ viya vinayapaññattiyāpi samuṭṭhāpikā paññā anaññasādhāraṇatāya atisayakiccavatī, karuṇāya kiccaṃ pana tatopi adhikanti [Pg.6] karuṇāppadhānā vinayadesanā. Karuṇābyāpārādhikatāya hi desanāya karuṇāppadhānatā. Tasmā ārambhānurūpaṃ karuṇāppadhānameva ettha thomanaṃ katanti veditabbaṃ.

The teaching of the Vinaya, however, is pre-eminent in compassion, for the Blessed One—without regard for inclinations and so on, solely out of compassion—established the training rules while listening to what was unfit to be heard even by an ordinary being, questioning what was unfit to be questioned, and speaking what was unfit to be spoken. For indeed, the Blessed One, endowed with supreme moral shame and dread of wrongdoing, his mind urged on by great compassion in the teaching of the Vinaya Piṭaka, spoke in the midst of the great assembly words such as ‘sikharaṇī’ and words of rebuke according to the offense, which are to be avoided even by virtuous worldlings. Out of regard for the reason for the promulgation of each training rule, he also experienced physical fatigue in places like Verañja. Therefore, although wisdom, which is the instigator of the Vinaya promulgation—just as it is in the exposition of the various planes of existence, causal conditions, and times—is exceedingly active due to its unique and unparalleled nature, the function of compassion is even greater than that; hence the teaching of the Vinaya is pre-eminent in compassion. For the pre-eminence of compassion in the teaching is due to the predominance of compassion's activity. Therefore, it should be understood that here, in accordance with the undertaking, a praise pre-eminent in compassion was made.

Karuṇāggahaṇena ca aparimeyyappabhāvā sabbepi buddhaguṇā saṅgahitāti daṭṭhabbā taṃmūlakattā sesabuddhaguṇānaṃ. Mahākaruṇāya vā chasu asādhāraṇañāṇesu aññatarattā taṃsahacaritasesāsādhāraṇañāṇānampi gahaṇasabbhāvato sabbepi buddhaguṇā nayato dassitāva honti. Esoyeva hi niravasesato buddhaguṇānaṃ dassanupāyo yadidaṃ nayaggāho. Aññathā ko nāma samattho bhagavato guṇe anupadaṃ niravasesato dassetuṃ. Tenevāha –

And by the taking up of 'compassion', all the Buddha-qualities, whose power is immeasurable, are to be understood as included, because it is the root of the other Buddha-qualities. Or, because great compassion is one of the six unshared knowledges, and due to the fact that the other unshared knowledges that accompany it are also included, all the Buddha-qualities are indeed shown by way of method. For this indeed is the way to show all the Buddha-qualities without remainder, namely, this grasp of method. Otherwise, who indeed would be capable of showing the qualities of the Blessed One, word by word, without remainder? Therefore, he said:

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,Vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304;

3.141;

ma. ni. aṭṭha. 2.425);

Even if a Buddha were to speak the praise of another Buddha for an entire aeon, speaking of nothing else, the aeon would be exhausted in that long interval, but the praise of the Tathāgata would not be exhausted.

Teneva ca āyasmatā sāriputtattherenapi buddhaguṇaparicchedanaṃ patianuyuttena ‘‘no hetaṃ, bhante’’ti paṭikkhipitvā ‘‘apica me, bhante, dhammanvayo vidito’’ti (dī. ni. 2.146) vuttaṃ. Tasmā ‘‘yo kappakoṭīhipī’’tiādinā karuṇāmukhena saṅkhepato sakalasabbaññuguṇehi bhagavantaṃ abhitthavīti daṭṭhabbaṃ. Ayamettha samudāyattho.

Therefore, the Venerable Elder Sāriputta, being repeatedly engaged in delimiting the Buddha's qualities, rejected it by saying, 'This is not so, venerable sir,' and stated, 'Moreover, venerable sir, the sequence of the Dhamma is known to me' (Dī. Ni. 2.146). Therefore, it should be understood that by way of compassion, beginning with 'who even for crores of aeons,' he briefly praised the Blessed One with all the qualities of omniscience. This is the collective meaning here.

Ayaṃ pana avayavattho – yoti aniyamavacanaṃ. Tassa ‘‘nātho’’ti iminā sambandho. ‘‘Kappakoṭīhipī’’tiādinā pana yāya karuṇāya so ‘‘mahākāruṇiko’’ti vuccati, tassā vasena kappakoṭigaṇanāyapi appameyyaṃ kālaṃ lokahitatthāya atidukkaraṃ karontassa bhagavato dukkhānubhavanaṃ dasseti. Karuṇāya baleneva hi so bhagavā hatthagatampi nibbānaṃ pahāya saṃsārapaṅke nimuggaṃ sattanikāyaṃ tato samuddharaṇatthaṃ cintetumpi asakkuṇeyyaṃ nayanajīvitaputtabhariyadānādikaṃ atidukkaramakāsi. Kappakoṭīhipi appameyyaṃ kālanti kappakoṭigaṇanāyapi ‘‘ettakā kappakoṭiyo’’ti pametuṃ asakkuṇeyyaṃ kālaṃ, kappakoṭigaṇanavasenapi paricchinditumasakkuṇeyyattā aparicchinnāni kappasatasahassādhikāni [Pg.7] cattāri asaṅkhyeyyānīti vuttaṃ hoti. Kappakoṭivaseneva hi so kālo appameyyo, asaṅkhyeyyavasena pana paricchinnoyeva. ‘‘Kappakoṭīhipī’’ti apisaddo kappakoṭivasenapi tāva pametuṃ na sakkā, pageva vassagaṇanāyāti dasseti. ‘‘Appameyyaṃ kāla’’nti accantasaṃyoge upayogavacanaṃ ‘‘māsamadhīte, divasaṃ caratī’’tiādīsu viya. Karonto atidukkarānīti pañcamahāpariccāgādīni atidukkarāni karonto. Evamatidukkarāni karonto kiṃ vindīti ce? Khedaṃ gato, kāyikaṃ khedamupagato, parissamaṃ pattoti attho, dukkhamanubhavīti vuttaṃ hoti. Dukkhañhi khijjati sahitumasakkuṇeyyanti ‘‘khedo’’ti vuccati. Lokahitāyāti ‘‘anamatagge saṃsāre vaṭṭadukkhena accantapīḷitaṃ sattalokaṃ tamhā dukkhato mocetvā nibbānasukhabhāgiyaṃ karissāmī’’ti evaṃ sattalokassa hitakaraṇatthāyāti attho. Assa ca ‘‘atidukkarāni karonto’’ti iminā sambandho. Lokahitāya khedaṃ gatoti yojanāyapi natthi doso. Mahāgaṇṭhipadepi hi ‘‘atidukkarāni karonto khedaṃ gato, kimatthanti ce? Lokahitāyā’’ti vuttaṃ.

This, however, is the meaning of the individual words: ‘yo’ is an indefinite pronoun. Its connection is with ‘nātho.’ By the phrase ‘kappakoṭīhipi’ and so on, it shows the suffering endured by the Blessed One, who, by virtue of that compassion by which he is called ‘the Greatly Compassionate One,’ performed exceedingly difficult deeds for the welfare of the world for an immeasurable time, even when counting by crores of aeons. For it was by the power of compassion alone that the Blessed One, having even relinquished Nibbāna, which was within his grasp, performed exceedingly difficult deeds such as the giving of eyes, life, sons, and wives, which are impossible even to conceive of, for the purpose of rescuing the multitude of beings immersed in the mud of saṃsāra. ‘An immeasurable time, even by crores of aeons’ means a time that cannot be measured even by counting crores of aeons, such that one cannot say, ‘So many crores of aeons.’ Because it is impossible to delimit even by counting crores of aeons, it is said that there are four incalculable periods exceeding one hundred thousand aeons. For indeed, that time is immeasurable by way of crores of aeons, but by way of incalculables, it is indeed delimited. The particle ‘api’ in ‘kappakoṭīhipi’ shows that it is impossible to measure even by way of crores of aeons, what then to speak of by the count of years? ‘Appameyyaṃ kālaṃ’ is the accusative case in the sense of continuous connection, like in ‘he studies for a month,’ ‘he walks for a day,’ and so on. ‘Karonto atidukkarāni’ means performing exceedingly difficult deeds such as the five great renunciations. If it is asked, ‘What did he obtain by performing such exceedingly difficult deeds?’ The meaning is: he reached weariness, he underwent physical weariness, he attained fatigue; it is said that he experienced suffering. For suffering that is unbearable is called ‘weariness.’ ‘Lokahitāya’ means for the purpose of acting for the welfare of the world of beings, thus: ‘I will liberate the world of beings, who are utterly afflicted by the suffering of the round in beginningless saṃsāra, from that suffering and make them partakers of the bliss of Nibbāna.’ And its connection is with ‘atidukkarāni karonto.’ There is no fault even in the construction ‘lokahitāya khedaṃ gato.’ For even in the Mahāgaṇṭhipada, it is said: ‘Having performed exceedingly difficult deeds, he reached weariness. If it is asked, for what purpose? For the welfare of the world.’

Yaṃ pana evaṃ yojanaṃ asambhāventena kenaci vuttaṃ ‘‘na hi bhagavā lokahitāya saṃsāradukkhamanubhavati. Na hi kassaci dukkhānubhavanaṃ lokassa upakāraṃ āvahatī’’ti, taṃ tassa matimattaṃ. Evaṃ yojanāyapi atidukkarāni karontassa bhagavato dukkhānubhavanaṃ lokahitakaraṇatthāyāti ayamattho viññāyati, na tu dukkhānubhavaneneva lokahitasiddhīti. Paṭhamaṃ vuttayojanāyapi hi na dukkarakaraṇamattena lokahitasiddhi. Na hi dukkaraṃ karonto kañci sattaṃ maggaphalādīsu patiṭṭhāpeti, atha kho tādisaṃ atidukkaraṃ katvā sabbaññubhāvaṃ sacchikatvā niyyānikadhammadesanāya maggaphalādīsu satte patiṭṭhāpento lokassa hitaṃ sādheti.

However, what has been said by some teacher who disapproves of this interpretation—‘Indeed, the Blessed One does not experience the suffering of saṃsāra for the welfare of the world. Indeed, no one’s experience of suffering brings benefit to the world’—that is merely his own opinion. Even with this interpretation, this meaning is understood: that the Blessed One’s experience of suffering while performing exceedingly difficult deeds is for the purpose of acting for the welfare of the world, and not that the accomplishment of the world's welfare is by the experience of suffering alone. Indeed, even in the first interpretation mentioned, the accomplishment of the world's welfare is not by merely performing difficult deeds. For while performing difficult deeds, he does not establish any being in the paths, fruits, and so on. Rather, having performed such exceedingly difficult deeds and having realized the state of omniscience, by teaching the Dhamma that leads out, he establishes beings in the paths, fruits, and so on, and thereby accomplishes the welfare of the world.

Kāmañcettha sattasaṅkhārabhājanavasena tividho loko, hitakaraṇassa pana adhippetattā taṃvisayasseva sattalokassa vasena attho gahetabbo. So hi lokīyanti ettha puññapāpāni taṃvipāko cāti ‘‘loko’’ti vuccati. Katthaci pana ‘‘sanarāmaralokagaru’’ntiādīsu samūhatthopi lokasaddo samudāyavasena lokīyati paññāpīyatīti. Yaṃ [Pg.8] panettha kenaci vuttaṃ ‘‘iminā sattalokañca jātilokañca saṅgaṇhāti, tasmā tassa sattalokassa idhalokaparalokahitaṃ, atikkantaparalokānaṃ vā ucchinnalokasamudayānaṃ idha jātiloke okāsaloke vā diṭṭhadhammasukhavihārasaṅkhātañca hitaṃ sampiṇḍetvā lokassa, lokānaṃ, loke vā hitanti sarūpekasesaṃ katvā lokahitamiccevāhā’’ti, na taṃ sārato paccetabbaṃ diṭṭhadhammasukhavihārasaṅkhaātahitassapi sattalokavisayattā, sattalokaggahaṇeneva ucchinnamūlānaṃ khīṇāsavānampi saṅgahitattā.

Although here the world is threefold—by way of the world of beings, the world of formations, and the world of location—however, because acting for welfare is intended, the meaning should be taken by way of the world of beings alone, which is its domain. For it is called 'loka' because meritorious and demeritorious deeds and their results are established (lokīyanti) herein. In some places, however, as in phrases such as ‘honored by the world with its humans and devas,’ the word 'loka' also has a collective meaning and is taken or designated collectively. As for what has been said here by a certain teacher—‘By this, it includes the world of beings and the world of birth. Therefore, for the world of beings, there is welfare in this world and the next; and for those who have passed beyond the other worlds or for whom the cause of the world has been cut off, there is the welfare called “dwelling happily in the present existence” here in the world of birth or the world of location. Having combined these, and then having made a single compound form (sarūpekasesa) as “welfare of the world (lokassa),” “of the worlds (lokānaṃ),” or “in the world (loke),” he says just “lokahita”’—that should not be accepted in its essence. This is because even the welfare called “dwelling happily in the present existence” has the world of beings as its domain, and because by the taking of “the world of beings” alone, even those with taints destroyed, whose roots have been cut off, are included.

Sabbattha ‘‘kenacī’’ti vutte ‘‘vajirabuddhiṭīkākārenā’’ti gahetabbaṃ. ‘‘Mahāgaṇṭhipade’’ti vā ‘‘majjhimagaṇṭhipade’’ti vā ‘‘cūḷagaṇṭhipade’’ti vā vutte ‘‘sīhaḷagaṇṭhipadesū’’ti gahetabbaṃ. Kevalaṃ ‘‘gaṇṭhipade’’ti vutte ‘‘māgadhabhāsāya likhite gaṇṭhipade’’ti gahetabbaṃ.

Wherever ‘by someone’ is said, it should be taken as ‘by the author of the Vajirabuddhi Ṭīkā.’ When ‘in the Mahāgaṇṭhipada,’ or ‘in the Majjhimagaṇṭhipada,’ or ‘in the Cūḷagaṇṭhipada’ is said, it should be taken as ‘in the Sīhaḷagaṇṭhipadas (Sinhala glossaries).’ When merely ‘in the Gaṇṭhipada’ is said, it should be taken as ‘in the Gaṇṭhipada written in the Māgadha language.’

Nāthoti lokapaṭisaraṇo, lokasāmī lokanāyakoti vuttaṃ hoti. Tathā hi sabbānatthapaahārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantupakāritāya aparimitanirupamappabhāvaguṇavisesasamaṅgitāya ca sabbasattuttamo bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ ekapaṭisaraṇo patiṭṭhā. Atha vā nāthatīti nātho, veneyyānaṃ hitasukhaṃ mettāyanavasena āsīsati patthetīti attho. Atha vā nāthati veneyyagate kilese upatāpetīti attho, nāthatīti vā yācatīti attho. Bhagavā hi ‘‘sādhu, bhikkhave, bhikkhu kālena kālaṃ attasampattiṃ paccavekkheyyā’’tiādinā (a. ni. 8.7) sattānaṃ taṃ taṃ hitapaṭipattiṃ yācitvāpi karuṇāya samussāhito te tattha niyojeti. Paramena vā cittissariyena samannāgato sabbasatte īsati abhibhavatīti paramissaro bhagavā ‘‘nātho’’ti vuccati. Sabbopi cāyamattho saddasatthānusārato veditabbo.

‘Nātho’ means the refuge of the world, the lord of the world, the leader of the world, so it is said. For indeed, the Blessed One, supreme among all beings, is the sole refuge and support for immeasurable beings in immeasurable world-systems, by virtue of his unsurpassed perfection in application, which is preceded by the removal of all that is not beneficial and is dedicated to the establishment of complete welfare and happiness; and because he is utterly beneficial to the populace including gods and humans; and because he is endowed with immeasurable, incomparable power and special qualities. Alternatively, ‘Nātho’ means one who ‘nāthati’ (desires), meaning he wishes for and seeks the welfare and happiness of those to be trained, by way of loving-kindness. Or, ‘Nātho’ means one who ‘nāthati’ (afflicts), meaning he torments the defilements present in those to be trained. Or, ‘nāthati’ means ‘to request’. For indeed, the Blessed One, urged on by compassion, even by requesting beings to undertake various beneficial practices, saying, ‘Good, monks, a monk should from time to time reflect on his own accomplishment,’ and so on, engages them therein. Or, the Blessed One is called ‘Nātho’ because, being endowed with supreme mental sovereignty, he rules and overpowers all beings, thus being the supreme lord. And all this meaning should be understood in accordance with the grammatical treatises.

Mahākāruṇikassāti yo karuṇāya kampitahadayattā lokahitatthaṃ atidukkarakiriyāya anekappakāraṃ tādisaṃ saṃsāradukkhamanubhavitvā āgato, tassa mahākāruṇikassāti attho. Tattha kiratīti [Pg.9] karuṇā, paradukkhaṃ vikkhipati apanetīti attho. Dukkhitesu vā kirīyati pasārīyatīti karuṇā. Atha vā kiṇātīti karuṇā, paradukkhe sati kāruṇikaṃ hiṃsati vibādheti, vināseti vā parassa dukkhanti attho. Paradukkhe sati sādhūnaṃ kampanaṃ hadayakhedaṃ karotīti vā karuṇā. Atha vā kamiti sukhaṃ, taṃ rundhatīti karuṇā. Esā hi paradukkhāpanayanakāmatālakkhaṇā attasukhanirapekkhatāya kāruṇikānaṃ sukhaṃ rundhati vibādhetīti. Karuṇāya niyuttoti kāruṇiko yathā ‘‘dovāriko’’ti. Yathā hi dvāraṭṭhānato aññattha vattamānopi dvārapaṭibaddhajīviko puriso dvārānativattavuttitāya dvāre niyuttoti ‘‘dovāriko’’ti vuccati, evaṃ bhagavā mettādivasena karuṇāvihārato aññattha vattamānopi karuṇānativattavuttitāya karuṇāya niyuttoti ‘‘kāruṇiko’’ti vuccati. Mahābhinīhārato paṭṭhāya hi yāva mahāparinibbānā lokahitatthameva lokanāthā tiṭṭhanti. Mahanto kāruṇikoti mahākāruṇiko. Satipi bhagavato tadaññaguṇānampi vasena mahantabhāve kāruṇikasaddasannidhānena vuttattā karuṇāvasenettha mahantabhāvo veditabbo yathā ‘‘mahāveyyākaraṇo’’ti. Evañca katvā ‘‘mahākāruṇikassā’’ti iminā padena puggalādhiṭṭhānena satthu mahākaruṇā vuttā hoti.

As for 'to the greatly compassionate one': He whose heart is moved by compassion, who for the welfare of the world, having performed extremely difficult deeds and experienced such manifold suffering in the cycle of existence, has arrived—to him, the greatly compassionate one; this is the meaning. Therein, compassion (karuṇā) is so called because it scatters (kirati); it dispels and removes the suffering of others. Or, it is so called because it is spread (kirīyati) towards those who suffer. Alternatively, it is so called because it afflicts (kiṇāti); when the suffering of others exists, it harms and oppresses the compassionate one, or it destroys the suffering of others. Or, it is so called because when the suffering of others exists, it causes the trembling and heartache of the virtuous. Alternatively, kaṃ means happiness, and karuṇā is that which obstructs (rundhati) it. For this compassion, which is characterized by the desire to remove the suffering of others, through its indifference to one's own happiness, obstructs and oppresses the happiness of the compassionate. One who is engaged with compassion is 'compassionate' (kāruṇika), just as one is called a 'gatekeeper' (dovārika). For just as a man whose livelihood is connected to the gate, even though he may be engaged elsewhere, is called a 'gatekeeper' because his conduct does not go beyond the gate, so too the Blessed One, even though he may be dwelling in states other than compassion, such as loving-kindness, is called 'compassionate' because his conduct does not go beyond compassion. For from the time of his great aspiration up to his great final Nibbāna, the Lords of the World abide solely for the welfare of the world. A great compassionate one is a 'greatly compassionate one' (mahākāruṇiko). Although the Blessed One possesses greatness by way of other qualities as well, since it is stated in connection with the word 'compassionate', the greatness here should be understood by way of compassion, just as in the term 'great grammarian' (mahāveyyākaraṇa). And so, by this term 'to the greatly compassionate one,' with reference to the person, the Teacher’s great compassion is stated.

Atha vā karuṇā karuṇāyanaṃ sīlaṃ pakati etassāti kāruṇiko, pathavīphassādayo viya kakkhaḷaphusanādisabhāvā karuṇāyanasabhāvo sabhāvabhūtakaruṇoti attho. Sesaṃ purimasadisameva. Atha vā mahāvisayatāya mahānubhāvatāya mahābalatāya ca mahatī karuṇāti mahākaruṇā. Bhagavato hi karuṇā niravasesesu sattesu pavattati, pavattamānā ca anaññasādhāraṇā pavattati, diṭṭhadhammikādibhedañca mahantameva sattānaṃ hitasukhaṃ ekantato nipphādeti, mahākaruṇāya niyuttoti mahākāruṇikoti sabbaṃ vuttanayeneva veditabbaṃ. Atha vā mahatī pasatthā karuṇā assa atthīti mahākāruṇiko. Pūjāvacano hettha mahantasaddo ‘‘mahāpuriso’’tiādīsu viya. Pasatthā ca bhagavato karuṇā mahākaruṇāsamāpattivasenapi pavattito anaññasādhāraṇattāti.

Or, compassion, the very act of compassion, is his natural disposition; therefore, he is compassionate (kāruṇiko), just as earth-contact and so on have the nature of roughness and so on; having the nature of compassion means having compassion as one's inherent nature—this is the meaning. The rest is similar to what was said before. Or, because of its vast scope, great influence, and immense power, compassion is great (mahākaruṇā). For the Blessed One's compassion extends to all beings without exception, and as it arises, it functions in a way unparalleled by others, and it unfailingly brings about a very great benefit and happiness for beings in this very life and so on. He is dedicated to great compassion, therefore he is the Greatly Compassionate One (mahākāruṇiko); all this should be understood in the way that has been stated. Or, he has great and praiseworthy compassion, therefore he is the Greatly Compassionate One (mahākāruṇiko). Here, the word 'great' is honorific, as in expressions like 'great person' (mahāpuriso) and so on. And the compassion of the Blessed One is praiseworthy because it arises by means of the attainment of great compassion and is unparalleled by others.

Evaṃ [Pg.10] karuṇāmukhena saṅkhepato sakalasabbaññuguṇehi bhagavantaṃ thometvā idāni saddhammaṃ thometuṃ ‘‘asambudha’’ntiādimāha. Tattha asambudhanti pubbakālakiriyāniddeso, tassa asambujjhanto appaṭivijjhantoti attho, yathāsabhāvaṃ appaṭivijjhanatoti vuttaṃ hoti. Hetuattho hettha antasaddo ‘‘paṭhanto nisīdatī’’tiādīsu viya. Yanti pubbakālakiriyāya aniyamato kammaniddeso. Buddhanisevitanti tassa visesanaṃ. Tattha buddhasaddassa tāva ‘‘bujjhitā saccānīti buddho, bodhetā pajāyāti buddho’’tiādinā (mahāni. 192) niddesanayena attho veditabbo. Atha vā savāsanāya aññāṇaniddāya accantavigamato, buddhiyā vā vikasitabhāvato buddhavāti buddho jāgaraṇavikasanatthavasena. Atha vā kassacipi ñeyyadhammassa anavabuddhassa abhāvena ñeyyavisesassa kammabhāvena aggahaṇato kammavacanicchāya abhāvena avagamanatthavaseneva kattuniddeso labbhatīti buddhavāti buddho. Atthato pana pāramitāparibhāvito sayambhūñāṇena saha vāsanāya vihataviddhaṃsitaniravasesakileso mahākaruṇāsabbaññutaññāṇādiaparimeyyaguṇagaṇādhāro khandhasantāno buddho. Yathāha ‘‘buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāva’’nti (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.161). Tena evaṃ nirupamappabhāvena buddhena nisevitaṃ gocarāsevanābhāvanāsevanāhi yathārahaṃ nisevitaṃ anubhūtanti attho.

Having thus briefly praised the Blessed One with compassion as foremost and with all the qualities of the Omniscient One, now, to praise the True Dhamma, he states what begins with 'asambudhaṃ.' Herein, 'asambudhaṃ' is a designation of a prior action, meaning 'not understanding, not penetrating'; that is, not penetrating things according to their true nature. The '-anta' suffix here has the meaning of cause, as in such phrases as 'paṭhanto nisīdati' (he sits because he is reciting). 'Yaṃ' is a designation of the object, without restriction, of the prior action. 'Buddhanisevitaṃ' is its qualifier. Therein, first, the meaning of the word 'Buddha' should be understood according to the explanation given: 'He understood the truths, therefore he is a Buddha; he awakens the populace, therefore he is a Buddha.' Alternatively, because of the complete departure from the sleep of ignorance together with its latent tendencies, or because of the blossoming of his wisdom, he is called 'Buddha,' by way of the meaning of awakening and blossoming. Or, because there is no knowable thing whatsoever that has not been understood, and thus no grasping of a specific knowable thing as an object, and consequently no desire to express the action in the objective case, the designation of the agent is obtained simply by way of the meaning of understanding; therefore, 'he has understood' (buddha), thus he is a Buddha. In essence, a Buddha is a continuum of aggregates who, imbued by the perfections, possesses self-originating knowledge, has utterly destroyed all defilements without remainder, together with their latent tendencies, and is the abode of a host of immeasurable qualities such as great compassion and omniscience. As it is said: 'A Buddha is that Blessed One who is self-originating, without a teacher, who by himself fully awakened to the truths among dhammas unheard before, and therein attained omniscience and mastery over the powers.' Thus, 'frequented by the Buddha' means frequented and experienced appropriately by such a Buddha of incomparable majesty, through resorting to suitable domains and through cultivation.

Tattha nibbānaṃ gocarāsevanāvaseneva nisevitaṃ, maggo pana attanā bhāvito ca bhāvanāsevanāvasena sevito, parehi uppāditāni pana maggaphalāni cetopariyañāṇādinā yadā parijānāti, attanā uppāditāni vā paccavekkhaṇañāṇena paricchindati, tadā gocarāsevanāvasenapi sevitāni hontiyeva. Ettha ca pariyattidhammassapi pariyāyato dhammaggahaṇena gahaṇe sati sopi desanāsammasanañāṇagocaratāya gocarāsevanāya sevitoti sakkā gahetuṃ. ‘‘Abhidhammanayasamuddaṃ adhigacchati, tīṇi piṭakāni sammasī’’ti ca aṭṭhakathāyaṃ vuttattā pariyattidhammassapi sacchikiriyāya sammasanapariyāyo labbhatīti yaṃ asambudhaṃ asambujjhanto asacchikarontoti atthasambhavato sopi idha vutto evāti daṭṭhabbaṃ. Tampi [Pg.11] ca appaṭivijjhanto bhavābhavaṃ gacchati, pariññātadhammavinayo pana tadatthapaṭipattiyā sammāpaṭipanno na cirasseva dukkhassantaṃ karissati. Vuttañhetaṃ –

Therein, Nibbāna is frequented solely by means of it being a domain. The path, however, having been developed by oneself, is frequented by means of cultivation. But when he fully knows the path and fruits produced by others through the knowledge of others' minds, etc., or discerns those produced by himself through the knowledge of reviewing, then they are certainly frequented also by means of them being a domain. And here, when the Dhamma of learning is also taken by way of the term 'Dhamma', it is possible to understand that it too is frequented by means of it being a domain for the knowledge of teaching and investigation. For it is said in the commentary: 'He reaches the ocean of the Abhidhamma method, and he investigates the three Piṭakas.' Therefore, a method of investigation for realization is also obtained for the Dhamma of learning. Because of the possibility of the meaning from 'not having understood, not having realized,' it should be understood that this too is indeed spoken of here. And not penetrating that, one goes to various states of existence. But one who has fully understood the Dhamma and Vinaya, practicing rightly for the purpose thereof, will before long make an end of suffering. For this has been said:

‘‘Yo imasmiṃ dhammavinaye, appamatto vihassati;

Pahāya jātisaṃsāraṃ, dukkhassantaṃ karissatī’’ti. (dī. ni. 2.185;

saṃ. ni. 1.185);

“Whoever in this Dhamma-Vinaya dwells heedfully, having abandoned the round of birth, will make an end of suffering.”

Ettha ca kiñcāpi maggaphalanibbānāni paccekabuddhabuddhasāvakehipi gocarāsevanādinā sevitāni honti, tathāpi ukkaṭṭhaparicchedavasena ‘‘buddhanisevita’’nti vuttaṃ. Kenaci pana buddhasaddassa sāmaññato buddhānubuddhapaccekabuddhānampi ettheva saṅgaho vutto.

And here, although the path, fruits, and Nibbāna are also frequented by Paccekabuddhas and the disciples of the Buddha by means of resorting to them as a domain, etc., nevertheless, by way of the supreme distinction, it is said to be 'frequented by the Buddha.' By some, however, the inclusion of Buddhas, Anubuddhas, and Paccekabuddhas right here is stated, by taking the word 'Buddha' generally.

Bhavābhavanti aparakālakiriyāya kammaniddeso, bhavato bhavanti attho. Atha vā bhavābhavanti sugatiduggativasena hīnapaṇītavasena ca khuddakaṃ mahantañca bhavanti attho. Vuddhatthopi hi a-kāro dissati ‘‘asekkhā dhammā’’tiādīsu viya. Tasmā abhavoti mahābhavo vuccati. Atha vā bhavoti vuddhi, abhavoti hāni. Bhavoti vā sassatadiṭṭhi, abhavoti ucchedadiṭṭhi. Vuttappakāro bhavo ca abhavo ca bhavābhavo. Taṃ bhavābhavaṃ. Gacchatīti aparakālakiriyāniddeso. Jīvalokoti sattaloko. Jīvaggahaṇena hi saṅkhārabhājanalokaṃ nivatteti tassa bhavābhavagamanāsambhavato. Namo atthūti pāṭhaseso daṭṭhabbo.

'Bhavābhavaṃ' is an indicator of the object of a subsequent action; the meaning is 'from existence to existence'. Alternatively, 'bhavābhavaṃ' means good and bad rebirths, inferior and superior states, and small and great existences. Indeed, the prefix 'a-' is also seen with the meaning of 'great', as in 'the states of one beyond training' (asekkhā dhammā). Therefore, 'abhavo' is called 'mahābhavo' (great existence). Alternatively, 'bhavo' is increase, and 'abhavo' is decrease. Or, 'bhavo' is the eternalist view, and 'abhavo' is the annihilationist view. 'Bhavo' and 'abhavo' of the type described constitute 'bhavābhava'. That is 'bhavābhavaṃ'. 'Gacchati' (goes) is an indicator of a subsequent action. 'Jīvaloko' (the world of the living) is the world of beings. For by the inclusion of 'living', it excludes the world of formations and the container world, since it is impossible for them to go from one state of existence to another. 'Namo atthu' is to be understood as the remainder of the text.

Avijjādikilesajālaviddhaṃsinoti dhammavisesanaṃ. Tattha avindiyaṃ vindatīti avijjā. Pūretuṃ ayuttaṭṭhena kāyaduccaritādi avindiyaṃ nāma, aladdhabbanti attho. Tabbiparītato kāyasucaritādi vindiyaṃ nāma, taṃ vindiyaṃ na vindatīti vā avijjā, khandhānaṃ rāsaṭṭhaṃ, āyatanānaṃ āyatanaṭṭhaṃ, dhātūnaṃ suññataṭṭhaṃ, indriyānaṃ adhipatiyaṭṭhaṃ, saccānaṃ tathaṭṭhaṃ aviditaṃ karotīti vā avijjā, dukkhādīnaṃ pīḷanādivasena vuttaṃ catubbidhaṃ atthaṃ aviditaṃ karotītipi avijjā, antavirahite saṃsāre sabbayonigatibhavaviññāṇaṭṭhitisattāvāsesu satte javāpetīti vā avijjā, paramatthato avijjamānesupi itthipurisādīsu javati, vijjamānesupi khandhādīsu na javatīti vā avijjā. Sā ādi yesaṃ taṇhādīnaṃ te avijjādayo, teyeva [Pg.12] kilissanti etehi sattāti kilesā, teyeva ca sattānaṃ bandhanaṭṭhena jālasadisāti jālaṃ, taṃ viddhaṃseti sabbaso vināseti sīlenāti avijjādikilesajālaviddhaṃsī. Nanu cettha sapariyattiko navalokuttaradhammo adhippeto, tattha ca maggoyeva kilese viddhaṃseti, netareti ce? Vuccate. Maggassapi nibbānamāgamma kilesaviddhaṃsanato nibbānampi kilese viddhaṃseti nāma, maggassa kilesaviddhaṃsanakiccaṃ phalena nipphannanti phalampi ‘‘kilesaviddhaṃsī’’ti vuccati. Pariyattidhammopi kilesaviddhaṃsanassa paccayattā ‘‘kilesaviddhaṃsī’’ti vattumarahatīti na koci doso.

The term Avijjādikilesajālaviddhaṃsi is a qualifier of the Dhamma. Therein, avijjā (ignorance) is so called because it obtains that which is unobtainable (avindiyaṃ). Bodily misconduct and so forth, being unsuitable for fulfillment, is called avindiyaṃ; the meaning is 'unobtainable.' Conversely, bodily good conduct and so forth is called vindiyaṃ (obtainable). Or, avijjā is so called because it does not obtain that which is obtainable. Or, avijjā is so called because it makes unknown the nature of the aggregates as a heap, the sense bases as a meeting place, the elements as emptiness, the faculties as sovereignty, and the truths as reality. Also, avijjā is so called because it makes unknown the fourfold meaning of suffering and so forth, spoken of in terms of oppression. Or, avijjā is so called because it impels beings in the endless saṃsāra, through all wombs, destinies, states of becoming, stations of consciousness, and abodes of beings. Or, avijjā is so called because it runs towards that which does not exist in an ultimate sense, such as 'woman' and 'man', but does not run towards that which does exist, such as the aggregates. That ignorance is the beginning (ādi) of craving and so forth; thus they are avijjādayo (those beginning with ignorance). Beings are defiled (kilissanti) by these, thus they are kilesā (defilements). Those very defilements, because they bind beings, are like a net (jālasadisā), thus they are a jāla (net). That which destroys (viddhaṃseti), utterly annihilates, that net by its nature (sīlena) is avijjādikilesajālaviddhaṃsī. Now, one might object: 'Is it not that the ninefold supramundane Dhamma, together with the scriptural teaching, is intended here? And among them, does not only the path destroy the defilements, not the others?' It is replied: Since the path destroys defilements by taking Nibbāna as its object, Nibbāna too is said to destroy defilements. Since the path’s task of destroying defilements is accomplished by the fruition, the fruition is also called a 'destroyer of defilements.' The scriptural Dhamma, too, being a decisive support condition for the destruction of defilements, deserves to be called a 'destroyer of defilements.' Therefore, there is no fault.

Dhammavarassa tassāti pubbe aniyamitassa niyamavacanaṃ. Tattha yathānusiṭṭhaṃ paṭipajjamāne catūsu apāyesu apatamāne dhāretīti dhammo.

The phrase 'of that excellent Dhamma' is a definitive statement regarding that which was previously undetermined. Herein, the Dhamma is that which upholds those who practice as instructed, preventing them from falling into the four states of woe.

‘‘Ye keci dhammaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ;

Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressantī’’ti. (dī. ni. 2.332;

saṃ. ni. 1.37) –

“Whoever have gone to the Dhamma for refuge, they will not go to the plane of misery; having abandoned the human body, they will fill the host of devas.”

Hi vuttaṃ. Saṃsāradukkhe vā apatamāne katvā dhāretīti dhammo maggaphaluppattiyā sattakkhattuparamatādivasena saṃsārassa paricchinnattā. Apāyādinibbattakakilesaviddhaṃsanañcettha dhāraṇaṃ. Evañca katvā ariyamaggo tassa tadatthasiddhihetutāya nibbānañcāti ubhayameva nippariyāyato dhāreti, ariyaphalaṃ pana taṃsamucchinnakilesapaṭippassambhanena tadanuguṇatāya, pariyattidhammo tadadhigamahetutāyāti ubhayaṃ pariyāyato dhāretīti veditabbaṃ. Vuttappakāro dhammoyeva attano uttaritarābhāvena varo pavaro anuttaroti dhammavaro, tassa dhammavarassa namo atthūti sambandho. Ettāvatā cettha amhehi sārattho pakāsito. Yaṃ panettha kenaci papañcitaṃ, amhehi ca idha na dassitaṃ, na taṃ sārato paccetabbaṃ. Ito paresupi evameva daṭṭhabbaṃ. Tasmā ito paṭṭhāya ettakampi avatvā sāratthameva dassayissāma. Yattha pana kenaci accantaviruddhaṃ likhitaṃ, tampi katthaci dassayissāma. Ettha ca ‘‘avijjādikilesajālaviddhaṃsino’’ti etena svākkhātatādīhi dhammaṃ thometi, ‘‘dhammavarassā’’ti etena aññassa visiṭṭhassa abhāvadīpanato paripuṇṇatāya. Paṭhamena vā pahānasampadaṃ dhammassa dasseti, dutiyena pabhāvasampadaṃ.

For it has been said. Or, the Dhamma is that which upholds beings by preventing them from falling into the suffering of saṃsāra, because by the attainment of the path and its fruit, saṃsāra is limited, as in the case of the limit of seven lifetimes and so forth. And here, 'upholding' is the destruction of the defilements that cause birth in the planes of misery and so forth. And thus, the Noble Path, and Nibbāna as the cause for the accomplishment of that purpose for it, both uphold directly. The Noble Fruit, however, by the pacification of the defilements utterly eradicated by that path and due to its conformity with it, and the textual Dhamma, as the cause for its attainment—both uphold figuratively; thus it should be understood. The Dhamma of the aforementioned kind, due to the non-existence of anything superior to itself, is excellent, supreme, and unsurpassed—this is the Dhammavara (excellent Dhamma). The connection is: 'Homage to that excellent Dhamma.' Thus far, the essential meaning has been explained by us here. Whatever has been elaborated here by someone, and has not been shown by us here, that should not be accepted as the essence. In what follows, it should be understood in the same way. Therefore, from now on, without saying even this much, we will show only the essential meaning. But where something completely contradictory has been written by someone, that too we will show in some places. And here, with this phrase 'the destroyer of the net of defilements beginning with ignorance,' he praises the Dhamma for its qualities of being well-proclaimed and so forth. With the phrase 'of the excellent Dhamma,' by showing the absence of any other superior thing, he praises it for its completeness. Or, with the first, he shows the Dhamma's accomplishment in abandonment; with the second, its accomplishment in its intrinsic nature.

Evaṃ [Pg.13] saṅkhepeneva sabbadhammaguṇehi saddhammaṃ thometvā idāni ariyasaṅghaṃ thometuṃ ‘‘guṇehī’’tiādimāha. ‘‘Guṇehī’’ti padassa ‘‘yutto’’ti iminā sambandho. Idāni yehi guṇehi yutto, te dassento ‘‘sīlasamādhī’’tiādimāha. Tattha catupārisuddhisīlādi ‘‘sīla’’nti vuccati. Samādhīti paṭhamajjhānādi. Samādhisīsena hi paṭhamajjhānādayo vuttā. Paññāti maggapaññā. Vimutti ca vimuttiñāṇañca vimuttivimuttiñāṇanti vattabbe ekadesasarūpekasesanayena ‘‘vimuttiñāṇa’’nti vuttaṃ. Ādisaddapariyāyena pabhutisaddena vā vimuttiggahaṇaṃ veditabbaṃ. Tattha vimuttīti phalaṃ. Vimuttiñāṇanti paccavekkhaṇañāṇaṃ. Pabhuti-saddena chaḷabhiññācatupaṭisambhidādayo guṇā saṅgahitāti daṭṭhabbaṃ. Ettha ca sīlādayo guṇā lokiyā lokuttarā ca yathāsambhavaṃ niddiṭṭhāti veditabbā. Yaṃ panettha kenaci vuttaṃ ‘‘sīlādayo kiñcāpi lokiyalokuttarā yathāsambhavaṃ labbhanti, tathāpi ante ‘ariyasaṅgha’nti vacanato sīlādayo cattāro dhammakkhandhā lokuttarāvā’’ti, taṃ tassa matimattaṃ. Na hi ariyasaṅghassa lokiyaguṇehipi thomanāya koci doso dissati, sabbaññubuddhassapi tāva lokiyalokuttaraguṇehi thomanā hoti, kimaṅgaṃ pana ariyasaṅghassāti.

Having thus briefly praised the True Dhamma with all its virtues, now, to praise the Noble Saṅgha, he says 'with virtues' and so forth. The word 'with virtues' is connected with 'endowed.' Now, showing with which virtues it is endowed, he says: 'virtue, concentration,' and so on. Herein, 'virtue' refers to the fourfold purification virtue, etc. 'Concentration' means the first jhāna and so on. For the first jhāna and others are mentioned under the heading of concentration. 'Wisdom' means the wisdom of the path. Though it should be said 'liberation and the knowledge of liberation,' by the principle of elision where one part represents the whole, it is simply termed 'knowledge of liberation.' Or, the inclusion of 'liberation' should be understood by the term 'and so on' or by the word 'pabhuti.' Herein, 'liberation' refers to the fruition, and 'knowledge of liberation' refers to the reviewing knowledge. By the term 'pabhuti' (and so on), the six direct knowledges, the four analytical knowledges, and other virtues are included—this should be seen. Here, the virtues such as virtue and so on are described as mundane and supramundane as is applicable, so it should be understood. However, it is said by some here: 'Though virtues like virtue and so on may be mundane or supramundane, as the case may be, yet because the term ‘Noble Saṅgha’ is used at the end, the four groups of phenomena—virtue and so on—are only supramundane.' That is merely their opinion. For there is no fault seen in praising the Noble Saṅgha even with mundane virtues. Indeed, the Omniscient Buddha is praised with both mundane and supramundane virtues—how much more so the Noble Saṅgha.

Kusalatthikānaṃ janānaṃ puññassa vuddhiyā khettasadisattā khettanti āha ‘‘khettaṃ janānaṃ kusalatthikāna’’nti. Khittaṃ bījaṃ mahapphalabhāvakaraṇena tāyatīti hi khettaṃ, pubbaṇṇāparaṇṇaviruhanabhūmi, taṃsadisattā ariyasaṅghopi ‘‘khetta’’nti vuccati. Iminā ariyasaṅghassa anuttarapuññakkhettabhāvaṃ dīpeti. ‘‘Anuttaraṃ puññakkhettaṃ lokassā’’ti hi vuttaṃ. Tanti pubbe ‘‘yo’’ti aniyamena vuttassa niyamavacanaṃ. Ariyasaṅghanti ettha ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato ariyā niruttinayena. Atha vā sadevakena lokena saraṇanti araṇīyato upagantabbato upagatānañca tadatthasiddhito ariyā. Ariyānaṃ saṅgho samūhoti ariyasaṅgho. Atha vā ariyo ca so yathāvuttanayena saṅgho ca diṭṭhisīlasāmaññena saṃhatabhāvatoti ariyasaṅgho, aṭṭha ariyapuggalā. Taṃ ariyasaṅghaṃ. Bhagavato aparabhāge buddhadhammaratanānampi samadhigamo saṅgharatanādhīnoti ariyasaṅghassa bahūpakārataṃ dassetuṃ idheva ‘‘sirasā namāmī’’ti vuttanti daṭṭhabbaṃ.

Because it is like a field for the growth of merit for people seeking what is wholesome, it is called 'field,' as in 'a field for people seeking what is wholesome.' Indeed, a field is so called because it sustains sown seeds, making them bear abundant fruit; it is the ground for the sprouting of early and late crops. Similarly, the Noble Sangha is called a 'field' because of its resemblance to it. By this, it indicates the Noble Sangha's nature as an unsurpassed field of merit. Indeed, it is said: 'The unsurpassed field of merit for the world.' 'That' (taṃ) is a definitive statement about what was previously stated indefinitely with 'whoever' (yo). Here, in the term 'Noble Sangha,' they are 'noble' (ariya) by way of etymology because they are far from defilements, do not behave wrongly, and behave rightly. Alternatively, they are noble because they are a refuge for the world with its devas, being worthy of approach, and because for those who have approached them, their purpose is accomplished. The assembly of noble ones is the Noble Sangha. Or, the Noble Sangha is so called because one is noble in the aforementioned way and is an assembly due to being united by commonality of view and virtue—the eight noble individuals. That Noble Sangha. In the time after the Blessed One, even the attainment of the Buddha and Dhamma Gems is dependent on the Sangha Gem. To show the great helpfulness of the Noble Sangha, it is said right here: 'I bow with my head.' This should be understood.

Evaṃ [Pg.14] gāthāttayena saṅkhepato sakalaguṇasaṃkittanamukhena ratanattayassa paṇāmaṃ katvā idāni taṃ nipaccakāraṃ yathādhippete payojane pariṇāmento āha ‘‘icceva’’miccādi. Iccevaṃ yathāvuttanayena accantaṃ ekantena namassaneyyaṃ namassitabbaṃ ratanattayaṃ namassamāno kāyavācācittehi vandamāno ahaṃ vipulaṃ yaṃ puññābhisandaṃ alatthanti sambandho. Tattha buddhādayo ratijananaṭṭhena ratanaṃ. Tesañhi ‘‘itipi so bhagavā’’tiādinā yathābhūtaguṇe āvajjentassa amatādhigamahetubhūtaṃ anappakaṃ pītipāmojjaṃ uppajjati. Yathāha –

Thus, having briefly paid homage to the Triple Gem with these three verses by way of extolling all its virtues, now, directing that act of reverence to the intended purpose, he says, ‘Iccevaṃ’ and so forth. ‘Thus, revering the Triple Gem, which is utterly and supremely worthy of reverence, in the manner described, venerating with body, speech, and mind, I have obtained an abundant flow of merit’—this is the connection. Herein, the Buddha and so forth are called a ‘jewel’ in the sense of generating delight. For indeed, when one reflects on their true virtues, such as ‘Indeed, the Blessed One…,’ immeasurable joy and gladness arise, which become a cause for attaining the Deathless. As it is said:

‘‘Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hoti, ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyatī’’tiādi (a. ni. 11.11).

“At the time, Mahānāma, when a noble disciple recollects the Tathāgata, his mind is not overwhelmed by lust, his mind is not overwhelmed by hatred, his mind is not overwhelmed by delusion. At that time, his mind is rightly directed. With a rightly directed mind, Mahānāma, the noble disciple gains understanding of the meaning, gains understanding of the Dhamma, gains joy associated with the Dhamma. When joyful, rapture arises” (AN 11.11).

Cittīkatādibhāvo vā ratanaṭṭho. Vuttañhetaṃ –

Or, the characteristic of being esteemed and so forth is the meaning of ‘jewel.’ For it is said:

‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti. (dī. ni. aṭṭha. 2.33);

“Esteemed, of great value, incomparable, rarely seen, enjoyed by distinguished beings; therefore it is called a jewel” (DN.A. 2.33).

Cittīkatabhāvādayo ca anaññasādhāraṇā buddhādīsuyeva labbhantīti.

And these characteristics, such as being esteemed, are found only in the Buddhas and so forth, being exclusive to them.

‘‘Puññābhisandanti puññarāsiṃ puññappavattaṃ vā’’ti mahāgaṇṭhipade vuttaṃ. Majjhimagaṇṭhipade pana cūḷagaṇṭhipade ca ‘‘puññābhisandanti puññābhinisaṃsa’’ntipi attho vutto. Puññābhisandanti puññanadiṃ, puññappavāhanti evaṃ panettha attho veditabbo. Avicchedena pavattiyamānañhi puññaṃ abhisandanaṭṭhena ‘‘puññābhisando’’ti vuccati. Teneva sāratthapakāsiniyā saṃyuttanikāyaṭṭhakathāya (saṃ. ni. aṭṭha. 3.5.1027) –

‘Puññābhisanda’ means ‘a heap of merit’ or ‘a flow of merit’—this is stated in the Mahāgaṇṭhipada. However, in the Majjhimagaṇṭhipada and the Cūḷagaṇṭhipada, the meaning is also given as ‘puññābhisanda’ means ‘the benefit of merit.’ ‘Puññābhisanda’ means ‘a river of merit’ or ‘a stream of merit’; thus, the meaning should be understood here. For merit that flows without interruption is called ‘puññābhisanda’ because of its characteristic of continuous streaming. Thus, in the Sāratthapakāsinī, the commentary on the Saṃyutta Nikāya (SN.A. 3.5.1027):

‘‘Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā. Katame cattāro? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti ‘itipi [Pg.15] so bhagavā…pe… buddho bhagavā’ti, ayaṃ paṭhamo puññābhisando kusalābhisando sukhassāhāro’’ti (saṃ. ni. 5.1027) –

“Monks, there are these four streams of merit, streams of the wholesome, nourishments of happiness. Which four? Here, monks, a noble disciple is endowed with verified confidence in the Buddha thus: ‘Indeed, the Blessed One is… the Buddha, the Blessed One.’ This is the first stream of merit, stream of the wholesome, nourishment of happiness” (SN 5.1027).

Evamādikāya pāḷiyā atthaṃ dassento ‘‘puññābhisandā kusalābhisandāti puññanadiyo kusalanadiyo’’ti vuttaṃ. Yaṃ pana gaṇṭhipade vuttaṃ ‘‘puññābhisandanti puññaphala’’nti, taṃ na sundaraṃ. Na hi ratanattayaṃ namassamāno tasmiṃ khaṇe puññaphalaṃ alattha, kintu anappakaṃ puññarāsiṃ tadā alabhi, tassa ca phalaṃ paralokabhāgī, diṭṭhadhamme tu antarāyavighāto tassa ca puññassa ānisaṃsamattakaṃ, ‘‘tassānubhāvena hatantarāyo’’ti ca vuttaṃ, na ca puññaphale anuppanne tassānubhāvena hatantarāyabhāvo na sijjhati, na cetaṃ tasmiṃyeva khaṇe diṭṭhadhammavedanīyaṃ ahosi. Tasmā tassa mahato puññappavāhassa ānubhāvena hatantarāyoti ayameva attho yujjati. Athāpi paṇāmakiriyāya janitattā puññameva puññaphalanti tassādhippāyo siyā, evaṃ sati yujjeyya. So ca puññappavāho na appamattako, atha kho mahantoyevāti dassento āha ‘‘vipula’’nti, mahantaṃ anappakanti vuttaṃ hoti. Alatthanti alabhiṃ, pāpuṇinti attho.

Explaining the meaning of this and similar Pāli passages, it is said: ‘Streams of merit, streams of the wholesome’ means ‘rivers of merit, rivers of the wholesome.’ However, what is stated in the Gaṇṭhipada, ‘“Puññābhisanda” means “the fruit of merit,”’ is not well put. For one who pays homage to the Triple Gem does not attain the fruit of merit at that very moment; rather, at that time, one gains a considerable accumulation of merit, and the fruit of that merit pertains to the afterlife. In this very life, the removal of obstacles is merely a benefit of that merit. It is also said, ‘By its power, one has one's obstacles removed.’ And if the fruit of merit has not yet arisen, the state of having obstacles removed by its power is not accomplished, nor was this fruit to be experienced in the present life at that very moment. Therefore, this very meaning is suitable: ‘By the power of that great flow of merit, one has one's obstacles removed.’ Alternatively, if his intention were that merit itself, being generated by the act of reverence, is the fruit of merit, then, this being so, it would be justified. And to show that this flow of merit is not insignificant but indeed vast, the author says ‘abundant’ (vipulaṃ), which means ‘great’ and ‘not little.’ ‘Alatthaṃ’ means ‘I gained,’ ‘I attained.’

Tassānubhāvenāti tassa yathāvuttassa puññappavāhassa ānubhāvena balena. Hatantarāyoti taṃtaṃsampattiyā vibandhanavasena sattasantānassa antare vemajjhe eti āgacchatīti antarāyo, diṭṭhadhammikādianattho. Paṇāmapayojane vuttavidhinā hato viddhasto antarāyo upaddavo assāti hatantarāyo. Assa ‘‘vaṇṇayissaṃ vinaya’’nti iminā sambandho, hatantarāyo hutvā vinayaṃ vaṇṇayissanti vuttaṃ hoti. Etena tassa puññappavāhassa attano pasādasampattiyā ratanattayassa ca khettabhāvasampattiyā atthasaṃvaṇṇanāya upaghātakaupaddavānaṃ hanane samatthataṃ dīpeti.

‘Tassānubhāvenā’ti means by the power, by the strength, of that aforementioned flow of merit. ‘Hatantarāyo’ti: An ‘obstacle’ (antarāyo) is so called because it comes (eti) in between (antare), in the midst of the continuity of a being, by way of hindering this or that attainment; it is a disadvantage in this life and so on. ‘Hatantarāyo’ (one whose obstacles are removed) means one for whom obstacles (antarāyo) and calamities (upaddavo) have been destroyed (hato) and dispelled (viddhasto) by the method stated in the section on paying homage. This word has a connection with ‘I will explain the Vinaya.’ The meaning is: ‘Having become one whose obstacles are removed, I will explain the Vinaya.’ By this, he shows the capability of that flow of merit—arisen from the excellence of his own serene confidence and the excellence of the Triple Gem as a field of merit—to destroy calamities that are detrimental to the explanation of the meaning.

Evaṃ ratanattayassa nipaccakārakaraṇe payojanaṃ dassetvā idāni yassa vinayapiṭakassa atthaṃ saṃvaṇṇetukāmo, tassa tāva bhagavato sāsanassa mūlapatiṭṭhānabhāvaṃ dassetvā tampi thomento āha ‘‘yasmiṃ ṭhite’’tiādi. Aṭṭhitassa susaṇṭhitassa bhagavato sāsanaṃ yasmiṃ [Pg.16] ṭhite patiṭṭhitaṃ hotīti yojetabbaṃ. Tattha yasminti yasmiṃ vinayapiṭake. Ṭhiteti pāḷito ca atthato ca anūnaṃ hutvā lajjīpuggalesu pavattanaṭṭhena ṭhiteti attho. Sāsananti adhisīlaadhicittaadhipaññāsaṅkhātasikkhattayasaṅgahitaṃ sāsanaṃ. Aṭṭhitassāti kāmasukhallikattakilamathānuyogasaṅkhāte antadvaye aṭṭhitassāti attho. ‘‘Appatiṭṭhaṃ khvāhaṃ, āvuso, anāyūhaṃ oghamatari’’nti (saṃ. ni. 1.1) hi vuttaṃ. Ayañcattho tīsupi sīhaḷagaṇṭhipadesu vuttoyeva. Gaṇṭhipade pana ‘‘aṭṭhitassāti parinibbutassapi bhagavato’’ti vuttaṃ.

Having thus shown the purpose of performing the act of reverence to the Triple Gem, now, as the author wishes to explain the meaning of the Vinaya Piṭaka, he first demonstrates that it is the root foundation of the Blessed One’s teaching and, while praising it, says, ‘yasmiṃ ṭhite,’ and so forth. It should be construed that the teaching of the Blessed One—who is not established in the two extremes and is well-established in the middle path—is established when that Vinaya Piṭaka stands. Therein, ‘yasmiṃ’ refers to the Vinaya Piṭaka. ‘Ṭhite’ (stands) means it stands, being complete in both the text and the meaning, by way of its functioning among scrupulous individuals; this is the meaning. ‘Sāsanaṃ’ (the teaching) refers to the teaching comprised of the threefold training, namely, higher virtue, higher mind, and higher wisdom. ‘Aṭṭhitassā’ti means of one who is not established in the two extremes, known as the devotion to indulgence in sensual pleasures and the devotion to self-mortification. For it is said: ‘Friend, I crossed the flood by not standing still and by not straining’ (SN 1.1). This meaning is also stated in all three Sinhalese Gaṇṭhipadas. However, in the Gaṇṭhipada, it is said: ‘“Aṭṭhitassā”ti means of the Blessed One who has attained final Nibbāna.’

Patiṭṭhitaṃ hotīti tesuyeva lajjīpuggalesu pavattanaṭṭhena patiṭṭhitaṃ hoti. Susaṇṭhitassāti ettha tāva tīsupi gaṇṭhipadesu idaṃ vuttaṃ ‘‘dvattiṃsamahāpurisalakkhaṇaasītianubyañjanehi samannāgamanavasena susaṇṭhānassāti attho. Anena assa rūpakāyasampattiṃ nidassetī’’ti. Gaṇṭhipade pana ‘‘yathāṭhāne patiṭṭhitehi lakkhaṇehi samannāgatattā rūpakāyena susaṇṭhito, kāyavaṅkādirahitattā tādilakkhaṇasamannāgatattā ca nāmakāyenapī’’ti vuttaṃ. Kenaci pana ‘‘catubrahmavihāravasena sattesu suṭṭhu sammā ca ṭhitassāti atthavasena vā susaṇṭhitassa. Susaṇṭhitattā hesa kevalaṃ sattānaṃ dukkhaṃ apanetukāmo hitaṃ upasaṃharitukāmo sampattiyā ca pamudito apakkhapatito ca hutvā vinayaṃ deseti. Tasmā imasmiṃ vinayasaṃvaṇṇanādhikāre sāruppāya thutiyā thomento āha ‘susaṇṭhitassā’’’ti vatvā ‘‘gaṇṭhipadesu vuttattho adhippetādhikārānurūpo na hotī’’ti vuttaṃ. Ayaṃ panettha amhākaṃ khanti – yathāvuttakāmasukhallikādiantadvaye aṭṭhitattāyeva majjhimāya paṭipadāya sammā ṭhitattā susaṇṭhitassāti evamattho gahetabboti. Evañhi sati ārambhānurūpathomanā katā hoti yathāvuttaantadvayaṃ vivajjetvā majjhimāya paṭipadāya vinayapaññattiyāyeva yebhuyyena pakāsanato.

‘Patiṭṭhitaṃ hotī’ti means it is established by reason of its prevalence among those very scrupulous individuals. Regarding ‘susaṇṭhitassā’ti (of one who is well-established), this is stated in all three Gaṇṭhipadas: ‘It means being well-formed by being endowed with the thirty-two marks of a great man and the eighty minor characteristics. By this, the perfection of his physical form is shown.’ However, in the Gaṇṭhipada, it is said: ‘Because he is endowed with marks established in their proper places, he is well-established in his physical form; and because he is free from bodily crookedness and the like, and is endowed with the quality of steadfastness (tādi), he is also well-established in his mental form.’ But some say: ‘Or, “susaṇṭhitassa” means, in terms of meaning, being well and rightly established towards beings through the four divine abidings. For, being well-established, he desires only to remove the suffering of beings and to bring them welfare; and rejoicing in their success and being impartial, he teaches the Discipline. Therefore, in this section on the Vinaya commentary, the author, wishing to praise with appropriate praise, said “susaṇṭhitassa.”’ After saying this, it is stated: ‘The meaning given in the Gaṇṭhipadas is not suitable for the intended context.’ Herein, this is our view: the meaning of `susaṇṭhitassa` should be understood thus: because he is not established in the two extremes of indulgence in sensual pleasures and self-mortification as previously stated, but is rightly established in the middle way. For when this meaning is taken, the praise becomes appropriate to the introduction, because this work mainly proclaims the Vinaya regulations by way of the middle path, having avoided the two aforesaid extremes.

Tanti pubbe ‘‘yasmi’’nti aniyametvā vuttassa niyamavacanaṃ, tassa ‘‘vinaya’’nti iminā sambandho. Asammissanti bhāvanapuṃsakaniddeso, nikāyantaraladdhīhi asammissaṃ katvā anākulaṃ katvā vaṇṇayissanti vuttaṃ hoti. Sikkhāpadapaññattiyā anurūpassa kālamattassapi dhammasenāpatisāriputtattherasadisenapi duviññeyyabhāvato kevalaṃ buddhavisayaṃ vinayapiṭakaṃ attano [Pg.17] balena vaṇṇayissāmīti vacanamattampi aññehi vattumasakkuṇeyyattā ‘‘nissāya pubbācariyānubhāva’’nti āha. Pubbācariyānubhāvo nāma atthato pubbācariyehi saṃvaṇṇitā aṭṭhakathā, tatoyeva ca ‘‘pubbācariyānubhāvo aṭṭhakathā’’ti sabbattha gaṇṭhipadesu vuttaṃ. Tasmā pubbācariyehi saṃvaṇṇitaṃ aṭṭhakathaṃ nissāya vaṇṇayissaṃ, na attanoyeva balaṃ nissāyāti vuttaṃ hoti.

The word `taṃ` is a specifying term for what was previously stated non-specifically as `yasmiṃ` ('in which'); it is connected with the word `vinayaṃ`. The term 'asammissaṃ' (unmixed) is a neuter exposition of the verbal noun, meaning that it will be explained without being mixed with the doctrines of other schools, making it clear and unconfused. Because the Vinaya Piṭaka is solely the domain of a Buddha and is difficult to understand—even for one like the Elder Sāriputta, the General of the Dhamma, with regard to a mere measure of the time suitable for the laying down of a training rule—and because others are unable even to utter the mere words, 'I will explain it by my own power,' he therefore said, 'nissāya pubbācariyānubhāvaṃ' (relying on the authority of the ancient teachers). The 'authority of the ancient teachers' (pubbācariyānubhāvo) means, in essence, the commentary explained by the ancient teachers. For this very reason, it is stated everywhere in the Gaṇṭhipadas that 'the authority of the ancient teachers is the commentary.' Therefore, it is said: 'I will explain it relying on the commentary explained by the ancient teachers, not relying on my own power alone.'

Atha ‘‘porāṇaṭṭhakathāsu vijjamānāsu puna vinayasaṃvaṇṇanāya kiṃ payojana’’nti yo vadeyya, tassa porāṇaṭṭhakathāya anūnabhāvaṃ attano ca saṃvaṇṇanāya payojanaṃ dassento ‘‘kāmañcā’’tiādimāha. Kāmanti ekantena, yathicchakaṃ vā, sabbasoti vuttaṃ hoti, tassa ‘‘saṃvaṇṇito’’ti iminā sambandho. Kāmaṃ saṃvaṇṇitoyeva, no na saṃvaṇṇitoti attho. Kehi pana so vinayo saṃvaṇṇitoti āha ‘‘pubbācariyāsabhehī’’ti. Mahākassapattherādayo pubbācariyā eva akampiyaṭṭhena uttamaṭṭhena ca āsabhā, tehi pubbācariyāsabhehīti vuttaṃ hoti. Kīdisā panete pubbācariyāti āha ‘‘ñāṇambū’’tiādi. Aggamaggañāṇasaṅkhātena ambunā salilena niddhotāni nissesato āyatiṃ anuppattidhammatāpādanena dhotāni vikkhālitāni visodhitāni rāgādīni tīṇi malāni kāmāsavādayo ca cattāro āsavā yehi te ñāṇambuniddhātamalāsavā, tehīti attho. Iminā ca na kevalaṃ etesu ācariyabhāvoyeva, atha kho rāgādimalarahitā khīṇāsavā visuddhasattā eteti dasseti.

Then, should someone say, 'Since the ancient commentaries exist, what is the purpose of another explanation of the Vinaya?'—to show that the ancient commentary is not deficient and that there is a purpose for his own explanation, he says, 'kāmañca,' and so on. 'Kāmaṃ' means absolutely, as one wishes, or completely. Its connection is with 'saṃvaṇṇito' (explained). The meaning is that it is indeed well-explained, not that it is not explained. By whom, then, is that Vinaya explained? He says, 'by the foremost ancient teachers.' The ancient teachers, such as the Elder Mahākassapa, are indeed 'foremost ones' (āsabhā) in the sense of being unshakable and supreme. Thus, it is said 'by the foremost ancient teachers.' What kind of ancient teachers are they? He says, 'ñāṇambuniddhātamalāsavā,' and so on. They are those by whom the three stains of lust, etc., and the four taints (āsavā) of sensual desire, etc., have been thoroughly washed away, cleansed, and purified by the water of knowledge, namely, the knowledge of the highest path, so that they will not arise again in the future. This is the meaning of 'by those whose stains and taints are washed away by the water of knowledge.' And by this, he demonstrates not only that they are teachers but also that they are beings free from the stains of lust, etc., destroyers of the taints, and perfectly pure beings.

Khīṇāsavabhāvepi na ete sukkhavipassakā, atha kho evarūpehipi ānubhāvehi samannāgatāti dassento āha ‘‘visuddhavijjāpaṭisambhidehī’’ti. Visuddhā accantaparisuddhā vijjā catasso ca paṭisambhidā yesaṃ te visuddhavijjāpaṭisambhidā, tehi. Ekadesena paṭisambhidaṃ appattānaṃ ariyānameva abhāvato etehi adhigatapaṭisambhidā paṭutaraladdhappabhedāti dassetuṃ visuddhaggahaṇaṃ kataṃ. Vijjāti tisso vijjā, aṭṭha vijjā vā. Tattha dibbacakkhuñāṇaṃ pubbenivāsañāṇaṃ āsavakkhayañāṇañcāti imā tisso vijjā. Aṭṭha vijjā pana –

Even though they are destroyers of the taints, they are not mere dry-insight meditators; rather, they are endowed with such powers. Thus, showing this, it is said, 'by those with purified knowledge and analytical insights.' Those who have utterly pure knowledge (vijjā) and the four analytical insights (paṭisambhidā) are 'those with purified knowledge and analytical insights'; it is by them. The term 'purified' is used to indicate that since there are no noble ones who have not attained analytical insights even in part, the analytical insights attained by these teachers are of a very sharp and distinct kind. 'Knowledge' (vijjā) refers to the three knowledges or the eight knowledges. Herein, the three knowledges are: the knowledge of the divine eye, the knowledge of past lives, and the knowledge of the destruction of taints. The eight knowledges, however, are—

‘‘Vipassanāñāṇamanomayiddhi[Pg.18],Iddhippabhedopi ca dibbasotaṃ;

Parassa cetopariyāyañāṇaṃ,Pubbenivāsānugatañca ñāṇaṃ;

Dibbañca cakkhāsavasaṅkhayo ca,Etāni ñāṇāni idhaṭṭha vijjā’’ti. –

The knowledge of insight, the mind-made power, the various kinds of psychic power, and the divine ear; the knowledge of the minds of others, and the knowledge of past lives; and the divine eye, and the destruction of the taints—these knowledges here are the eight knowledges.

Evaṃ vipassanāñāṇamanomayiddhīhi saddhiṃ pariggahitā cha abhiññāyeva. Atthapaṭisambhidā dhammapaṭisambhidā niruttipaṭisambhidā paṭibhānapaṭisambhidāti catasso paṭisambhidā. Tattha saṅkhepato hetuphale ñāṇaṃ atthapaṭisambhidā, hetumhi ñāṇaṃ dhammapaṭisambhidā, hetuhetuphalānurūpaṃ vohāresu ñāṇaṃ niruttipaṭisambhidā, idaṃ ñāṇaṃ imamatthaṃ jotayatīti iminā ākārena heṭṭhā vuttesu tīsu ñāṇesu pavattañāṇaṃ paṭibhānapaṭisambhidā. Etāsaṃ pana vitthārakathā atipapañcabhāvato idha na vuccati. Paṭisambhidāppattānaṃ saddhammesu chekabhāvato āha ‘‘saddhammasaṃvaṇṇanakovidehī’’ti. ‘‘Paṭisambhidāppattānampi dhammesu abhiyogavasena viseso hotīti laddhapaṭisambhidāsu sātisayataṃ dassetuṃ āhā’’tipi vadanti. Saddhammasaṃvaṇṇanakovidehīti piṭakattayasaṅkhātassa saddhammassa saṃvaṇṇane sabbaso atthappakāsane kovidehi chekehi, kusalehīti attho.

Thus, the six higher knowledges, when taken together with insight knowledge and mind-made power, are indeed the eight knowledges. The four analytical knowledges are: analytical knowledge of meaning, analytical knowledge of the Dhamma, analytical knowledge of language, and analytical knowledge of ready-wittedness. Therein, in brief: knowledge of the effect is the analytical knowledge of meaning; knowledge of the cause is the analytical knowledge of the Dhamma; knowledge of expressions in conformity with cause and effect is the analytical knowledge of language; and the knowledge that proceeds within the three aforementioned knowledges in this way, 'this knowledge illuminates this meaning,' is the analytical knowledge of ready-wittedness. However, a detailed discussion of these is not stated here due to its excessive proliferation. Because those who have attained the analytical knowledges are skilled in the True Dhamma, it is said: 'by those skilled in expounding the True Dhamma.' Some also say: 'It was said to show the superiority among those who have attained the analytical knowledges, because even among those who have attained them, there is a distinction by means of application to the teachings.' 'By those skilled in expounding the True Dhamma' means: by those who are skilled, clever, and proficient in thoroughly explaining the meaning of the True Dhamma, which is reckoned as the Tipiṭaka.

Kilesajālaṃ parikkhārabāhullaṃ vā saṃlikhati tanuṃ karotīti sallekho. Idha pana khīṇāsavādhikārattā parikkhārabāhullassa sallikhanavaseneva attho gahetabbo, tatoyeva ca gaṇṭhipade ‘‘sallekhiye parimitaparikkhāravuttiyā’’ti attho vutto. Sallekhassa bhāvo sallekhiyaṃ, tasmiṃ sallekhiye, sallekhapaṭipattiyanti vuttaṃ hoti. Nosulabhūpamehīti asulabhūpamehi sallekhapaṭipattiyā asukasadisāti tesaṃ upamāya anucchavikapuggalānaṃ dullabhattā natthi sulabhā upamā etesanti nosulabhūpamā. Mahāvihārassāti cittalapabbataabhayagirisesanikāyadvayaṃ paṭikkhipati. Dhajūpamehīti rathassa sañjānanahetukaṃ rathe baddhadhajaṃ viya ajānantānaṃ ‘‘asukehi ca asukehi ca therehi nivāsito [Pg.19] mahāvihāro nāmā’’ti evaṃ mahāvihārassa sañjānanahetuttā mahāvihārassa dhajūpamehi. Saṃvaṇṇitoti sammā anūnaṃ katvā vaṇṇito. Saṃvaṇṇito ayaṃ vinayoti padacchedo kātabbo. Cittehi nayehīti anekappabhedanayattā vicittehi nayehi. Sambuddhavaranvayehīti sabbaññubuddhavaraṃ anugatehi, bhagavato adhippāyānugatehi nayehīti vuttaṃ hoti. Atha vā buddhavaraṃ anugatehi pubbācariyāsabhehīti sambandho kātabbo.

Sallekha is that which scrapes away—that is, makes thin—the net of defilements or the abundance of requisites. Here, however, because the chapter concerns those whose taints are destroyed, the meaning should be taken only in the sense of scraping away the abundance of requisites; and for that very reason, in the gaṇṭhipada, the meaning is stated as ‘in sallekhiya, by the practice of limited requisites.’ The state of sallekha is sallekhiya; in that sallekhiya, it is said to be the practice of austerity. ‘By those for whom similes are not easily found’ (Nosulabhūpamehīti) means by those for whom similes are not easily found. Because individuals suitable for their simile—to say, ‘they are like so-and-so’—are rare due to the practice of austerity, there is no easily found simile for them; thus, they are nosulabhūpamā. By 'of the Mahāvihāra' (Mahāvihārassāti), he rejects the two remaining fraternities: the Cittalapabbata and the Abhayagiri. ‘By those who are like a banner’ (Dhajūpamehīti): Just as a banner tied to a chariot is a cause for the chariot’s recognition, so too, because they are a cause for the recognition of the Mahāvihāra for those who do not know—as in, ‘The Mahāvihāra is the one inhabited by such and such elders’—they are like a banner for the Mahāvihāra. 'Praised' (Saṃvaṇṇito) means praised fully and without omission. The word division should be made as: Saṃvaṇṇito ayaṃ vinayo (This Vinaya is praised). ‘By various methods’ (Cittehi nayehīti) means by diverse methods, due to their manifold distinctions. ‘By methods that follow the lineage of the excellent Perfectly Enlightened One’ (Sambuddhavaranvayehīti) means by methods that are in conformity with the excellent Omniscient Buddha, that is, by methods that follow the intention of the Blessed One. Alternatively, the connection should be made as: ‘by the foremost ancient teachers who followed the excellent Buddha’.

Evaṃ porāṇaṭṭhakathāya anūnabhāvaṃ dassetvā idāni attano saṃvaṇṇanāya payojanavisesaṃ dassetuṃ ‘‘saṃvaṇṇanā’’tiādimāha. Idaṃ vuttaṃ hoti – kiñcāpi pubbācariyāsabhehi yathāvuttaguṇavisiṭṭhehi ayaṃ vinayo sabbaso vaṇṇito, tathāpi tesaṃ esā saṃvaṇṇanā sīhaḷadīpavāsīnaṃ bhāsāya saṅkhatattā racitattā dīpantare bhikkhujanassa sīhaḷadīpato aññadīpavāsino bhikkhugaṇassa kiñci atthaṃ payojanaṃ yasmā nābhisambhuṇāti na sampādeti na sādheti, tasmā imaṃ saṃvaṇṇanaṃ pāḷinayānurūpaṃ katvā buddhasirittherena ajjhiṭṭho idāni samārabhissanti. Tattha saṃvaṇṇiyati attho etāyāti saṃvaṇṇanā, aṭṭhakathā. Sā pana dhammasaṅgāhakattherehi paṭhamaṃ tīṇi piṭakāni saṅgāyitvā tassa atthavaṇṇanānurūpeneva vācanāmaggaṃ āropitattā tisso saṅgītiyo āruḷhoyeva buddhavacanassa atthasaṃvaṇṇanābhūto kathāmaggo. Soyeva ca mahāmahindattherena tambapaṇṇidīpaṃ ābhato, pacchā tambapaṇṇiyehi mahātherehi nikāyantaraladdhīhi saṅkarapariharaṇatthaṃ sīhaḷabhāsāya ṭhapito. Tenāha ‘‘sīhaḷadīpakenā’’tiādi. Sīhassa lānato gahaṇato sīhaḷo, sīhakumāro. Taṃvaṃsajātatāya tambapaṇṇidīpe khattiyānaṃ tesaṃ nivāsatāya tambapaṇṇidīpassapi sīhaḷabhāvo veditabbo, tasmiṃ sīhaḷadīpe bhūtattā sīhaḷadīpakena vākyena vacanena, sīhaḷabhāsāyāti vuttaṃ hoti.

Having thus shown the completeness of the ancient commentary, he now states, beginning with 'saṃvaṇṇanā,' etc., to indicate the special purpose of his own exposition. This is what is said: Although this Vinaya has been fully expounded by the foremost ancient masters, endowed with the qualities mentioned, yet because their exposition was composed and compiled in the language of the inhabitants of the island of Sīhaḷa, it does not accomplish any benefit or purpose for the community of monks in other islands, for the assembly of monks dwelling in islands other than Sīhaḷa. Therefore, having been requested by the elder Buddhasiri, I shall now undertake this exposition in accordance with the Pāḷi method. Therein, 'saṃvaṇṇanā' is so called because the meaning is explained by it; it is a commentary. Moreover, that path of exposition, which is the explanation of the meaning of the Buddha's word, was indeed included in the three recitations, because the elder compilers of the Dhamma, having first recited the three Piṭakas, established the path of recitation in accordance with the explanation of its meaning. And that very path was brought to the island of Tambapaṇṇi by the great elder Mahinda. Later, by the great elders of Tambapaṇṇi, it was established in the Sīhaḷa language for the purpose of avoiding confusion with the doctrines of other sects. Therefore, he said, 'by that of the Sīhaḷa island,' etc. From the seizing of the lion, he is called Sīhaḷa; he is the prince Sīha. Because of being born in his lineage, and because of it being the dwelling place of those khattiyas in the island of Tambapaṇṇi, the island of Tambapaṇṇi should also be understood as being Sīhaḷa. Because it existed in that island of Sīhaḷa, it is said to be 'by the speech of the Sīhaḷa island,' which means, in the Sīhaḷa language.

Pāḷinayānurūpanti pāḷinayassa anurūpaṃ katvā, māgadhabhāsāya parivattitvāti vuttaṃ hoti. Ajjhesananti garuṭṭhāniyaṃ payirupāsitvā garutaraṃ payojanaṃ uddissa abhipatthanā ajjhesanā, taṃ ajjhesanaṃ, āyācananti attho. Tassa ‘‘samanussaranto’’ti iminā sambandho. Kassa ajjhesananti [Pg.20] āha ‘‘buddhasirivhayassa therassā’’ti. Buddhasirīti avhayo nāmaṃ yassa soyaṃ buddhasirivhayo, tassa, itthannāmassa therassa ajjhesanaṃ sammā ādarena samanussaranto hadaye ṭhapentoti attho.

Pāḷinayānurūpaṃ means: having made it suitable to the method of the Pāḷi, it is said to have been rendered into the Māgadhī language. Ajjhesanā means an aspiration, an entreaty, made by approaching one in a revered position, aiming at a more venerable purpose; it means a request. Its connection is with 'samanussaranto'. Whose request? He says, 'of the elder named Buddhasiri.' He whose appellation, whose name, is Buddhasiri, is Buddhasirivhaya. The meaning is: repeatedly remembering with proper respect the request of that elder of such a name, placing it in his heart.

Idāni attano saṃvaṇṇanāya karaṇappakāraṃ dassento ‘‘saṃvaṇṇanaṃ tañcā’’tiādimāha. Tattha tañca idāni vuccamānaṃ saṃvaṇṇanaṃ samārabhanto sakalāyapi mahāaṭṭhakathāya idha gahetabbato mahāaṭṭhakathaṃ tassā idāni vuccamānāya saṃvaṇṇanāya sarīraṃ katvā mahāpaccariyaṃ yo vinicchayo vutto, tatheva kurundīnāmādīsu vissutāsu aṭṭhakathāsu yo vinicchayo vutto, tatopi vinicchayato yuttamatthaṃ apariccajanto antogadhattheravādaṃ katvā saṃvaṇṇanaṃ samārabhissanti padatthasambandho veditabbo. Ettha ca attho kathiyati etāyāti atthakathā, sāyeva aṭṭhakathā tthakārassa ṭṭhakāraṃ katvā ‘‘dukkhassa pīḷanaṭṭho’’tiādīsu (paṭi. ma. 1.17; 2.8) viya. Mahāpaccariyanti ettha paccarīti uḷumpaṃ vuccati, tasmiṃ nisīditvā katattā tameva nāmaṃ jātaṃ. Kurundivallivihāro nāma atthi, tattha katattā kurundīti nāmaṃ jātanti vadanti. Ādisaddena andhakaṭṭhakathaṃ saṅkhepaṭṭhakathañca saṅgaṇhāti. Vissutāsūti sabbattha patthaṭāsu, pākaṭāsūti vuttaṃ hoti.

Now, to show the manner of making his own exposition, he says, beginning with 'saṃvaṇṇanaṃ tañcā...'. The connection of the words therein should be understood thus: in beginning this exposition which is now being spoken of, I shall make the Mahā-aṭṭhakathā its very essence—since it is to be taken in its entirety here—and without abandoning the proper meaning from the decisions stated in the Mahāpaccarī and likewise in the well-known commentaries such as the Kurundī, I shall undertake this exposition, having incorporated the Theravāda. Herein, aṭṭhakathā (commentary) is so called because the meaning (attho) is explained (kathīyati) by it. That very atthakathā becomes aṭṭhakathā by changing the letter-sound 'ttha' to 'ṭṭha', as in examples like 'the meaning of oppression by suffering'. Regarding Mahāpaccarī: here, paccarī means a raft; because it was composed while sitting on one, it received that name. There is a monastery called Kurundivallivihāra; because it was composed there, they say it received the name Kurundī. By the word 'ādi' (etc.), the Andhakaṭṭhakathā and the Saṅkhepaṭṭhakathā are included. Vissutāsu means spread everywhere; that is to say, 'well-known'.

Yuttamatthanti ettha tāva majjhimagaṇṭhipade cūḷagaṇṭhipade ca idaṃ vuttaṃ ‘‘yuttamatthanti saṃvaṇṇetabbaṭṭhānassa yuttamatthaṃ, na pana tattha ayuttampi atthīti vuttaṃ hotī’’ti. Mahāgaṇṭhipade panettha na kiñci vuttaṃ. Kenaci pana ‘‘mahāaṭṭhakathānayena vinayayuttiyā vā yuttamattha’’nti vuttaṃ, taṃ yuttaṃ viya dissati mahāpaccariādīsupi katthaci ayuttassāpi atthassa upari vibhāvanato. ‘‘Aṭṭhakathaṃyeva gahetvā saṃvaṇṇanaṃ karissāmī’’ti vutte aṭṭhakathāsu vuttattheravādānaṃ bāhirabhāvo siyāti tepi antokattukāmo ‘‘antogadhatheravāda’’nti āha, theravādepi antokatvāti vuttaṃ hoti. Saṃvaṇṇananti aparakālakiriyāya kammaniddeso. Pubbe vuttaṃ tu ‘‘saṃvaṇṇana’’nti vacanaṃ tattheva ‘‘samārabhanto’’ti pubbakālakiriyāya kammabhāvena yojetabbaṃ. Sammāti vattabbe gāthābandhavasena rassabhāvo katoti veditabbo.

Regarding 'yuttamatthaṃ,' in the Majjhimagaṇṭhipada and the Cūḷagaṇṭhipada this is said: 'yuttamatthaṃ means the suitable meaning for the place to be expounded; it is not that an unsuitable meaning is also present there.' In the Mahāgaṇṭhipada, however, nothing is said about this. But by someone it was said, 'The suitable meaning is according to the method of the Mahā-aṭṭhakathā or the Vinayayutti,' and this seems appropriate, because even in the Mahāpaccarī and other texts, an unsuitable meaning is sometimes clarified later on. If it were said, 'I shall compose the exposition taking only the commentary,' the Theravāda views stated in the commentaries might be excluded. Therefore, wishing to include them as well, he says 'antogadhattheravāda,' which means that the Theravāda views are also incorporated. 'Saṃvaṇṇanaṃ' is a designation of the object of a future-time action. The word 'saṃvaṇṇana' mentioned previously, however, should be connected with 'samārabhanto' as the object of a prior-time action. It should be understood that the shortening to 'samma' from 'sammā' was done on account of the verse meter.

Evaṃ [Pg.21] karaṇappakāraṃ dassetvā idāni sotūhi paṭipajjitabbavidhiṃ dassento ‘‘taṃ me’’tiādimāha. Idaṃ vuttaṃ hoti – idāni vuccamānaṃ taṃ mama saṃvaṇṇanaṃ dhammapadīpassa tathāgatassa dhammaṃ sāsanadhammaṃ pāḷidhammaṃ vā sakkaccaṃ paṭimānayantā pūjentā thirehi sīlakkhandhādīhi samannāgatattā therā, acirapabbajitattā navā, tesaṃ majjhe bhavattā majjhimā ca bhikkhū pasannacittā yathāvuttanayena sappayojanattā upari vakkhamānavidhinā pamāṇattā ca saddahitvā pītisomanassayuttacittā issāpakatā ahutvā nisāmentu suṇantūti. Tattha dhammappadīpassāti dhammoyeva sattasantānesu mohandhakāravidhamanato padīpasadisattā padīpo assāti dhammapadīpo, bhagavā. Tassa dhammapadīpassa.

Having thus shown the manner of doing, he now indicates the method to be followed by the listeners, saying 'taṃ me,' and so on. This is what is said: Let the elder monks (so called because they are endowed with the firm aggregates of virtue, etc.), the new monks (so called because they have not long been gone forth), and the middle monks (so called because they are between them), with serene minds, having had faith, with minds endowed with joy and gladness, and being free from the affliction of envy, listen attentively to that exposition of mine which is now being spoken, while respectfully regarding and honoring the Dhamma of the Tathāgata, the Lamp of the Dhamma—the Dhamma of the Teaching, or the Dhamma of the Pāḷi—for it is purposeful according to the aforementioned method and is authoritative by the method to be stated later. Herein, 'of the Lamp of the Dhamma' (dhammappadīpassa) means: The Dhamma itself is a lamp (padīpa) because, by dispelling the darkness of delusion in the mental continuums of beings, it is like a lamp. He for whom this Dhamma is a lamp is the 'Lamp of the Dhamma' (Dhammapadīpa); this refers to the Blessed One. Of that Lamp of the Dhamma.

Idāni attano saṃvaṇṇanāya āgamavisuddhiṃ dassetvā pamāṇabhāvaṃ dassento ‘‘buddhenā’’tiādimāha. Yatheva buddhena yo dhammo ca vinayo ca vutto, so tassa buddhassa yehi puttehi dhammasenāpatiādīhi tatheva ñāto, tesaṃ buddhaputtānaṃ matimaccajantā sīhaḷaṭṭhakathācariyā yasmā pure aṭṭhakathā akaṃsūti ayamettha sambandho. Tattha dhammoti suttābhidhamme saṅgaṇhāti, vinayoti sakalaṃ vinayapiṭakaṃ. Ettāvatā ca sabbampi buddhavacanaṃ niddiṭṭhaṃ hoti. Sakalañhi buddhavacanaṃ dhammavinayavasena duvidhaṃ hoti. Vuttoti pāḷito ca atthato ca buddhena bhagavatā vutto. Na hi bhagavatā abyākataṃ nāma tantipadaṃ atthi, sabbesaṃyeva attho kathito, tasmā sammāsambuddheneva tiṇṇaṃ piṭakānaṃ atthavaṇṇanākkamopi bhāsitoti daṭṭhabbaṃ. Tattha tattha bhagavatā pavattitā pakiṇṇakadesanāyeva hi aṭṭhakathā. Tatheva ñātoti yatheva buddhena vutto, tatheva ekapadampi ekakkharampi avināsetvā adhippāyañca avikopetvā ñāto viditoti attho. Tesaṃ matimaccajantāti tesaṃ buddhaputtānaṃ adhippāyaṃ apariccajantā. Aṭṭhakathā akaṃsūti aṭṭhakathāyo akaṃsu. Katthaci ‘‘aṭṭhakathāmakaṃsū’’ti pāṭho dissati, tatthāpi soyevattho, ma-kāro pana padasandhivasena āgatoti daṭṭhabbo. ‘‘Aṭṭhakathā’’ti bahuvacananiddesena mahāpaccariyādikaṃ saṅgaṇhāti.

Now, to show the purity of the tradition of the commentator's exposition and to establish its authority, he says what begins with 'buddhena'. The connection here is this: The Dhamma and Vinaya were spoken by the Buddha, and they were known in that very way by His sons, such as the General of the Dhamma and others. Because the Sinhalese commentary teachers of old, not abandoning the view of those sons of the Buddha, composed the commentaries. Therein, 'Dhamma' includes the Sutta and Abhidhamma, while 'Vinaya' includes the entire Vinaya Piṭaka. And by this much, all the Buddha's word is indicated. For the entire word of the Buddha is twofold, by way of Dhamma and Vinaya. 'Spoken' means spoken by the Buddha, the Blessed One, both in terms of the Pāḷi text and in terms of the meaning. Indeed, there is no word of the text called 'unexplained' by the Blessed One; the meaning of all words has been explained. Therefore, it should be understood that the very method of explaining the meaning of the three Piṭakas was also spoken by the Perfectly Enlightened One himself. For indeed, the scattered teachings set forth by the Blessed One in various places are the commentary. 'Known in that very way' means: just as it was spoken by the Buddha, in that very way it was known, without losing even one word or one letter, and without distorting the intention. This is the meaning. 'Not abandoning their view' means not abandoning the intention of those sons of the Buddha. 'Aṭṭhakathā akaṃsu' means 'aṭṭhakathāyo akaṃsu' (they composed the commentaries). In some places, the reading 'aṭṭhakathāmakaṃsū' is seen; there also the meaning is the very same. But it should be understood that the letter 'ma' has come due to euphonic combination. By 'Aṭṭhakathā', through the indication of the plural, it includes the Mahāpaccarī and others.

Tasmāti yasmā tesaṃ buddhaputtānaṃ adhippāyaṃ avikopetvā pure aṭṭhakathā akaṃsu, tasmāti attho. Hīti nipātamattaṃ hetuatthassa [Pg.22] ‘‘tasmā’’ti imināyeva pakāsitattā. Yadi aṭṭhakathāsu vuttaṃ sabbampi pamāṇaṃ, evaṃ sati tattha pamādalekhāpi pamāṇaṃ siyāti āha ‘‘vajjayitvāna pamādalekha’’nti. Tattha pamādalekhanti aparabhāge potthakāruḷhakāle pamajjitvā likhanavasena pavattaṃ pamādapāṭhaṃ. Idaṃ vuttaṃ hoti – pamādena satiṃ apaccupaṭṭhapetvā adinnādānassa pubbapayoge ‘‘saccepi alikepi dukkaṭa’’nti vuttavacanasadisaṃ yaṃ likhitaṃ, taṃ vajjayitvā apanetvā sabbaṃ pamāṇanti. Vakkhati hi tattha –

The word 'tasmā' (therefore) is used because the early commentators composed their commentaries without distorting the intention of those sons of the Buddha. The particle 'hi' is merely a particle, as the meaning of 'reason' is already expressed by 'tasmā' itself. If everything stated in the commentaries were authoritative, then even a careless writing would be authoritative. Thus, it is said, 'excluding the careless writing.' Herein, 'careless writing' refers to a faulty reading that has arisen by way of writing negligently at a later time during the copying of books. This is what is meant: excluding what was written through negligence, without establishing mindfulness, similar to the saying regarding the preliminary act of taking what is not given, 'even if true, even if false, it is a dukkaṭa offense,' all else is authoritative. For it will be said there:

‘‘Mahāaṭṭhakathāyaṃ pana saccepi alikepi dukkaṭameva vuttaṃ, taṃ pamādalikhitanti veditabbaṃ. Na hi adinnādānassa pubbapayoge pācittiyaṭṭhāne dukkaṭaṃ nāma atthī’’ti (pārā. aṭṭha. 1.94).

"However, in the Mahāaṭṭhakathā, a dukkaṭa offense is indeed stated even if it is true or false; that should be understood as written through negligence. For in the preliminary act of taking what is not given, there is no so-called dukkaṭa offense in the place of a pācittiya offense." (Pārā. Aṭṭha. 1.94).

Kesaṃ pamāṇanti āha ‘‘sikkhāsu sagāravānaṃ idha paṇḍitāna’’nti. Idhāti imasmiṃ sāsane. Puna ‘‘yasmā’’ti vacanassa ko sambandhoti ce? Ettha tāva mahāgaṇṭhipade gaṇṭhipade ca na kiñci vuttaṃ, majjhimagaṇṭhipade pana cūḷagaṇṭhipade ca idaṃ vuttaṃ ‘‘yasmā pamāṇaṃ, tasmā nisāmentu pasannacittā’’ti. Evamassa sambandho daṭṭhabbo. Yasmā aṭṭhakathāsu vuttaṃ pamāṇaṃ, tasmā idha vuttampi pamāṇamevāti pāṭhasesaṃ katvā vajirabuddhitthero vadati. Tattha idhāti imissā samantapāsādikāyāti attho gahetabbo.

To whom is it authoritative? It is said: 'To the wise here who are respectful towards the trainings.' 'Here' means in this Dispensation. Again, if one should ask, 'What is the connection of the word "yasmā" (because)?' In this regard, nothing is said in the Mahāgaṇṭhipada and the Gaṇṭhipada. But in the Majjhimagaṇṭhipada and the Cūḷagaṇṭhipada, this is said: 'Because it is authoritative, therefore, let those with serene minds listen.' Thus its connection should be seen. The Elder Vajirabuddhi says, having supplied the remainder of the text thus: 'Because what is stated in the commentaries is authoritative, therefore, what is stated here is also indeed authoritative.' Therein, the meaning of 'here' should be taken as 'in this Samantapāsādikā.'

Tattha ‘‘yasmā’’ti vacanassa paṭhamaṃ vuttasambandhavasena aṭṭhakathāsu vuttaṃ sabbampi pamāṇanti sādhitattā idāni vuccamānāpi saṃvaṇṇanā kevalaṃ vacanamatteneva bhinnā, atthato pana aṭṭhakathāyevāti dassetuṃ ‘‘tato ca bhāsantaramevā’’tiādimāha. Pacchā vuttasambandhavasena pana idha vuttampi kasmā pamāṇanti ce? Yasmā vacanamattaṃ ṭhapetvā esāpi aṭṭhakathāyeva, tasmā pamāṇanti dassetuṃ ‘‘tato ca bhāsantaramevā’’tiādimāha. Evamākulaṃ dubbiññeyyasabhāvañca katvā gaṇṭhipadesu sambandho dassito, anākulavacano ca bhadantabuddhaghosācariyo. Na hi so evamākulaṃ katvā vattumarahati, tasmā yathādhippetamatthamanākulaṃ suviññeyyañca katvā yathāṭhitassa sambandhavaseneva dassayissāma. Kathaṃ? Yasmā aṭṭhakathāsu vuttaṃ pamāṇaṃ, tasmā sakkaccaṃ anusikkhitabbāti evamettha sambandho daṭṭhabbo. Yadi nāma aṭṭhakathāsu vuttaṃ pamāṇaṃ, ayaṃ pana [Pg.23] idāni vuccamānā kasmā sakkaccaṃ anusikkhitabbāti āha ‘‘tato ca bhāsantarameva hitvā’’tiādi. Idaṃ vuttaṃ hoti – yasmā aṭṭhakathāsu vuttaṃ pamāṇaṃ, yasmā ca ayaṃ saṃvaṇṇanāpi bhāsantarapariccāgādimattavisiṭṭhā, atthato pana abhinnāva, tatoyeva ca pamāṇabhūtā hessati, tasmā sakkaccaṃ ādaraṃ katvā anusikkhitabbāti. Tathā hi porāṇaṭṭhakathānaṃ pamāṇabhāvo, imissā ca saṃvaṇṇanāya bhāsantarapariccāgādimattavisiṭṭhāya atthato tato abhinnabhāvoti ubhayampetaṃ sakkaccaṃ anusikkhitabbabhāvahetūti daṭṭhabbaṃ. Na hi kevalaṃ porāṇaṭṭhakathānaṃ satipi pamāṇabhāve ayaṃ saṃvaṇṇanā tato bhinnā atthato aññāyeva ca sakkaccaṃ anusikkhitabbāti vattumarahati, nāpi imissā saṃvaṇṇanāya tatoabhinnabhāvepi porāṇaṭṭhakathānaṃ asati pamāṇabhāve ayaṃ saṃvaṇṇanā sakkaccaṃ anusikkhitabbāti vattuṃ yuttarūpā hoti, tasmā yathāvuttanayena ubhayampetaṃ sakkaccaṃ anusikkhitabbabhāvahetūti daṭṭhabbaṃ.

Herein, regarding the word ‘yasmā,’ since it has been established by the power of the previously stated connection that everything said in the commentaries is authoritative, he said, ‘tato ca bhāsantaramevā,’ and so on, in order to show that this commentary, which is now being spoken, is different only in mere wording, but in meaning is indeed the commentary itself. But if it is asked, ‘By the power of the connection stated later, why is what is said here also authoritative?’ Because, setting aside the mere wording, this too is indeed the commentary, and therefore it is authoritative; to show this, he said, ‘tato ca bhāsantaramevā,’ and so on. In this way, the connection in the knotty passages has been shown, having been made confusing and of a nature difficult to understand. But the Venerable Teacher Buddhaghosa is one of unconfused speech, for he is not fit to speak having made it confusing in this way. Therefore, having made the intended meaning unconfused and easy to understand, we will show it by the power of the connection as it stands. How? ‘Because what is said in the commentaries is authoritative, therefore, it should be carefully studied.’ Thus, the connection here should be understood in this way. If indeed what is said in the commentaries is authoritative, why then should this commentary that is now being spoken be carefully studied? He says, ‘tato ca bhāsantarameva hitvā,’ and so on. This is what is meant: Because what is said in the commentaries is authoritative, and because this commentary also, though distinguished merely by the abandoning of a different language and so on, is nevertheless not different in meaning, and for that very reason will become authoritative, therefore, having shown respect, it should be carefully studied. Indeed, the fact that the ancient commentaries are authoritative, and the fact that this commentary—though distinguished merely by the abandoning of a different language and so on—is not different in meaning from them; both these things should be understood as the reason for its being something that should be carefully studied. For it is not fit to say that, even when the ancient commentaries are authoritative, this commentary, being different from them and quite other in meaning, should be carefully studied. Nor, even when this commentary is not different from them, is it of a suitable nature to say that this commentary should be carefully studied if the ancient commentaries are not authoritative. Therefore, by the method stated, it should be understood that both these things are the reason for its being something that should be carefully studied.

Tatoti aṭṭhakathāto. Bhāsantarameva hitvāti kañcukasadisaṃ sīhaḷabhāsaṃ apanetvā. Vitthāramaggañca samāsayitvāti porāṇaṭṭhakathāsu upari vuccamānampi ānetvā tattha tattha papañcitaṃ ‘‘ñatticatutthena kammena akuppena ṭhānārahena upasampannoti bhikkhū’’ti (pārā. 45) ettha apalokanādīnaṃ catunnampi kammānaṃ vitthārakathā viya tādisaṃ vitthāramaggaṃ saṅkhipitvā vaṇṇayissāmāti adhippāyo. Tathā hi vakkhati –

From ‘tato,’ meaning from the commentary. ‘Having set aside the other language’ means removing the Sinhala language, which is like a tunic. ‘And having condensed the detailed path’ means that, having brought what is also stated above in the ancient commentaries and elaborated in various places, like the detailed discussion of the four acts beginning with apalokana found in the passage, ‘A bhikkhu is one who has been ordained by the ñatticatutthakamma (act consisting of a motion and three announcements), which is unshakeable and worthy of the position’ (Pārā. 45), we shall explain by condensing such a detailed path. This is the intention. For so it will be said:

‘‘Ettha ca ñatticatutthakammaṃ ekameva āgataṃ, imasmiṃ pana ṭhāne ṭhatvā cattāri saṅghakammāni nīharitvā vitthārato kathetabbānīti sabbaaṭṭhakathāsu vuttaṃ, tāni ca ‘apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakamma’nti paṭipāṭiyā ṭhapetvā vitthārena khandhakato parivārāvasāne kammavibhaṅgato ca pāḷiṃ āharitvā kathitāni. Tāni mayaṃ parivārāvasāne kammavibhaṅgeyeva vaṇṇayissāma. Evañhi sati paṭhamapārājikavaṇṇanā ca na bhāriyā bhavissati, yathāṭhitāya ca pāḷiyā vaṇṇanā suviññeyyā bhavissati, tāni ca ṭhānāni asuññāni bhavissanti, tasmā anupadavaṇṇanameva karomā’’ti (pārā. aṭṭha. 1.45 bhikkhupadabhājanīyavaṇṇanā).

“Here, only the ñatticatutthakamma is mentioned, but it is stated in all the commentaries that in this context, the four Saṅgha acts should be extracted and explained in detail. And these—apalokanakamma, ñattikamma, ñattidutiyakamma, and ñatticatutthakamma—having been arranged in sequence, have been discussed in detail by citing the Pāḷi from the Khandhaka and from the Kammavibhaṅga at the end of the Parivāra. We shall explain them in the Kammavibhaṅga at the end of the Parivāra. For, this being so, the commentary on the first Pārājika will not be burdensome, the explanation of the Pāḷi as it stands will be easily understood, and those places will not be empty. Therefore, we shall provide only the sequential word-commentary.” (Pārā. Aṭṭha. 1.45 Bhikkhupadabhājanīyavaṇṇanā).

Vinicchayaṃ [Pg.24] sabbamasesayitvāti taṃtaṃaṭṭhakathāsu vuttaṃ sabbampi vinicchayaṃ asesayitvā sesaṃ akatvā, kiñcimattampi apariccajitvāti vuttaṃ hoti. Vaṇṇituṃ yuttarūpaṃ hutvā anukkamena āgataṃ pāḷiṃ apariccajitvā saṃvaṇṇanato sīhaḷaṭṭhakathāsu ayuttaṭṭhāne vaṇṇitaṃ yathāṭhāneyeva saṃvaṇṇanato ca vuttaṃ ‘‘tantikkamaṃ kiñci avokkamitvā’’ti, kiñci pāḷikkamaṃ anatikkamitvā anukkameneva vaṇṇayissāmāti adhippāyo.

‘Having examined all without omission’ means that all the investigation stated in the respective commentaries is not left out, no remainder is made, and not even the slightest bit is abandoned. Because we shall explain without abandoning the Pāḷi that has come in sequence, being fit to describe, and because what is described in inappropriate places in the Sinhala commentaries will be described in its proper place here, it is said, ‘without deviating at all from the textual order.’ The intention is that we shall explain sequentially, without transgressing any sequence of the Pāḷi.

Suttantikānaṃ vacanānamatthanti suttantapāḷiyaṃ āgatānampi vacanānamatthaṃ. Sīhaḷaṭṭhakathāsu ‘‘suttantikānaṃ bhāro’’ti vatvā avuttānampi verañjakaṇḍādīsu jhānakathāānāpānassatisamaādhiādīnaṃ suttantavacanānamatthaṃ taṃtaṃsuttānurūpaṃ sabbaso paridīpayissāmīti adhippāyo. Hessatīti bhavissati, kariyissatīti vā attho. Ettha ca paṭhamasmiṃ atthavikappe bhāsantarapariccāgādikaṃ catubbidhaṃ kiccaṃ nipphādetvā suttantikānaṃ vacanānamatthaṃ paridīpayantī ayaṃ vaṇṇanā bhavissatīti vaṇṇanāya vasena samānakattukatā veditabbā. Pacchimasmiṃ atthavikappe pana heṭṭhāvuttabhāsantarapariccāgādiṃ katvā suttantikānaṃ vacanānamatthaṃ paridīpayantī ayaṃ vaṇṇanā amhehi kariyissatīti evaṃ ācariyavasena samānakattukatā veditabbā. Vaṇṇanāpīti ettha apisaddaṃ gahetvā ‘‘tasmāpi sakkaccaṃ anusikkhitabbāti yojetabba’’nti cūḷagaṇṭhipade vuttaṃ. Tattha pubbe vuttappayojanavisesaṃ pamāṇabhāvañca sampiṇḍetīti adhippāyo. Majjhimagaṇṭhipade pana ‘‘tasmā sakkaccaṃ anusikkhitabbāpī’’ti sambandho vutto. Ettha pana na kevalaṃ ayaṃ vaṇṇanā hessati, atha kho anusikkhitabbāpīti imamatthaṃ sampiṇḍetīti adhippāyo. Etthāpi yathāṭhitavaseneva apisaddassa attho gahetabboti amhākaṃ khanti. Idaṃ vuttaṃ hoti – yasmā aṭṭhakathāsu vuttaṃ pamāṇaṃ, yasmā ca ayaṃ vaṇṇanāpi tato abhinnattā pamāṇabhūtāyeva hessati, tasmā sakkaccaṃ anusikkhitabbāti.

The meaning of the words of the Suttantikas means the meaning of the words that have come even in the Suttanta Pāḷi. In the Sinhalese commentaries, after stating, “It is the burden of the Suttanta masters,” the intention is: “I will fully explain, in accordance with each respective sutta, the meaning of the Suttanta statements—such as the discourses on jhāna, mindfulness of breathing, and concentration found in the Verañja section and so on—even those not explicitly mentioned.” Hessati means “it will be,” or kariyissati, “it will be done.” Here, in the first alternative meaning, it should be understood by way of the commentary that there is a common agent, thus: “Having accomplished the fourfold task, beginning with the relinquishing of other languages, this commentary, while explaining the meaning of the Suttanta statements, will come to be.” In the latter alternative meaning, however, it should be understood by way of the teacher that there is a common agent, thus: “Having performed the relinquishing of other languages and so on as mentioned above, this commentary, while explaining the meaning of the Suttanta statements, will be done by us.” Regarding Vaṇṇanāpi, taking the particle api, it is stated in the Cūḷagaṇṭhipada that it should be construed as: “Therefore, it should also be carefully studied.” Therein, the intention is that it summarizes the special purpose previously mentioned and its authoritative nature. In the Majjhimagaṇṭhipada, however, the connection is stated as: “Therefore, it should also be carefully studied.” Here, however, the intention is that it summarizes this meaning: not only will this commentary exist, but indeed it should also be studied. Here too, it is our preference that the meaning of the particle api should be taken simply according to its position. This is what is meant: because what is said in the commentaries is the standard, and because this commentary too, being not different from them, will indeed be authoritative, therefore it should be carefully studied.

Ganthārambhakathāvaṇṇanā niṭṭhitā.

The Explanation of the Discourse on the Beginning of the Text is concluded.

Bāhiranidānakathā

The Outer Introduction

Idāni [Pg.25] ‘‘taṃ vaṇṇayissaṃ vinaya’’nti paṭiññātattā yathāpaṭiññātavinayasaṃvaṇṇanaṃ kattukāmo saṃvaravinayapahānavinayādivasena vinayassa bahuvidhattā idha saṃvaṇṇetabbabhāvena adhippeto tāva vinayo vavatthapetabboti dassento āha ‘‘tatthā’’tiādi. Tattha tatthāti tāsu gāthāsu. Tāva-saddo paṭhamanti imasmiṃ atthe daṭṭhabbo. Tena paṭhamaṃ vinayaṃ vavatthapetvā pacchā tassa vaṇṇanaṃ karissāmīti dīpeti. Vavatthapetabboti niyametabbo. Tenetaṃ vuccatīti yasmā vavatthapetabbo, tena hetunā etaṃ ‘‘vinayo nāmā’’tiādikaṃ niyāmakavacanaṃ vuccatīti attho. Assāti vinayassa. Mātikāti uddeso. So hi niddesapadānaṃ jananīṭhāne ṭhitattā mātā viyāti mātikāti vuccati.

Now, because it was declared, “I will explain that Vinaya,” the teacher, desiring to undertake the explanation of the Vinaya as declared, said, “Herein,” and so on, to show that—due to the Vinaya’s manifold nature by way of the Vinaya of restraint, the Vinaya of abandoning, and so on—the Vinaya intended here as what is to be explained must first be defined. Therein, tatthā (“herein”) means in those verses. The word tāva should be understood in this context to mean “first.” By this, he indicates, “Having first defined the Vinaya, I will later make its explanation.” Vavatthapetabbo (“must be defined”) means must be determined. Regarding Tenetaṃ vuccatīti (“Therefore, this is said”): because it must be defined, for that reason this determining statement, “Vinaya is called…” and so on, is stated; this is the meaning. Assā (“of it”) means of the Vinaya. Mātikā means the outline. For that outline, because it stands in the place of a mother to the terms of the exposition, is like a mother; therefore, it is called mātikā.

Idāni vaṇṇetabbamatthaṃ mātikaṃ ṭhapetvā dassento āha ‘‘vuttaṃ yenā’’tiādi. Idaṃ vuttaṃ hoti – etaṃ ‘‘tena samayena buddho bhagavā verañjāyaṃ viharatī’’tiādinidānavacanapaṭimaṇḍitaṃ vinayapiṭakaṃ yena puggalena vuttaṃ, yasmiṃ kāle vuttaṃ, yasmā kāraṇā vuttaṃ, yena dhāritaṃ, yena ca ābhataṃ, yesu patiṭṭhitaṃ, etaṃ yathāvuttavidhānaṃ vatvā tato ‘‘tena samayenā’’tiādipāṭhassa atthaṃ anekappakārato dassayanto vinayassa atthavaṇṇanaṃ karissāmīti. Ettha ca ‘‘vuttaṃ yena yadā yasmā’’ti idaṃ vacanaṃ ‘‘tena samayena buddho bhagavā’’tiādinidānavacanamattaṃ apekkhitvā vattukāmopi visuṃ avatvā ‘‘nidānena ādikalyāṇaṃ, ‘idamavocā’ti nigamanena pariyosānakalyāṇa’’nti ca vacanato nidānanigamanānipi satthudesanāya anuvidhānattā tadantogadhānevāti nidānassapi vinayapāḷiyaṃyeva antogadhattā ‘‘vuttaṃ yena yadā yasmā’’ti idampi vinayapiṭakasambandhaṃyeva katvā mātikaṃ ṭhapesi. Mātikāya hi ‘‘eta’’nti vuttaṃ vinayapiṭakaṃyeva sāmaññato sabbattha sambandhamupagacchati.

Now, wishing to present the meaning to be explained by establishing an outline, the teacher said, “By whom it was spoken,” etc. This is what is said: This Vinaya Piṭaka, adorned with the introductory words beginning with, “At that time the Buddha, the Blessed One, was dwelling in Verañjā,”—by which person it was spoken, at which time it was spoken, for which reason it was spoken, by whom it was borne in mind, by which lineage of teachers it was handed down, and among which conscientious persons it is well-established—having stated this method as it has been described, thereafter, while showing in many various ways the meaning of the text beginning with “At that time,” I shall make the commentary, which is the explanation of the meaning of the Vinaya. And here, although the statement, “By whom it was spoken, when, for what reason,” was intended to refer only to the introductory words beginning with, “At that time the Buddha, the Blessed One,” etc., he did not state it separately. Rather, because it is said, “Good in the beginning with the introduction, and good in the conclusion with the summary, ‘Thus he spoke,’” and because both the introduction and the conclusion are arranged in accordance with the Teacher's discourse and are thus included within it, and furthermore, because the introduction itself is included within the Vinaya Pāḷi, he established the outline by treating this statement as being connected only with the Vinaya Piṭaka. For in the outline, the word etaṃ (“this”) refers in a general sense only to the Vinaya Piṭaka, connecting with all terms everywhere.

Idāni pana taṃ visuṃ nīharitvā dassento ‘‘tattha vuttaṃ yenā’’tiādimāha. Tattha tatthāti tesu mātikāpadesu. Atha kasmā idameva vacanaṃ sandhāya vuttanti āha ‘‘idañhī’’tiādi. Idanti ‘‘tena samayena buddho bhagavā’’tiādivacanaṃ[Pg.26]. Hi-saddo yasmāti atthe daṭṭhabbo, yasmā buddhassa bhagavato attapaccakkhavacanaṃ na hoti, tasmāti vuttaṃ hoti. Attapaccakkhavacanaṃ na hotīti attano paccakkhaṃ katvā vuttavacanaṃ na hoti, bhagavatā vuttavacanaṃ na hotīti adhippāyo. ‘‘Attapaccakkhavacanaṃ na hotīti āhacca bhāsitaṃ na hotīti adhippāyo’’ti kenaci vuttaṃ. Gaṇṭhipade pana ‘‘attapaccakkhavacanaṃ na hotīti attano dharamānakāle vuttavacanaṃ na hotī’’ti likhitaṃ. Tadubhayampi atthato samānameva. Idāni pañhakaraṇaṃ vatvā anukkamena yathāvuttapañhavissajjanaṃ karonto ‘‘āyasmatā’’tiādimāha. Iminā puggalaṃ niyameti, ‘‘tañcā’’tiādinā kālaṃ niyameti. Tañca upālittherena vuttavacanaṃ kālato paṭhamamahāsaṅgītikāle vuttanti attho.

Now, however, the teacher, wishing to show that mātikā by extracting it separately, said, “Therein, it was said by whom,” etc. Therein, tatthā (“therein”) means in those mātikā sections. Why then is this very statement said with reference to this? He said, “For this,” etc. Idaṃ (“this”) refers to the statement, “At that time, the Buddha, the Blessed One,” etc. The particle hi should be understood in the sense of yasmā (“because”). Because it is not a statement directly perceived by the Buddha, the Blessed One, himself, therefore it is said. “It is not a statement directly perceived by himself” means it is not a statement spoken after having directly perceived it himself; the intention is that it is not a statement spoken by the Blessed One. “‘It is not a statement directly perceived by himself’ means it is not a statement spoken assertively; this is the intention,” thus it is said by someone. But in the Gaṇṭhipada, it is written: “‘It is not a statement directly perceived by himself’ means it is not a statement spoken during his own lifetime.” Both of these are also the same in meaning. Now, having stated the reason for the question, and wishing to provide the question and answer in sequence as stated, he said, “By the venerable,” etc. By this, he specifies the person; by the phrase beginning with “And that,” he specifies the time. And that statement spoken by the Elder Upāli was, with respect to time, spoken at the time of the First Great Council; this is the meaning.

Paṭhamamahāsaṅgītikathāvaṇṇanā

The Commentary on the Account of the First Great Council

Idāni taṃ paṭhamamahāsaṅgītiṃ dassetukāmo tassā tantiāruḷhāya idha vacane kāraṇaṃ dassento ‘‘paṭhamamahāsaṅgīti nāma cesā…pe… veditabbā’’ti āha. Paṭhamamahāsaṅgīti nāma cesāti ca-saddo īdisesu ṭhānesu vattabbasampiṇḍanattho, tañca paṭhamamahāsaṅgītikāle vuttaṃ, esā ca paṭhamamahāsaṅgīti evaṃ veditabbāti vuttaṃ hoti. Upaññāsattho vā ca-saddo. Upaññāsoti ca vākyārambho vuccati. Esā hi ganthakārānaṃ pakati, yadidaṃ kiñci vatvā puna paraṃ vattumārabhantānaṃ casaddappayogo. Yaṃ pana kenaci vuttaṃ ‘‘paṭhamamahāsaṅgīti nāma cāti ettha ca-saddo atirekattho, tena aññāpi atthīti dīpetī’’ti. Tadeva tassa ganthakkame akovidataṃ dasseti. Na hettha casaddena atirekattho viññāyati. Yadi cettha etadatthoyeva ca-kāro adhippeto siyā, evaṃ sati na kattabboyeva paṭhamasaddeneva aññāsaṃ dutiyādisaṅgītīnampi atthibhāvassa dīpitattā. Dutiyādiṃ upādāya hi paṭhamasaddappayogo dīghādiṃ upādāya rassādisaddappayogo viya. Yathāpaccayaṃ tattha tattha desitattā paññattattā ca vippakiṇṇānaṃ dhammavinayānaṃ saṅgahetvā gāyanaṃ kathanaṃ saṅgīti. Etena taṃtaṃsikkhāpadānaṃ suttānañca ādipariyosānesu antarantarā ca sambandhavasena ṭhapitaṃ saṅgītikāravacanaṃ [Pg.27] saṅgahitaṃ hoti. Mahāvisayattā pūjanīyattā ca mahatī saṅgīti mahāsaṅgīti, paṭhamā mahāsaṅgīti paṭhamamahāsaṅgīti. Nidānakosallatthanti nidadāti desanaṃ desakālādivasena aviditaṃ viditaṃ katvā nidassetīti nidānaṃ, tattha kosallaṃ nidānakosallaṃ, tadatthanti attho.

Now, wishing to show that First Great Council, showing the reason here for the words that have been included in its canon, he said: "This is called the First Great Council... it should be known." In the phrase "This is called the First Great Council," the particle 'ca' has the meaning of summarizing what is to be said in such places; and that was spoken at the time of the First Great Council, and it is said that this First Great Council should be known thus. Alternatively, the particle 'ca' has the meaning of 'upaññāsa' (introduction). And 'upaññāsa' is called the beginning of a statement. For this is the nature of authors: having said something, when they begin to say something else again, there is the use of the particle 'ca.' However, as for what has been said by a certain one, that 'In the phrase `paṭhamamahāsaṅgīti nāma ca`, the particle `ca` has an additional meaning, by which it indicates that there are others as well'—this very statement shows his lack of skill in the textual sequence. For here, an additional meaning is not understood by the particle `ca`. And if here the particle 'ca' were intended with only this meaning, in that case, it should not be used at all, because the existence of other councils, such as the second and so on, is already indicated by the word 'first' itself. For the use of the word 'first' is with reference to the second and so on, just as the use of the word 'short' and so on is with reference to 'long' and so on. Because they were taught and laid down here and there according to conditions, the collecting together and chanting of the scattered Dhamma and Vinaya is a `saṅgīti` (council). By this, the words of the council compilers—placed at the beginning and end of the various training rules and suttas, and also in between, by way of connection—are included. Due to its great scope and its venerability, a great council is a `mahāsaṅgīti` (Great Council). The first great council is the `paṭhamamahāsaṅgīti` (First Great Council). Regarding `Nidānakosallatthaṃ`: `nidāna` (introduction) is so called because it sets forth (`nidadāti`) and points out (`nidasseti`) the teaching—making known what was unknown by way of the teacher, time, and so on. Skill (`kosallaṃ`) in that is `nidānakosallaṃ`. `Tadattham` means 'for that purpose'; this is the meaning.

Sattānaṃ dassanānuttariyasaraṇādipaṭilābhahetubhūtāsu vijjamānāsupi aññāsu bhagavato kiriyāsu ‘‘buddho bodheyya’’nti paṭiññāya anulomanato veneyyānaṃ maggaphaluppattihetubhūtā kiriyā nippariyāyena buddhakiccanti āha ‘‘dhammacakkappavattanañhi ādiṃ katvā’’ti. Tattha saddhindriyādidhammoyeva pavattanaṭṭhena cakkanti dhammacakkaṃ. Atha vā cakkanti āṇā, dhammato anapetattā dhammañca taṃ cakkañcāti dhammacakkaṃ, dhammena ñāyena cakkantipi dhammacakkaṃ. Yathāha –

Even among other existing actions of the Blessed One that are the cause for beings to attain unsurpassed vision, refuge, and so forth, he says that the action which is the cause for the arising of the path and its fruits for those to be trained, in accordance with the declaration 'the Buddha would awaken,' is unambiguously the Buddha's task, beginning with the turning of the Wheel of Dhamma. Here, the faculty of faith and other qualities themselves are called the Wheel of Dhamma in the sense of their being set in motion. Alternatively, 'wheel' means command; because it is not inseparable from the Dhamma, it is called the Wheel of Dhamma—both the Dhamma and that wheel. Or, it is called the Wheel of Dhamma because it revolves by means of the Dhamma, by means of justice. As it is said—

‘‘Dhammañca pavatteti cakkañcāti dhammacakkaṃ, cakkañca pavatteti dhammañcāti dhammacakkaṃ, dhammena pavattetīti dhammacakkaṃ, dhammacariyāya pavattetīti dhammacakka’’ntiādi (paṭi. ma. 2.40).

“He sets the Dhamma in motion and the wheel as well, thus it is the Dhamma-wheel; he sets the wheel in motion and the Dhamma as well, thus it is the Dhamma-wheel; he sets it in motion with the Dhamma, thus it is the Dhamma-wheel; he sets it in motion by conduct in accordance with the Dhamma, thus it is the Dhamma-wheel,” and so on.

Katabuddhakicceti kataṃ pariniṭṭhāpitaṃ buddhakiccaṃ yena, tasmiṃ katabuddhakicce bhagavati lokanātheti sambandho. Etena buddhakattabbassa kassacipi asesitabhāvaṃ dasseti. Tatoyeva hi so bhagavā parinibbutoti. Nanu ca sāvakehi vinītāpi vineyyā bhagavatāyeva vinītā honti, tathā hi sāvakabhāsitaṃ suttaṃ buddhavacananti vuccati, sāvakavineyyā ca na tāva vinītāti? Nāyaṃ doso tesaṃ vinayanūpāyassa sāvakesu ṭhapitattā. Tenevāha –

Regarding 'katabuddhakicce': the connection is to 'that Blessed One, the Lord of the World, by whom the Buddha's task has been done, fully accomplished.' By this, it shows that no task whatsoever to be done by a Buddha remains. Indeed, for that very reason that Blessed One attained final Nibbāna. But is it not the case that even those to be trained, when trained by disciples, are in fact trained by the Blessed One himself? For a discourse spoken by a disciple is called the word of the Buddha. And are those to be trained by disciples not yet trained? This is not a fault, because the means for their training has been established in the disciples. Therefore he said—

‘‘Na tāvāhaṃ pāpima parinibbāyissāmi, yāva na bhikkhū viyattā vinītā visāradā bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’’tiādi (dī. ni. 2.168).

“I will not attain final Nibbāna, O Evil One, until the monks are accomplished, well-trained, confident, learned, who have mastered the tradition, bearers of the Dhamma, bearers of the Vinaya, bearers of the Mātikā, and are able to thoroughly refute opposing doctrines that have arisen in accordance with the Dhamma, and teach the Dhamma with its wonders,” and so on.

‘‘Kusinārāya’’ntiādinā bhagavato parinibbutadesakālavisesadassanaṃ, ‘‘aparinibbuto bhagavā’’ti gāhassa micchābhāvadassanatthaṃ loke [Pg.28] jātasaṃvaḍḍhabhāvadassanatthañca. Tathā hi manussabhāvassa supākaṭakaraṇatthaṃ mahābodhisattā carimabhave dārapariggahādīnipi karontīti. Kusinārāyanti evaṃnāmake nagare. Samīpatthe cetaṃ bhummavacanaṃ. Upavattane mallānaṃ sālavaneti tassa nagarassa upavattanabhūtaṃ mallarājūnaṃ sālavanuyyānaṃ dasseti. Tattha nagaraṃ pavisitukāmā uyyānato upecca vattanti gacchanti etenāti upavattananti sālavanaṃ vuccati. Yathā hi anurādhapurassa thūpārāmo dakkhiṇapacchimadisāyaṃ, evaṃ taṃ uyyānaṃ kusinārāya dakkhiṇapacchimadisāya hoti. Yathā ca thūpārāmato dakkhiṇadvārena nagaraṃ pavisanamaggo pācīnamukho gantvā uttarena nivattati, evaṃ uyyānato sālapanti pācīnamukhā gantvā uttarena nivattā, tasmā taṃ ‘‘upavattana’’nti vuccati. Yamakasālānamantareti yamakasālānaṃ vemajjhe. Tattha kira bhagavato paññattassa parinibbānamañcassa ekā sālapanti sīsabhāge hoti, ekā pādabhāge, tatrāpi eko taruṇasālo sīsabhāgassa āsanno hoti, eko pādabhāgassa, tasmā ‘‘yamakasālānamantare’’ti vuttaṃ. Api ca ‘‘yamakasālā nāma mūlakkhandhaviṭapapattehi aññamaññaṃ saṃsibbetvā ṭhitasālā’’tipi mahāaṭṭhakathāyaṃ vuttaṃ.

By 'At Kusinārā' and so on, the distinction of the place and time of the Blessed One's final passing away is shown; it is also for the purpose of showing the falsity of the view that 'the Blessed One has not finally passed away,' and for showing his state of having been born and having grown up in the world. Indeed, to make the human state very clear, great Bodhisattas in their final existence also undertake such things as taking a wife. 'At Kusinārā' means in the city so named. This is a locative expression in the sense of proximity. 'In the sāla grove of the Mallas, at Upavattana' shows the sāla-grove park of the Malla kings, which was the Upavattana of that city. It is called 'Upavattana' because those wishing to enter the city approach from the park and proceed by this path. Just as the Thūpārāma of Anurādhapura is in the south-west, so that park is in the south-west of Kusinārā. And just as the path for entering the city by the southern gate from the Thūpārāma runs eastward before turning north, so too the row of sāla trees from the park runs eastward before turning north. Therefore, it is called 'Upavattana.' 'Between the twin sāla trees' means in the middle of the twin sāla trees. There, it is said, for the final Nibbāna couch prepared for the Blessed One, one row of sāla trees was at the head, and one at the foot. And there too, one young sāla tree was near the head-part, and one near the foot-part. Therefore, it is said, 'between the twin sāla trees.' Furthermore, it is also stated in the Great Commentary: 'The twin sāla trees are sāla trees that stand intertwined with one another by their roots, trunks, branches, and leaves.'

Anupādisesāya nibbānadhātuyāti upādīyate kammakilesehīti upādi, vipākakkhandhā kaṭattā ca rūpaṃ. So pana upādi kilesābhisaṅkhāramāranimmathanena nibbānappattiyaṃ anossaṭṭho, idha khandhamaccumāranimmathanena ossaṭṭho nisesitoti ayaṃ anupādisesā nibbānadhātu natthi etissā upādisesoti katvā. Nibbānadhātūti cettha nibbutimattaṃ adhippetaṃ, itthambhūtalakkhaṇe cāyaṃ karaṇaniddeso. Parinibbāneti parinibbānaṭṭhāne, nimittatthe vā bhummavacanaṃ, parinibbānahetu sannipatitānanti attho. Saṅghassa thero saṅghatthero. So pana saṅgho kiṃparimāṇoti āha ‘‘sattannaṃ bhikkhusatasahassāna’’nti. Niccasāpekkhattā hi īdisesu samāso hotiyeva yathā ‘‘devadattassa garukula’’nti. Sattannaṃ bhikkhusatasahassānanti ca saṅghattherānaṃyeva sattannaṃ bhikkhusatasahassānaṃ. Tadā hi ‘‘sannipatitā bhikkhū ettakā’’ti pamāṇarahitā. Tathā hi veḷuvagāme vedanāvikkhambhanato paṭṭhāya ‘‘na cirena bhagavā parinibbāyissatī’’ti sutvā tato tato āgatesu bhikkhūsu ekabhikkhupi pakkanto nāma natthi, tasmā gaṇanaṃ vītivatto saṅgho ahosi. Āyasmā [Pg.29] mahākassapo dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesīti sambandho.

The element of Nibbāna without residue remaining—here, 'upādi' refers to what is clung to by kamma and defilements; namely, the resultant aggregates and kamma-born matter. However, that 'upādi' is not abandoned upon the attainment of Nibbāna through the crushing of the Māra of defilements and formations; rather, here, it is abandoned without remainder through the crushing of the Māra of the aggregates and death. Thus, this is the element of Nibbāna without residue remaining, because for it there is no remainder of what is clung to. Here, by 'Nibbāna-dhātu' is meant merely the extinguishing, and this is an instrumental designation in the sense of 'characteristic of being such'. By 'parinibbāne' is meant 'at the place of final Nibbāna', or it is a locative usage in the sense of 'cause'; the meaning is 'of those assembled on account of the final Nibbāna'. The elder of the Sangha is the Sangha's elder. But what was the measure of that Sangha? It is said, 'of seven hundred thousand monks'. Indeed, in such cases, a compound is certainly formed due to constant relativity, as in 'Devadatta’s venerable family'. And 'of seven hundred thousand monks' refers to none other than the seven hundred thousand monks of the Sangha elders. For at that time, the assembled monks were beyond measure. For indeed, from the time of the suppression of feelings at Veḷuvagāma, having heard that 'the Blessed One will soon attain final Nibbāna', not a single monk departed from among those who had come from here and there. Therefore, the Sangha was beyond enumeration. The connection should be made that the Venerable Mahākassapa aroused enthusiasm in the monks for the sake of the recitation of the Dhamma and Vinaya.

Tattha mahākassapoti mahantehi sīlakkhandhādīhi samannāgatattā mahanto kassapoti mahākassapo, apica kumārakassapattheraṃ upādāya ayaṃ mahāthero ‘‘mahākassapo’’ti vuccati. Atha kimatthaṃ āyasmā mahākassapo dhammavinayasaṅgāyanatthaṃ ussāhaṃ janesīti āha ‘‘sattāhaparinibbute’’tiādi. Satta ahāni samāhaṭāni sattāhaṃ, sattāhaṃ parinibbutassa assāti sattāhaparinibbuto, bhagavā, tasmiṃ sattāhaparinibbute bhagavati, bhagavato parinibbānadivasato paṭṭhāya sattāhe vītivatteti vuttaṃ hoti. Subhaddena vuḍḍhapabbajitena vuttavacanaṃ samanussarantoti sambandho. Tattha subhaddoti tassa nāmaṃ, vuḍḍhakāle pana pabbajitattā vuḍḍhapabbajitoti vuccati. ‘‘Alaṃ āvuso’’tiādinā tena vuttavacanaṃ nidasseti. So hi sattāhaparinibbute bhagavati āyasmatā mahākassapattherena saddhiṃ pāvāya kusināraṃ addhānamaggappaṭipannesu pañcamattesu bhikkhusatesu avītarāge bhikkhū antarāmagge diṭṭhaājīvakassa santikā bhagavato parinibbānaṃ sutvā pattacīvarāni chaḍḍetvā bāhā paggayha nānappakāraṃ paridevante disvā evamāha.

Therein, regarding ‘Mahākassapa’: because he was endowed with great qualities beginning with the aggregate of virtue, Kassapa was great, and thus he is Mahākassapa. Moreover, in reference to the Elder Kumārakassapa, this great elder is called ‘Mahākassapa’. Now, for what reason did the Venerable Mahākassapa arouse enthusiasm for the chanting of the Dhamma and Vinaya? To this, it is said, 'seven days after the Parinibbāna,' and so forth. Seven days brought together is a seven-day period. He for whom it has been seven days since attaining Parinibbāna is a 'sattāhaparinibbuto', the Blessed One. 'When the Blessed One had been in Parinibbāna for seven days' means that seven days had passed since the day of the Blessed One's Parinibbāna. The connection should be made thus: 'recalling the words spoken by Subhadda, who had gone forth in old age'. Therein, 'Subhadda' is his name; but because he had gone forth in his old age, he is called a 'vuḍḍhapabbajita' (one gone forth in old age). By means of 'Enough, venerable sirs,' and so forth, it indicates the words spoken by him. For indeed, when the Blessed One had been in Parinibbāna for seven days, the Venerable Mahākassapa was travelling the long road from Pāvā to Kusinārā together with about five hundred monks. On the way, those monks among them who were not yet free from passion, having heard of the Blessed One's Parinibbāna from an Ājīvaka they had seen, discarded their bowls and robes, raised their arms, and lamented in various ways. Seeing them, he (Subhadda) spoke thus.

Kasmā pana so evamāha? Bhagavati āghātena. Ayaṃ kira so khandhake (mahāva. 303) āgate ātumāvatthusmiṃ nahāpitapubbako vuḍḍhapabbajito bhagavati kusinārato nikkhamitvā aḍḍhateḷasehi bhikkhusatehi saddhiṃ ātumaṃ gacchante ‘‘bhagavā āgacchatī’’ti sutvā āgatakāle ‘‘yāgudānaṃ karissāmī’’ti sāmaṇerabhūmiyaṃ ṭhite dve putte etadavoca ‘‘bhagavā kira tātā ātumaṃ āgacchati mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi, gacchatha tumhe tātā khurabhaṇḍaṃ ādāya nāḷiyāvāpakena anugharakaṃ anugharakaṃ āhiṇḍatha, loṇampi telampi taṇḍulampi khādanīyampi saṃharatha, bhagavato āgatassa yāgudānaṃ karissāmī’’ti. Te tathā akaṃsu. Atha bhagavati ātumaṃ āgantvā bhusāgārakaṃ paviṭṭhe subhaddo sāyanhasamayaṃ gāmadvāraṃ gantvā manusse āmantetvā ‘‘hatthakammamattaṃ me dethā’’ti hatthakammaṃ yācitvā ‘‘kiṃ bhante [Pg.30] karomā’’ti vutte ‘‘idañcidañca gaṇhathā’’ti sabbūpakaraṇāni gāhāpetvā vihāre uddhanāni kāretvā ekaṃ kāḷakaṃ kāsāvaṃ nivāsetvā tādisameva pārupitvā ‘‘idaṃ karotha, idaṃ karothā’’ti sabbarattiṃ vicārento satasahassaṃ vissajjetvā bhojjayāguñca madhugoḷakañca paṭiyādāpesi. Bhojjayāgu nāma bhuñjitvā pātabbayāgu, tattha sappimadhuphāṇitamacchamaṃsapupphaphalarasādi yaṃ kiñci khādanīyaṃ nāma atthi, taṃ sabbaṃ pavisati, kīḷitukāmānaṃ sīsamakkhanayoggā hoti sugandhagandhā.

But why did he say so? Because of resentment towards the Blessed One. It is said that in the Khandhaka, concerning the matter that arose at Ātumā, this man, who had formerly been a barber and had ordained in old age, when the Blessed One, having departed from Kusinārā, was going to Ātumā with twelve hundred and fifty monks, heard, “The Blessed One is coming.” When the time of his arrival came, thinking, “I will make an offering of gruel,” he said this to his two sons who were in the novices’ grounds: “Dear sons, it is said the Blessed One is coming to Ātumā with a great Saṅgha of monks, with twelve hundred and fifty monks. Go, dear sons, take your barber’s kit, and with a small basket wander from house to house. Collect salt, oil, rice, and edible items. When the Blessed One arrives, I will make an offering of gruel.” They did so. Then, when the Blessed One arrived at Ātumā and entered the chaff-house, Subhadda went to the village gate in the evening, addressed the people, and asked for manual labor, saying, “Give me a little manual labor.” When they said, “Venerable sir, what shall we do?” he had them get all the necessary supplies, saying, “Get this and that.” He had hearths made in the monastery, put on one dark saffron robe and draped himself in a similar one, and spent the whole night directing them, “Do this, do this.” Spending one hundred thousand, he had a meal-gruel and honey-balls prepared. A meal-gruel is a gruel to be drunk after having eaten. Whatever edible thing there is—such as ghee, honey, molasses, fish, meat, flowers, fruits, and juices—all of it goes into it. For those who wish to play, it is suitable for anointing the head and has a fragrant scent.

Atha bhagavā kālasseva sarīrapaṭijagganaṃ katvā bhikkhusaṅghaparivuto piṇḍāya carituṃ ātumābhimukho pāyāsi. Manussā tassa ārocesuṃ ‘‘bhagavā piṇḍāya gāmaṃ pavisati, tayā kassa yāgu paṭiyāditā’’ti. So yathānivatthapāruteheva tehi kāḷakakāsāvehi ekena hatthena dabbiñca kaṭacchuñca gahetvā brahmā viya dakkhiṇajāṇumaṇḍalaṃ bhūmiyaṃ patiṭṭhāpetvā vanditvā ‘‘paṭiggaṇhatu me bhante bhagavā yāgu’’nti āha. Tato ‘‘jānantāpi tathāgatā pucchantī’’ti khandhake (mahāva. 303) āgatanayena bhagavā pucchitvā ca sutvā ca taṃ vuḍḍhapabbajitaṃ vigarahitvā tasmiṃ vatthusmiṃ akappiyasamādāpanasikkhāpadaṃ khurabhaṇḍapariharaṇasikkhāpadañcāti dve sikkhāpadāni paññapetvā ‘‘bhikkhave anekakappakoṭiyo bhojanaṃ pariyesanteheva vītināmitā, idaṃ pana tumhākaṃ akappiyaṃ, adhammena uppannabhojanaṃ imaṃ paribhuñjitvā anekāni attabhāvasahassāni apāyesveva nibbattissanti, apetha mā gaṇhathā’’ti bhikkhācārābhimukho agamāsi, ekabhikkhunāpi na kiñci gahitaṃ.

Then the Blessed One, having attended to his bodily needs early in the morning, surrounded by the community of monks, set out towards Ātumā to wander for alms. People informed him, 'The Blessed One is entering the village for alms; for whom has the gruel been prepared by you?' He, dressed just as he was, in those dark brown robes, holding a ladle and spoon in one hand, like a Brahmā, placed his right knee on the ground, paid homage, and said, 'Venerable sir, may the Blessed One accept my gruel.' Then, following the method described in the Khandhaka, 'Even Tathāgatas ask, though they know,' the Blessed One questioned him, and after hearing, rebuked that elderly renunciate. On that matter, he established two training rules: the training rule concerning causing to undertake what is improper, and the training rule concerning the keeping of a razor case. He said, 'Monks, countless millions of aeons have been spent just seeking food, but this is improper for you. Having consumed this food obtained unlawfully, you will be reborn in the lower realms for many thousands of existences. Go away, do not take it.' He then proceeded towards the alms-round village, and not even a single monk took anything.

Subhaddo anattamano hutvā ‘‘ayaṃ ‘sabbaṃ jānāmī’ti āhiṇḍati, sace na gahetukāmo pesetvā ārocetabbaṃ assa, pakkāhāro nāma sabbaciraṃ tiṭṭhanto sattāhamattaṃ tiṭṭheyya, idañca mama yāvajīvaṃ pariyattaṃ assa, sabbaṃ tena nāsitaṃ, ahitakāmo ayaṃ mayha’’nti bhagavati āghātaṃ bandhitvā dasabale dharamāne kiñci vattuṃ nāsakkhi. Evaṃ kirassa ahosi ‘‘ayaṃ uccakulā pabbajito mahāpuriso, sace kiñci vakkhāmi, mamaṃyeva santajjessatī’’ti. Svāyaṃ ajja mahākassapattherena saddhiṃ āgacchanto ‘‘parinibbuto bhagavā’’ti sutvā laddhassāso [Pg.31] viya haṭṭhatuṭṭho evamāha. Thero pana taṃ sutvā hadaye pahāraṃ viya matthake patitasukkāsaniṃ viya maññi, dhammasaṃvego cassa uppajji ‘‘sattāhamattaparinibbuto bhagavā, ajjāpissa suvaṇṇavaṇṇaṃ sarīraṃ dharatiyeva, dukkhena bhagavatā ārādhitasāsane nāma evaṃ lahuṃ mahantaṃ pāpakasaṭaṃ kaṇṭako uppanno, alaṃ kho panesa pāpo vaḍḍhamāno aññepi evarūpe sahāye labhitvā sāsanaṃ osakkāpetu’’nti.

Subhadda, being displeased, thought: 'This man wanders about saying, “I know everything.” If he did not wish to accept it, he should have sent word to have it announced. Cooked food, though it may last a long time, would last for seven days at most, and this would have been sufficient for me for my whole life—all of it has been destroyed by him. This one does not desire my welfare.' Thus, having harbored resentment toward the Blessed One, he was unable to say anything while the Ten-Powered One was still present. For it seems this thought occurred to him: 'This one, ordained from a high family, is a great man. If I say anything, he will only scold me.' That very person, today, while coming with the Elder Mahākassapa, upon hearing, 'The Blessed One has attained Parinibbāna,' became joyful and delighted as if he had gained relief and spoke thus. But the Elder, hearing this, felt as if he had been struck in the heart or as if a thunderbolt had fallen upon his head. And a sense of spiritual urgency arose in him: 'The Blessed One attained Parinibbāna only seven days ago, and even today His golden-hued body still remains. In the Dispensation accomplished with difficulty by the Blessed One, so quickly has such a great and wicked thorn arisen. Indeed, this wicked person is quite capable, by growing and finding other such companions, of causing the Dispensation to decline.'

Tato thero cintesi ‘‘sace kho panāhaṃ imaṃ mahallakaṃ idheva pilotikaṃ nivāsetvā chārikāya okirāpetvā nīharāpessāmi, manussā ‘samaṇassa gotamassa sarīre dharamāneyeva sāvakā vivadantī’ti amhākaṃ dosaṃ dassessanti, adhivāsemi tāva. Bhagavatā hi desitadhammo asaṅgahitapuppharāsisadiso, tattha yathā vātena pahaṭapupphāni yato vā tato vā gacchanti, evameva evarūpānaṃ vasena gacchante gacchante kāle vinaye ekaṃ dve sikkhāpadāni nassissanti vinassissanti, sutte eko dve pañhavārā nassissanti, abhidhamme ekaṃ dve bhūmantarāni nassissanti, evaṃ anukkamena mūle naṭṭhe pisācasadisā bhavissāma, tasmā dhammavinayasaṅgahaṃ karissāmi, evaṃ sati daḷhasuttena saṅgahitapupphāni viya ayaṃ dhammavinayo niccalo bhavissati. Etadatthañhi bhagavā mayhaṃ tīṇi gāvutāni paccuggamanaṃ akāsi, tīhi ovādehi upasampadaṃ akāsi, kāyato cīvaraparivattanaṃ akāsi, ākāse pāṇiṃ cāletvā candopamapaṭipadaṃ kathento maññeva sakkhiṃ katvā kathesi, tikkhattuṃ sakalasāsanaratanaṃ paṭicchāpesi, mādise bhikkhumhi tiṭṭhamāne ayaṃ pāpo sāsane vaḍḍhiṃ mā alatthu, yāva adhammo na dippati, dhammo na paṭibāhīyati, avinayo na dippati, vinayo na paṭibāhīyati, adhammavādino na balavanto honti, dhammavādino na dubbalā honti, avinayavādino na balavanto honti, vinayavādino na dubbalā honti, tāva dhammañca vinayañca saṅgāyissāmi, tato bhikkhū attano attano pahonakaṃ gahetvā kappiyākappiye kathessanti, athāyaṃ pāpo sayameva niggahaṃ pāpuṇissati, puna sīsaṃ ukkhipituṃ na sakkhissati, sāsanaṃ iddhañceva phītañca bhavissatī’’ti. Cintetvā so ‘‘evaṃ nāma mayhaṃ cittaṃ uppanna’’nti kassaci anārocetvā [Pg.32] bhikkhusaṅghaṃ samassāsetvā atha pacchā dhātubhājanadivase dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesi. Tena vuttaṃ ‘‘āyasmā mahākassapo sattāhaparinibbute…pe… dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesī’’ti.

Then the Elder thought: 'If, indeed, I were to make this old monk wear a rag-robe right here, have him sprinkled with ashes, and have him expelled, people would say, “Even while the ascetic Gotama’s body is still present, his disciples are disputing,” and they would find fault with us. I shall endure for now. Indeed, the Dhamma taught by the Blessed One is like a heap of unstrung flowers. Just as flowers struck by the wind go here and there, so too, through the influence of such people, as time goes on, one or two training rules in the Vinaya will be lost and utterly destroyed, one or two sections of questions in the Sutta will be lost, and one or two intermediate sections in the Abhidhamma will be lost. Thus, gradually, with the root destroyed, we will become like pisācas. Therefore, I will make a compilation of the Dhamma and Vinaya. When this is done, this Dhamma and Vinaya will be unshaken, like flowers strung with a strong thread. It was for this very purpose that the Blessed One came three gāvutas to meet me, gave me the higher ordination with three admonitions, exchanged robes with me from his own body, and, while moving his hand in the sky and speaking of the practice comparable to the moon, he spoke making me alone the witness. Three times he entrusted to me the entire jewel of the Dispensation. While a bhikkhu such as I exists, may this wicked one not obtain growth in the Dispensation. For as long as the unrighteous Dhamma does not shine and the righteous Dhamma is not suppressed; for as long as the non-Vinaya does not shine and the Vinaya is not suppressed; for as long as speakers of unrighteous Dhamma are not powerful and speakers of righteous Dhamma are not weak; for as long as speakers of non-Vinaya are not powerful and speakers of Vinaya are not weak—for that long I will compile the Dhamma and the Vinaya. Then, the bhikkhus, each taking up what is sufficient for them, will declare what is allowable and unallowable. Then this wicked one will by himself meet with suppression and will not be able to raise his head again. The Dispensation will be prosperous and thriving.' Having thought thus, without informing anyone, 'Such a thought has arisen in me,' he consoled the community of bhikkhus. Then, afterwards, on the day of the distribution of the relics, he inspired the bhikkhus for the purpose of compiling the Dhamma and Vinaya. Therefore it was said: 'The Venerable Mahākassapa, seven days after the Parinibbāna… inspired the bhikkhus for the purpose of compiling the Dhamma and Vinaya.'

Tattha alanti paṭikkhepavacanaṃ. Āvusoti paridevante bhikkhū ālapati. Mā socitthāti citte uppannabalavasokena mā socittha. Mā paridevitthāti vācāya mā paridevittha ‘‘paridevanaṃ vilāpo’’ti vacanato. Idāni asocanādīsu kāraṇaṃ dassento ‘‘sumuttā maya’’ntiādimāha. Tena mahāsamaṇenāti nissakke karaṇavacanaṃ, tato mahāsamaṇato suṭṭhu muttā mayanti attho, upaddutā ca homa tadāti adhippāyo. Homāti vā atītatthe vattamānavacanaṃ, ahumhāti attho, anussaranto dhammasaṃvegavasenāti adhippāyo. Dhammasabhāvacintāvasena pavattaṃ sahottappañāṇaṃ dhammasaṃvego. Vuttañhetaṃ –

Herein, 'alaṃ' is a word of prohibition. With 'āvuso,' he addresses the bhikkhus who are lamenting. 'Mā socittha' means: 'Do not grieve with the strong sorrow that has arisen in the mind.' 'Mā paridevittha' means: 'Do not lament with speech,' in accordance with the saying, 'Lamentation is wailing.' Now, showing the reason for not grieving and so forth, he says, 'We are well freed,' and so on. 'Tena mahāsamaṇena' is an instrumental case used in the sense of separation; the meaning is, 'We are well freed from that great ascetic.' The intention is, 'And we were oppressed then.' 'Homa' is a present tense verb used in the sense of the past; the meaning is 'ahumhā' (we were). The intention is: recollecting by means of spiritual urgency. The knowledge accompanied by moral dread (ottappa), which arises through contemplation of the nature of phenomena, is 'dhammasaṃvega.' For this has been said:

‘‘Sabbasaṅkhatadhammesu, ottappākārasaṇṭhitaṃ;

Ñāṇamohitabhārānaṃ, dhammasaṃvegasaññita’’nti.

For those who have laid down the burden, the knowledge established in the manner of moral dread regarding all conditioned phenomena is designated as 'dhammasaṃvega'.

Ṭhānaṃ kho panetaṃ vijjatīti tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhānaṃ, hetu. Khoti avadhāraṇe, etaṃ kāraṇaṃ vijjateva, no na vijjatīti attho. Kiṃ taṃ kāraṇanti āha ‘‘yaṃ pāpabhikkhū’’tiādi. Ettha yanti nipātamattaṃ, kāraṇaniddeso vā, yena kāraṇena antaradhāpeyyuṃ, tadetaṃ kāraṇaṃ vijjatīti attho. Pāpabhikkhūti pāpikāya lāmikāya icchāya samannāgatā bhikkhū. Atīto atikkanto satthā ettha, etassāti vā atītasatthukaṃ, pāvacanaṃ. Padhānaṃ vacanaṃ pāvacanaṃ, dhammavinayanti vuttaṃ hoti. Pakkhaṃ labhitvāti alajjīpakkhaṃ labhitvā. Na cirassevāti na cireneva. Yāva ca dhammavinayo tiṭṭhatīti yattakaṃ kālaṃ dhammo ca vinayo ca lajjīpuggalesu tiṭṭhati.

Regarding 'Ṭhānaṃ kho panetaṃ vijjati' ('This is indeed a possible condition'): 'Ṭhānaṃ' is a cause (hetu), because the fruit stands (tiṭṭhati) on this (ettha), as its occurrence is dependent on that. 'Kho' is for emphasis; the meaning is that this cause certainly exists, it is not that it does not exist. When asked, 'What is that cause?', he says, 'yaṃ pāpabhikkhū,' and so on. Herein, 'yaṃ' is merely a particle, or it is an indication of the cause; the meaning is: 'That cause by which they might bring about the disappearance, that very cause exists.' 'Pāpabhikkhū' means bhikkhus endowed with evil, base desire. 'Atītasatthukaṃ pāvacanaṃ' means the Dispensation whose Teacher has passed away, because the Teacher has passed away from this (Dispensation), or this (Dispensation) has a Teacher who has passed away. 'Pāvacanaṃ' is the principal teaching; this is said to be the Dhamma and Vinaya. 'Pakkhaṃ labhitvā' means having gained the faction of the shameless. 'Na cirasseva' means before long. 'Yāva ca dhammavinayo tiṭṭhati' means for as long as the Dhamma and Vinaya remain among conscientious individuals.

Vuttañhetaṃ bhagavatāti parinibbānamañcake nipannena bhagavatā bhikkhū ovadantena etaṃ vuttanti attho. Desito paññattoti dhammopi desito ceva paññatto ca. Suttābhidhammasaṅgahitassa hi dhammassa abhisajjanaṃ pabodhanaṃ desanā, tasseva pakārato ñāpanaṃ vineyyasantāne ṭhapanaṃ paññāpanaṃ, tasmā dhammopi desito ceva paññatto cāti [Pg.33] vutto. Paññattoti ca ṭhapitoti attho. Vinayopi desito ceva paññatto ca. Vinayatantisaṅgahitassa hi atthassa kāyavācānaṃ vinayanato vinayoti laddhādhivacanassa atisajjanaṃ pabodhanaṃ desanā, tasseva pakārato ñāpanaṃ asaṅkarato ṭhapanaṃ paññāpanaṃ, tasmā vinayopi desito ceva paññatto cāti vuccati.

`Vuttañhetaṃ bhagavatā` means that this was spoken by the Blessed One as he lay on the couch of his Parinibbāna while advising the bhikkhus. `Desito paññatto` means that the Dhamma was both taught (desito) and laid down (paññatto). For the Dhamma included in the Sutta and Abhidhamma, its thorough instruction and awakening is `desanā`; making it known in detail and establishing it in the mental continuum of those to be trained is `paññāpana`. Therefore, it is said that the Dhamma was both taught and laid down. And `paññatto` means 'established.' The Vinaya was also both taught and laid down. For the meaning included in the Vinaya canon, which has gained the designation 'Vinaya' because it disciplines the body and speech, its thorough instruction and awakening is `desanā`; making it known in detail and establishing it without confusion is `paññāpana`. Therefore, it is said that the Vinaya was both taught and laid down.

So vo mamaccayenāti so dhammavinayo tumhākaṃ mamaccayena satthā. Idaṃ vuttaṃ hoti – mayā vo ṭhiteneva ‘‘idaṃ lahukaṃ, idaṃ garukaṃ, idaṃ satekicchaṃ, idaṃ atekicchaṃ, idaṃ lokavajjaṃ, idaṃ paṇṇattivajjaṃ. Ayaṃ āpatti puggalassa santike vuṭṭhāti, ayaṃ gaṇassa, ayaṃ saṅghassa santike vuṭṭhātī’’ti sattannaṃ āpattikkhandhānaṃ avītikkamanīyatāvasena otiṇṇavatthusmiṃ sakhandhakaparivāro ubhatovibhaṅgo mahāvinayo nāma desito, taṃ sakalampi vinayapiṭakaṃ mayi parinibbute tumhākaṃ satthukiccaṃ sādhessati ‘‘idaṃ vo kattabbaṃ, idaṃ vo na kattabba’’nti kattabbākattabbassa vibhāgena anusāsanato. Ṭhiteneva ca mayā ‘‘ime cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgāni, ariyo aṭṭhaṅgiko maggo’’ti tena tena vineyyānaṃ ajjhāsayānurūpena pakārena ime sattatiṃsa bodhipakkhiyadhamme vibhajitvā suttantapiṭakaṃ desitaṃ, taṃ sakalampi suttantapiṭakaṃ mayi parinibbute tumhākaṃ satthukiccaṃ sādhessati taṃtaṃcariyānurūpaṃ sammāpaṭipattiyā anusāsanato. Ṭhiteneva ca mayā ‘‘pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, cattāri saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, satta vedanā, satta saññā, satta cetanā, satta cittāni, tatrāpi ettakā dhammā kāmāvacarā, ettakā rūpāvacarā, ettakā arūpāvacarā, ettakā pariyāpannā, ettakā apariyāpannā, ettakā lokiyā, ettakā lokuttarā’’ti ime dhamme vibhajitvā abhidhammapiṭakaṃ desitaṃ, taṃ sakalampi abhidhammapiṭakaṃ mayi parinibbute tumhākaṃ satthukiccaṃ sādhessati, khandhādivibhāgena ñāyamānaṃ catusaccasambodhāvahattā satthārā sammāsambuddhena kattabbakiccaṃ nipphādessati. Iti sabbampetaṃ abhisambodhito yāva parinibbānā pañcacattālīsa vassāni bhāsitaṃ lapitaṃ, tīṇi piṭakāni, pañca nikāyā, navaṅgāni, caturāsīti dhammakkhandhasahassānīti evaṃ mahappabhedaṃ hoti. Iti imāni caturāsīti [Pg.34] dhammakkhandhasahassāni tiṭṭhanti, ahaṃ ekova parinibbāyāmi, ahañca panidāni ekova ovadāmi anusāsāmi, mayi parinibbute imāni caturāsīti buddhasahassāni tumhe ovadissanti anusāsissanti ovādānusāsanīkiccassa nipphādanatoti.

`So vo mamaccayenāti` means that the Dhamma and Vinaya will be your Teacher after my passing. This is what is meant: While I was still present, I taught the great Vinaya, comprising the two Vibhaṅgas with their sections (Khandhakas) and appendices (Parivāra), in the context of arisen matters, in terms of the non-transgression of the seven classes of offenses, saying: ‘This is light, this is grave, this is remediable, this is irremediable, this is a worldly fault, this is a fault by rule. This offense is resolved in the presence of an individual, this in the presence of a group, this in the presence of the Saṅgha.’ The entire Vinaya Piṭaka, after my Parinibbāna, will accomplish the Teacher's duty for you by instructing you through the distinction of what should be done and what should not be done. And while I was still present, I taught the Suttanta Piṭaka by analyzing these thirty-seven factors of awakening—namely, ‘these four foundations of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path’—in a manner suited to the inclinations of those to be trained. The entire Suttanta Piṭaka, after my Parinibbāna, will accomplish the Teacher's duty for you by instructing you in the right practice in accordance with your respective conduct. And while I was still present, I taught the Abhidhamma Piṭaka by analyzing these phenomena—namely, ‘the five aggregates, the twelve sense bases, the eighteen elements, the four truths, the twenty-two faculties, the nine causes, the four nutriments, the seven contacts, the seven feelings, the seven perceptions, the seven volitions, the seven consciousnesses—and among these, so many phenomena pertain to the sense-sphere, so many to the form-sphere, so many to the formless-sphere, so many are included, so many are not included, so many are mundane, so many are supramundane.’ The entire Abhidhamma Piṭaka, after my Parinibbāna, will accomplish the Teacher's duty for you; since, being understood through the analysis of aggregates and so forth, it leads to the comprehension of the Four Noble Truths, it thus accomplishes the task that should be performed by the Teacher, the Fully Self-Enlightened One. Thus, all this—from the time of my full enlightenment until my Parinibbāna—was spoken and declared for forty-five years: the three Piṭakas, the five Nikāyas, the ninefold teachings, the eighty-four thousand Dhamma sections. Thus, it is of such vast scope. These eighty-four thousand Dhamma sections remain. I alone shall attain Parinibbāna. And even now, I alone advise and instruct. After my Parinibbāna, these eighty-four thousand Buddhas will advise and instruct you, thereby accomplishing the duty of giving advice and instruction.

Sāsananti pariyattipaṭipattipaṭivedhavasena tividhaṃ sāsanaṃ, nippariyāyato pana sattatiṃsa bodhipakkhiyadhammā. Addhaniyanti addhānamaggagāmīti addhaniyaṃ, addhānakkhamanti attho. Ciraṭṭhitikanti ciraṃ ṭhiti etassāti ciraṭṭhitikaṃ, sāsanaṃ, assa bhaveyyāti sambandho. Idaṃ vuttaṃ hoti – yathā yena pakārena idaṃ sāsanaṃ dīghamaddhānaṃ pavattituṃ samatthaṃ, tatoyeva ciraṭṭhitikaṃ assa, tathā tena pakārena dhammañca vinayañca saṅgāyeyyanti.

The Teaching (sāsana) is threefold by way of study, practice, and realization; but in the ultimate sense, it is the thirty-seven factors of awakening. ‘Addhaniya’ (enduring) means ‘going along the path to the end,’ hence ‘addhaniya,’ meaning ‘capable of enduring for a long time.’ ‘Ciraṭṭhitika’ (long-lasting) means that its persistence is long; the connection is with ‘may the Teaching be long-lasting.’ This is what is said: In whatever way this Teaching is capable of continuing for a long time, in that very way may it be long-lasting; in that way, I should chant the Dhamma and the Vinaya.

Idāni sammāsambuddhena attano kataṃ anuggahavisesaṃ vibhāvento āha ‘‘yañcāhaṃ bhagavatā’’tiādi. Tattha ‘‘yañcāha’’nti etassa ‘‘anuggahito’’ti etena sambandho. Tattha yanti yasmā, yena kāraṇenāti vuttaṃ hoti. Kiriyāparāmasanaṃ vā etaṃ, tena ‘‘anuggahito’’ti ettha anuggaṇhanaṃ parāmasati. Dhāressasītiādikaṃ pana bhagavā aññatarasmiṃ rukkhamūle mahākassapattherena paññattasaṅghāṭiyaṃ nisinno taṃ cīvaraṃ vikasitapadumapupphavaṇṇena pāṇinā antare parāmasanto āha. Vuttañhetaṃ kassapasaṃyutte (saṃ. ni. 2.154) mahākassapatthereneva ānandattheraṃ āmantetvā kathentena –

Now, explaining the special favor done to himself by the Fully Self-Enlightened One, he says, ‘And that which I...’ and so forth. Here, ‘yañcāhaṃ’ (and that which I) is connected with ‘anuggahito’ (was favored). Here, ‘yaṃ’ (that which) means ‘because’ or ‘for what reason.’ Or, this is a reference to the action, by which ‘anuggahito’ here refers to the act of favoring. However, the Blessed One, seated on the patchwork robe arranged by the Elder Mahākassapa at the foot of a certain tree, spoke, stroking that robe from end to end with his hand, which was the color of a blooming lotus flower, saying, ‘You will bear...’ and so forth. This was stated in the Kassapa Saṃyutta by the Elder Mahākassapa himself, addressing and recounting to the Elder Ānanda:

‘‘Atha kho, āvuso, bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami, atha khvāhaṃ, āvuso, paṭapilotikānaṃ saṅghāṭiṃ catugguṇaṃ paññāpetvā bhagavantaṃ etadavocaṃ ‘idha, bhante, bhagavā nisīdatu, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’ti. Nisīdi kho, āvuso, bhagavā paññatte āsane, nisajja kho maṃ, āvuso, bhagavā etadavoca ‘mudukā kho tyāyaṃ kassapa paṭapilotikānaṃ saṅghāṭī’ti. ‘Paṭiggaṇhātu me, bhante, bhagavā paṭapilotikānaṃ saṅghāṭiṃ anukampaṃ upādāyā’ti. ‘Dhāressasi pana me tvaṃ kassapa sāṇāni paṃsukūlāni nibbasanānī’ti. ‘Dhāressāmahaṃ, bhante, bhagavato sāṇāni paṃsukūlāni [Pg.35] nibbasanānī’ti. So khvāhaṃ, āvuso, paṭapilotikānaṃ saṅghāṭiṃ bhagavato pādāsiṃ, ahaṃ pana bhagavato sāṇāni paṃsukūlāni nibbasanāni paṭipajji’’nti (saṃ. ni. 2.154).

‘Then, friend, the Blessed One stepped off the path and approached the root of a certain tree. Then, friend, I folded the patchwork outer robe into four, prepared it, and said this to the Blessed One: “Venerable sir, may the Blessed One sit here. That would be for my welfare and happiness for a long time.” The Blessed One, friend, sat down on the prepared seat. Having sat down, friend, the Blessed One said this to me: “Kassapa, this patchwork outer robe of yours is soft.” “Venerable sir, may the Blessed One accept my patchwork outer robe out of compassion.” “But will you, Kassapa, wear my worn-out, hempen, dust-heap robes?” “I will wear, venerable sir, the Blessed One’s worn-out, hempen, dust-heap robes.” So, friend, I gave the patchwork outer robe to the Blessed One, and I, for my part, undertook the Blessed One’s worn-out, hempen, dust-heap robes.’

Tattha (saṃ. ni. aṭṭha. 2.2.154) mudukā kho tyāyanti mudukā kho te ayaṃ. Kasmā bhagavā evamāhāti? Therena saha cīvaraṃ parivattetukāmatāya. Kasmā parivattetukāmo jātoti? Theraṃ attano ṭhāne ṭhapetukāmatāya. Kiṃ sāriputtamoggallānā natthīti? Atthi, evaṃ panassa ahosi ‘‘ime na ciraṃ ṭhassanti, kassapo pana vīsavassasatāyuko, ‘so mayi parinibbute sattapaṇṇiguhāyaṃ vasitvā dhammavinayasaṅgahaṃ katvā mama sāsanaṃ pañcavassasahassaparimāṇaṃ kālaṃ pavattanakaṃ karissatī’ti attano naṃ ṭhāne ṭhapemi, evaṃ bhikkhū kassapassa sussūsitabbaṃ maññissantī’’ti, tasmā evamāha. Thero pana yasmā cīvarassa vā pattassa vā vaṇṇe kathite ‘‘imaṃ tumhākaṃ gaṇhathā’’ti cārittameva, tasmā ‘‘paṭiggaṇhātu me bhante bhagavā’’ti āha. Dhāressasi pana me tvaṃ kassapāti kassapa tvaṃ imāni paribhogajiṇṇāni paṃsukūlāni pārupituṃ sakkhissasīti vadati. Tañca kho na kāyabalaṃ sandhāya, paṭipattipūraṇaṃ pana sandhāya evamāha. Ayañhettha adhippāyo – ahaṃ imaṃ cīvaraṃ puṇṇaṃ nāma dāsiṃ pārupitvā āmakasusāne chaḍḍitaṃ tumbamattehi pāṇakehi samparikiṇṇaṃ te pāṇake vidhunitvā mahāariyavaṃse ṭhatvā aggahesiṃ, tassa me imaṃ cīvaraṃ gahitadivase dasasahassacakkavāḷe mahāpathavī mahāravaṃ viravamānā kampittha, ākāsaṃ taṭataṭāyi, cakkavāḷadevatā sādhukāraṃ adaṃsu ‘‘imaṃ cīvaraṃ gaṇhantena bhikkhunā jātipaṃsukūlikena jātiāraññikena jātiekāsanikena jātisapadānacārikena bhavituṃ vaṭṭati, tvaṃ imassa cīvarassa anucchavikaṃ kātuṃ sakkhissasī’’ti. Theropi attanā pañcannaṃ hatthīnaṃ balaṃ dhāreti. So taṃ atakkayitvā ‘‘ahametaṃ paṭipattiṃ pūressāmī’’ti ussāhena sugatacīvarassa anucchavikaṃ kātukāmo ‘‘dhāressāmahaṃ bhante’’ti āha. Paṭipajjinti paṭipannosiṃ. Evaṃ pana cīvaraparivattanaṃ katvā therena pārutacīvaraṃ bhagavā pārupi, satthu cīvaraṃ thero. Tasmiṃ samaye mahāpathavī udakapariyantaṃ katvā unnadantī kampittha.

Here, the phrase ‘mudukā kho tyāyaṃ’ should be parsed as ‘mudukā kho te ayaṃ’ (soft indeed is this of yours). Why did the Blessed One speak thus? Because of his desire to exchange robes with the Elder. Why did he wish to exchange? Because of his desire to establish the Elder in his own position. Are Sāriputta and Moggallāna not present? They are, but this thought occurred to him: ‘These will not remain long, but Kassapa will live for one hundred and twenty years. After my Parinibbāna, dwelling in the Sattapaṇṇi Cave, he will compile the Dhamma and Vinaya, and cause my Dispensation to endure for five thousand years. Therefore, I will establish him in my own position, and thus the bhikkhus will consider Kassapa worthy of being heeded.’ That is why he spoke thus. The Elder, however, because it was the custom that when the praise of a robe or bowl was spoken, one would say, ‘Take this for yourselves,’ therefore said, ‘Venerable sir, may the Blessed One accept it from me.’ The question, ‘Dhāressasi pana me tvaṃ Kassapa?’ (But will you, Kassapa, wear mine?) means: ‘Kassapa, will you be able to wear these worn-out rag-robes that I have used?’ He did not say this with reference to physical strength, but with reference to the fulfillment of the practice. Here is the intended meaning: ‘I took this robe after shaking off the creatures the size of gourds that infested it, a robe that had been discarded in a charnel ground after being worn by a slave girl named Puṇṇā, and I did so while established in the great noble lineage. On the day I took this robe, the great earth of the ten-thousand world-systems trembled, roaring a great roar; the sky crackled; and the deities of the world-systems gave cries of approval, saying, “It is fitting for a bhikkhu who takes this robe to be by nature a rag-robe wearer, by nature a forest-dweller, by nature a single-session eater, and by nature an alms-round-goer. Will you be able to do what is suitable for this robe?”’ The Elder himself possessed the strength of five elephants. Without being daunted by that, and desiring to do what was suitable for the Sugata’s robe with the resolve, ‘I will fulfill this practice,’ he said, ‘Venerable sir, I will bear it.’ The word `paṭipajji` is explained as `paṭipannosmi` (‘I have undertaken’). Having thus exchanged robes, the Blessed One wore the robe worn by the Elder, and the Elder wore the Teacher’s robe. At that moment, the great earth, down to its watery boundary, roared as it trembled.

Sāṇāni [Pg.36] paṃsukūlānīti matakaḷevaraṃ pariveṭhetvā chaḍḍitāni tumbamatte kimī papphoṭetvā gahitāni sāṇavākamayāni paṃsukūlacīvarāni. Rathikasusānasaṅkārakūṭādīnaṃ yattha katthaci paṃsūnaṃ upari ṭhitattā abbhuggataṭṭhena tesu paṃsukūlamivāti paṃsukūlaṃ. Atha vā paṃsu viya kucchitabhāvaṃ ulati gacchatīti paṃsukūlanti paṃsukūlasaddassa attho daṭṭhabbo. Nibbasanānīti niṭṭhitavasanakiccāni, paribhogajiṇṇānīti attho. Ettha ‘‘kiñcāpi ekameva taṃ cīvaraṃ, anekāvayavattā pana bahuvacanaṃ kata’’nti majjhimagaṇṭhipade vuttaṃ. Cīvare sādhāraṇaparibhogenāti ettha attanā sādhāraṇaparibhogenāti viññāyamānattā viññāyamānatthassa ca-saddassa payoge kāmācārattā ‘‘attanā’’ti na vuttaṃ. ‘‘Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlānī’’ti hi vuttattā attanāva sādhāraṇaparibhogo viññāyati, nāññena. Na hi kevalaṃ saddatoyeva sabbattha atthanicchayo bhavissati atthapakaraṇādināpi yebhuyyena atthassa niyametabbattā. Ācariyadhammapālattherena panettha idaṃ vuttaṃ ‘‘cīvare sādhāraṇaparibhogenāti ettha attanā samasamaṭṭhapanenāti idha attanāsaddaṃ ānetvā cīvare attanā sādhāraṇaparibhogenā’’ti yojetabbaṃ.

As to `Sāṇāni paṃsukūlāni`: they are dust-heap robes made of coarse hemp, which are taken after shaking off the worms from cloths that were discarded after wrapping a dead body. Because they are situated on top of dust in any place whatsoever, such as on roads, in charnel grounds, and on refuse heaps, and because they have arisen, they are called `paṃsukūla`, as if a heap of dust. Or, the meaning of the word `paṃsukūla` should be understood as such because it goes to a despised state like dust. `Nibbasanāni` means having fulfilled the function of being worn; the meaning is worn out through use. Here, it is stated in the Majjhimagaṇṭhipada: 'Although that robe is just one, the plural is used because it has many parts.' Here, in the phrase `Cīvare sādhāraṇaparibhogenāti`, because it is understood as 'with shared usage by oneself', and because there is freedom of action in the use of a word with an understood meaning, `attanā` is not stated. Indeed, because it was said, 'But will you, Kassapa, wear my coarse hemp dust-heap robes?', a shared usage with oneself is understood, not with another. For the determination of meaning will not always occur from the word alone; for the most part, the meaning must be determined by the sense, the context, and so on. But here the Elder Ācariya Dhammapāla has said this: 'Regarding the phrase `cīvare sādhāraṇaparibhogenāti`, this means `attanā samasamaṭṭhapanena` (by oneself, through equal placement). Here, the word `attanā` should be supplied and the phrase construed as `cīvare attanā sādhāraṇaparibhogenā` (with shared usage of the robe by oneself).'

‘‘Yassa yena hi sambandho, dūraṭṭhampi ca tassa taṃ;

Atthato hyasamānānaṃ, āsannattamakāraṇa’’nti.

For that which has a connection with another, it is connected with it even if it stands far away. Indeed, for things dissimilar in meaning, proximity is no reason for connection.

Atha vā bhagavatā cīvare sādhāraṇaparibhogena bhagavatā anuggahitoti yojanīyaṃ ekassapi karaṇaniddesassa sahayogakattutthajotakattasambhavatoti. Sabbattha ‘‘ācariyadhammapālattherenā’’ti vutte suttantaṭīkākārenāti gahetabbaṃ. Samānaṃ dhāraṇametassāti sādhāraṇo, paribhogo. Sādhāraṇaparibhogena ceva samasamaṭṭhapanena ca anuggahitoti sambandho.

Or, it should be construed thus: he was favored by the Blessed One through the shared use of the robe with the Blessed One, because it is possible for even a single instrumental designation to indicate the sense of a co-agent. Wherever it is said, 'by the Elder Ācariya Dhammapāla,' it should be understood as 'by the author of the Suttanta Sub-commentary.' 'Sādhāraṇa' means having an equal holding; 'paribhogo' is use. The connection is that he was favored both by the shared use and by the equal establishing.

Idāni (saṃ. ni. 2.152) –

Now (Saṃyutta Nikāya 2.152) –

‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade [Pg.37] ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

“Monks, for as long as I wish, quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which is accompanied by thought-conception and discursive thinking, with rapture and happiness born of seclusion. Kassapa too, monks, for as long as he wishes, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought-conception and discursive thinking, with rapture and happiness born of seclusion.”

‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati.

“Monks, for as long as I wish, with the calming of thought-conception and discursive thinking, with internal confidence and unification of mind, I enter and dwell in the second jhāna, which is without thought-conception and discursive thinking, with rapture and happiness born of concentration. Kassapa too, monks, for as long as he wishes, with the calming of thought-conception and discursive thinking…pe… enters and dwells in the second jhāna.”

‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi pītiyā ca virāgā upekkhako ca viharāmi, sato ca sampajāno sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati pītiyā ca virāgā upekkhako ca viharati…pe… tatiyaṃ jhānaṃ upasampajja viharati.

“Monks, for as long as I wish, with the fading away of rapture, I dwell equanimous, mindful, and clearly comprehending, and I experience happiness with the body—that of which the noble ones declare, ‘equanimous and mindful, he dwells in happiness’—I enter and dwell in the third jhāna. Kassapa too, monks, for as long as he wishes, with the fading away of rapture, dwells equanimous…pe… he enters and dwells in the third jhāna.”

‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati sukhassa ca pahānā dukkhassa ca pahānā pubbeva…pe… catutthaṃ jhānaṃ upasampajja viharati.

“Monks, for as long as I wish, with the abandoning of pleasure and pain, and with the prior passing away of joy and sorrow, I enter and dwell in the fourth jhāna, which is neither painful nor pleasant, and has purity of mindfulness due to equanimity. Kassapa too, monks, for as long as he wishes, with the abandoning of pleasure and pain…pe… enters and dwells in the fourth jhāna.”

‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati sabbaso rūpasaññānaṃ samatikkamā…pe… ākāsānañcāyatanaṃ upasampajja viharati.

“Monks, for as long as I wish, with the complete transcendence of perceptions of form, with the passing away of perceptions of sensory impact, with non-attention to perceptions of diversity, thinking, ‘Space is infinite,’ I enter and dwell in the base of infinite space. Kassapa too, monks, for as long as he wishes, with the complete transcendence of perceptions of form…pe… enters and dwells in the base of infinite space.”

‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso ākāsānañcāyatanaṃ samatikkama ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati sabbaso ākāsānañcāyatanaṃ samatikkamma…pe… viññāṇañcāyatanaṃ upasampajja viharati.

“Monks, for as long as I wish, with the complete transcendence of the base of infinite space, thinking, ‘Consciousness is infinite,’ I enter and dwell in the base of infinite consciousness. Kassapa too, monks, for as long as he wishes, with the complete transcendence of the base of infinite space…pe… enters and dwells in the base of infinite consciousness.”

‘‘Ahaṃ[Pg.38], bhikkhave, yāvade ākaṅkhāmi sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati…pe… ākiñcaññāyatanaṃ upasampajja viharati.

“Monks, for as long as I wish, with the complete transcendence of the base of infinite consciousness, thinking, ‘There is nothing,’ I enter and dwell in the base of nothingness. Kassapa too, monks, for as long as he wishes…pe… enters and dwells in the base of nothingness.”

‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati…pe… nevasaññānāsaññāyatanaṃ upasampajja viharati.

“Monks, for as long as I wish, with the complete transcendence of the base of nothingness, I enter and dwell in the base of neither perception nor non-perception. Kassapa too, monks, for as long as he wishes…pe… enters and dwells in the base of neither perception nor non-perception.”

‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāmi. Kassapopi…pe… saññāvedayitanirodhaṃ upasampajja viharati.

“Monks, for as long as I wish, with the complete transcendence of the base of neither perception nor non-perception, I enter and dwell in the cessation of perception and feeling. Kassapa too…pe… enters and dwells in the cessation of perception and feeling.”

‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṃ iddhividhaṃ paccanubhomi, ekopi hutvā bahudhā homi, bahudhāpi hutvā eko homi, āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchāmi seyyathāpi ākāse, pathaviyāpi ummujjanimujjaṃ karomi seyyathāpi udake, udakepi abhijjamāne gacchāmi seyyathāpi pathaviyaṃ, ākāsepi pallaṅkena kamāmi seyyathāpi pakkhī sakuṇo, imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasāmi parimajjāmi, yāva brahmalokāpi kāyena vasaṃ vattemi. Kassapopi bhikkhave yāvade ākaṅkhati anekavihitaṃ iddhividhaṃ paccanubhoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti.

Monks, whenever I wish, I experience the various kinds of psychic power: having been one, I become many; having been many, I become one; I appear and vanish; I go unhindered through a wall, a rampart, or a mountain as if through space; I dive in and out of the earth as if it were water; I walk on water without breaking the surface as if it were earth; I travel cross-legged in the sky like a winged bird; with my hand I touch and stroke even these sun and moon, so mighty and powerful; I wield power with my body even as far as the Brahma-world. Kassapa too, monks, whenever he wishes, experiences the various kinds of psychic power… he wields power with his body even as far as the Brahma-world.

‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāmi dibbe ca mānuse ca ye dūre santike ca. Kassapopi, bhikkhave, yāvade ākaṅkhati dibbāya sotadhātuyā…pe… ye dūre santike ca.

Monks, whenever I wish, with the divine ear element, which is purified and surpasses the human, I hear both kinds of sounds, the divine and the human, whether they be far or near. Kassapa too, monks, whenever he wishes, with the divine ear element… hears both kinds of sounds, whether they be far or near.

‘‘Ahaṃ[Pg.39], bhikkhave, yāvade ākaṅkhāmi parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāmi, sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāmi, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāmi, sadosaṃ vā cittaṃ…pe… vītadosaṃ vā cittaṃ…pe… samohaṃ vā cittaṃ…pe… vītamohaṃ vā cittaṃ…pe… saṃkhittaṃ vā cittaṃ…pe… vikkhittaṃ vā cittaṃ…pe… mahaggataṃ vā cittaṃ…pe… amahaggataṃ vā cittaṃ…pe… sauttaraṃ vā cittaṃ…pe… anuttaraṃ vā cittaṃ…pe… samāhitaṃ vā cittaṃ…pe… asamāhitaṃ vā cittaṃ…pe… vimuttaṃ vā cittaṃ…pe… avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti, sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti…pe… avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.

Monks, for as long as I wish, I know the minds of other beings, other persons, having encompassed them with my own mind. I know a mind with lust as ‘a mind with lust,’ a mind without lust as ‘a mind without lust,’ a mind with hate as ‘a mind with hate,’ a mind without hate as ‘a mind without hate,’ a mind with delusion as ‘a mind with delusion,’ a mind without delusion as ‘a mind without delusion,’ a constricted mind as ‘a constricted mind,’ a scattered mind as ‘a scattered mind,’ a sublime mind as ‘a sublime mind,’ an unsublime mind as ‘an unsublime mind,’ a surpassable mind as ‘a surpassable mind,’ an unsurpassed mind as ‘an unsurpassed mind,’ a concentrated mind as ‘a concentrated mind,’ an unconcentrated mind as ‘an unconcentrated mind,’ a liberated mind as ‘a liberated mind,’ an unliberated mind as ‘an unliberated mind.’ Kassapa too, monks, for as long as he wishes, knows the minds of other beings, other persons, having encompassed them with his own mind. He knows a mind with lust as ‘a mind with lust’… an unliberated mind as ‘an unliberated mind.’”

‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ, tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

Monks, whenever I wish, I recollect my manifold past existences, namely, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion, thus: ‘There I was, with such a name, of such a clan, with such an appearance, on such food, experiencing such pleasure and pain, with such a lifespan; and passing away from there, I was reborn elsewhere. There too, I was with such a name, of such a clan, with such an appearance, on such food, experiencing such pleasure and pain, with such a lifespan; and passing away from there, I was reborn here.’ Thus I recollect my manifold past existences with their aspects and details. Kassapa too, monks, whenever he wishes, recollects his manifold past existences, namely, one birth … and so on … Thus he recollects his manifold past existences with their aspects and details.

‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne [Pg.40] paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.

Monks, whenever I wish, with the divine eye, purified and superhuman, I see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate; and I understand how beings fare according to their kamma. ‘These beings who were endowed with misconduct in body, speech, and mind, revilers of noble ones, holding wrong view, and undertaking actions under the influence of wrong view—on the dissolution of the body, after death, have reappeared in a state of deprivation, a bad destination, a lower realm, in hell. But these beings who were endowed with good conduct in body, speech, and mind, not revilers of noble ones, holding right view, and undertaking actions under the influence of right view—on the dissolution of the body, after death, have reappeared in a good destination, in a heavenly world.’ Thus, with the divine eye, purified and superhuman, I see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate; and I understand how beings fare according to their kamma. Kassapa too, monks, whenever he wishes, with the divine eye, purified and superhuman, sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate; and he understands how beings fare according to their kamma.

‘‘Ahaṃ, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi. Kassapopi, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti (saṃ. ni. 2.152) –

Monks, through the destruction of the taints, having for myself in this very life directly known, realized, and attained the taintless liberation of mind and liberation by wisdom, I dwell. Kassapa too, monks, through the destruction of the taints, having for himself in this very life directly known, realized, and attained the taintless liberation of mind and liberation by wisdom, dwells.

Evaṃ navānupubbavihārachaḷabhiññāppabhede uttarimanussadhamme attanā samasamaṭṭhapanatthāya bhagavatā vuttaṃ kassapasaṃyutte āgataṃ pāḷimimaṃ peyyālamukhena ādiggahaṇena ca saṅkhipitvā dassento āha ‘‘ahaṃ bhikkhave’’tiādi.

Thus, for the purpose of establishing equality with himself in the superhuman states—distinguished by the nine successive abidings, the six higher knowledges, and so on—the Blessed One spoke this Pāḷi text, which appears in the Kassapa Saṃyutta. Showing it by summarizing it through the method of abbreviation and by citing the beginning, he said: 'I, monks,' and so on.

Tattha yāvade ākaṅkhāmīti yāvadeva icchāmīti attho. Tatoyeva hi majjhimagaṇṭhipade cūḷagaṇṭhipade ca ‘‘yāvadeti yāvadevāti vuttaṃ hotī’’ti likhitaṃ. Saṃyuttanikāyaṭṭhakathāyampi ‘‘yāvade ākaṅkhāmīti [Pg.41] yāvadeva icchāmī’’ti attho vutto. Tathā hi tattha līnatthapakāsaniyaṃ ācariyadhammapālatthereneva vuttaṃ ‘‘yāvadevāti iminā samānatthaṃ yāvadeti idaṃ pada’’nti. Potthakesu pana katthaci ‘‘yāvadevā’’ti ayameva pāṭho dissati. Yāni pana ito paraṃ ‘‘vivicceva kāmehī’’tiādinā nayena cattāri rūpāvacarakiriyajhānāni, ‘‘sabbaso rūpasaññānaṃ samatikkamā’’tiādinā nayena catasso arūpasamāpattiyo, ‘‘sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodha’’ntiādinā nayena nirodhasamāpatti, ‘‘anekavihitaṃ iddhividha’’ntiādinā nayena abhiññā ca vuttā. Tattha yaṃ vattabbaṃ siyā, taṃ anupadavaṇṇanāya ceva bhāvanāvidhānena ca saddhiṃ visuddhimagge (visuddhi. 1.69-70) sabbaso vitthāritaṃ. Idhāpi ca verañjakaṇḍe cattāri rūpāvacarajhānāni tisso ca vijjā āvi bhavissanti, tasmā tattha yaṃ vattabbaṃ, taṃ tattheva vaṇṇayissāma.

Here, 'yāvade ākaṅkhāmi' means 'yāvadeva icchāmi.' Indeed, in the Majjhimagaṇṭhipada and Cūḷagaṇṭhipada, it is written: 'yāvadeti means yāvadeva.' In the Saṃyutta Nikāya commentary too, the meaning 'yāvadeva icchāmi' is stated for 'yāvade ākaṅkhāmi.' Thus, in the Līnatthapakāsanī, the Venerable Ācariya Dhammapāla himself stated: 'This word yāvade is synonymous with yāvadeva.' However, in some manuscripts, only the reading 'yāvadevā' is found. Moreover, from this point onwards, the four rūpāvacara functional jhānas are stated by way of phrases such as 'vivicceva kāmehi' (secluded from sensual pleasures); the four immaterial attainments by way of phrases such as 'sabbaso rūpasaññānaṃ samatikkamā' (with the complete transcending of perceptions of form); the attainment of the cessation of perception and feeling by way of phrases such as 'sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodha' (with the complete transcending of the base of neither-perception-nor-non-perception, one attains the cessation of perception and feeling); and the higher knowledges by way of phrases such as 'anekavihitaṃ iddhividha' (manifold kinds of supernormal power). Whatever needs to be said about these has been thoroughly detailed in the Visuddhimagga, together with the word-by-word explanation and the method of development. Here too, in the Verañja section, the four rūpāvacara jhānas and the three knowledges will become manifest. Therefore, whatever needs to be explained there, we shall explain in that very place.

Navānupubbavihārachaḷabhiññāppabhedeti ettha navānupubbavihārā nāma anupaṭipāṭiyā samāpajjitabbabhāvato evaṃsaññitā nirodhasamāpattiyā saha aṭṭha samāpattiyo. Chaḷabhiññā nāma āsavakkhayañāṇena saddhiṃ pañcābhiññāyoti evaṃ lokiyalokuttarabhedā sabbā abhiññāyo. Uttarimanussadhammeti uttarimanussānaṃ jhāyīnañceva ariyānañca dhammo uttarimanussadhammo. Atha vā uttari manussadhammāti uttarimanussadhammo, manussadhammo nāma dasakusalakammapathadhammo. So hi vinā bhāvanāmanasikārena pakatiyāva manussehi nibbattetabbato manussattabhāvāvahato vā ‘‘manussadhammo’’ti vuccati, tato uttari pana jhānādīni ‘‘uttarimanussadhammo’’ti veditabbāni. Attanā samasamaṭṭhapanenāti ahaṃ yattakaṃ kālaṃ yattake vā samāpattivihāre abhiññāyo ca vaḷañjemi, tathā kassapopīti evaṃ yathāvuttauttarimanussadhamme attanā samasamaṃ katvā ṭhapanena. Idañca navānupubbavihārachaḷabhiññādibhāvasāmaññena pasaṃsāmattaṃ vuttanti daṭṭhabbaṃ. Na hi āyasmā mahākassapo bhagavā viya devasikaṃ catuvīsatikoṭisatasahassasaṅkhā samāpattiyo samāpajjati, yamakapāṭihāriyādivasena vā abhiññāyo vaḷañjeti. Ettha ca ‘‘uttarimanussadhamme attanā samasamaṭṭhapanenā’’ti idaṃ nidassanamattanti veditabbaṃ. Tathā hi –

Here, in the phrase regarding the distinction of the nine successive abidings and the six higher knowledges, the nine successive abidings are the eight attainments together with the attainment of cessation, so called because they are to be entered in sequential order. The six higher knowledges are the five higher knowledges together with the knowledge of the destruction of the taints; thus, all higher knowledges, mundane and supramundane, are meant. The phrase 'superhuman states' (uttarimanussadhamme) refers to the Dhamma of superior beings, namely, meditators and noble ones. Alternatively, 'superhuman states' means a state that surpasses the human state. For the 'human state' (manussadhammo) refers to the state of the ten wholesome courses of kamma. For this is called the 'human state' because it is to be produced by humans naturally without development or attention, or because it brings about the human state of existence. Beyond this, the jhānas and so forth are to be understood as 'superhuman states.' The phrase 'by establishing as equal to myself' (attanā samasamaṭṭhapanena) means that just as I make use of the attainments and higher knowledges for a certain time and to a certain extent, so too does Kassapa; thus, by establishing him as exactly equal to myself in the aforementioned superhuman states. This, however, should be understood as said merely as praise due to the commonality of the state of the nine successive abidings, the six higher knowledges, and so forth. For the Venerable Mahākassapa does not enter attainments numbering twenty-four hundred thousand koṭis daily like the Blessed One, nor does he make use of the higher knowledges by way of the Twin Miracle and so forth. And here, the phrase 'by establishing as equal to myself in superhuman states' should be understood merely as an illustration. For indeed—

‘‘Ovada [Pg.42] kassapa bhikkhū, karohi kassapa bhikkhūnaṃ dhammiṃ kathaṃ, ahaṃ vā kassapa bhikkhū ovadeyyaṃ tvaṃ vā, ahaṃ vā kassapa bhikkhūnaṃ dhammiṃ kathaṃ kareyyaṃ tvaṃ vā’’ti (saṃ. ni. 2.149).

“Admonish the bhikkhus, Kassapa; give the bhikkhus a Dhamma talk, Kassapa. Either I, Kassapa, should admonish the bhikkhus, or you; either I, Kassapa, should give the bhikkhus a Dhamma talk, or you.”

Evampi attanā samasamaṭṭhāne ṭhapetiyeva, tassa kimaññaṃ āṇaṇyaṃ bhavissati aññatra dhammavinayasaṅgāyanāti adhippāyo. Tattha ‘‘tassāti tassa anuggahassā’’ti majjhimagaṇṭhipade vuttaṃ. Tassa meti vā attho gahetabbo. Potthakesu hi katthaci ‘‘tassa me’’ti pāṭhoyeva dissati, dhammavinayasaṅgāyanaṃ ṭhapetvā aññaṃ kiṃ nāma tassa me āṇaṇyaṃ aṇaṇabhāvo bhavissatīti attho. ‘‘Nanu maṃ bhagavā’’tiādinā vuttamevatthaṃ upamāvasena vibhāveti. Sakakavacaissariyānuppadānenāti ettha cīvarassa nidassanavasena kavacassa gahaṇaṃ kataṃ, samāpattiyā nidassanavasena issariyaṃ gahitaṃ. Kulavaṃsappatiṭṭhāpakanti kulavaṃsassa kulappaveṇiyā patiṭṭhāpakaṃ. ‘‘Me saddhammavaṃsappatiṭṭhāpako’’ti niccasāpekkhattā samāso daṭṭhabbo, me saddhammavaṃsassa patiṭṭhāpako pavattakoti vuttaṃ hoti. Vuttavacanamanussaranto anuggahesīti cintayanto dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesīti sambandho, dhātubhājanadivase tattha sannipatitānaṃ bhikkhūnaṃ ussāhaṃ janesīti attho.

Thus, even by establishing me in a position of equality with himself, what other freedom from debt could there be for me apart from the recitation of the Dhamma and Vinaya? This is the intended meaning. Here, '`tassa`ti `tassa anuggahassā`' (tassa means 'of that favor') is stated in the Majjhimagaṇṭhipada. Or, the meaning 'for me' (`tassa me`) should be taken. Indeed, in some manuscripts, the reading '`tassa me`' itself is seen. The meaning is: 'Apart from the recitation of the Dhamma and Vinaya, what other freedom from debt, what state of being without debt, could there be for me?' The meaning stated beginning with 'Did not the Blessed One...' is clarified by way of simile. Here, in the phrase 'by the bestowal of his own armor and sovereignty,' the taking of 'armor' is made as an example for the robe, and 'sovereignty' is taken as an example for attainment. '`Kulavaṃsappatiṭṭhāpaka`' means the establisher of the family lineage, the family tradition. '`Me saddhammavaṃsappatiṭṭhāpako`' should be understood as a compound due to its constant dependence, meaning: 'the establisher, the promoter, of my true Dhamma lineage.' Recalling the spoken words and thinking, 'He showed favor,' the connection should be made with 'he aroused effort in the bhikkhus for the sake of the Dhamma-Vinaya recitation.' The meaning is: on the day of the distribution of the relics, he aroused the effort of the bhikkhus who had assembled there.

Idāni yathāvuttamatthaṃ pāḷiyā vibhāvento āha ‘‘yathāhā’’tiādi. Tattha ekamidāhanti ettha idanti nipātamattaṃ. Ekaṃ samayanti ca bhummatthe upayogavacanaṃ, ekasmiṃ samayeti vuttaṃ hoti. Pāvāyāti pāvānagarato, tattha piṇḍāya caritvā kusināraṃ gamissāmīti addhānamaggappaṭipannoti vuttaṃ hoti. Addhānamaggoti ca dīghamaggo vuccati. Dīghapariyāyo hettha addhānasaddo. Mahatā bhikkhusaṅghena saddhinti guṇamahattenapi saṅkhyāmahattenapi mahatā. Bhikkhūnaṃ saṅghena bhikkhusaṅghena, samaṇagaṇena saddhiṃ ekatoti attho. ‘‘Pañcamattehī’’tiādinā saṅkhyāmahattaṃ vibhāveti. Matta-saddo cettha pamāṇavacano ‘‘bhojane mattaññutā’’tiādīsu viya. Sabbaṃ subhaddakaṇḍaṃ vitthārato veditabbanti sabbaṃ subhaddakaṇḍaṃ idha ānetvā vitthārato dassetabbanti adhippāyo.

Now, wishing to explain with the Pāḷi the meaning as stated, he said 'yathāhā' and so on. Therein, in 'ekamidāhaṃ', 'idaṃ' is merely a particle. And 'ekaṃ samayaṃ' is an accusative case ending used in the sense of the locative; it means 'at one time' (ekasmiṃ samaye). 'Pāvāya' means from the city of Pāvā. It is said 'set out on a long journey' (addhānamaggappaṭipanno) with the intention, 'Having wandered for alms there, I will go to Kusinārā'. And 'addhānamagga' is called a long road. Here, the word 'addhāna' is a synonym for 'long'. 'With a great community of bhikkhus' (mahatā bhikkhusaṅghena saddhiṃ) means great both by greatness in virtue and by greatness in number. With the community of bhikkhus (bhikkhūnaṃ saṅghena), with the Bhikkhusaṅgha; the meaning is: together with the group of ascetics. By 'pañcamattehi' and so on, he clarifies the greatness in number. And here the word 'matta' has the meaning of 'measure', as in 'moderation in eating' (bhojane mattaññutā) and so on. The intention of 'The entire Subhaddakaṇḍa should be known in detail' is: the entire Subhaddakaṇḍa, having been brought here, should be shown in detail.

‘‘Tato [Pg.43] paranti tato bhikkhūnaṃ ussāhajananato para’’nti ācariyadhammapālattherena vuttaṃ. Mahāgaṇṭhipade pana ‘‘tato paranti subhaddakaṇḍato para’’nti vuttaṃ. Idamevettha sārato paccetabbanti no takko. Ayameva hi ussāhajananappakāro, yadidaṃ ‘‘handa mayaṃ, āvuso, dhammañca vinayañca saṅgāyeyyāma, pure adhammo dippatī’’tiādi, tasmā ussāhajananato paranti na vattabbaṃ heṭṭhā ussāhajananappakārassa pāḷiyaṃ avuttattā. Ayañhettha pāḷikkamo –

'Tato paraṃ' means 'after that inspiring of effort in the bhikkhus'; thus it was said by the Elder Ācariya Dhammapāla. But in the Mahāgaṇṭhipada it is said: 'Tato paraṃ' means 'after the Subhaddakaṇḍa'. Herein, this very statement should be accepted as the essence; this is our reasoning. For this indeed is the manner of inspiring effort, namely: 'Come now, friends (āvuso), let us chant the Dhamma and the Vinaya before the non-Dhamma shines forth,' and so on. Therefore, 'after the inspiring of effort' should not be said, because the manner of inspiring effort has not been stated in the preceding Pāḷi. Herein, this is the sequence of the Pāḷi:

‘‘Atha kho āyasmā mahākassapo bhikkhū āmantesi, ekamidāhaṃ, āvuso, samayaṃ pāvāya kusināraṃ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Atha khvāhaṃ, āvuso, maggā okkamma aññatarasmiṃ rukkhamūle nisīdiṃ.

Then the Venerable Mahākassapa addressed the bhikkhus: 'At one time, friends, I was travelling on the long road from Pāvā to Kusinārā, together with a great community of bhikkhus, with about five hundred bhikkhus. Then, friends, having stepped off the road, I sat down at the foot of a certain tree.'

‘‘Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṃ gahetvā pāvaṃ addhānamaggappaṭipanno hoti. Addasaṃ kho ahaṃ, āvuso, taṃ ājīvakaṃ dūratova āgacchantaṃ, disvāna taṃ ājīvakaṃ etadavocaṃ ‘apāvuso, amhākaṃ satthāraṃ jānāsī’ti? ‘Āma, āvuso, jānāmi. Ajja sattāhaparinibbuto samaṇo gotamo, tato me idaṃ mandāravapupphaṃ gahitanti. Tatrāvuso, ye te bhikkhū avītarāgā, appekacce bāhā paggayha kandanti, chinnapātaṃ papatanti āvaṭṭanti vivaṭṭanti, ‘atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahita’nti. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti ‘aniccā saṅkhārā, taṃ kutettha labbhā’’’ti.

‘At that time, a certain ājīvaka was traveling on the road from Kusinārā to Pāvā, carrying a mandārava flower. Friends, I saw that ājīvaka coming from afar. Having seen him, I said to that ājīvaka, ‘Friend, do you know our Teacher?’ ‘Yes, friend, I know. Today it is seven days since the ascetic Gotama attained final parinibbāna. From there I have taken this mandārava flower.’ There, friends, those bhikkhus who were not free from passion—some wept, raising their arms; they fell down as if felled, rolling to and fro and back and forth, crying: ‘Too quickly has the Blessed One attained final parinibbāna! Too quickly has the Well-farer attained final parinibbāna! Too quickly has the Eye in the world vanished!’ But those bhikkhus who were free from passion, being mindful and clearly comprehending, endured, reflecting: ‘Impermanent are conditioned formations; how could it be otherwise here?’

‘‘Atha khvāhaṃ, āvuso, te bhikkhū etadavocaṃ – ‘alaṃ, āvuso, mā socittha mā paridevittha, nanvetaṃ, āvuso, bhagavatā paṭikacceva akkhātaṃ ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. Taṃ kutettha, āvuso, labbhā, yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī’ti netaṃ ṭhānaṃ vijjatī’’ti.

‘Then, friends, I said to those bhikkhus: ‘Enough, friends! Do not grieve, do not lament. Has not the Blessed One declared this beforehand: ‘From all that is dear and pleasing there is separation, parting, and alteration.’ How, friends, could it be otherwise here? That which is born, come into being, conditioned, and subject to disintegration—that it should not disintegrate? Such a state of things is impossible.’’

‘‘Tena [Pg.44] kho pana samayena, āvuso, subhaddo nāma vuḍḍhapabbajito tassaṃ parisāyaṃ nisinno hoti. Atha kho āvuso subhaddo vuḍḍhapabbajito te bhikkhū etadavoca ‘alaṃ, āvuso, mā socittha mā paridevittha, sumuttā mayaṃ tena mahāsamaṇena, upaddutā ca mayaṃ homa’ ‘idaṃ vo kappati, idaṃ vo na kappatī’ti, ‘idāni pana mayaṃ yaṃ icchissāma, taṃ karissāma, yaṃ na icchissāma, na taṃ karissāmā’ti. Handa mayaṃ āvuso dhammañca vinayañca saṅgāyeyyāma, pure adhammo dippati, dhammo paṭibāhīyati, avinayo pure dippati, vinayo paṭibāhīyati, pure adhammavādino balavanto honti, dhammavādino dubbalā honti, pure avinayavādino balavanto honti, vinayavādino dubbalā hontī’’ti.

‘At that time, friends, one who had gone forth in old age named Subhadda was seated in that assembly. Then, friends, Subhadda, the one who had gone forth in old age, said this to those bhikkhus: ‘Enough, friends, do not grieve, do not lament. We are well freed from that great ascetic. We were oppressed by him, being told, “This is allowable for you, this is not allowable for you.” But now, whatever we shall wish, that we shall do; and whatever we shall not wish, that we shall not do.’ Come, friends, let us rehearse the Dhamma and the Vinaya before the non-Dhamma shines forth and the Dhamma is obstructed, before the non-Vinaya shines forth and the Vinaya is obstructed, before those who speak non-Dhamma become strong and those who speak Dhamma become weak, before those who speak non-Vinaya become strong and those who speak Vinaya become weak.’

‘‘‘Tena hi, bhante, thero bhikkhū uccinatū’ti. Atha kho āyasmā mahākassapo ekenūnapañcaarahantasatāni uccini. Bhikkhū āyasmantaṃ mahākassapaṃ etadavocuṃ ‘ayaṃ, bhante, āyasmā ānando kiñcāpi sekkho, abhabbo chandā dosā mohā bhayā agatiṃ gantuṃ, bahu cānena bhagavato santike dhammo ca vinayo ca pariyatto. Tena hi, bhante, thero āyasmantampi ānandaṃ uccinatū’’’tiādi (cūḷava. 437).

'Then, venerable sir, let the Elder select the bhikkhus.' Then the Venerable Mahākassapa selected four hundred and ninety-nine arahants. The bhikkhus said to the Venerable Mahākassapa: 'Venerable sir, this Venerable Ānanda, although he is a trainee, is incapable of falling into a wrong course through desire, aversion, delusion, or fear. And much of the Dhamma and Vinaya has been mastered by him in the presence of the Blessed One. Therefore, venerable sir, let the Elder select the Venerable Ānanda as well,' and so on (Cūḷavagga 437).

Tasmā tato paranti ettha subhaddakaṇḍato paranti evamattho daṭṭhabbo. ‘‘Sabbaṃ subhaddakaṇḍaṃ vitthārato veditabba’’nti hi iminā ‘‘yaṃ na icchissāma, na taṃ karissāmā’’ti etaṃ pariyantaṃ subhaddakaṇḍapāḷiṃ dassetvā idāni avasesaṃ ussāhajananappakārappavattaṃ pāḷimeva dassento ‘‘handa mayaṃ āvuso’’tiādimāha.

Therefore, herein, 'tato paraṃ' should be understood to mean 'after the Subhadda section.' For, with the statement, 'The entire Subhadda section should be known in detail,' having indicated the Pāḷi of the Subhadda section which ends with 'what we shall not wish, that we shall not do,' he now shows the remaining Pāḷi—which proceeds in a manner that arouses effort—by stating, 'Come, friends,' and so on.

Tattha pure adhammo dippatīti ettha adhammo nāma dasakusalakammapathadhammapaṭipakkhabhūto adhammo. Pure dippatīti api nāma dippati. Atha vā yāva adhammo dhammaṃ paṭibāhituṃ samattho hoti, tato puretaramevāti attho. Āsanne hi anāgate ayaṃ puresaddo. Dippatīti [Pg.45] dippissati. Pure-saddayogena hi anāgatatthe ayaṃ vattamānapayogo yathā ‘‘purā vassati devo’’ti. Keci panettha evaṃ vaṇṇayanti ‘‘pureti pacchā anāgate yathā addhānaṃ gacchantassa gantabbamaggo ‘pure’ti vuccati, tathā idha daṭṭhabba’’nti. Avinayoti pahānavinayasaṃvaravinayānaṃ paṭipakkhabhūto avinayo. ‘‘Vinayavādino dubbalā hontī’’ti evaṃ iti-saddopi ettha daṭṭhabbo, ‘‘tato paraṃ āhā’’ti iminā sambandho. Potthakesu pana katthaci iti-saddo na dissati, pāḷiyaṃ pana dīghanikāyaṭṭhakathāyañca attheva iti-saddo.

Herein, in the phrase 'before, unrighteousness shines forth,' 'unrighteousness' by name is that which is the opponent of the Dhamma of the ten wholesome courses of action. 'Before it shines forth' means it might indeed shine forth. Alternatively, the meaning is: even before unrighteousness is capable of obstructing righteousness. For this word 'before' refers to the near future. 'Shines forth' means 'it will shine forth.' Indeed, by connection with the word 'before,' this is a present tense usage in the sense of the future, as in 'before the sky rains.' Some, however, explain it thus: 'As for "before" (pure), it means "later, in the future" (pacchā anāgate), just as for one going on a journey, the path to be traveled is called "ahead" (pure); so should it be understood here.' 'Non-Vinaya' is that which is the opponent of the Vinaya of abandoning and the Vinaya of restraint. The word 'iti' should also be understood here in this way: "The proponents of Vinaya become weak," and a connection should be made with the phrase "then he said further." In some books, however, the word 'iti' is not found, but in the Pāḷi and in the commentary to the Dīgha Nikāya, the word 'iti' is indeed present.

Tena hīti uyyojanatthe nipāto. Uccinane uyyojentā hi taṃ mahākassapattheraṃ evamāhaṃsu. Bhikkhū uccinatūti saṅgītiyā anurūpe bhikkhū uccinitvā gaṇhātūti attho. ‘‘Sakalanavaṅga…pe… pariggahesī’’ti etena sukkhavipassakakhīṇāsavapariyantānaṃ yathāvuttapuggalānaṃ satipi āgamādhigamasabbhāve saha paṭisambhidāhi tevijjādiguṇayuttānaṃ āgamādhigamasampattiyā ukkaṃsagatattā saṅgītiyā bahūpakārataṃ dasseti. Tattha sakalanavaṅgasatthusāsanapariyattidhareti sakalaṃ suttageyyādi navaṅgaṃ ettha, etassa vā atthīti sakalanavaṅgaṃ, satthusāsanaṃ. Atthakāmena pariyāpuṇitabbato diṭṭhadhammikādipurisattapariyattabhāvato ca pariyattīti tīṇi piṭakāni vuccanti, taṃ sakalanavaṅgasatthusāsanasaṅkhātaṃ pariyattiṃ dhārentīti sakalanavaṅgasatthusāsanapariyattidharā, tādiseti attho. Bahūnaṃ nānappakārānaṃ kilesānaṃ sakkāyadiṭṭhiyā ca avihatattā tā janenti, tāhi vā janitāti puthujjanā. Duvidhā puthujjanā andhaputhujjanā kalyāṇaputhujjanāti. Tattha yesaṃ khandhadhātuāyatanādīsu uggahaparipucchāsavanadhāraṇapaccavekkhaṇāni natthi, te andhaputhujjanā. Yesaṃ tāni atthi, te kalyāṇaputhujjanā. Te idha ‘‘puthujjanā’’ti adhippetā. Samathabhāvanāsinehābhāvena sukkhā lūkhā asiniddhā vipassanā etesanti sukkhavipassakā.

The particle 'tena hi' is used in the sense of prompting. Indeed, those who were prompting him thus addressed the Elder Mahākassapa regarding the selection. 'Let him select the monks' means: 'Let him select and take monks suitable for the recitation.' By the phrase 'he embraced the entire ninefold teaching... and so forth,' it shows the great benefit to the recitation; for although the aforementioned individuals, ending with the Arahants who are dry-insight practitioners, possessed learning and realization, it was due to the supreme state of accomplishment in learning and realization of those endowed with the qualities of the three knowledges, etc., together with the analytical knowledges. Therein, regarding 'bearers of the entire ninefold teaching of the Teacher's Dispensation': the entire ninefold teaching, consisting of Sutta, Geyya, etc., is here, or belongs to this Dispensation; thus it is the entire ninefold Teacher's Dispensation. Because it is to be mastered by one who desires the goal, and because it constitutes the learning for the benefit of a noble person in this very life, etc., the three Piṭakas are called 'Pariyatti' (learning). Those who bear that learning, designated as the entire ninefold Teacher's Dispensation, are thus 'bearers of the entire ninefold teaching of the Teacher's Dispensation'; the meaning is 'such ones.' 'Puthujjanā' (worldlings) are so called because, not having overcome many various kinds of defilements and identity-view, they generate them, or they are generated by them. Worldlings are of two kinds: blind worldlings and noble worldlings. Among them, those who have no grasp, questioning, listening, retention, or reflection regarding the aggregates, elements, sense bases, etc., are blind worldlings. Those who have these are noble worldlings. Here, they are intended by the word 'worldlings.' 'Dry-insight practitioners' are so called because their insight is dry, rough, and un-smooth due to the absence of the 'oil' of serenity meditation.

Tipiṭakasabbapariyattippabhedadhareti tiṇṇaṃ piṭakānaṃ samāhāro tipiṭakaṃ, tipiṭakasaṅkhātaṃ navaṅgādivasena anekadhā bhinnaṃ sabbapariyattippabhedaṃ dhārentīti tipiṭakasabbapariyattippabhedadharā, tādiseti attho. Anu anu taṃsamaṅgīnaṃ bhāveti vaḍḍhetīti anubhāvo, anubhāvo [Pg.46] eva ānubhāvo, pabhāvo. Mahanto ānubhāvo yesaṃ te mahānubhāvā. Tevijjādibhedeti tisso vijjāyeva tevijjā, tā ādi yesaṃ chaḷabhiññādīnaṃ te tevijjādayo, te bhedā anekappakārā bhinnā etesanti tevijjādibhedā, khīṇāsavā, tādiseti attho. Atha vā tisso vijjā etassa atthīti tevijjo, so ādi yesaṃ chaḷabhiññādīnaṃ te tevijjādayo, te bhedā yesaṃ khīṇāsavānaṃ te tevijjādibhedā, tādiseti attho. Ye sandhāya idaṃ vuttanti ye bhikkhū sandhāya idaṃ ‘‘atha kho āyasmā’’tiādivacanaṃ saṅgītikkhandhake (cūḷava. 437) vuttanti attho.

'Bearers of all the divisions of the Tipiṭaka-learning' means: the collection of the three Piṭakas is the Tipiṭaka; because they bear all the divisions of the learning, which is called the Tipiṭaka and is manifoldly divided by way of the ninefold classification and so forth, they are 'bearers of all the divisions of the Tipiṭaka-learning'; such persons is the meaning. 'Anubhāva' is that which develops and increases it for those endowed with it again and again; anubhāva is indeed ānubhāva, power. Those who possess great power are 'mahānubhāvā'. 'Tevijjādibhedā' (distinction of the three knowledges and so forth) means: the three knowledges themselves are 'tevijjā'; those of whom these are the beginning, such as the six higher knowledges, are 'tevijjādayo'; because for them there are these distinctions, divided into many kinds, they are 'tevijjādibhedā', those whose taints are destroyed; such persons is the meaning. Alternatively, because one possesses the three knowledges, one is 'tevijjo'; those of whom he is the beginning, such as those with the six higher knowledges and so on, are 'tevijjādayo'; those whose taints are destroyed for whom there are these distinctions are 'tevijjādibhedā'; such persons is the meaning. The meaning of 'in reference to whom this was said' is: in reference to which monks this statement beginning with 'Now the venerable...' was said in the Saṅgītikkhandhaka (Cūḷavagga 437).

Kissa panāti kasmā pana. Sikkhatīti sekkho, atha vā sikkhanaṃ sikkhā, sāyeva tassa sīlanti sekkho. So hi apariyositasikkhattā ca tadadhimuttattā ca ekantena sikkhanasīlo na asekkho viya pariniṭṭhitasikkho tattha paṭipassaddhussāho, nāpi vissaṭṭhasikkho pacurajano viya tattha anadhimutto. Atha vā ariyāya jātiyā tīsu sikkhāsu jāto, tattha vā bhavoti sekkho. Atha vā ikkhati etāyāti ikkhā, maggaphalasammādiṭṭhi. Saha ikkhāyāti sekkho. Uparimaggattayakiccassa apariyositattā saha karaṇīyenāti sakaraṇīyo. Assāti anena. Asammukhā paṭiggahitaṃ nāma natthīti nanu ca –

'Kissa pana' (Why then?) means 'kasmā pana' (why then?). 'Sekkho' (a trainee) is so called because he trains; or alternatively, training is 'sikkhā', and because that very thing is his nature, he is 'sekkho'. Indeed, because his training is incomplete and because he is devoted to it, he is entirely of a training nature; he is not like a non-trainee whose training is completed and whose effort therein is stilled, nor is he like the common person who has abandoned training and is not devoted to it. Alternatively, he is 'sekkho' because he is born in the three trainings by noble birth, or because he exists therein. Alternatively, 'ikkhā' is that by which one sees, namely, the right view of the path and fruit. 'Sekkho' means 'together with seeing'. Because the task of the three higher paths is incomplete, he is 'sakaraṇīyo' (one with a task to be done), meaning 'together with a task to be done'. By 'assa' is meant 'by this one (Ānanda)'. But is it not the case that 'there is nothing that was received not in the presence of the Teacher'?

‘‘Dvāsīti buddhato gaṇhiṃ, dve sahassāni bhikkhuto;

Caturāsīti sahassāni, ye me dhammā pavattino’’ti. (theragā. 1027) –

“Eighty-two thousand I received from the Buddha, two thousand from the monks; eighty-four thousand in total, these are the teachings that are current from me.”

Vuttattā kathametaṃ yujjatīti? Dve sahassāni bhikkhutoti vuttampi bhagavato santike paṭiggahitamevāti katvā vuttanti nāyaṃ virodho. Bahukārattāti bahuupakārattā. Upakāravacano hettha kārasaddo. Assāti bhaveyya.

How can this be justified, given what was said? Because it was said having considered that even the statement 'two thousand from the monks' was indeed accepted in the presence of the Blessed One, this contradiction does not arise. 'Because of being of much service' means because of being of great benefit. Herein, the word 'kāra' has the meaning of 'benefit'. 'Assā' means 'bhaveyya' (it may be).

Ativiya vissatthoti ativiya vissāsiko. Nanti ānandattheraṃ, ‘‘ovadatī’’ti iminā sambandho. Ānandattherassa yebhuyyena navakāya parisāya vibbhamanena mahākassapatthero evamāha ‘‘na vāyaṃ kumārako mattamaññāsī’’ti. Tathā hi parinibbute satthari mahākassapatthero satthuparinibbāne sannipatitassa bhikkhusaṅghassa majjhe nisīditvā [Pg.47] dhammavinayasaṅgāyanatthaṃ pañcasate bhikkhū uccinitvā ‘‘āvuso, rājagahe vassaṃ vasantā dhammavinayaṃ saṅgāyeyyāma, tumhe pure vassūpanāyikāya attano attano palibodhaṃ pacchinditvā rājagahe sannipatathā’’ti vatvā attanā rājagahaṃ gato. Ānandattheropi bhagavato pattacīvaramādāya mahājanaṃ saññāpento sāvatthiṃ gantvā tato nikkhamma rājagahaṃ gacchanto dakkhiṇagirismiṃ cārikaṃ cari. Tasmiṃ samaye ānandattherassa tiṃsamattā saddhivihārikā yebhuyyena kumārabhūtā ekavassikaduvassikabhikkhū ceva anupasampannā ca vibbhamiṃsu. Kasmā panete pabbajitā, kasmā vibbhamiṃsūti? Tesaṃ kira mātāpitaro cintesuṃ ‘‘ānandatthero satthuvissāsiko aṭṭha vare yācitvā upaṭṭhahati, icchiticchitaṭṭhānaṃ satthāraṃ gahetvā gantuṃ sakkoti, amhākaṃ dārake etassa santike pabbājessāma, so satthāraṃ gahetvā āgamissati, tasmiṃ āgate mayaṃ mahāsakkāraṃ kātuṃ labhissāmā’’ti iminā tāva kāraṇena nesaṃ ñātakā te pabbājesuṃ. Satthari pana parinibbute tesaṃ sā patthanā upacchinnā, atha ne ekadivaseneva uppabbājesuṃ.

‘Extremely intimate’ means extremely a confidant. The word `nanti` is to be connected with `ovadati` (he admonishes) in reference to Elder Ānanda. Because most of Elder Ānanda’s new following disrobed, Elder Mahākassapa thus said, 'This young man does not know the measure.' Indeed, after the Teacher’s final passing, Elder Mahākassapa, sitting in the midst of the assembled monastic community at the place of the Teacher's final passing, selected five hundred monks for the purpose of compiling the Dhamma and Vinaya, and said, 'Venerable sirs, spending the Rains Retreat in Rājagaha, let us recite the Dhamma and Vinaya. Before the Rains Retreat begins, you should cut off your personal impediments and then gather in Rājagaha.' Having said this, he himself went to Rājagaha. Elder Ānanda, too, taking the Blessed One’s bowl and robe, went to Sāvatthī, informing the great multitude. After leaving there, while traveling toward Rājagaha, he wandered on tour in the southern hills. At that time, about thirty of Elder Ānanda’s co-residents—mostly young men who were monks of one or two rains, as well as novices—disrobed. Why, then, were they ordained, and why did they disrobe? It is said that their parents thought, 'Elder Ānanda is the Teacher's confidant. Having requested eight boons, he attends upon him. He is able to take the Teacher and go to any place he wishes. We will have our sons ordained in his presence; he will take the Teacher and come. When he has come, we will be able to pay great homage.' For this reason, their relatives had them ordained. But after the Teacher’s final passing, that aspiration of theirs was cut off, and so they had them disrobe in a single day.

Atha ānandattheraṃ dakkhiṇagirismiṃ cārikaṃ caritvā rājagahamāgataṃ disvā mahākassapatthero evamāha ‘‘na vāyaṃ kumārako mattamaññāsī’’ti. Vuttañhetaṃ kassapasaṃyutte –

Then, seeing Elder Ānanda, who had been wandering on tour in the Southern Hills, arrive at Rājagaha, Elder Mahākassapa said: 'This young man does not know the measure.' This is stated in the Kassapa Saṃyutta.

‘‘Atha kiñcarahi tvaṃ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi, sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi, olujjati kho te, āvuso ānanda, parisā, palujjanti kho te āvuso navappāyā, na vāyaṃ kumārako mattamaññāsīti.

Then why, friend Ānanda, do you wander on tour with these new monks who have unguarded doors in their sense faculties, who do not know the measure in eating, and are not devoted to wakefulness? I suppose you wander destroying the harvest; I suppose you wander oppressing the families of supporters. Your following is breaking apart, friend Ānanda; your new adherents are falling away. This young man does not know the measure.

‘‘Api me bhante kassapa sirasmiṃ palitāni jātāni, atha ca pana mayaṃ ajjāpi āyasmato mahākassapassa kumārakavādā na muccāmāti. Tathā hi pana tvaṃ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi, sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi, olujjati kho [Pg.48] te, āvuso ānanda, parisā, palujjanti kho te āvuso navappāyā, na vāyaṃ kumārako mattamaññāsī’’ti (saṃ. ni. 2.154).

Indeed, Venerable Kassapa, grey hairs have appeared on my head, and yet even today we are not free from Venerable Mahākassapa's address of 'young man'. For indeed, friend Ānanda, you wander on tour with these new monks who have unguarded doors in their sense faculties, who do not know the measure in eating, and are not devoted to wakefulness. I suppose you wander destroying the harvest; I suppose you wander oppressing the families of supporters. Your following is breaking apart, friend Ānanda; your new adherents are falling away. This young man does not know the measure. (Saṃ. Ni. 2.154)

Tattha (saṃ. ni. aṭṭha. 2.2.154) sassaghātaṃ maññecarasīti sassaṃ ghātento viya āhiṇḍasi. Kulūpaghātaṃ maññe carasīti kulāni upaghātento viya hananto viya āhananto viya āhiṇḍasi. Olujjatīti palujjati bhijjati. Palujjanti kho te āvuso navappāyāti, āvuso, evaṃ ete tuyhaṃ pāyena yebhuyyena navakā ekavassikaduvassikadaharā ceva sāmaṇerā ca palujjanti. Na vāyaṃ kumārako mattamaññāsīti ayaṃ kumārako attano pamāṇaṃ na vata jānātīti theraṃ tajjento āha. Kumārakavādā na muccāmāti kumārakavādato na muccāma. Tathā hi pana tvanti idamassa evaṃ vattabbatāya kāraṇadassanatthaṃ vuttaṃ. Ayañhettha adhippāyo – yasmā tvaṃ imehi navakehi bhikkhūhi indriyasaṃvararahitehi saddhiṃ vicarasi, tasmā kumārakehi saddhiṃ caranto ‘‘kumārako’’ti vattabbataṃ arahasīti.

There (in the Saṃyutta Nikāya, Aṭṭhakathā 2.2.154), 'sassaghātaṃ maññe carasīti' means you wander about as if destroying the crop. 'Kulūpaghātaṃ maññe carasīti' means you wander about as if harming families, as if killing, as if striking them. 'Olujjatīti' means it is ruined, it is broken up. 'Palujjanti kho te āvuso navappāyāti' means, friend, thus for the most part your young followers—that is, young bhikkhus of one or two years' standing and novices—are ruined. 'Na vāyaṃ kumārako mattamaññāsīti' means this boy surely does not know his own measure—thus he rebukes the elder. 'Kumārakavādā na muccāmāti' means we are not freed from being called a 'young man'. 'Tathā hi pana tvanti' is said to show the reason why this should be said to him. Here is the intended meaning: because you associate with these young monks, devoid of sense-restraint, you deserve to be called 'young man' yourself when wandering with young men.

‘‘Na vāyaṃ kumārako mattamaññāsī’’ti ettha vā-saddo padapūraṇe. Vā-saddo hi upamānasamuccayasaṃsayavavassaggapadapūraṇavikappādīsu bahūsu atthesu dissati. Tathā hesa ‘‘paṇḍito vāpi tena so’’tiādīsu (dha. pa. 63) upamāne dissati, sadisabhāveti attho. ‘‘Taṃ vāpi dhīrā muni vedayantī’’tiādīsu (su. ni. 213) samuccaye. ‘‘Ke vā ime kassa vā’’tiādīsu (pārā. 296) saṃsaye. ‘‘Ayaṃ vā imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho’’tiādīsu (dī. ni. 1.181) vavassagge. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā’’tiādīsu (ma. ni. 1.170; saṃ. ni. 2.13) vikappeti. Idha pana padapūraṇe daṭṭhabbo. Teneva ca ācariyadhammapālattherena vuttaṃ ‘‘vāsaddassa atthuddhāraṃ karontena ‘na vāyaṃ kumārako mattamaññāsī’tiādīsu (saṃ. ni. 2.154) padapūraṇe’’ti. Aṭṭhakathāyampi (saṃ. ni. aṭṭha. 2.2.154) ettakameva vuttaṃ ‘‘na vāyaṃ kumārako mattamaññāsīti ayaṃ kumārako attano pamāṇaṃ na vata jānātīti theraṃ tajjento āhā’’ti. Etthāpi vatāti vacanasiliṭṭhatāya vuttaṃ. Yaṃ panettha kenaci vuttaṃ ‘‘na vāyanti ettha vāti vibhāsā, aññāsipi na aññāsipīti attho’’ti[Pg.49]. Taṃ tassa matimattanti daṭṭhabbaṃ. Na hettha ayamattho sambhavati, tasmā attano pamāṇaṃ nāññāsīti evamattho veditabbo. Tatrāti evaṃ sati. Chandāgamanaṃ viyāti ettha chandā āgamanaṃ viyāti padacchedo kātabbo, chandena āgamanaṃ pavattanaṃ viyāti attho, chandena akattabbakaraṇaṃ viyāti vuttaṃ hoti. Chandaṃ vā āgacchati sampayogavasenāti chandāgamanaṃ, tathā pavatto apāyagamanīyo akusalacittuppādo. Atha vā ananurūpaṃ gamanaṃ agamanaṃ, chandena agamanaṃ chandāgamanaṃ, chandena sinehena ananurūpaṃ gamanaṃ pavattanaṃ akattabbakaraṇaṃ viyāti vuttaṃ hoti. Asekkhapaṭisambhidāppatteti asekkhabhūtā paṭisambhidā asekkhapaṭisambhidā, taṃ patte, paṭiladdhaasekkhapaṭisambhideti attho. Anumatiyāti anuññāya, yācanāyāti vuttaṃ hoti.

In 'Na vāyaṃ kumārako mattamaññāsī,' the word 'vā' is a mere expletive. The word 'vā' is indeed seen in many meanings, such as comparison, conjunction, doubt, ascertainment, expletive, alternative, etc. For instance, in phrases like 'paṇḍito vāpi tena so,' it is seen in the sense of comparison, meaning 'in the sense of similarity.' In 'Taṃ vāpi dhīrā muni vedayantī,' it is in the sense of conjunction. In 'Ke vā ime kassa vā,' it is in the sense of doubt. In 'Ayaṃ vā imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho,' it is in the sense of ascertainment. In 'Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā,' it is in the sense of an alternative. Here, however, it should be understood as a mere expletive. For this reason, the venerable Ācariya Dhammapāla stated when explaining the meaning of the word 'vā': 'In phrases like "na vāyaṃ kumārako mattamaññāsī," it is a mere expletive.' The commentary also states just this much: 'Regarding "Na vāyaṃ kumārako mattamaññāsī," he spoke, threatening the elder, thus: "This boy, indeed, does not know his own measure."' Here also, the word 'vata' is used for the sake of fluency of speech. As for what has been said by some, 'In "na vā yaṃ ti," the word "vā" signifies an option, meaning "he might know or he might not know,"' that should be regarded as merely their opinion. For this meaning is not possible here; therefore, the meaning should be understood as 'he did not know his own measure.' The word `tatra` means 'this being so.' In 'Chandāgamanaṃ viyāti,' the word division should be made as 'chandā āgamanaṃ viya,' meaning 'like acting through desire'; it is said to be like doing what should not be done out of desire. Or, it is `chandāgamana` because it goes (`āgacchati`) to desire (`chandaṃ`) by way of association (`sampayogavasena`); such an occurrence is an unwholesome arising of mind that leads to the plane of misery. Or, `agamana` is unsuitable going; `chandāgamana` is unsuitable going by desire. It is said to be like acting unsuitably out of desire, out of affection, like doing what should not be done. Regarding 'Asekkhapaṭisambhidāppatte': the analytical knowledge that is of one beyond training is `asekkhapaṭisambhidā`; 'having attained that' means 'having obtained the analytical knowledge of one beyond training.' 'Anumatiyā' means 'by permission'; it is said to mean 'by request.'

‘‘Kiñcāpi sekkho’’ti idaṃ na sekkhānaṃ agatigamanasabbhāvena vuttaṃ, asekkhānaṃyeva pana uccinitattāti daṭṭhabbaṃ. Paṭhamamaggeneva hi cattāri agatigamanāni pahīyanti, tasmā kiñcāpi sekkho, tathāpi thero āyasmantampi ānandaṃ uccinatūti evamettha sambandho veditabbo. Na pana kiñcāpi sekkho, tathāpi abhabbo agatiṃ gantunti yojetabbaṃ. ‘‘Abhabbo’’tiādinā pana dhammasaṅgītiyā tassa arahabhāvaṃ dassentā vijjamāne guṇe kathenti. Tattha chandāti chandena, sinehenāti attho. Agatiṃ gantunti agantabbaṃ gantuṃ, akattabbaṃ kātunti vuttaṃ hoti. Imāni pana cattāri agatigamanāni bhaṇḍabhājanīye ca vinicchayaṭṭhāne ca labbhanti. Tattha bhaṇḍabhājanīye tāva attano bhārabhūtānaṃ bhikkhūnaṃ amanāpe bhaṇḍe sampatte taṃ parivattitvā manāpaṃ dento chandāgatiṃ gacchati nāma. Attano pana abhārabhūtānaṃ manāpe bhaṇḍe sampatte taṃ parivattitvā amanāpaṃ dento dosāgatiṃ gacchati nāma. Bhaṇḍesu bhājanīyavatthuñca ṭhitikañca ajānanto mohāgatiṃ gacchati nāma. Mukharānaṃ vā rājādinissitānaṃ vā ‘‘ime me amanāpe bhaṇḍe dinne anatthaṃ kareyyu’’nti bhayena parivattitvā manāpaṃ dento bhayāgatiṃ gacchati nāma. Yo pana evaṃ na gacchati, sabbesaṃ tulābhūto pamāṇabhūto majjhattova hutvā yaṃ yassa pāpuṇāti, tadeva tassa deti, ayaṃ catubbidhampi agatiṃ na gacchati nāma. Vinicchayaṭṭhāne pana attano bhārabhūtassa garukāpattiṃ lahukāpattiṃ katvā kathento chandāgatiṃ gacchati nāma. Itarassa lahukāpattiṃ garukāpattiṃ [Pg.50] katvā kathento dosāgatiṃ gacchati nāma. Āpattivuṭṭhānaṃ pana samuccayakkhandhakañca ajānanto mohāgatiṃ gacchati nāma. Mukharassa vā rājapūjitassa vā ‘‘ayaṃ me garukaṃ katvā āpattiṃ kathentassa anatthampi kareyyā’’ti garukameva lahukāpattiṃ kathento bhayāgatiṃ gacchati nāma. Yo pana sabbesaṃ yathābhūtameva kathesi, ayaṃ catubbidhampi agatigamanaṃ na gacchati nāma. Theropi tādiso catunnampi agatigamanānaṃ paṭhamamaggeneva pahīnattā, tasmā saṅgāyanavasena dhammavinayavinicchaye sampatte chandādivasena aññathā akathetvā yathābhūtameva kathetīti vuttaṃ ‘‘abhabbo…pe… agatiṃ gantu’’nti. Pariyattoti adhīto, uggahitoti attho.

Regarding 'Even though a learner,' this was not said with reference to learners, for whom it is possible to go the wrong way; rather, it should be understood that it was stated because only those beyond training were selected. For indeed, the four wrong courses are abandoned by the first path. Therefore, the connection here should be understood thus: 'Even though he is a learner, still, let the Elder choose the Venerable Ānanda.' It should not, however, be construed as: 'Even though a learner, still, he is incapable of going the wrong way.' By the phrase beginning with 'incapable,' however, they speak of his existing virtues, showing his suitability for the Dhamma recitation. Herein, 'by desire' means by desire, by affection. 'To go the wrong way' means to go where one should not go, to do what should not be done. These four wrong courses, moreover, are found in the distribution of goods and in judicial decisions. Therein, regarding the distribution of goods: when displeasing goods are received for monks for whom one is responsible, one who exchanges them for pleasing ones is said to go the wrong way through desire. When pleasing goods are received for those for whom one is not responsible, one who exchanges them for displeasing ones is said to go the wrong way through aversion. Not knowing the items to be distributed and the established procedure, one is said to go the wrong way through delusion. Fearing that 'talkative monks or those dependent on kings and so on might cause me harm if given displeasing goods,' one who exchanges them for pleasing ones is said to go the wrong way through fear. But one who does not go in such a way, remaining like a balance, a standard, and neutral to all, giving to each what is due to them—such a one is said not to go the wrong way in any of these four ways. Regarding judicial decisions: one who mitigates a heavy offense, declaring it a light offense for someone for whom one is responsible, is said to go the wrong way through desire. One who exaggerates a light offense, declaring it a heavy offense for another, is said to go the wrong way through aversion. Not knowing the rehabilitation from an offense or the Khandhaka on combined offenses, one is said to go the wrong way through delusion. Fearing that 'a talkative monk or one honored by a king might cause me harm if I declare a heavy offense,' one who mitigates a grave offense, declaring it a light one, is said to go the wrong way through fear. But one who declares everything for all just as it is—such a one is said not to go the wrong way in any of these four ways. The Elder, too, is such a one, because the four wrong courses have been abandoned by the first path. Therefore, when a judgment on the Dhamma and Vinaya arose by way of the recitation, he declared it just as it was, not otherwise, due to desire or other factors—hence it is said, 'incapable… of going the wrong way.' The term `Pariyatto` means studied, mastered.

Uccinitenāti uccinitvā gahitena. Etadahosīti etaṃ parivitakkanaṃ ahosi. Rājagahaṃ kho mahāgocaranti ettha ‘‘rājagahanti rājagahasāmantaṃ gahetvā vutta’’nti cūḷagaṇṭhipade majjhimagaṇṭhipade ca vuttaṃ. Gāvo caranti etthāti gocaro, gocaro viya gocaro, bhikkhācaraṇaṭṭhānaṃ. So mahanto assa, etthāti vā mahāgocaraṃ, rājagahaṃ. Thāvarakammanti ciraṭṭhāyikammaṃ. Visabhāgapuggalo subhaddasadiso. Ukkoṭeyyāti nivāreyyāti attho. Ñattidutiyena kammena sāvesīti –

'Uccinitena' means having selected and taken. 'Etadahosi' means this thought occurred. Regarding 'Rājagahaṃ kho mahāgocaraṃ', herein it is stated in the Cūḷagaṇṭhipada and the Majjhimagaṇṭhipada that 'Rājagaha' is stated by taking it to mean the vicinity of Rājagaha. 'Gocaro' is so called because cattle (gāvo) roam (caranti) there (ettha); like a pasture, it is a place for going on alms-round. It is called 'mahāgocaraṃ' because that place is large and is a resort for alms, or because it has a large resort for alms, or because in this place there is a large resort for alms; this refers to Rājagaha. 'Thāvarakammaṃ' means a long-lasting action. 'Visabhāgapuggalo' means a person of dissimilar character, like Subhadda. 'Ukkoṭeyyāti' means 'should prevent'; this is the meaning. 'Ñattidutiyena kammena sāvesīti' means he announced it by means of a formal act preceded by a motion.

‘‘Suṇātu me, āvuso, saṅgho, yadi saṅghassa pattakallaṃ, saṅgho imāni pañca bhikkhusatāni sammanneyya ‘rājagahe vassaṃ vasantāni dhammañca vinayañca saṅgāyituṃ, na aññehi bhikkhūhi rājagahe vassaṃ vasitabba’nti, esā ñatti.

Venerable sirs, may the Saṅgha hear me. If the time is suitable for the Saṅgha, may the Saṅgha authorize these five hundred bhikkhus to spend the rains-residence in Rājagaha in order to hold a council on the Dhamma and the Vinaya, and that no other bhikkhus are to spend the rains-residence in Rājagaha. This is the motion.

‘‘Suṇātu me, āvuso, saṅgho, saṅgho imāni pañca bhikkhusatāni sammannati ‘rājagahe vassaṃ vasantāni dhammañca vinayañca saṅgāyituṃ, na aññehi bhikkhūhi rājagahe vassaṃ vasitabba’nti, yassāyasmato khamati imesaṃ pañcannaṃ bhikkhusatānaṃ sammuti ‘rājagahe vassaṃ vasantānaṃ dhammañca vinayañca saṅgāyituṃ, na aññehi bhikkhūhi rājagahe vassaṃ vasitabba’nti, so tuṇhassa. Yassa nakkhamati, so bhāseyya.

Venerable sirs, may the Saṅgha hear me. The Saṅgha authorizes these five hundred bhikkhus to spend the rains-residence in Rājagaha in order to hold a council on the Dhamma and the Vinaya, and that no other bhikkhus are to spend the rains-residence in Rājagaha. To whichever venerable one the authorization of these five hundred bhikkhus—to spend the rains-residence in Rājagaha in order to hold a council on the Dhamma and the Vinaya, and that no other bhikkhus are to spend the rains-residence in Rājagaha—is agreeable, he should be silent. To whomever it is not agreeable, he should speak.

‘‘Sammatāni saṅghena imāni pañca bhikkhusatāni ‘rājagahe vassaṃ vasantāni dhammañca vinayañca saṅgāyituṃ, na aññehi bhikkhūhi rājagahe vassaṃ [Pg.51] vasitabba’nti, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti (cūḷava. 437) –

These five hundred bhikkhus have been authorized by the Saṅgha to spend the rains-residence in Rājagaha in order to hold a council on the Dhamma and the Vinaya, and that no other bhikkhus are to spend the rains-residence in Rājagaha. It is agreeable to the Saṅgha, therefore it is silent. Thus I hold it.

Evaṃ ñattidutiyena kammena sāvesi. Idaṃ sandhāya vuttaṃ ‘‘taṃ saṅgītikkhandhake vuttanayeneva ñātabba’’nti.

Thus he announced it by means of a formal act preceded by a motion. With reference to this, it was said: 'That should be understood in the very manner stated in the Saṅgītikkhandhaka.'

Ayaṃ pana kammavācā tathāgatassa parinibbānato ekavīsatime divase katā. Vuttañhetaṃ dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 1.paṭhamasaṅgītikathā) ‘‘ayaṃ pana kammavācā tathāgatassa parinibbānato ekavīsatime divase katā. Bhagavā hi visākhapuṇṇamāyaṃ paccūsasamaye parinibbuto, athassa sattāhaṃ suvaṇṇavaṇṇaṃ sarīraṃ gandhamālādīhi pūjayiṃsu. Evaṃ sattāhaṃ sādhukīḷanadivasā nāma ahesuṃ. Tato sattāhaṃ citakāya agginā jhāyi, sattāhaṃ sattipañjaraṃ katvā santhāgārasālāyaṃ dhātupūjaṃ kariṃsūti ekavīsati divasā gatā. Jeṭṭhamūlasukkapakkhapañcamiyaṃ pana dhātuyo bhājayiṃsu. Etasmiṃ dhātubhājanadivase sannipatitassa mahābhikkhusaṅghassa subhaddena vuḍḍhapabbajitena kataṃ anācāraṃ ārocetvā vuttanayeneva bhikkhū uccinitvā ayaṃ kammavācā katā. Imañca pana kammavācaṃ katvā thero bhikkhū āmantesi ‘āvuso idāni tumhākaṃ cattālīsadivasā okāso, tato paraṃ ayaṃ nāma no palibodho atthīti vattuṃ na labbhā, tasmā etthantare yassa rogapalibodho vā ācariyupajjhāyapalibodho vā mātāpitupalibodho vā atthi, pattaṃ vā pana pacitabbaṃ cīvaraṃ vā kātabbaṃ, so taṃ palibodhaṃ chinditvā karaṇīyaṃ karotū’ti. Evañca pana vatvā thero attano pañcasatāya parisāya parivuto rājagahaṃ gato, aññepi mahātherā attano attano parivāraṃ gahetvā sokasallasamappitaṃ mahājanaṃ assāsetukāmā taṃ taṃ disaṃ pakkantā. Puṇṇatthero pana sattasatabhikkhuparivāro ‘tathāgatassa parinibbānaṭṭhānaṃ āgatāgataṃ mahājanaṃ assāsessāmī’ti kusinārāyameva aṭṭhāsi. Āyasmā ānando yathā pubbe aparinibbutassa, evaṃ parinibbutassapi bhagavato sayameva pattacīvaramādāya pañcahi bhikkhusatehi saddhiṃ yena sāvatthi tena cārikaṃ pakkāmi. Gacchato panassa parivārā bhikkhū gaṇanapathaṃ vītivattā’’ti. Tasmā tathāgatassa parinibbānato [Pg.52] tīsu sattāhesu atikkantesu ekavīsatime divase imaṃ kammavācaṃ sāvetvā thero rājagahaṃ pakkantoti veditabbaṃ.

This formal act was performed on the twenty-first day after the Tathāgata’s Parinibbāna. Indeed, it is stated in the Dīghanikāya Commentary: “This formal act was performed on the twenty-first day after the Tathāgata’s Parinibbāna. The Blessed One, indeed, attained final Nibbāna at dawn on the full moon day of Visākha. Then for seven days, his golden-colored body was honored with perfumes and garlands. Thus, these seven days were called the days of joyful veneration. After that, for seven days, it was cremated on a pyre by fire, and for another seven days, having made a protective enclosure of spears, they performed relic veneration in the assembly hall—thus, twenty-one days had passed. On the fifth day of the bright fortnight of Jeṭṭhamūla, they distributed the relics. On this day of relic distribution, the misconduct committed by Subhadda, who had gone forth in old age, was reported to the assembled great Saṅgha of bhikkhus. Then, having selected the bhikkhus in the manner stated, this formal act was performed. After performing this formal act, the Elder addressed the bhikkhus: ‘Friends, now you have a forty-day period of respite. After that, it will not be possible to say that we have such and such an impediment. Therefore, during this time, if anyone has an impediment of illness, or an impediment concerning his teacher or preceptor, or an impediment concerning his parents, or if a bowl needs to be fired or a robe needs to be made, he should cut off that impediment and do what needs to be done.’ Having spoken thus, the Elder, surrounded by his retinue of five hundred, went to Rājagaha. Other great elders, each taking their own following, departed in various directions, desiring to console the great multitude afflicted by the dart of sorrow. The Elder Puṇṇa, however, remained right there in Kusinārā with his retinue of seven hundred bhikkhus, thinking: ‘I shall console the great multitude who come to the place of the Tathāgata’s Parinibbāna.’ The Venerable Ānanda, just as he had for the Blessed One before the Parinibbāna, so too after the Parinibbāna, took the bowl and robe himself and set out on a wandering tour towards Sāvatthī with five hundred bhikkhus. As he went, however, the bhikkhus in his retinue exceeded counting.” Therefore, it should be understood that after three weeks had passed since the Tathāgata’s Parinibbāna, on the twenty-first day, the Elder announced this formal act and departed for Rājagaha.

Yadi evaṃ kasmā pana idha maṅgalasuttaṭṭhakathāyañca (khu. pā. aṭṭha. 5.paṭhamamahāsaṅgītikathā) ‘‘sattasu sādhukīḷanadivasesu sattasu ca dhātupūjādivasesu vītivattesū’’ti vuttaṃ? Sattasu dhātupūjādivasesu gahitesu tadavinābhāvato majjhe citakāya jhāpanasattāhampi gahitamevāti katvā visuṃ na vuttaṃ viya dissati. Yadi evaṃ atha kasmā ‘‘aḍḍhamāso atikkanto, diyaḍḍhamāso seso’’ti ca vuttanti? Nāyaṃ doso. Appakañhi ūnamadhikaṃ vā gaṇanūpagaṃ na hoti, tasmā samudāyo appakena adhikopi anadhiko viya hotīti katvā aḍḍhamāsato adhikepi pañca divase ‘‘aḍḍhamāso atikkanto’’ti vuttaṃ ‘‘dvāsītikhandhakavattānaṃ katthaci asītikhandhakavattānī’’ti vacanaṃ viya. Tathā appakena ūnopi ca samudāyo anūno viya hotīti katvā ‘‘diyaḍḍhamāsato ūnepi pañca divase diyaḍḍhamāso seso’’ti ca vuttaṃ. Satipaṭṭhānavibhaṅgaṭṭhakathāyañhi (vibha. aṭṭha. 356) chamāsato ūnepi aḍḍhamāse ‘‘cha māse sajjhāyo kātabbo’’ti vuttavacanaṃ viya. Tattha hi tacapañcakādīsu catūsu pañcakesu dvīsu ca chakkesu ekekasmiṃ anulomato pañcāhaṃ, paṭilomato pañcāhaṃ, anulomapaṭilomato pañcāhaṃ, tathā purimapurimehi pañcakachakkehi saddhiṃ anulomato pañcāhaṃ, paṭilomato pañcāhaṃ, anulomapaṭilomato pañcāhanti evaṃ visuṃ tipañcāhaṃ ekato tipañcāhañca sajjhāyaṃ katvā chamāsaṃ sajjhāyo kātabboti vacanaṃ viya. Tattha hi vakkapañcakādīsu tīsu pañcakesu dvīsu ca chakkesu visuṃ heṭṭhimehi ekato ca sajjhāye pañcannaṃ pañcannaṃ pañcakānaṃ vasena pañcamāsaparipuṇṇā labbhanti, tacapañcake pana visuṃ tipañcāhamevāti aḍḍhamāsoyeveko labbhatīti aḍḍhamāsādhikapañcamāsā labbhanti.

If so, then why is it stated here and in the Maṅgalasutta Commentary: “After seven days of joyful veneration and seven days of relic veneration had passed”? Since the seven days of relic veneration are included, and due to their inseparability, the week of cremation on the pyre in the middle is also considered included—thus, it seems as if it was not stated separately. If so, then why is it also stated: “Half a month has passed, one and a half months remain”? This is not a fault. For a small amount, whether less or more, is not included in the reckoning. Therefore, considering that an aggregate that is slightly more is as if it were not more, it is said, “Half a month has passed,” even though it is five days more than half a month, just as the statement ‘eighty-two Khandhakavattas’ is in some places rendered ‘eighty Khandhakavattas.’ Similarly, considering that an aggregate that is slightly less is as if it were not less, it is said, “One and a half months remain,” even though it is five days less than one and a half months. This is just as in the Satipaṭṭhānavibhaṅga Commentary the statement ‘recitation should be done for six months’ is found, even though it is half a month less than six months. For there, it is like the statement that ‘recitation should be done for six months’ because in each of the four sets of five (such as the tacapañcaka) and the two sets of six, one recites for five days in direct order, five days in reverse order, and five days in direct and reverse order; and similarly, together with the preceding sets of five and six, one recites for five days in direct order, five days in reverse order, and five days in direct and reverse order—thus having recited for three five-day periods separately and three five-day periods together. For there, in the three sets of five (such as the vakkapañcaka) and the two sets of six, by reciting separately and together with the preceding ones, five full months are obtained, calculated by means of six five-day periods for each set. But in the tacapañcaka, there are only three separate five-day periods, so only one half-month is obtained. Thus, five months and an additional half-month are obtained.

Evaṃ sati yathā tattha aḍḍhamāse ūnepi māsaparicchedena paricchijjamāne sajjhāye cha māsā paricchedakā hontīti paricchijjamānassa sajjhāyassa sattamāsādimāsantaragamananivāraṇatthaṃ chamāsaggahaṇaṃ kataṃ, na sakalachamāse sajjhāyappavattidassanatthaṃ, evamidhāpi māsavasena kāle paricchijjamāne ūnepi pañcadivase diyaḍḍhamāso paricchedako hotīti paricchijjamānassa [Pg.53] kālassa dvimāsādimāsantaragamananivāraṇatthaṃ ‘‘diyaḍḍhamāso seso’’ti diyaḍḍhamāsaggahaṇaṃ katanti evamettha attho gahetabbo. Aññathā ca aṭṭhakathāvacanānaṃ aññamaññavirodho āpajjati. Ekāhameva vā bhagavato sarīraṃ citakāya jhāyīti khuddakabhāṇakānaṃ adhippāyoti gahetabbaṃ. Evañhi sati parinibbānato sattasu sādhukīḷanadivasesu vītivattesu aṭṭhamiyaṃ citakāya bhagavato sarīraṃ jhāpetvā tato paraṃ sattasu divasesu dhātupūjaṃ akaṃsūti aḍḍhamāso atikkanto, gimhānaṃ diyaḍḍho ca māso seso hoti. Parinibbānasuttantapāḷiyampi hi citakāya jhāpanasattāhaṃ na āgataṃ, dveyeva sattāhāni āgatāni, upaparikkhitvā pana yaṃ ruccati, taṃ gahetabbaṃ. Ito aññena vā pakārena yathā na virujjhati, tathā kāraṇaṃ pariyesitabbaṃ. Yaṃ panettha kenaci vuttaṃ ‘‘aḍḍhamāso atikkantoti ettha eko divaso naṭṭho. So pāṭipadadivaso kolāhaladivaso nāma, tasmā idha na gahito’’ti. Taṃ na sundaraṃ parinibbānasuttantapāḷiyaṃ pāṭipadadivasatoyeva paṭṭhāya sattāhassa vuttattā aṭṭhakathāyañca parinibbānadivasenapi saddhiṃ tiṇṇaṃ sattāhānaṃ gahitattā. Tathā hi parinibbānadivasena saddhiṃ tiṇṇaṃ sattāhānaṃ gahitattā jeṭṭhamūlasukkapañcamī ekavīsatimo divaso hoti.

This being so, just as in that case, when recitation is measured by the division of a month, even if it is less by half a month, six months are the measure. Thus, the taking of ‘six months’ is done to prevent the recitation being measured from extending to another month, such as a seventh month, not to show that recitation occurred for the entire six months. Similarly, here too, when time is measured by way of months, even if it is less by five days, one and a half months is the measure. Thus, the taking of ‘one and a half months’ is done, saying ‘one and a half months remain,’ to prevent the time being measured from extending to another month, such as a second month. This is how the meaning should be understood here. Otherwise, a mutual contradiction among the statements of the commentary would arise. Or, it should be understood that it is the intention of the reciters of the Khuddaka Nikāya that the Blessed One’s body was cremated on the pyre for only one day. For this being so, after the seven days of joyful veneration following the Parinibbāna had passed, on the eighth day they had the Blessed One’s body cremated on the pyre, and thereafter for seven days they performed the veneration of the relics. Thus, half a month has passed, and one and a half months of the summer months remain. Indeed, in the Pāḷi of the Parinibbāna Suttanta, the week of cremation on the pyre is not mentioned; only two weeks are mentioned. However, having investigated, one should accept what is agreeable. Or, a reason should be sought in another way so that there is no contradiction. As for what has been said by someone here—‘In “half a month has passed,” one day is lost. That day, the first day of the fortnight, is called the day of uproar; therefore, it is not included here’—that is not good. For in the Pāḷi of the Parinibbāna Suttanta, the week is stated as beginning from the very first day of the fortnight, and in the commentary, three weeks are taken together with the day of the Parinibbāna. For thus, since three weeks are taken together with the day of the Parinibbāna, the fifth day of the bright fortnight of Jeṭṭhamūla becomes the twenty-first day.

Sattasu sādhukīḷanadivasesūti ettha sādhukīḷanaṃ nāma saṃvegavatthuṃ kittetvā kittetvā aniccatāpaṭisaṃyuttāni gītāni gāyitvā pūjāvasena kīḷanato sundaraṃ kīḷananti sādhukīḷanaṃ. Atha vā saparahitasādhanaṭṭhena sādhu, tesaṃ saṃvegavatthuṃ kittetvā kittetvā kīḷanaṃ sādhukīḷanaṃ, uḷārapuññapasavanato samparāyikatthāvirodhikīḷāvihāroti attho. Ettha ca purimasmiṃ sattāhe sādhukīḷāya ekadesena katattā sādhukīḷanadivasā nāma te jātā. Visesato pana dhātupūjādivasesuyeva sādhukīḷanaṃ akaṃsu. Tatoyeva ca mahāparinibbānasuttantapāḷiyaṃ –

“In the seven days of joyful veneration”: here, ‘joyful veneration’ means repeatedly praising themes that inspire spiritual urgency, singing songs connected with impermanence, and celebrating in a manner of worship—thus, a beautiful celebration is called ‘joyful veneration.’ Or alternatively, ‘sādhu’ is in the sense of accomplishing one's own and others' welfare; their repeatedly praising themes that inspire spiritual urgency and celebrating is ‘joyful veneration,’ meaning a celebration-pastime that does not obstruct future welfare, as it generates great merit. Here, in the first week, because joyful veneration was done in part, those days came to be called ‘days of joyful veneration.’ But especially, they performed joyful veneration on the days of relic worship itself. And for that very reason, in the Pāḷi text of the Mahāparinibbāna Sutta—

‘‘Atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṃ santhāgāre sattipañjaraṃ karitvā dhanupākāraṃ parikkhipāpetvā [Pg.54] naccehi gītehi vāditehi mālehi gandhehi sakkariṃsu garuṃ kariṃsu mānesuṃ pūjesu’’nti (dī. ni. 2.235).

“Then the Mallas of Kusinārā, for seven days, honored, respected, revered, and venerated the Blessed One's relics in the assembly hall, having made a lattice of spears and surrounded it with a rampart of bows, with dances, songs, music, garlands, and perfumes.” (Dī. Ni. 2.235).

Etassa aṭṭhakathāyaṃ (dī. ni. aṭṭha. 2.235) vuttaṃ –

In the commentary to this (Dī. Ni. Aṭṭha. 2.235), it is said –

‘‘Kasmā panete evamakaṃsūti? Ito purimesu dvīsu sattāhesu te bhikkhusaṅghassa ṭhānanisajjokāsaṃ karontā khādanīyabhojanīyādīni saṃvidahantā sādhukīḷikāya okāsaṃ na labhiṃsu. Tato nesaṃ ahosi ‘imaṃ sattāhaṃ sādhukīḷitaṃ kīḷissāma, ṭhānaṃ kho panetaṃ vijjati, yaṃ amhākaṃ pamattabhāvaṃ ñatvā kocideva āgantvā dhātuyo gaṇheyya, tasmā ārakkhaṃ ṭhapetvā kīḷissāmā’ti, tena te evamakaṃsū’’ti.

“But why did they act thus? In the two weeks before this, while preparing places to stand and sit for the Sangha of bhikkhus and arranging hard and soft foods, they did not get the opportunity for joyous celebration. Then it occurred to them, ‘For this week, we will engage in joyous celebration. However, this possibility indeed exists, that someone, knowing our state of negligence, might come and take the relics. Therefore, having set a guard, we shall celebrate.’ For that reason, they acted thus.”

Tasmā visesato sādhukīḷikā dhātupūjādivasesuyevāti daṭṭhabbaṃ. Te pana dhātupūjāya katattā ‘‘dhātupūjādivasā’’ti pākaṭā jātāti āha ‘‘sattasu ca dhātupūjādivasesū’’ti. Upakaṭṭhāti āsannā. Vassaṃ upanenti upagacchanti etthāti vassūpanāyikā. Ekaṃ maggaṃ gatoti cārikaṃ caritvā mahājanaṃ assāsetuṃ ekena maggena gato. Evaṃ anuruddhattherādayopi tesu tesu janapadesu cārikaṃ caritvā mahājanaṃ assāsentā gatāti daṭṭhabbaṃ. Yena sāvatthi, tena cārikaṃ pakkāmīti yattha sāvatthi, tattha cārikaṃ pakkāmi, yena vā disābhāgena sāvatthi pakkamitabbā hoti, tena disābhāgena cārikaṃ pakkāmīti attho.

Therefore, it should be understood that joyous celebrations occurred especially on the days of relic worship and so forth. And since these were made for the purpose of relic worship, they became known as “days of relic worship and so forth”; hence it is said, “on the seven days of relic worship and so forth.” “Upakaṭṭhā” means nearby. “Vassūpanāyikā” means that wherein they enter upon or approach the rains retreat. “Having gone by one path” means having wandered on tour to console the multitude, he went by one path. Similarly, it should be understood that the Venerable Anuruddha and others also went consoling the multitude, wandering on tour in various regions. “He set out on tour in the direction of Sāvatthī” means he set out on tour to the place where Sāvatthī is, or he set out on tour in the direction by which Sāvatthī was to be approached—this is the meaning.

Tatrāti tassaṃ sāvatthiyaṃ. Sudanti nipātamattaṃ. Aniccatādipaṭisaṃyuttāyāti ‘‘sabbe saṅkhārā aniccā’’tiādinayappavattāya. Asamucchinnataṇhānusayattā avijjātaṇhābhisaṅkhatena kammunā bhavayonigatiṭhitisattāvāsesu khandhapañcakasaṅkhātaṃ attabhāvaṃ janeti abhinibbattetīti jano, kilese janeti, ajani, janissatīti vā jano, mahanto janoti mahājano, taṃ mahājanaṃ, bahujananti attho. Saññāpetvāti samassāsetvā. Gandhakuṭiyā dvāraṃ vivaritvāti paribhogacetiyabhāvato gandhakuṭiṃ vanditvā gandhakuṭiyā dvāraṃ vivarīti veditabbaṃ. Teneva dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā) ‘‘gandhakuṭiṃ vanditvā’’ti vuttaṃ. Milātaṃ mālākacavaraṃ milātamālākacavaraṃ. Yathāṭhāne ṭhapetvāti paṭhamaṭhitaṭṭhānaṃ anatikkamitvā [Pg.55] yathāṭhitaṭṭhāneyeva ṭhapetvāti attho. Bhagavato ṭhitakāle karaṇīyaṃ vattaṃ sabbamakāsīti senāsane kattabbavattaṃ sandhāya vuttaṃ. Karonto ca nhānakoṭṭhake sammajjanaudakūpaṭṭhānādikālesu gandhakuṭiṃ gantvā ‘‘nanu bhagavā ayaṃ tumhākaṃ nhānakālo, ayaṃ dhammadesanākālo, ayaṃ bhikkhūnaṃ ovādadānakālo, ayaṃ sīhaseyyaṃ kappanakālo, ayaṃ mukhadhovanakālo’’tiādinā nayena paridevamānova akāsi. Tamenaṃ aññatarā devatā ‘‘bhante ānanda, tumhe evaṃ paridevamānā kathaṃ aññe assāsayissathā’’ti saṃvejesi. So tassā vacanena saṃviggahadayo santhambhitvā tathāgatassa parinibbānato pabhuti ṭhānanisajjabahulatāya ussannadhātukaṃ kāyaṃ samassāsetuṃ khīravirecanaṃ pivi. Idāni taṃ dassento ‘‘atha thero’’tiādimāha.

Herein, `tatrā` means “in that Sāvatthī.” `Sudaṃ` is a mere particle. `Aniccatādipaṭisaṃyuttāya` means occurring in the manner of “all conditioned things are impermanent,” and so forth. Because the latent tendency of craving is not cut off, by kamma conditioned by ignorance and craving, one generates or produces an individual existence, known as the five aggregates, in the various planes of existence, wombs, destinations, stations, and abodes of beings; thus, one is called a person (`jano`). Or, because one generates (`janeti`), has generated (`ajani`), and will generate (`janissati`) defilements, one is called a person (`jano`). A great (`mahanto`) crowd (`jano`) is a `mahājano` (a great crowd). The meaning of `taṃ mahājanaṃ` is “many people” (`bahujanaṃ`). `Saññāpetvā` means having consoled. `Gandhakuṭiyā dvāraṃ vivaritvā` (having opened the door of the Perfumed Chamber) should be understood as: having paid homage to the Perfumed Chamber, because it is a cetiya of use, he opened the door of the Perfumed Chamber. For this reason, in the commentary to the Dīgha Nikāya, it is said, “having paid homage to the Perfumed Chamber.” Withered (`milātaṃ`) flower-refuse (`mālākacavaraṃ`) is `milātamālākacavaraṃ`. `Yathāṭhāne ṭhapetvā` (having placed it in its proper place) means having placed it right in the place where it was, without transgressing its original place. “He performed all the duties that should have been done when the Blessed One was present” is said with reference to the duties to be performed in the monastery. And while performing them, at the times for sweeping the bathing chamber, preparing water, and so on, he went to the Perfumed Chamber and, as if lamenting, performed his duties, saying in this manner: “Blessed One, is this not the time for you to bathe? Is this not the time for a Dhamma discourse? Is this not the time for giving admonition to the bhikkhus? Is this not the time for adopting the lion's posture? Is this not the time for washing your face?” A certain deity roused a sense of urgency in him, saying, “Venerable Ānanda, if you lament in this way, how will you console others?” He, his heart stirred by her words, composed himself. From the time of the Tathāgata's final Nibbāna, due to much standing and sitting, in order to soothe his body, which had an accumulation of elements, he drank a milk purgative. Now, to show that, he said, “Atha thero” (Then the Elder), and so forth.

Ussannadhātukanti upacitasemhādidhātukaṃ kāyaṃ. Samassāsetunti santappetuṃ. Dutiyadivaseti devatāya saṃvejitadivasato. ‘‘Jetavanavihāraṃ paviṭṭhadivasato vā dutiyadivase’’ti vadanti. Viriccati etenāti virecanaṃ, osadhaparibhāvitaṃ khīrameva virecananti khīravirecanaṃ. Yaṃ sandhāyāti yaṃ bhesajjapānaṃ sandhāya. Aṅgasubhatāya subhoti evaṃ laddhanāmattā subhena māṇavena. Pahitaṃ māṇavakanti ‘‘satthā parinibbuto ānandatthero kirassa pattacīvaraṃ gahetvā āgato, mahājano ca taṃ dassanāya upasaṅkamatī’’ti sutvā ‘‘vihāraṃ kho pana gantvā mahājanamajjhe na sakkā sukhena paṭisanthāraṃ vā kātuṃ dhammakathaṃ vā sotuṃ, gehaṃ āgataṃyeva naṃ disvā sukhena paṭisanthāraṃ karissāmi, ekā ca me kaṅkhā atthi, tampi naṃ pucchissāmī’’ti cintetvā subhena māṇavena pesitaṃ māṇavakaṃ. Etadavocāti etaṃ ‘‘akālo kho’’tiādikaṃ ānandatthero avoca. Akālo khoti ajja gantuṃ yuttakālo na hoti. Kasmāti ce āha ‘‘atthi me ajjā’’tiādi. Bhesajjamattāti appamattakaṃ bhesajjaṃ. Appattho hi ayaṃ mattāsaddo ‘‘mattā sukhapariccāgā’’tiādīsu viya.

“Ussannadhātukaṃ” refers to a body with accumulated elements such as phlegm and so on. “Samassāsetuṃ” means to pacify. “The second day” refers to the day after he was roused to urgency by the deity. Some say, “the second day after entering the Jetavana monastery.” “Virecanaṃ” is that by which one purges; milk itself, infused with medicine, is a purgative, hence “khīravirecanaṃ” (milk purgative). “Yaṃ sandhāyāti” means referring to which medicinal drink. The young man Subha was so-named on account of the beauty of his limbs, thus having obtained the name. “Pahitaṃ māṇavakaṃ” (the sent young man) refers to the young man sent by Subha, who, having heard that “The Teacher has attained final Nibbāna, and Venerable Ānanda has come, having taken his bowl and robe, and a great crowd is approaching to see him,” thought thus: “Indeed, having gone to the monastery, it will not be possible to make a friendly greeting or listen to a Dhamma talk with ease in the midst of the great crowd. Only when he has come to my house, having seen him, will I make a friendly greeting with ease. And I have one doubt; I will also ask him that.” “Etadavoca” (he said this) means the Venerable Ānanda said this, beginning with “Akālo kho” (It is not the time). “Akālo kho” means today is not the suitable time to go. If asked why, he said, “Atthi me ajja” (I have something today), and so forth. “Bhesajjamattāti” means a small amount of medicine. This word “mattā” indeed has the meaning of “small amount,” as in “mattā sukhapariccāgā” (a small measure of happiness sacrificed), and so forth.

Dutiyadivaseti khīravirecanaṃ pītadivasato dutiyadivase. Cetakattherenāti cetiyaraṭṭhe jātattā ‘‘cetako’’ti evaṃladdhanāmena. Subhena māṇavena puṭṭhoti ‘‘yesu dhammesu bhavaṃ gotamo imaṃ lokaṃ [Pg.56] patiṭṭhāpesi, te tassa accayena naṭṭhā nu kho, dharanti, sace dharanti, ānando jānissati, handa naṃ pucchāmī’’ti evaṃ cintetvā ‘‘yesaṃ so bhavaṃ gotamo dhammānaṃ vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi, katamesānaṃ kho bho ānanda dhammānaṃ so bhavaṃ gotamo vaṇṇavādī ahosī’’tiādinā (dī. ni. 1.448) subhena māṇavena puṭṭho. Athassa thero tīṇi piṭakāni sīlakkhandhādīhi tīhi khandhehi saṅgahetvā dassento ‘‘tiṇṇaṃ kho, māṇava, khandhānaṃ so bhagavā vaṇṇavādī’’tiādinā subhasuttamabhāsi. Taṃ sandhāya vuttaṃ ‘‘dīghanikāye subhasuttaṃ nāma dasamaṃ suttamabhāsī’’ti.

‘The second day’ means the second day from the day of drinking the milk purgative. ‘By the Elder Cetaka’ means by the one who obtained the name ‘Cetaka’ because he was born in the Cetiya country. ‘Asked by the young man Subha’ means that Subha, having thought thus, ‘The doctrines in which the venerable Gotama established this world—have they perished with his passing, or do they still endure? If they endure, Ānanda will know. Come, I shall ask him,’ asked with the words beginning: ‘Of which doctrines was that venerable Gotama a speaker of praise, and in which did he cause this populace to undertake, to be devoted to, and to be established? Venerable Ānanda, of which doctrines was that venerable Gotama a speaker of praise?’ and so on (Dī. Ni. 1.448). Then, wishing to explain to him, the Elder, having summarized the three Piṭakas by means of the three aggregates beginning with the aggregate of moral discipline, spoke the Subha Sutta, beginning with: ‘Young man, that Blessed One was a speaker of praise of the three aggregates,’ and so on. Referring to this, it is said: ‘He spoke the tenth discourse in the Dīghanikāya, named the Subha Sutta.’

Khaṇḍaphullapaṭisaṅkharaṇanti ettha khaṇḍanti chinnaṃ. Phullanti bhinnaṃ. Tesaṃ paṭisaṅkharaṇaṃ puna sammā pākatikakaraṇaṃ, abhinavakaraṇanti vuttaṃ hoti. Rājagahanti evaṃnāmakaṃ nagaraṃ. Tañhi mandhatumahāgovindādīhi pariggahitattā ‘‘rājagaha’’nti vuccati. Chaḍḍitapatitauklāpāti chaḍḍitā ca patitā ca uklāpā ca ahesunti attho. Idaṃ vuttaṃ hoti – bhagavato parinibbānaṭṭhānaṃ gacchantehi bhikkhūhi chaḍḍitā vissaṭṭhā, tatoyeva ca upacikādīhi khāditattā ito cito ca patitā, sammajjanābhāvena ākiṇṇakacavarattā uklāpā ca ahesunti. Imamevatthaṃ dassento āha ‘‘bhagavato hī’’tiādi. Paricchedavasena veṇiyati dissatīti pariveṇaṃ. Tatthāti tesu vihāresu. Khaṇḍaphullapaṭisaṅkharaṇanti iminā sambandho. Paṭhamaṃ māsanti vassānassa paṭhamaṃ māsaṃ, accantasaṃyoge cetaṃ upayogavacanaṃ. Senāsanavattānaṃ paññattattā senāsanakkhandhake ca senāsanapaṭibaddhānaṃ bahūnaṃ vacanato ‘‘bhagavatā…pe… vaṇṇita’’nti vuttaṃ.

In 'Khaṇḍaphullapaṭisaṅkharaṇa', 'khaṇḍa' means broken; 'phulla' means split. Their 'paṭisaṅkharaṇa' means to properly restore them, to make them new again; thus it is said. 'Rājagaha' is a city of that name. Because it was taken possession of by Mandhātu, Mahāgovinda, and others, it is called 'Rājagaha.' 'Chaḍḍitapatitauklāpā' means there were things discarded, things fallen, and refuse. This is what is said: things were discarded and abandoned by the monks going to the place of the Blessed One’s Parinibbāna; and because they were eaten by termites and so forth, they had fallen here and there; and due to the absence of sweeping, there was refuse, as the place was filled with rubbish. Showing this very meaning, he said, 'Of the Blessed One...' and so on. A 'pariveṇa' is so called because it is seen by way of demarcation. 'Tattha' means in those monasteries. The connection is with 'Khaṇḍaphullapaṭisaṅkharaṇa'. 'Paṭhamaṃ māsaṃ' means the first month of the rains-residence; this is the accusative case in the sense of continuous duration. Because the duties concerning lodgings were laid down, and because of the many statements related to lodgings in the Senāsanakhandhaka, it is said: 'The Blessed One... praised...' and so on.

Dutiyadivaseti ‘‘khaṇḍaphullapaṭisaṅkharaṇaṃ karomā’’ti cintitadivasato dutiyadivase. So ca vassūpanāyikadivasato dutiyadivasoti veditabbo. Te hi therā āsāḷhīpuṇṇamāya uposathaṃ katvā pāṭipade sannipatitvā vassaṃ upagantvā evaṃ cintesuṃ. Ajātasattu rājāti ajāto hutvā pituno paccatthiko jātoti ‘‘ajātasattū’’ti laddhavohāro rājā. Tasmiṃ kira kucchigate deviyā evarūpo dohaḷo uppajji ‘‘aho vatāhaṃ rañño dakkhiṇabāhuto lohitaṃ piveyya’’nti[Pg.57]. Atha tassā kathetuṃ asakkontiyā kisabhāvaṃ dubbaṇṇabhāvañca disvā rājā sayameva pucchitvā ñatvā ca vejje pakkosāpetvā suvaṇṇasatthakena bāhuṃ phāletvā suvaṇṇasarakena lohitaṃ gahetvā udakena sambhinditvā pāyesi. Nemittakā taṃ sutvā ‘‘esa gabbho rañño sattu bhavissati, iminā rājā haññissatī’’ti byākariṃsu, tasmā ‘‘ajātoyeva rañño sattu bhavissatī’’ti nemittakehi niddiṭṭhattā ajātasattu nāma jāto. Kinti kāraṇapucchanatthe nipāto, kasmāti attho. Paṭivedesunti nivedesuṃ, jānāpesunti attho. Vissatthāti nirāsaṅkacittā. Āṇācakkanti āṇāyeva appaṭihatavuttiyā pavattanaṭṭhena cakkanti āṇācakkaṃ. Sannisajjaṭṭhānanti sannipatitvā nisīdanaṭṭhānaṃ.

'On the second day' means the second day from the day they resolved, 'Let us repair the broken and dilapidated things.' That second day should be understood as the day following the day of entering the rains-retreat. For those elders, having observed the Uposatha on the full moon of Āsāḷhī, assembled on the following day, entered the rains-retreat, and then thought thus. 'Ajātasattu, the king' means the king who received the designation 'Ajātasattu' because, while yet unborn, he became an enemy to his father. It is said that while he was still in the womb, the queen developed such a craving: "Oh, if only I could drink blood from the king's right arm!" Then, as she was unable to speak of it, the king, seeing her emaciation and poor complexion, inquired himself. Upon learning the cause, he had physicians summoned, had his arm lanced with a small golden knife, had the blood collected in a golden cup, and mixing it with water, gave it to her to drink. Diviners, hearing of this, predicted: "This fetus will become the king's enemy; by him, the king will be slain." Therefore, because the diviners declared that "even before birth, he will be the king's enemy," he was named Ajātasattu. 'Kinti' is a particle used for questioning the reason, meaning 'why?' 'Paṭivedesuṃ' means they reported, that is, they made known. 'Vissatthā' means free from suspicion. 'Āṇācakkaṃ' means the wheel of command; command itself is the 'wheel' because it proceeds with unopposed functioning. 'Sannisajjaṭṭhānaṃ' means the place where they assembled and sat together.

Rājabhavanavibhūtinti rājabhavanasampattiṃ. Avahasantamivāti avahāsaṃ kurumānaṃ viya. Siriyā niketamivāti siriyā vasanaṭṭhānamiva. Ekanipātatitthamiva ca devamanussanayanavihaṅgānanti ekasmiṃ pānīyatitthe sannipatantā pakkhino viya sabbesaṃ janānaṃ cakkhūni maṇḍapeyeva nipatantīti devamanussānaṃ nayanasaṅkhātavihaṅgānaṃ ekanipātatitthamiva ca. Lokarāmaṇeyyakamiva sampiṇḍitanti ekattha sampiṇḍitaṃ rāsikataṃ loke ramaṇīyabhāvaṃ viya. Yadi loke vijjamānaṃ ramaṇīyattaṃ sabbameva ānetvā ekattha sampiṇḍitaṃ siyā, taṃ viyāti vuttaṃ hoti. ‘‘Daṭṭhabbasāramaṇḍanti pheggurahitasāraṃ viya kasaṭavinimuttaṃ pasannabhūtaṃ viya ca daṭṭhabbesu daṭṭhuṃ araharūpesu sārabhūtaṃ pasannabhūtañcā’’ti tīsupi gaṇṭhipadesu vuttaṃ. Daṭṭhabbo dassanīyo sārabhūto visiṭṭhataro maṇḍo maṇḍanaṃ alaṅkāro etassāti daṭṭhabbasāramaṇḍo, maṇḍapoti evamettha attho gahetabboti amhākaṃ khanti, upaparikkhitvā yuttataraṃ gahetabbaṃ. Maṇḍaṃ sūriyarasmiṃ pāti nivāretīti maṇḍapo. Vividha…pe… cāruvitānanti ettha kusumadāmāni ca tāni olambakāni cāti kusumadāmaolambakāni. Ettha ca visesanassa paranipāto daṭṭhabbo, olambakakusumadāmānīti attho. Tāni vividhāni anekappakārāni viniggalantaṃ vamentaṃ nikkhāmentamiva cāru sobhanaṃ vitānaṃ etthāti vividhakusumadāmaolambakaviniggalantacāruvitāno, maṇḍapo, taṃ alaṅkaritvāti yojetabbaṃ. Ratanavicitramaṇikaoṭṭimatalamivāti nānāpupphūpahāravicittasupariniṭṭhitabhūmikammattāyeva nānāratanehi [Pg.58] vicittabhūtamaṇikoṭṭimatalamivāti attho. Ettha ca ratanavicittaggahaṇaṃ nānāpupphūpahāravicittatāya nidassanaṃ, maṇikoṭṭimatalaggahaṇaṃ supariniṭṭhitabhūmiparikammatāyāti veditabbaṃ. Maṇiyo koṭṭetvā katatalattā maṇikoṭṭanena nibbattatalanti maṇikoṭṭimatalaṃ. Nanti maṇḍapaṃ. Pupphūpahāro pupphapūjā. Uttarābhimukhanti uttaradisābhimukhaṃ. Āsanārahanti nisīdanārahaṃ. Dantakhacitanti dantehi racitaṃ, dantehi katanti vuttaṃ hoti. Etthāti āsane. Niṭṭhitaṃ bhante mama kiccanti mayā kattabbakiccaṃ niṭṭhitanti attho.

Rājabhavanavibhūti: the prosperity of a king’s residence. Avahasantamiva: as if making a mockery. Siriyā niketamiva: like the dwelling place of fortune. Ekanipātatitthamiva ca devamanussanayanavihaṅgānaṃ: and like a single watering hole for the birds that are the eyes of gods and humans—just as birds gather at a single watering place, so too do the eyes of all people fall upon the pavilion; thus, it is like a single watering hole for the eyes of gods and humans, which are like birds. Lokarāmaṇeyyakamiva sampiṇḍitaṃ: like all the world’s loveliness gathered together—like the state of loveliness in the world, amassed and heaped together in one place. That is to say, it is as if all the loveliness existing in the world were brought and amassed together in one place. “Daṭṭhabbasāramaṇḍa” is said in all three commentaries to mean: like heartwood free of sapwood, like something pure and clear, it is the essence and pure part among things worthy of being seen, fit to be seen. It is our opinion that the meaning here should be understood thus: `daṭṭhabbasāramaṇḍo` means that its (`etassa`) adornment (`maṇḍo`, `maṇḍanaṃ`, `alaṅkāro`) is worthy of being seen (`daṭṭhabbo`), delightful (`dassanīyo`), essential (`sārabhūto`), and most excellent (`visiṭṭhataro`); this refers to the pavilion (`maṇḍapo`). Having examined it, the more suitable meaning should be taken. It protects (`pāti`) from the sun's rays (`maṇḍaṃ sūriyarasmiṃ`), thus it is a `maṇḍapo` (pavilion). Regarding `vividha… cāruvitāna`: Herein, `kusumadāmāni ca tāni olambakāni ca` becomes `kusumadāmaolambakāni`. And here, the posterior placement of the adjective should be noted; the meaning is `olambakakusumadāmāni` (hanging flower garlands). `Tāni` (they) are `vividhāni` (of various kinds), `anekappakārāni` (of many types). `viniggalantaṃ vamentaṃ nikkhāmentamiva`: as if pouring forth, emitting, or emerging brilliantly. `cāru sobhanaṃ vitānaṃ etthāti`: there is a lovely, beautiful canopy herein. Thus, the compound is `vividhakusumadāmaolambakaviniggalantacāruvitāno`, which describes the `maṇḍapo` (pavilion). This should be construed with `taṃ alaṅkaritvā` (having decorated it). Regarding `ratanavicitramaṇikoṭṭimatalamiva`: The meaning is that precisely because of the state of the ground-work being well-finished and variegated with various flower offerings, it is like a floor of inlaid gems made variegated with various jewels. And here, the term `ratanavicitta` is an illustration of the variegation with various flower offerings, while the term `maṇikoṭṭimatala` is an illustration of the well-finished ground-work; thus it should be understood. Because it is a floor made by setting gems (`maṇiyo koṭṭetvā katatalattā`), a floor produced by the setting of gems (`maṇikoṭṭanena nibbattatalaṃ`) is called `maṇikoṭṭimatalaṃ` (a gem-inlaid floor). `Nanti`: the pavilion. `Pupphūpahāro`: flower offering (`pupphapūjā`). `Uttarābhimukhanti`: facing the northern direction. `Āsanārahanti`: fit for sitting. `Dantakhacitanti`: inlaid with ivory (`dantehi racitaṃ`); that is to say, made with ivory (`dantehi kataṃ`). `Etthāti`: on the seat. `Niṭṭhitaṃ bhante mama kiccaṃ`: “Venerable sir, my duty is finished.” The meaning is: “The task to be done by me is finished.”

Tasmiṃ pana divase ekacce bhikkhū āyasmantaṃ ānandaṃ sandhāya evamāhaṃsu ‘‘imasmiṃ bhikkhusaṅghe eko bhikkhu vissagandhaṃ vāyanto vicaratī’’ti. Thero taṃ sutvā ‘‘imasmiṃ bhikkhusaṅghe añño vissagandhaṃ vāyanto vicaraṇakabhikkhu nāma natthi, addhā ete maṃ sandhāya vadantī’’ti saṃvegaṃ āpajji. Ekacce naṃ āhaṃsuyeva ‘‘sve, āvuso, sannipāto’’tiādi. Idāni taṃ dassento āha ‘‘bhikkhū āyasmantaṃ ānandaṃ āhaṃsū’’tiādi. Tenāti tasmā. Āvajjesīti upanāmesi. Anupādāyāti taṇhādiṭṭhivasena kañci dhammaṃ agahetvā, yehi vā kilesehi sabbehi vimuccati, tesaṃ lesamattampi agahetvāti attho. Āsavehīti bhavato ābhavaggaṃ dhammato vā āgotrabhuṃ savanato pavattanato āsavasaññitehi kilesehi. Lakkhaṇavacanañcetaṃ āsavehīti, tadekaṭṭhatāya pana sabbehipi kilesehi, sabbehipi pāpadhammehi cittaṃ vimuccatiyeva. Cittaṃ vimuccīti cittaṃ arahattamaggakkhaṇe āsavehi vimuccamānaṃ katvā arahattaphalakkhaṇe vimuccīti attho. Caṅkamenāti caṅkamanakiriyāya. Vivaṭṭūpanissayabhūtaṃ kataṃ upacitaṃ puññaṃ etenāti katapuñño, arahattādhigamāya katādhikāroti attho. Padhānamanuyuñjāti vīriyaṃ anuyuñja, arahattādhigamāya anuyogaṃ karohīti attho. Kathādoso nāma natthīti kathāya aparajjhaṃ nāma natthi. Accāraddhaṃ vīriyanti ativiya āraddhaṃ vīriyaṃ. Uddhaccāyāti uddhatabhāvāya. Vīriyasamataṃ yojemīti caṅkamanavīriyassa adhimattattā tassa pahānavasena samādhinā samarasatāpādanena vīriyasamataṃ yojemi.

On that day, some monks, referring to Venerable Ānanda, said: "In this community of monks, a monk wanders about emitting a foul odor." Hearing this, the elder thought, "In this community of monks, there is no other monk who wanders about emitting a foul odor. Surely, they are referring to me," and he experienced agitation. Some even said to him, "Friend, tomorrow there will be a gathering," and so on. Now, to show that, it is said, "The monks addressed Venerable Ānanda," and so on. Tenāti: therefore. Āvajjesīti: he inclined his mind. Anupādāyāti: without grasping—that is, not clinging to any phenomenon through craving or wrong view, or not holding onto even the slightest trace of any of those defilements from which one is liberated—this is the meaning. Āsavehīti: from the taints—that is, from the defilements designated as 'taints' because they flow and proceed in terms of existence up to the peak of existence, or in terms of phenomena up to the change-of-lineage consciousness. This word 'āsavehi' is a term of indication; but because of their being of one essence, the mind is indeed liberated from all defilements and from all evil states. Cittaṃ vimuccīti: the mind is liberated—that is, the mind, while being freed from the taints at the moment of the path of Arahantship, becomes liberated at the moment of the fruit of Arahantship; this is the meaning. Caṅkamenāti: by walking—that is, by the act of walking. Vivaṭṭūpanissayabhūtaṃ kataṃ upacitaṃ puññaṃ etenāti katapuñño: one who has made merit—that is, one by whom merit, which is a supporting condition for liberation, has been made and accumulated; the meaning is, one who has made the aspiration for the attainment of Arahantship. Padhānamanuyuñjāti: apply yourself to striving—that is, exert energy, engage in practice for the attainment of Arahantship; this is the meaning. Kathādoso nāma natthīti: there is no such thing as a fault in speech—that is, there is no fault in conversation. Accāraddhaṃ vīriyanti: overly exerted energy—that is, energy that is too intense. Uddhaccāyāti: for restlessness—that is, for a state of agitation. Vīriyasamataṃ yojemīti: I will establish a balance of energy—that is, because the energy in walking is excessive, I will establish balance by reducing it and bringing about a state of evenness with concentration.

Dutiyadivaseti [Pg.59] therena arahattappattadivasato dutiyadivase. Dhammasabhāyaṃ sannipatitāti pakkhassa pañcamiyaṃ sannipatiṃsu. Attano arahattappattiṃ ñāpetukāmoti ‘‘sekkhatāya dhammasaṅgītiyā gahetuṃ ayuttampi bahussutattā gaṇhissāmā’’ti cintetvā nisinnānaṃ therānaṃ ‘‘idāni arahattappatto’’ti somanassuppādanatthaṃ ‘‘appamatto hohī’’ti dinnaovādassa saphalatādīpanatthaṃ attupanāyikaṃ akatvā aññabyākaraṇassa bhagavatā saṃvaṇṇitattā ca thero attano arahattappattiṃ ñāpetukāmo ahosīti veditabbaṃ. Yathāvuḍḍhanti vuḍḍhapaṭipāṭiṃ anatikkamitvā. Eketi majjhimabhāṇakānaṃyeva eke. Pubbe vuttampi hi sabbaṃ majjhimabhāṇakā vadantiyevāti veditabbaṃ. Dīghabhāṇakā (dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā) panettha evaṃ vadanti –

“On the second day” means the second day from the Elder’s attainment of Arahantship. “They assembled in the Dhamma hall” means they gathered on the fifth day of the fortnight. Wishing to make known his attainment of Arahantship—having thought, “Although it is improper for one still in training to be included in the Dhamma Council, yet because of my extensive learning, they will include me”—the Elder wished to inspire joy in the seated Elders by letting them know, “Now I have attained Arahantship,” and to demonstrate the fruitfulness of the advice given, “Be heedful.” This was done without making a self-referential declaration, and because the Blessed One had praised a declaration made by another. Thus, it should be understood that the Elder wished to make known his attainment of Arahantship. “According to seniority” means without transgressing the order of seniority. “Some” refers to only some of the Majjhima-reciters. For all that was previously stated should be understood as spoken by the Majjhima-reciters alone. The Dīgha-reciters, however, say this here:

‘‘Atha kho āyasmā ānando arahā samāno sannipātaṃ agamāsi. Kathaṃ agamāsi? ‘Idānimhi sannipātamajjhaṃ pavisanāraho’ti haṭṭhatuṭṭhacitto ekaṃsaṃ cīvaraṃ katvā bandhanā muttatālapakkaṃ viya paṇḍukambale nikkhittajātimaṇi viya vigatavalāhake nabhe samuggatapuṇṇacando viya bālātapasamphassavikasitareṇupiñjaragabbhaṃ padumaṃ viya ca parisuddhena pariyodātena sappabhena sassirikena mukhavarena attano arahattappattiṃ ārocayamāno viya ca agamāsi. Atha naṃ disvā āyasmato mahākassapassa etadahosi ‘sobhati vata bho arahattappatto ānando, sace satthā dhareyya, addhā ajja ānandassa sādhukāraṃ dadeyya, handa imassāhaṃ idāni satthārā dātabbaṃ sādhukāraṃ dadāmī’ti tikkhattuṃ sādhukāramadāsī’’ti.

Then the Venerable Ānanda, being an Arahant, went to the assembly. How did he go? Thinking, “Now I am worthy to enter the midst of the assembly,” with a joyful and delighted heart, arranging his robe over one shoulder, he went, like a ripe palm fruit freed from its stalk, like a high-quality gem placed on a yellow woolen blanket, like the full moon risen in a cloudless sky, and like a lotus with its pollen-dusted, tawny-yellow heart blossomed by the touch of the morning sun; and with a noble face that was pure, exceedingly bright, radiant, and glorious, as if announcing his attainment of Arahantship. Then, seeing him, this thought occurred to the Venerable Mahākassapa: “Oh, how the Arahant Ānanda shines! If the Teacher were alive, he would surely give Ānanda an acclamation of approval today. Well then, I shall now give him the acclamation of approval that would have been given by the Teacher.” And he gave the acclamation of approval three times.

Ākāsena āgantvā nisīdītipi eketi ettha pana tesaṃ tesaṃ tathā tathā gahetvā āgatamattaṃ ṭhapetvā visuṃ visuṃ vacane aññaṃ visesakāraṇaṃ natthīti vadanti. Upatissatthero panāha ‘‘sattamāsaṃ katāya dhammasaṅgītiyā kadāci pathaviyaṃ nimujjitvā āgatattā taṃ gahetvā eke vadanti. Kadāci ākāsena āgatattā taṃ gahetvā eke vadantī’’ti.

Some say that he came through the sky and sat down. Here, however, they say that for these separate statements, there is no special reason other than the matter of how those various individuals arrived. But the Elder Upatissa said, “During the Dhamma recitation held for seven months, some say this is because they sometimes came having dived into the earth; others say it is because they sometimes came through the sky.”

Bhikkhū [Pg.60] āmantesīti bhikkhū ālapi abhāsi sambodhesīti ayamettha attho. Aññatra pana ñāpanepi hoti. Yathāha – ‘‘āmantayāmi vo, bhikkhave, (dī. ni. 2.218) paṭivedayāmi vo, bhikkhave’’ti (a. ni. 7.72). Pakkosanepi dissati. Yathāha ‘‘ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehī’’ti (a. ni. 9.11). Āvusoti āmantanākāradīpanaṃ. Kaṃ dhuraṃ katvāti kaṃ jeṭṭhakaṃ katvā. Kiṃ ānando nappahotīti aṭṭhakathācariyehi ṭhapitapucchā. Nappahotīti na sakkoti. Etadagganti eso aggo. Liṅgavipallāsena hi ayaṃ niddeso. Yadidanti ca yo ayanti attho, yadidaṃ khandhapañcakanti vā yojetabbaṃ. Sammannīti sammataṃ akāsi. Upāliṃ vinayaṃ puccheyyanti pucchadhātussa dvikammakattā vuttaṃ. Bījaniṃ gahetvāti ettha bījanīgahaṇaṃ dhammakathikānaṃ dhammatāti veditabbaṃ. Bhagavāpi hi dhammakathikānaṃ dhammatādassanatthameva vicittabījaniṃ gaṇhāti. Na hi aññathā sabbassapi lokassa alaṅkārabhūtaṃ paramukkaṃsagatasikkhāsaṃyamānaṃ buddhānaṃ mukhacandamaṇḍalaṃ paṭicchādetabbaṃ hoti. ‘‘Paṭhamaṃ, āvuso upāli, pārājikaṃ kattha paññatta’’nti kasmā vuttaṃ, nanu tassa saṅgītiyā purimakāle paṭhamabhāvo na yuttoti? No na yutto bhagavatā paññattānukkamena pātimokkhuddesānukkamena ca paṭhamabhāvassa siddhattā. Yebhuyyena hi tīṇi piṭakāni bhagavato dharamānakāle ṭhitānukkameneva saṅgītāni, visesato vinayābhidhammapiṭakānīti daṭṭhabbaṃ. Kismiṃ vatthusmiṃ methunadhammeti ca nimittatthe bhummavacanaṃ.

The phrase 'he addressed the bhikkhus' means he called out to the bhikkhus, spoke to them, and made them attentive. This is the meaning here. However, elsewhere it also occurs in the sense of announcing, as in: “I address you, bhikkhus,” and “I inform you, bhikkhus.” It is also seen in the sense of summoning, as in: “Come, bhikkhu, by my word, address Sāriputta.” 'Āvuso' is an expression indicating the manner of addressing. 'Having made whom foremost' means having made whom the chief. 'Why is Ānanda not capable?'—this is a question posed by the commentators. 'Not capable' means he is unable. 'Foremost' means 'this is the foremost.' This explanation is given with a change of grammatical gender. The phrase 'yadidaṃ' means 'which is this,' or it should be connected as in the phrase 'that is, the five aggregates.' 'Appointed' means he made him recognized. 'Would ask Upāli about the Vinaya'—this is said because the verb 'to ask' has two objects. 'Taking the fan'—here, the taking of the fan should be understood as the customary practice of Dhamma speakers. Indeed, the Blessed One himself takes a variegated fan to demonstrate the customary practice of Dhamma speakers. For otherwise, it would not be fitting to cover the moon-like orb of the countenance of the Buddhas, who are an ornament for the entire world and are restrained by the training that has reached the highest excellence. 'Friend Upāli, where was the first pārājika established?'—why was this said? Is it not the case that, in the time before this recitation, its being designated 'first' was inappropriate? No, it is not inappropriate, because its primacy is established by the order of the Blessed One’s declarations and the sequence of the Pātimokkha recitation. Indeed, for the most part, the three Piṭakas were compiled following the order in which they stood during the Blessed One’s lifetime, especially the Vinaya and Abhidhamma Piṭakas—this should be understood. In the phrases 'In what case' and 'in the matter of sexual intercourse,' the locative case is used in the sense of a basis or cause.

Vatthumpi pucchītiādi ‘‘kattha paññatta’’ntiādinā dassitena saha tato avasiṭṭhampi saṅgahetvā dassanavasena vuttaṃ. Kiṃ panettha paṭhamapārājikapāḷiyaṃ kiñci apanetabbaṃ vā pakkhipitabbaṃ vā āsi nāsīti? Buddhassa bhagavato bhāsite apanetabbaṃ nāma natthi. Na hi tathāgatā ekabyañjanampi niratthakaṃ vadanti, sāvakānaṃ pana devatānaṃ vā bhāsite apanetabbampi hoti, taṃ dhammasaṅgāhakattherā apanayiṃsu, pakkhipitabbaṃ pana sabbatthāpi atthi, tasmā yaṃ yattha pakkhipituṃ yuttaṃ, taṃ tattha pakkhipiṃsuyeva. Kiṃ pana tanti ce? ‘‘Tena samayenā’’ti vā ‘‘tena kho pana samayenā’’ti vā ‘‘atha kho’’iti vā ‘‘evaṃ vutte’’ti vā ‘‘etadavocā’’ti vā evamādikaṃ sambandhavacanamattaṃ. Evaṃ pakkhipitabbayuttaṃ pakkhipitvā pana idaṃ paṭhamapārājikanti ṭhapesuṃ[Pg.61]. Paṭhamapārājike saṅgahamāruḷhe pañca arahantasatāni saṅgahaṃ āropitanayeneva gaṇasajjhāyamakaṃsu. ‘‘Tena samayena buddho bhagavā verañjāyaṃ viharatī’’ti ca nesaṃ sajjhāyārambhakāleyeva sādhukāraṃ dadamānā viya mahāpathavī udakapariyantaṃ katvā kampittha. Te eteneva nayena sesapārājikānipi saṅgahaṃ āropetvā ‘‘idaṃ pārājikakaṇḍa’’nti ṭhapesuṃ. Evaṃ terasa saṅghādisesāni ‘‘terasaka’’ntiādīni vatvā vīsādhikāni dve sikkhāpadasatāni ‘‘mahāvibhaṅgo’’ti kittetvā ṭhapesuṃ. Mahāvibhaṅgāvasānepi purimanayeneva mahāpathavī akampittha. Tato bhikkhunivibhaṅge aṭṭha sikkhāpadāni ‘‘pārājikakaṇḍaṃ nāmā’’tiādīni vatvā tīṇi sikkhāpadasatāni cattāri ca sikkhāpadāni ‘‘bhikkhunivibhaṅgo’’ti kittetvā ‘‘ayaṃ ubhatovibhaṅgo nāma catusaṭṭhibhāṇavāro’’ti ṭhapesuṃ. Ubhatovibhaṅgāvasānepi vuttanayeneva pathavī akampittha. Etenevupāyena asītibhāṇavāraparimāṇaṃ khandhakaṃ pañcavīsatibhāṇavāraparimāṇaṃ parivārañca saṅgahaṃ āropetvā ‘‘idaṃ vinayapiṭakaṃ nāmā’’ti ṭhapesuṃ. Vinayapiṭakāvasānepi vuttanayeneva pathavīkampo ahosi. Taṃ āyasmantaṃ upālittheraṃ paṭicchāpesuṃ ‘‘āvuso, idaṃ tuyhaṃ nissitake vācehī’’ti evamettha avuttopi viseso veditabbo.

The phrase “he also asked about the case,” etc., is stated by way of showing that it includes the remainder, together with what is indicated by “where was it prescribed?,” etc. But here, in the Pāli of the first Pārājika, was there anything to be omitted or inserted, or was there not? In the words spoken by the Blessed Buddha, there is nothing to be omitted. For the Tathāgatas do not speak even a single syllable without meaning. However, in the words spoken by disciples or deities, there may be something to be omitted; the elder compilers of the Dhamma omitted such parts. But there is always something to be inserted. Therefore, whatever was fitting to insert in a given place, they indeed inserted it there. But what is that? Phrases such as “at that time,” or “then at that time,” or “then,” or “when this was said,” or “he said this,” and similar connecting words. Having inserted what was fitting to be inserted, they then established this as the first Pārājika. When the first Pārājika was included in the compilation, five hundred arahants, following the method of compilation, recited it together in unison. At the very moment they began reciting, “At that time, the Blessed Buddha was dwelling at Verañjā,” the great earth trembled as if giving approval, enclosing the water up to its boundaries. Following this same method, they compiled the remaining Pārājikas and established them as “this is the Pārājika section.” Similarly, having said the thirteen Saṅghādisesas were “the thirteen,” and having designated the two hundred and twenty training rules as “the Great Analysis,” they established them. At the conclusion of the Great Analysis, the great earth trembled again in the same way as before. Then, in the Bhikkhunīvibhaṅga, having said the eight training rules were “called the Pārājika section,” and so on, and having designated the three hundred and four training rules as “the Bhikkhunī Analysis,” they established them, saying, “This is called the Dual Analysis, comprising sixty-four recitation sections.” At the conclusion of the Dual Analysis, the earth trembled again in the manner described. By this same method, having included in the compilation the Khandhaka, comprising eighty recitation sections, and the Parivāra, comprising twenty-five recitation sections, they established them, saying, “This is called the Vinaya Piṭaka.” At the conclusion of the Vinaya Piṭaka, the trembling of the earth occurred as before. They then entrusted it to the venerable Elder Upāli, saying, “Friend, you should teach this to your dependents.” Thus, even though this distinction is not explicitly stated here, it should be understood.

Evaṃ vinayapiṭakaṃ saṅgahamāropetvā suttantapiṭakaṃ saṅgāyiṃsu. Idāni taṃ dassento āha ‘‘vinayaṃ saṅgāyitvā’’tiādi. Mahākassapatthero ānandattheraṃ dhammaṃ pucchīti ettha ayamanukkamo veditabbo – ānandatthere dantakhacitaṃ bījaniṃ gahetvā dhammāsane nisinne āyasmā mahākassapatthero bhikkhū pucchi ‘‘kataraṃ, āvuso, piṭakaṃ paṭhamaṃ saṅgāyāmā’’ti? ‘‘Suttantapiṭakaṃ, bhanteti. Suttantapiṭake catasso saṅgītiyo, tāsu paṭhamaṃ kataraṃ saṅgītinti? Dīghasaṅgītiṃ, bhanteti. Dīghasaṅgītiyaṃ catuttiṃsa suttāni, tayo ca vaggā, tesu paṭhamaṃ kataraṃ vagganti. Sīlakkhandhavaggaṃ, bhanteti. Sīlakkhandhavagge terasa suttantā, tesu paṭhamaṃ kataraṃ suttanti? Brahmajālasuttaṃ nāma bhante tividhasīlālaṅkataṃ nānāvidhamicchājīvakuhanalapanādividdhaṃsanaṃ dvāsaṭṭhidiṭṭhijālaviniveṭhanaṃ dasasahassilokadhātupakampanaṃ, taṃ paṭhamaṃ saṅgāyāmā’’ti. Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ etadavoca ‘‘brahmajālaṃ, āvuso ānanda, kattha bhāsita’’nti?

Thus, having compiled the Vinaya Piṭaka, they recited the Sutta Piṭaka. Now, to explain that, he said, “Having recited the Vinaya,” and so on. Regarding the statement, “The Venerable Mahākassapa questioned the Venerable Ānanda about the Dhamma,” here the sequence should be understood as follows: When the Venerable Ānanda, having taken a fan inlaid with ivory, was seated on the Dhamma seat, the Venerable Mahākassapa asked the bhikkhus, “Which Piṭaka, friends, should we recite first?” “The Sutta Piṭaka, Venerable Sir.” “In the Sutta Piṭaka, there are four Saṅgītis—which Saṅgīti should be recited first?” “The Dīgha Saṅgīti, Venerable Sir.” “In the Dīgha Saṅgīti, there are thirty-four suttas and three sections—which section should be recited first?” “The Sīlakkhandha Section, Venerable Sir.” “In the Sīlakkhandha Section, there are thirteen suttas—which sutta should be recited first?” “The Brahmajāla Sutta, Venerable Sir, adorned with threefold virtue, destroying various wrong livelihoods, deceptions, and idle talk, disentangling the net of sixty-two wrong views, shaking the ten-thousandfold world-system—that should be recited first.” Then the Venerable Mahākassapa said to the Venerable Ānanda, “Friend Ānanda, where was the Brahmajāla Sutta spoken?”

Antarā [Pg.62] ca bhante rājagahaṃ antarā ca nāḷandanti ettha antarā-saddo kāraṇakhaṇacittavemajjhavivarādīsu dissati. Tathā hi ‘‘tadantaraṃ ko jāneyya aññatra tathāgatā’’ti (a. ni. 6.44; 10.75) ca, ‘‘janā saṅgamma mantenti, mañca tañca kimantara’’nti (saṃ. ni. 1.228) ca ādīsu kāraṇe antarāsaddo vattati. ‘‘Addasa maṃ bhante aññatarā itthī vijjantarikāya bhājanaṃ dhovantī’’tiādīsu (ma. ni. 2.149) khaṇe. ‘‘Yassantarato na santi kopā’’tiādīsu (udā. 20) citte. ‘‘Antarā vosānamāpādī’’tiādīsu vemajjhe. ‘‘Api cāyaṃ tapodā dvinnaṃ mahānirayānaṃ antarikāya āgacchatī’’tiādīsu (pārā. 231) vivare. Svāyamidha vivare vattati, tasmā rājagahassa ca nāḷandāya ca vivareti evamettha attho daṭṭhabbo, antarāsaddena pana yuttattā upayogavacanaṃ kataṃ. Īdisesu ca ṭhānesu akkharacintakā ‘‘antarā gāmañca nadiñca yātī’’ti evaṃ ekameva antarāsaddaṃ payujjanti, so dutiyapadenapi yojetabbo hoti. Ayojiyamāne upayogavacanaṃ na pāpuṇāti sāmivacanappasaṅge antarāsaddayogena upayogavacanassa icchitattā. Idha pana yojetvā evaṃ vutto. Rājāgāraketi tattha rañño kīḷanatthaṃ paṭibhānacittavicitraṃ agāraṃ akaṃsu, taṃ rājāgārakanti pavuccati, tasmiṃ. Ambalaṭṭhikāti rañño uyyānaṃ. Tassa kira dvārasamīpe taruṇo ambarukkho atthi, taṃ ambalaṭṭhikāti vadanti. Tassa avidūrabhavattā uyyānampi ambalaṭṭhikātveva saṅkhyaṃ gataṃ ‘‘varuṇānagara’’ntiādīsu viya.

In the phrase 'between Rājagaha and Nāḷandā, venerable sir'—here the word 'antarā' is seen in the sense of cause, moment, mind, the middle, an opening, and so on. For instance, 'Who else but the Tathāgata would know that cause?' and 'People gather and deliberate, what is the cause between me and you?' and so on—in these, the word 'antarā' is used in the sense of cause. 'Venerable sir, a certain woman saw me while washing a pot during a flash of lightning' and so on—in these, it refers to a moment. 'In whose mind there is no anger' and so on—in these, it refers to the mind. 'In the middle, he reached the end' and so on—in these, it refers to the middle. 'Moreover, this Tapodā River flows in the opening between two great hells' and so on—in these, it refers to an opening. Here, it is used in the sense of an opening; therefore, the meaning should be understood as 'the opening between Rājagaha and Nāḷandā.' However, because of its connection with the word 'antarā,' the accusative case is used. In such cases, grammarians use the word 'antarā' only once, as in 'He travels between the village and the river,' and it should also be connected to the second term. If it is not connected, the accusative case is not achieved, as the genitive case would otherwise be applicable, whereas the accusative case is desired through the connection with the word 'antarā.' Here, however, it is stated thus, with the connection made. Regarding Rājāgāraka: there, a house, varied with inspired art, was built for the king’s amusement. That is called the Rājāgāraka; in that place. Regarding Ambalaṭṭhikā: it is the king’s park. Near its entrance, it is said, there was a young mango tree, so they call it Ambalaṭṭhikā. Because it was not far from there, the park too came to be designated as Ambalaṭṭhikā, just as in 'Varuṇānagara' and so on.

Suppiyañca paribbājakanti ettha suppiyoti tassa nāmaṃ, paribbājakoti sañjayassa antevāsī channaparibbājako. Brahmadattañca māṇavakanti ettha brahmadattoti tassa nāmaṃ. Māṇavoti sattopi coropi taruṇopi vuccati. Tathā hi –

In the phrase 'Suppiya the wanderer,' 'Suppiya' is his name; 'the wanderer' refers to a concealed wanderer, a resident disciple of Sañjaya. And in the phrase 'Brahmadatta the young man,' 'Brahmadatta' is his name. 'Māṇava' can refer to a being, a thief, or a young man. Thus:

‘‘Coditā devadūtehi, ye pamajjanti māṇavā;

Te dīgharattaṃ socanti, hīnakāyūpagā narā’’ti. (ma. ni. 3.271;

a. ni. 3.36) –

“Urged on by the messengers of death, those beings who are heedless grieve for a long time, as people who have gone to an inferior body.”

Ādīsu satto māṇavoti vutto. ‘‘Māṇavehipi samāgacchanti katakammehipi akatakammehipī’’tiādīsu (ma. ni. 2.149) coro. ‘‘Ambaṭṭhamāṇavo aṅgako māṇavo’’tiādīsu (dī. ni. 1.258-261, 316) taruṇo māṇavoti vutto. Idhāpi ayameva [Pg.63] adhippeto. Idaṃ vuttaṃ hoti ‘‘brahmadattaṃ nāma taruṇapurisaṃ ārabbhā’’ti. Jīvakambavaneti jīvakassa komārabhaccassa ambavane. Atha ‘‘kaṃ ārabbhā’’ti avatvā ‘‘kenasaddhi’’nti kasmā vuttaṃ? Na etaṃ suttaṃ bhagavatā eva vuttaṃ, raññāpi ‘‘yathā nu kho imāni puthusippāyatanānī’’tiādinā kiñci kiñci vuttaṃ atthi, tasmā evaṃ vuttanti daṭṭhabbaṃ. Vedehiputtenāti ayaṃ kosalarañño dhītāya putto, na videharañño, ‘‘vedehī’’ti pana paṇḍitādhivacanametaṃ. Vidanti etenāti vedo, ñāṇassetaṃ adhivacanaṃ. Vedena īhati ghaṭati vāyamatīti vedehī, vedehiyā putto vedehiputto, tena.

In these and similar passages, 'māṇava' is said to mean a being. In passages such as, 'They associate with māṇavas, both those who have committed deeds and those who have not,' it means a thief. In passages such as, 'Ambaṭṭha the māṇava, Aṅgaka the māṇava,' 'māṇava' is said to mean a young man. Here too, this very meaning is intended. This is what is said: 'concerning a young man named Brahmadatta.' 'In Jīvaka's mango grove' means in the mango grove of Jīvaka Komārabhacca. Then, instead of saying 'concerning whom,' why was it said 'with whom'? This discourse was not spoken by the Blessed One alone; the king also said certain things, such as 'as for these various crafts and occupations.' Therefore, it should be understood that it was said thus. 'By Vedehiputta': this one is the son of the daughter of the king of Kosala, not of the king of Videha. 'Vedehī,' however, is a term for a wise person. One knows by means of this, thus it is 'veda'; this is a term for wisdom. One who strives, exerts, or endeavors with knowledge is a 'Vedehī'; the son of a Vedehī is a 'Vedehiputta'—by him.

Etenevupāyena pañca nikāye pucchīti ettha ayamanukkamo veditabbo. Vuttanayena brahmajālassa pucchāvisajjanāvasāne pañca arahantasatāni sajjhāyamakaṃsu. Vuttanayeneva ca pathavīkampo ahosi. Evaṃ brahmajālaṃ saṅgāyitvā tato paraṃ ‘‘sāmaññaphalaṃ panāvuso ānanda, kattha bhāsita’’ntiādinā pucchāvisajjanānukkamena saddhiṃ brahmajālena terasasuttantaṃ saṅgāyitvā ‘‘ayaṃ sīlakkhandhavaggo nāmā’’ti kittetvā ṭhapesuṃ. Tadanantaraṃ mahāvaggaṃ, tadanantaraṃ pāthikavagganti evaṃ tivaggasaṅgahaṃ catuttiṃsasuttantapaṭimaṇḍitaṃ catusaṭṭhibhāṇavāraparimāṇaṃ tantiṃ saṅgāyitvā ‘‘ayaṃ dīghanikāyo nāmā’’ti vatvā āyasmantaṃ ānandattheraṃ paṭicchāpesuṃ ‘‘āvuso, imaṃ tuyhaṃ nissitake vācehī’’ti. Tato anantaraṃ asītibhāṇavāraparimāṇaṃ majjhimanikāyaṃ saṅgāyitvā dhammasenāpatisāriputtattherassa nissitake paṭicchāpesuṃ ‘‘imaṃ tumhe pariharathā’’ti. Tadanantaraṃ bhāṇavārasataparimāṇaṃ saṃyuttanikāyaṃ saṅgāyitvā mahākassapattheraṃ paṭicchāpesuṃ ‘‘bhante, imaṃ tumhākaṃ nissitake vācethā’’ti. Tadanantaraṃ vīsatibhāṇavārasatapaamāṇaṃ aṅguttaranikāyaṃ saṅgāyitvā anuruddhattheraṃ paṭicchāpesuṃ ‘‘imaṃ tumhākaṃ nissitake vācethā’’ti.

Regarding the statement, 'By this method, he questioned on the five Nikāyas,' this sequence should be understood. At the conclusion of the questions and answers on the Brahmajāla, following the stated method, five hundred arahants recited it. Following the same method, an earthquake occurred. Having thus chanted the Brahmajāla, they then, by the sequence of questions and answers beginning with, “Friend Ānanda, where was the Sāmaññaphala Sutta spoken?”, chanted thirteen suttas together with the Brahmajāla, and having declared, “This is named the Sīlakkhandha Vagga,” they established it. Thereafter, the Mahāvagga, and after that, the Pāthika Vagga. Thus, having chanted the text—a collection of three vaggas, adorned with thirty-four suttas, and comprising sixty-four recitation sections—they said, “This is named the Dīghanikāya,” and entrusted it to the Venerable Ānanda Thera, saying, “Friend, teach this to your pupils.” Thereafter, having chanted the Majjhimanikāya, comprising eighty recitation sections, they entrusted it to the pupils of the General of the Dhamma, the Venerable Sāriputta Thera, saying, “You should preserve this.” Thereafter, having chanted the Saṃyuttanikāya, comprising one hundred recitation sections, they entrusted it to the Venerable Mahākassapa Thera, saying, “Venerable sir, teach this to your pupils.” Thereafter, having chanted the Aṅguttaranikāya, comprising one hundred and twenty recitation sections, they entrusted it to the Venerable Anuruddha Thera, saying, “Teach this to your pupils.”

Tadanantaraṃ –

Thereafter:

‘‘Dhammasaṅgaṇiṃ vibhaṅgañca, kathāvatthuñca puggalaṃ;

Dhātuyamakaṃ paṭṭhānaṃ, abhidhammoti vuccatī’’ti. –

“The Dhammasaṅgaṇī, Vibhaṅga, Kathāvatthu, Puggalapaññatti, Dhātukathā, Yamaka, and Paṭṭhāna are called the Abhidhamma.”

Evaṃ [Pg.64] saṃvaṇṇitaṃ sukhumañāṇagocaraṃ tantiṃ saṅgāyitvā ‘‘idaṃ abhidhammapiṭakaṃ nāmā’’ti vatvā pañca arahantasatāni sajjhāyamakaṃsu. Vuttanayeneva pathavīkampo ahosi. Tato paraṃ jātakaṃ mahāniddeso paṭisambhidāmaggo apadānaṃ suttanipāto khuddakapāṭho dhammapadaṃ udānaṃ itivuttakaṃ vimānavatthu petavatthu theragāthā therīgāthāti imaṃ tantiṃ saṅgāyitvā ‘‘khuddakagantho nāma aya’’nti ca vatvā abhidhammapiṭakasmiṃyeva saṅgahaṃ āropayiṃsūti dīghabhāṇakā vadanti. Majjhimabhāṇakā pana ‘‘cariyāpiṭakabuddhavaṃsehi saddhiṃ sabbampi taṃ khuddakaganthaṃ suttantapiṭake pariyāpanna’’nti vadanti. Ayamettha adhippāyo – jātakādike khuddakanikāyapariyāpanne yebhuyyena ca dhammaniddesabhūte tādise abhidhammapiṭake saṅgaṇhituṃ yuttaṃ, na pana dīghanikāyādippakāre suttantapiṭake, nāpi paññattiniddesabhūte vinayapiṭaketi. Dīghabhāṇakā ‘‘jātakādīnaṃ abhidhammapiṭake saṅgaho’’ti vadanti. Cariyāpiṭakabuddhavaṃsānañcettha aggahaṇaṃ jātakagatikattā. Majjhimabhāṇakā pana aṭṭhuppattivasena desitānaṃ jātakādīnaṃ yathānulomadesanābhāvato tādise suttantapiṭake saṅgaho yutto, na pana sabhāvadhammaniddesabhūte yathādhammasāsane abhidhammapiṭaketi jātakādīnaṃ suttapariyāpannataṃ vadanti. Tattha yuttaṃ vicāretvā gahetabbaṃ. Khuddakanikāyassa sesanikāyānaṃ viya apākaṭattā sese ṭhapetvā khuddakanikāyaṃ pākaṭaṃ katvā dassento ‘‘tattha khuddakanikāyo nāmā’’tiādimāha. Tatthāti tesu nikāyesu. Tatthāti khuddakanikāye.

Thus, having chanted the Pāḷi text that is praised and is the domain of subtle knowledge, and having declared, “This is called the Abhidhamma Piṭaka,” the five hundred Arahants performed the recitation. As before, an earthquake occurred. After that, having chanted this Pāḷi text—the Jātaka, Mahāniddesa, Paṭisambhidāmagga, Apadāna, Suttanipāta, Khuddakapāṭha, Dhammapada, Udāna, Itivuttaka, Vimānavatthu, Petavatthu, Theragāthā, and Therīgāthā—and having also declared, “This is called the Minor Collection,” they included it in the Abhidhamma Piṭaka itself. Thus say the Dīgha reciters. The Majjhima reciters, however, say, “All of that Minor Collection, together with the Cariyāpiṭaka and Buddhavaṃsa, is included in the Suttanta Piṭaka.” Herein, this is the intention: It is fitting to include in the Abhidhamma Piṭaka such texts as the Jātaka and others, which are included in the Khuddaka Nikāya and are for the most part expositions of phenomena; but not in the Suttanta Piṭaka, which is of the type of the Dīgha Nikāya and so on, nor in the Vinaya Piṭaka, which is an exposition of concepts. The Dīgha reciters say, “The Jātaka and other texts are included in the Abhidhamma Piṭaka.” The non-inclusion herein of the Cariyāpiṭaka and Buddhavaṃsa is because they are of the same nature as the Jātaka. The Majjhima reciters, however, say that since the Jātaka and other texts were taught by way of their occasion of arising and are teachings in sequential order, their inclusion in such a Suttanta Piṭaka is fitting, and not in the Abhidhamma Piṭaka, which is the teaching according to the Dhamma and an exposition of intrinsic natures. Thus, they state that the Jātaka and other texts are included in the Sutta Piṭaka. Therein, what is fitting should be considered and accepted. Because the Khuddaka Nikāya is not prominent like the other Nikāyas, the teacher, wishing to demonstrate it, set aside the other Nikāyas and made the Khuddaka Nikāya prominent, saying, “Therein, what is called the Khuddaka Nikāya…” and so on. ‘Therein’ means among those Nikāyas. ‘Therein’ means in the Khuddaka Nikāya.

Evaṃ nimittapayojanakāladesakārakakaraṇappakārehi paṭhamamahāsaṅgītiṃ dassetvā idāni tattha vavatthāpitesu dhammavinayesu nānappakārakosallatthaṃ ekavidhādibhede dassetuṃ ‘‘tadetaṃ sabbampī’’tiādimāha. Tattha anuttaraṃ sammāsambodhinti ettha anāvaraṇañāṇapadaṭṭhānaṃ maggañāṇaṃ maggañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ ‘‘sammāsambodhī’’ti vuccati. Paccavekkhantena vāti udānādivasena pavattadhammaṃ sandhāyāha. Vimuttirasanti arahattaphalassādaṃ vimuttisampattikaṃ vā aggaphalanipphādanato, vimuttikiccaṃ vā kilesānaṃ accantavimuttisampādanato.

Having thus shown the First Great Council by way of its characteristics, purpose, time, place, agent, means, and manner, now, to explain the divisions such as the single kind and so on for the sake of various kinds of skill in the Dhamma and Vinaya established there, it begins with “All this too.” Herein, regarding “the unsurpassed perfect enlightenment,” path-knowledge, which has unobstructed knowledge as its proximate cause, and unobstructed knowledge, which has path-knowledge as its proximate cause, is called “perfect enlightenment.” Or, regarding “by one reflecting,” it is said with reference to the Dhamma that has arisen by way of inspired utterances and so on. “The taste of liberation” means the enjoyment of the fruit of arahantship, or the attainment of liberation, because it produces the highest fruit; or the function of liberation, because it accomplishes the complete liberation from defilements.

Kiñcāpi avisesena sabbampi buddhavacanaṃ kilesavinayanena vinayo, yathānusiṭṭhaṃ paṭipajjamāne apāyapatanādito dhāraṇena dhammo ca hoti[Pg.65], idhādhippete pana dhammavinaye niddhāretuṃ ‘‘tattha vinayapiṭaka’’ntiādimāha. Khandhādivasena sabhāvadhammadesanābāhullato āha ‘‘avasesaṃ buddhavacanaṃ dhammo’’ti. Atha vā yadipi dhammoyeva vinayo pariyattiādibhāvato, tathāpi vinayasaddasannidhāno abhinnādhikaraṇabhāvena payutto dhammasaddo vinayatantiviparītaṃ tantiṃ dīpeti yathā ‘‘puññañāṇasambhāro, gobalībadda’’ntiādi.

Although the entire word of the Buddha is, without distinction, Vinaya by way of the removal of defilements, and Dhamma by way of protecting those who practice as instructed from falling into states of woe and so on, here, however, to distinguish the intended Dhamma and Vinaya, it is said, “Therein, the Vinaya Piṭaka,” and so on. Due to the abundance of teachings on intrinsic phenomena by way of aggregates and so on, it is said, “The rest of the Buddha’s word is Dhamma.” Alternatively, although Dhamma itself is Vinaya in terms of its textual aspect and so on, still, the word “Dhamma,” used in proximity to the word “Vinaya” due to their non-distinct subject matter, indicates a teaching contrary to the Vinaya teaching, as in “the accumulation of merit and knowledge,” “the ox and the bull,” and so on.

Anekajātisaṃsāranti ayaṃ gāthā bhagavatā attano sabbaññutaññāṇapadaṭṭhānaṃ arahattappattiṃ paccavekkhantena ekūnavīsatimassa paccavekkhaṇañāṇassa anantaraṃ bhāsitā. Tenāha ‘‘idaṃ paṭhamabuddhavacana’’nti. Idaṃ kira sabbabuddhehi avijahitaudānaṃ. Ayamassa saṅkhepattho (dha. pa. aṭṭha. 2.154) – ahaṃ imassa attabhāvagehassa kārakaṃ taṇhāvaḍḍhakiṃ gavesanto yena ñāṇena taṃ daṭṭhuṃ sakkā, tassa bodhiñāṇassatthāya dīpaṅkarapādamūle katābhinīhāro ettakaṃ kālaṃ anekajātisaṃsāraṃ anekajātisatasahassasaṅkhyaṃ saṃsāravaṭṭaṃ anibbisaṃ anibbisanto taṃ ñāṇaṃ avindanto alabhantoyeva sandhāvissaṃ saṃsariṃ. Yasmā jarābyādhimaraṇamissatāya jāti nāmesā punappunaṃ upagantuṃ dukkhā, na ca sā tasmiṃ adiṭṭhe nivattati, tasmā taṃ gavesanto sandhāvissanti attho.

“Through many a birth in saṃsāra”—this verse was spoken by the Blessed One, while reflecting on his attainment of Arahantship, which has omniscient knowledge as its proximate cause, immediately after the nineteenth reflective knowledge. Therefore, it is said, “This is the first utterance of the Buddha.” This, indeed, is an inspired utterance not abandoned by all Buddhas. This is its concise meaning: “Seeking the maker of this house of existence, the craving-carpenter, with the knowledge by which he can be seen, for the sake of that knowledge of enlightenment, having made the aspiration at the feet of the Buddha Dīpaṅkara, for such a long time I have run on and transmigrated through the round of existence, through many births in saṃsāra, through countless hundreds of thousands of births, not discovering, not finding, not obtaining that knowledge. Since this which is called birth, being mixed with aging, sickness, and death, is suffering to undergo again and again, and it does not cease as long as he is not seen, therefore, seeking him, I have run on”—this is the meaning.

Diṭṭhosīti idāni mayā sabbaññutaññāṇaṃ paṭivijjhantena diṭṭho asi. Puna gehanti puna imaṃ attabhāvasaṅkhātaṃ mama gehaṃ na kāhasi na karissasi. Tava sabbā anavasesā kilesaphāsukā mayā bhaggā. Imassa tayā katassa attabhāvagehassa kūṭaṃ avijjāsaṅkhātaṃ kaṇṇikamaṇḍalaṃ visaṅkhataṃ viddhaṃsitaṃ. Visaṅkhāraṃ nibbānaṃ ārammaṇakaraṇavasena gataṃ anupaviṭṭhaṃ idāni mama cittaṃ, ahañca taṇhānaṃ khayasaṅkhātaṃ arahattamaggaṃ arahattaphalaṃ vā ajjhagā adhigato pattosmīti attho. Gaṇṭhipadesu pana ‘‘visaṅkhāragatanti cittameva taṇhānaṃ khayasaṅkhātaṃ arahattamaggaṃ arahattaphalaṃ vā ajjhagā adhigato patto’’ti evampi attho vutto. Ayaṃ manasā pavattitadhammānaṃ ādi. ‘‘Yadā have pātubhavanti dhammāti ayaṃ pana vācāya pavattitadhammānaṃ ādī’’ti vadanti. Antojappanavasena kira bhagavā ‘‘anekajātisaṃsāra’’ntiādimāha.

'You are seen' means: Now you have been seen by me, who has fully penetrated omniscient knowledge. 'A house again' means: You will not again make, you will not build this house of mine, which is called existence. All your defilement-rafters, without remainder, have been broken by me. Of this house of existence made by you, the ridgepole called ignorance and the pinnacle-plate have been dismantled and destroyed. Now my mind has gone to, has entered the Unconditioned, Nibbāna, by making it its object; and I have attained, reached the path of Arahantship, which is the destruction of craving, or the fruit of Arahantship—this is the meaning. At the knot-points, however, the meaning is also stated thus: 'As for "gone to the Unconditioned," it is the mind itself that has attained, reached, and obtained the path of Arahantship or the fruit of Arahantship, which is called the destruction of cravings.' This is the beginning of the Dhamma that arose in the mind. But they say, 'When phenomena appear,' this is the beginning of the Dhamma that arises through speech. It is said that the Blessed One spoke 'Through many a birth in saṃsāra,' etc., by way of inner reflection.

Kecīti [Pg.66] khandhakabhāṇakā. Paṭhamaṃ vutto pana dhammapadabhāṇakānaṃ adhippāyoti veditabbo. Ettha ca khandhakabhāṇakā vadanti ‘‘dhammapadabhāṇakānaṃ gāthā manasā desitattā tadā mahato janassa upakārāya na hoti, amhākaṃ pana gāthā vacībhedaṃ katvā desitattā tadā suṇantānaṃ devabrahmānaṃ upakārāya ahosi, tasmā idameva paṭhamabuddhavacana’’nti. Dhammapadabhāṇakā pana ‘‘desanāya janassa upakārānupakārabhāvo lakkhaṇaṃ na hoti, bhagavatā manasā desitattāyeva idaṃ paṭhamabuddhavacana’’nti vadanti, tasmā ubhayampi aññamaññaṃ viruddhaṃ na hotīti veditabbaṃ. Nanu ca yadi ‘‘anekajātisaṃsāra’’nti manasā desitaṃ, atha kasmā dhammapadaaṭṭhakathāyaṃ (dha. pa. aṭṭha. 2.153-154) ‘‘anekajātisaṃsāranti imaṃ dhammadesanaṃ satthā bodhirukkhamūle nisinno udānavasena udānetvā aparabhāge ānandattherena puṭṭho kathesī’’ti vuttanti? Tatthāpi manasā udānetvāti evamattho gahetabbo. Atha vā manasāva desitanti evaṃ gahaṇe kiṃ kāraṇanti ce? Yadi vacībhedaṃ katvā desitaṃ siyā, udānapāḷiyaṃ āruḷhaṃ bhaveyya, tasmā udānapāḷiyaṃ anāruḷhabhāvoyeva vacībhedaṃ akatvā manasā desitabhāve kāraṇanti vadanti.

'Some' refers to the reciters of the Khandhakas. However, it should be understood that what was stated first is the intention of the reciters of the Dhammapada. And herein, the reciters of the Khandhakas say: 'Because the verses of the reciters of the Dhammapada were taught mentally, they were not for the benefit of the great multitude at that time. But our verses, having been taught with vocal articulation, were for the benefit of the devas and brahmās who were listening then. Therefore, this alone is the first utterance of the Buddha.' The reciters of the Dhammapada, however, say: 'The state of being beneficial or not beneficial to the people from the teaching is not the defining characteristic. Precisely because it was taught by the Blessed One mentally, this is the first utterance of the Buddha.' Therefore, it should be understood that both are not mutually contradictory. But surely, if 'Through many a birth in saṃsāra...' was taught mentally, then why is it said in the Dhammapada commentary: 'The Teacher, seated at the foot of the Bodhi tree, uttered this teaching as an inspired utterance, and at a later time, being questioned by the Elder Ānanda, he explained it'? There too, the meaning should be taken as 'having uttered it mentally.' Or else, if one asks, 'What is the reason for taking it as taught only mentally?' If it had been taught with vocal articulation, it would have been included in the Udāna-pāḷi. Therefore, they say that the very fact of its not being included in the Udāna-pāḷi is the reason for its having been taught mentally without vocal articulation.

Yadā have pātubhavanti dhammāti ettha itisaddo ādiattho. Tena ‘‘ātāpino jhāyato brāhmaṇassa, athassa kaṅkhā vapayanti sabbā. Yato pajānāti sahetudhamma’’nti ādigāthāttayaṃ saṅgaṇhāti. Udānagāthanti pana jātiyā ekavacanaṃ, tatthāpi paṭhamagāthaṃyeva vā gahetvā vuttanti veditabbaṃ. Ettha pana yaṃ vattabbaṃ, taṃ khandhake āvi bhavissati. Pāṭipadadivaseti idaṃ ‘‘sabbaññubhāvappattassā’’ti na etena sambandhitabbaṃ, ‘‘paccavekkhantassa uppannā’’ti etena pana sambandhitabbaṃ. Visākhapuṇṇamāyameva hi bhagavā paccūsasamaye sabbaññutaṃ pattoti. Somanassamayañāṇenāti somanassasampayuttañāṇena. Āmantayāmīti nivedayāmi, bodhemīti attho. Vayadhammāti aniccalakkhaṇamukhena dukkhānattalakkhaṇampi saṅkhārānaṃ vibhāveti ‘‘yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15) vacanato. Lakkhaṇattayavibhāvananayeneva tadārammaṇaṃ vipassanaṃ dassento sabbatitthiyānaṃ avisayabhūtaṃ buddhāveṇikaṃ catusaccakammaṭṭhānādhiṭṭhānaṃ aviparītaṃ nibbānagāminiṃ paṭipadaṃ pakāsetīti daṭṭhabbaṃ. Idāni [Pg.67] tattha sammāpaṭipattiyaṃ niyojeti ‘‘appamādena sampādethā’’ti. Atha vā ‘‘vayadhammā saṅkhārā’’ti etena saṅkhepena saṃvejetvā ‘‘appamādena sampādethā’’ti saṅkhepeneva niravasesaṃ sammāpaṭipattiṃ dasseti. Appamādapadañhi sikkhattayasaṅgahitaṃ kevalaparipuṇṇaṃ sāsanaṃ pariyādiyitvā tiṭṭhatīti. Antareti antarāḷe, vemajjheti attho.

In 'When phenomena become manifest,' the word 'iti' here signifies 'beginning.' Therefore, it includes the three verses beginning with: 'For the ardent, meditating brahmin, then all his doubts vanish, when he understands phenomena with their cause.' However, 'Udāna verse' is singular by class, and there too, it should be understood as referring only to the first verse. What needs to be said here will become clear in the Khandhaka. The phrase 'on the first day of the fortnight' should not be connected with 'of one who has attained the state of omniscience,' but rather with 'arisen for one reflecting.' For indeed, the Blessed One attained omniscience at dawn on the full moon day of Visākha. 'With knowledge accompanied by joy' means with knowledge associated with joy. 'I invite' means I declare, the meaning being 'I awaken.' 'Subject to decay' reveals, by way of the characteristic of impermanence, the characteristics of suffering and non-self of formations as well, in accordance with the saying: 'What is impermanent is suffering; what is suffering is non-self.' It should be understood that by demonstrating insight meditation that takes these three characteristics as its object, he proclaims the path leading to Nibbāna—free from distortion, beyond the scope of all sectarians, exclusive to the Buddhas, and founded upon the meditation subject of the Four Noble Truths. Now, he directs one to right practice therein, saying: 'Strive with heedfulness.' Alternatively, having briefly stirred urgency with the statement, 'Formations are subject to decay,' he then presents the entirety of right practice concisely with 'Strive with heedfulness.' For the word 'heedfulness' encompasses the entire perfect teaching, including the threefold training. 'In between' means in the interval, that is, in the middle.

Suttantapiṭakanti ettha yathā kammameva kammantaṃ, evaṃ suttameva suttantanti veditabbaṃ. Asaṅgītanti saṅgītikkhandhakakathāvatthuppakaraṇādi. Keci pana ‘‘subhasuttampi paṭhamasaṅgītiyaṃ asaṅgīta’’nti vadanti, taṃ na yujjati. ‘‘Paṭhamasaṅgītito puretarameva hi āyasmatā ānandattherena jetavane viharantena subhassa māṇavassa desita’’nti ācariyadhammapālattherena vuttaṃ. Subhasuttaṃ pana ‘‘evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavatī’’tiādinā (dī. ni. 1.444) āgataṃ. Tattha ‘‘evaṃ me suta’’ntiādivacanaṃ paṭhamasaṅgītiyaṃ āyasmatā ānandatthereneva vattuṃ yuttarūpaṃ na hoti. Na hi ānandatthero sayameva subhasuttaṃ desetvā ‘‘evaṃ me suta’’ntiādīni vadati. Evaṃ pana vattabbaṃ siyā ‘‘ekamidāhaṃ, bhante, samayaṃ sāvatthiyaṃ viharāmi jetavane anāthapiṇḍikassa ārāme’’ti, tasmā dutiyatatiyasaṅgītikārakehi ‘‘evaṃ me suta’’ntiādinā subhasuttaṃ saṅgītimāropitaṃ viya dissati. Atha ācariyadhammapālattherassa evamadhippāyo siyā ‘‘ānandatthereneva vuttampi subhasuttaṃ paṭhamasaṅgītiṃ āropetvā tantiṃ ṭhapetukāmehi mahākassapattherādīhi aññesu suttesu āgatanayeneva ‘evaṃ me suta’ntiādinā tanti ṭhapitā’’ti, evaṃ sati yujjeyya. Atha vā āyasmā ānandatthero subhasuttaṃ sayaṃ desentopi sāmaññaphalādīsu bhagavatā desitanayeneva desesīti bhagavato sammukhā laddhanaye ṭhatvā desitattā bhagavatā desitaṃ dhammaṃ attani adahanto ‘‘evaṃ me suta’’ntiādimāhāti evamadhippāyo veditabbo.

Herein, in the term Suttantapiṭaka, it should be understood that just as kamma itself is kammanta, so sutta itself is suttanta. By 'Asaṅgīta' (not recited) is meant the Saṅgītikkhandhaka, the Kathāvatthuppakaraṇa, and so on. Some, however, say that the Subhasutta was also not recited at the First Council, but this is not correct. For the teacher, the Elder Dhammapāla, has said: 'It was taught by the Venerable Elder Ānanda to the young man Subha while dwelling in the Jeta Grove even before the First Council.' The Subhasutta, however, has come down with the opening: 'Thus have I heard—at one time the Venerable Ānanda was dwelling at Sāvatthī in Jeta Grove, Anāthapiṇḍika’s Monastery, soon after the Blessed One had attained final Nibbāna...' (Dī. Ni. 1.444). Therein, the phrase 'Thus have I heard...' would not be a suitable statement for the Venerable Elder Ānanda himself to have made at the First Council. For the Elder Ānanda would not, after teaching the Subhasutta himself, say, 'Thus have I heard...' Rather, it should have been said something like this: 'At one time, venerable sir, I was dwelling at Sāvatthī in Jeta Grove, Anāthapiṇḍika’s Monastery...' Therefore, it appears as if the Subhasutta was included in the recitation by the compilers of the Second and Third Councils with the opening, 'Thus have I heard...' Alternatively, the intention of the teacher, the Elder Dhammapāla, might be this: Although the Subhasutta was spoken by the Elder Ānanda himself, the Elders such as Mahākassapa, wishing to include it in the First Council and establish the text, established the text with the opening 'Thus have I heard...' following the same method found in other suttas. If this is the case, it would be reasonable. Or else, the Venerable Elder Ānanda, though teaching the Subhasutta himself, taught it in the very same way that the Blessed One taught in the Sāmaññaphala Sutta and others. Thus, because he taught while standing in the method received in the presence of the Blessed One, taking upon himself the Dhamma taught by the Blessed One, he said, 'Thus have I heard...' This should be understood as the intention.

Ubhayāni pātimokkhānīti bhikkhubhikkhunīpātimokkhavasena. Dve vibhaṅgānīti bhikkhubhikkhunīvibhaṅgavaseneva dve vibhaṅgāni. Dvāvīsati khandhakānīti mahāvaggacūḷavaggesu āgatāni dvāvīsati khandhakāni. Soḷasaparivārāti soḷasahi [Pg.68] parivārehi upalakkhitattā soḷasaparivārāti vuttaṃ. Tathā hi parivārapāḷiyaṃ ‘‘yaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṃ pārājikaṃ kattha paññatta’’ntiādinā (pari. 1) paññattivāro, tato paraṃ ‘‘methunaṃ dhammaṃ paṭisevanto kati āpattiyo āpajjatī’’tiādinā (pari. 157) katāpattivāro, ‘‘methunaṃ dhammaṃ paṭisevantassa āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajantī’’tiādippabhedo (pari. 182) vipattivāro, ‘‘methunaṃ dhammaṃ paṭisevantassa āpattiyo sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā’’tiādippabhedo (pari. 183) saṅgahavāro, ‘‘methunaṃ dhammaṃ paṭisevantassa āpattiyo channaṃ āpattisamuṭṭhānānaṃ katihi samuṭṭhānehi samuṭṭhantī’’tiādinā (pari. 184) samuṭṭhānavāro, ‘‘methunaṃ dhammaṃ paṭisevantassa āpattiyo catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇa’’ntiādinā (pari. 185) adhikaraṇavāro, ‘‘methunaṃ dhammaṃ paṭisevantassa āpattiyo sattannaṃ samathānaṃ katihi samathehi sammantī’’tiādippabhedo (pari. 186) samathavāro, tadanantaraṃ samuccayavāro cāti aṭṭha vārā vuttā. Tato paraṃ ‘‘methunaṃ dhammaṃ paṭisevanapaccayā pārājikaṃ kattha paññatta’’ntiādinā (pari. 188) nayena puna paccayavasena eko paññattivāro, tassa vasena purimasadisā eva katāpattivārādayo satta vārāti evaṃ aparepi aṭṭha vārā vuttā. Iti imāni aṭṭha, purimānipi aṭṭhāti mahāvibhaṅge soḷasa vārā dassitā. Tato paraṃ teneva nayena bhikkhunivibhaṅgepi soḷasa vārā āgatāti imehi soḷasahi vārehi upalakkhitattā soḷasaparivārāti vuccati. Potthakesu pana katthaci ‘‘parivāro’’ti ettakameva dissati, bahūsu pana potthakesu dīghanikāyaṭṭhakathāyaṃ abhidhammaṭṭhakathāyañca ‘‘soḷasaparivārā’’ti evameva vuttattā ayampi pāṭho na sakkā paṭibāhitunti tassevattho vutto.

Both Pātimokkhas: this refers to the Bhikkhu and Bhikkhunī Pātimokkhas. Two Vibhaṅgas: this means the two Vibhaṅgas, namely the Bhikkhu and Bhikkhunī Vibhaṅgas. Twenty-two Khandhakas: these are the twenty-two Khandhakas found in the Mahāvagga and Cūḷavagga. Sixteen Parivāras: because it is distinguished by sixteen parivāras, it is called 'Sixteen Parivāras.' For instance, in the Parivāra Pāḷi, the section on promulgation begins with, 'Where was the first Pārājika rule laid down by the Blessed One, who knows and sees, the Arahant, the Perfectly Self-Enlightened One?'. Following that, the section on offenses begins with, 'How many offenses does one who engages in sexual intercourse commit?'. Then comes the section on downfalls, with distinctions such as, 'To how many downfalls among the four downfalls do the offenses of one who engages in sexual intercourse belong?'. Next is the section on inclusion, with distinctions like, 'Under how many categories of offenses are the offenses of one who engages in sexual intercourse included among the seven categories of offenses?'. Then the section on origins, with distinctions such as, 'From how many origins among the six origins of offenses do the offenses of one who engages in sexual intercourse arise?'. The section on legal issues follows, with distinctions like, 'Under which of the four legal issues do the offenses of one who engages in sexual intercourse fall?'. Then the section on settlements, with distinctions such as, 'By how many settlements among the seven settlements are the offenses of one who engages in sexual intercourse resolved?'. After that comes the section on summaries. Thus, eight sections are stated. Following this, another section on promulgation begins with, 'On what condition was the Pārājika rule for engaging in sexual intercourse laid down?'. In the same manner as before, seven more sections—on offenses, downfalls, inclusion, origins, legal issues, settlements, and summaries—are given. Thus, another eight sections are mentioned. Thus, sixteen sections are shown in the Mahāvibhaṅga: these eight and the previous eight. Similarly, in the Bhikkhunīvibhaṅga, sixteen sections are included. Because it is distinguished by these sixteen sections, it is called 'Sixteen Parivāras.' In some books, only the term 'parivāra' is seen, but in many books, such as the Dīghanikāya commentary and the Abhidhamma commentary, the term 'Sixteen Parivāras' is used in the same way. Therefore, this reading cannot be rejected; thus, its meaning has been stated.

Brahmajālādicatuttiṃsasuttasaṅgahoti brahmajālasuttādīni catuttiṃsa suttāni saṅgayhanti ettha, etenāti vā brahmajālādicatuttiṃsasuttasaṅgaho. Vuttappamāṇānaṃ vā suttānaṃ saṅgaho etassāti brahmajālādicatuttiṃsasuttasaṅgahoti. Evaṃ sesesupi veditabbaṃ.

It is the 'Collection of Thirty-Four Discourses beginning with the Brahmajāla' because thirty-four discourses beginning with the Brahmajāla Sutta are collected herein or by this. Or, it is the 'Collection of Thirty-Four Discourses beginning with the Brahmajāla' because it is its collection of the stated number of discourses. Thus, it should be understood in the remaining cases as well.

Vividhavisesanayattāti [Pg.69] imissā gāthāya atthaṃ vibhāvento āha ‘‘vividhā hī’’tiādi. Daḷhīkammasithilakaraṇappayojanāti yathākkamaṃ lokavajjesu sikkhāpadesu daḷhīkammappayojanā, paṇṇattivajjesu sithilakaraṇappayojanāti veditabbaṃ. Ajjhācāranisedhanatoti saññamavelaṃ atibhavitvā pavatto ācāro ajjhācāro, vītikkamo, tassa nisedhanatoti attho. Tenāti vividhanayattādihetunā. Etanti ‘‘vividhavisesanayattā’’tiādigāthāvacanaṃ. Etassāti vinayassa. Itaraṃ panāti suttaṃ.

“Because of being subject to various distinctions”—expounding the meaning of this verse, it is said: “Because they are diverse,” etc. The purpose of strengthening and weakening—it should be understood that, respectively, in the training rules concerning worldly faults, the purpose is strengthening; in the training rules concerning prescribed faults, the purpose is weakening. “From preventing transgression”—conduct that proceeds having overstepped the boundary of restraint is transgression, a violation; the meaning is “from the prevention of that.” “By that”—means due to the cause of being subject to various methods, etc. “This”—refers to the statement of the verse beginning with “because of being subject to various distinctions.” “Of this”—refers to the Vinaya. “But the other”—refers to the Sutta.

Idāni atthānaṃ sūcanatotiādigāthāya atthaṃ pakāsento āha ‘‘tañhī’’tiādi. Attatthaparatthādibhedeti yo taṃ suttaṃ sajjhāyati suṇāti vāceti cinteti deseti ca, suttena saṅgahito sīlādiattho tassapi hoti, tena parassa sādhetabbato parassapi hotīti tadubhayaṃ taṃ suttaṃ sūceti dīpeti. Tathā diṭṭhadhammikasamparāyikatthe lokiyalokuttaratthe cāti evamādibhede atthe ādisaddena saṅgaṇhāti. Atthasaddo cāyaṃ hitapariyāyavacano, na bhāsitatthavacano. Yadi siyā, suttaṃ attanopi bhāsitatthaṃ sūceti parassapīti ayamattho vutto siyā, suttena ca yo attho pakāsito, so tasseva hoti, na tena parattho sūcito hotīti. Tena sūcetabbassa paratthassa nivattetabbassa abhāvā attaggahaṇañca na kattabbaṃ. Attatthaparatthavinimuttassa bhāsitatthassa abhāvā ādiggahaṇañca na kattabbaṃ, tasmā yathāvuttassa hitapariyāyassa atthassa sutte asambhavato suttādhārassa puggalassa vasena attatthaparatthā vuttā.

Now, explaining the meaning of the verse beginning with “because it indicates the meanings,” he said, “For that,” etc. Regarding the division into self-benefit, others’ benefit, etc.: Whoever recites, listens to, teaches, reflects upon, or expounds that sutta, for him also there is the benefit of virtue, etc., which is encompassed by the sutta. And because it is to be accomplished for another by him, it is also for the other. Thus, that sutta indicates and illuminates both of these. Likewise, by the word “etc.,” he includes benefits with such divisions as those pertaining to the present life and future lives, and worldly and supramundane benefits. And this word “attha” is a synonym for “benefit” (hita), not a word for “spoken meaning” (bhāsitattha). If it were so, this meaning would be stated: “The sutta indicates the spoken meaning for itself and also for others.” And whatever meaning is revealed by the sutta, that belongs to it alone; another meaning is not indicated by it. Therefore, because there is no other meaning to be indicated, the taking up of “self” (atta) should not be done. And because there is no spoken meaning free from self-benefit and others’ benefit, the taking up of “etc.” should not be done. Therefore, because the aforesaid meaning, which is a synonym for “benefit,” is not possible in the sutta itself, self-benefit and others’ benefit are spoken of by way of the person who is the bearer of the sutta.

Atha vā suttaṃ anapekkhitvā ye attatthādayo atthappabhedā ‘‘na haññadatthatthi pasaṃsalābhā’’ti etassa padassa niddese (mahāni. 63) vuttā attattho, parattho, ubhayattho, diṭṭhadhammiko attho, samparāyiko attho, uttāno attho, gambhīro attho, guḷho attho, paṭicchanno attho, neyyo attho, nīto attho, anavajjo attho, nikkileso attho, vodāno attho, paramatthoti, te atthe suttaṃ sūcetīti attho [Pg.70] gahetabbo. Tathā hi kiñcāpi suttanirapekkhaṃ attatthādayo vuttā suttatthabhāvena aniddiṭṭhattā, tesu pana ekopi atthappabhedo suttena dīpetabbataṃ nātikkamati, tasmā te atthe suttaṃ sūcetīti vuccati. Imasmiñca atthavikappe attha-saddoyaṃ bhāsitatthapariyāyopi hoti. Ettha hi purimakā pañca atthappabhedā hitapariyāyā, tato pare cha bhāsitatthabhedā, pacchimakā pana ubhayasabhāvā. Tattha duradhigamatāya vibhāvane agādhabhāvo gambhīro, na vivaṭo guḷho, mūludakādayo viya paṃsunā akkharasannivesādinā tirohito paṭicchanno. Niddhāretvā ñāpetabbo neyyo, yathārutavasena veditabbo nīto. Anavajjanikkilesavodānā pariyāyavasena vuttā, kusalavipākakiriyadhammavasena vā. Paramattho nibbānaṃ, dhammānaṃ aviparītasabhāvo eva vā.

Alternatively, the meaning should be understood as: the sutta indicates those divisions of meaning, such as self-benefit, which are stated in the Niddesa in the explanation of the phrase “For there is no other benefit from the acquisition of praise”: self-benefit, others’ benefit, the benefit of both, the benefit in this life, the benefit in the future life, the plain meaning, the profound meaning, the hidden meaning, the concealed meaning, the meaning to be inferred, the explicit meaning, the blameless meaning, the stainless meaning, the purified meaning, and the ultimate meaning. For although self-benefit and so on are stated without reference to the sutta, because they are not designated as the meaning of the sutta, yet not a single one of these divisions of meaning goes beyond being explainable by the sutta. Therefore, it is said that the sutta indicates these meanings. And in this alternative interpretation, this word “attha” can also be a synonym for “spoken meaning.” Here, the first five divisions of meaning are synonyms for benefit; the next six are divisions of spoken meaning; and the last ones have a dual nature. Among them, “profound” (gambhīra) is the state of being unfathomable in its explanation due to being difficult to comprehend; “hidden” (guḷha) is that which is not revealed; “concealed” (paṭicchanna) is that which is obscured by the arrangement of letters and so on, just as roots, water, and so on are by dust. “To be inferred” (neyya) is that which is to be made known by drawing it out; “explicit” (nīta) is that which is to be understood according to what is stated. The blameless, stainless, and purified are stated figuratively, or in terms of wholesome, resultant, and functional states. The ultimate meaning is Nibbāna, or the very undistorted nature of phenomena.

Atha vā attanā ca appiccho hotīti attatthaṃ, appicchākathañca paresaṃ kattā hotīti paratthaṃ sūceti. Evaṃ ‘‘attanā ca pāṇātipātā paṭivirato hotī’’tiādīni (a. ni. 4.99) suttāni yojetabbāni. Vinayābhidhammehi ca visesetvā suttasaddassa attho vattabbo, tasmā veneyyajjhāsayavasappavattāya desanāya attahitaparahitādīni sātisayaṃ pakāsitāni honti tappadhānabhāvato, na āṇādhammasabhāvavasappavattāyāti idameva atthānaṃ sūcanato suttanti vuttaṃ. Evañca katvā ‘‘ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpanna’’nti (pāci. 655) ca ‘‘sakavāde pañca suttasatānī’’ti (dha. sa. aṭṭha. nidānakathā) ca evamādīsu suttasaddo upacaritoti gahetabbo.

Alternatively, because one is oneself of few desires, it indicates self-benefit; and because one is a speaker to others on fewness of desires, it indicates others’ benefit. Similarly, suttas such as “one is oneself abstaining from the destruction of life” should be applied. Moreover, the meaning of the word “sutta” should be understood by distinguishing it from the Vinaya and Abhidhamma. Therefore, in a teaching that proceeds by way of the disposition of those to be trained, self-benefit, others’ benefit, etc., are extensively revealed because that is its principal concern, unlike in a teaching that proceeds by way of the nature of command and doctrine. Thus, because it indicates these very meanings, it is called a “sutta.” And so, the word “sutta” should be understood as used figuratively in passages such as “so much of that Blessed One’s teaching has come into the suttas, is included in the suttas” and “five hundred suttas in one’s own doctrine” and in similar instances.

Suttesu āṇādhammasabhāvā ca veneyyajjhāsayaṃ anuvattanti, na vinayābhidhammesu viya veneyyajjhāsayo āṇādhammasabhāve, tasmā veneyyānaṃ ekantahitapaṭilābhasaṃvattanikā suttantadesanā hotīti ‘‘suvuttā cettha atthā’’tiādi vuttaṃ. ‘‘Ekantahitapaṭilābhasaṃvattanikā suttantadesanā’’ti idampi veneyyānaṃ hitasampāpane suttantadesanāya tapparabhāvaṃyeva sandhāya vuttaṃ. Tapparabhāvo ca veneyyajjhāsayānulomato daṭṭhabbo. Tenevāha ‘‘veneyyajjhāsayānulomena vuttattā’’ti[Pg.71]. Vinayadesanaṃ viya issarabhāvato āṇāpatiṭṭhāpanavasena adesetvā veneyyānaṃ ajjhāsayānulomena cariyānurūpaṃ vuttattā desitattāti attho.

In the Suttas, the nature of command and doctrine conforms to the disposition of those to be trained; not as in the Vinaya and Abhidhamma, where the disposition of those to be trained conforms to the nature of command and doctrine. Therefore, the teaching of the Suttanta is entirely conducive to the attainment of benefit for those to be trained. Hence, it is said, “Well-spoken here are the meanings,” and so on. This statement, “the teaching of the Suttanta is entirely conducive to the attainment of benefit,” is also made with reference to the fact that the teaching of the Suttanta is primarily concerned with accomplishing the benefit of those to be trained. And this primary concern should be understood as being in accordance with the disposition of those to be trained. That is why he said, “because it is spoken in accordance with the disposition of those to be trained.” The meaning is that unlike the Vinaya teaching, it is not taught by way of establishing commands due to an authoritative nature, but is taught in accordance with the disposition of those to be trained, in a way that accords with their conduct.

Anupubbasikkhādivasena kālantare abhinipphattiṃ dassento āha ‘‘sassamiva phala’’nti. Pasavatīti phalati, nipphādetīti attho. Upāyasamaṅgīnaṃyeva nipphajjanabhāvaṃ dassento ‘‘dhenu viya khīra’’nti āha. Dhenutopi hi upāyavantānaṃyeva khīrapaṭilābho hoti. Anupāyena hi akāle ajātavacchaṃ dhenuṃ dohanto kālepi vā visāṇaṃ gahetvā dohanto neva khīraṃ paṭilabhati. ‘‘Suttāṇā’’ti etassa atthaṃ pakāsetuṃ ‘‘suṭṭhu ca ne tāyatī’’ti vuttaṃ.

Showing the attainment that arises in due course by means of the gradual training, etc., he said, 'like fruit from a crop.' 'It bears fruit' (phalati) means 'it brings forth' (pasavati); the meaning is 'it produces.' Showing that the state of accomplishment belongs only to those endowed with the proper means, he said, 'like a cow, milk.' For even from a cow, only those with the proper means obtain milk. Indeed, one who, without the proper means, milks a cow at the wrong time whose calf has not yet been born, or one who, even at the right time, milks it by seizing its horn, does not obtain milk. To explain the meaning of 'suttāṇa,' it is said, 'and it protects them well'.

Suttasabhāganti suttasadisaṃ. Suttasabhāgataṃyeva dassento āha ‘‘yathā hī’’tiādi. Tacchakānaṃ suttanti vaḍḍhakīnaṃ kāḷasuttaṃ. Pamāṇaṃ hotīti tadanusārena tacchanato. Evametampi viññūnanti yathā kāḷasuttaṃ pasāretvā saññāṇe kate gahetabbaṃ vissajjetabbañca paññāyati, evaṃ vivādesu uppannesu sutte ānītamatte ‘‘idaṃ gahetabbaṃ, idaṃ vissajjetabba’’nti viññūnaṃ pākaṭattā vivādo vūpasammatīti etampi suttaṃ viññūnaṃ pamāṇaṃ hotīti attho. Idāni aññathāpi suttasabhāgataṃ dassento āha ‘‘yathā cā’’tiādi. Suttaṃ viya pamāṇattā saṅgāhakattā ca suttamiva suttanti vuttaṃ hoti. Ettha ca attatthādividhāne suttassa pamāṇabhāvo attatthādīnaṃyeva ca saṅgāhakattaṃ yojetabbaṃ tadatthappakāsanapadhānattā suttassa. Vinayābhidhammehi visesattañca pubbe vuttanayeneva yojetabbaṃ. Etanti ‘‘atthānaṃ sūcanato’’tiādikaṃ atthavacanaṃ. Etassāti suttassa.

'Suttasabhāga' means similar to a thread. Showing its very similarity to a thread, he said, 'Just as...' The 'thread of carpenters' refers to the black thread of carpenters. 'It is a measure' because the shaping is done according to it. Similarly, this also serves as a measure for the wise. Just as when a black thread is stretched and a mark is made, it becomes clear what should be taken and what should be discarded, so too when disputes arise and the sutta is brought forth, it becomes evident to the wise, 'This should be taken, this should be discarded,' and because of this clarity for the wise, the dispute is settled. Thus, the meaning is that this sutta also serves as a measure for the wise. Now, showing its similarity to a thread in another way, he said, 'And just as...' Because it is a measure and a means of gathering, like a thread, it is called a 'sutta.' And here, the sutta's role as a measure should be applied to the classification of one's own welfare, etc., and its role as a gatherer should be applied to those same instances of one's own welfare, etc., since the sutta is principally concerned with revealing their meaning. And its distinction from the Vinaya and Abhidhamma should also be applied in the same way as explained previously. 'This' refers to the etymological explanation beginning with 'because it indicates meanings.' 'Of this' refers to the sutta.

Yanti yasmā. Etthāti abhidhamme. Abhikkamantīti ettha abhi-saddo kamanakiriyāya vuḍḍhibhāvaṃ atirekataṃ dīpetīti āha ‘‘abhikkamantītiādīsu vuḍḍhiyaṃ āgato’’ti. Abhiññātāti aḍḍhacandādinā kenaci saññāṇena ñātā paññātā pākaṭāti attho. Aḍḍhacandādibhāvo hi rattiyā upalakkhaṇavasena saññāṇaṃ hoti, yasmā aḍḍho cando, tasmā aṭṭhamī, yasmā ūno, tasmā cātuddasī, yasmā puṇṇo, tasmā [Pg.72] pannarasīti. Abhilakkhitāti etthāpi ayamevattho veditabbo. Abhilakkhitasaddapariyāyo abhiññātasaddoti āha ‘‘abhiññātā abhilakkhitātiādīsu lakkhaṇe’’ti. Ettha ca vācakasaddantarasannidhānena nipātānaṃ tadatthajotakamattattā lakkhitasaddatthajotako abhisaddo lakkhaṇe vattatīti vutto. Rājābhirājāti rājūhi pūjetuṃ araho rājā. Pūjiteti pūjārahe.

`Yanti` means `yasmā` (because). `Ettha` means 'here,' i.e., in the Abhidhamma. In 'abhikkamanti' (advancing), the prefix 'abhi-' indicates an increase or excess in the act of going. Thus, it is said: 'In 'abhikkamanti' and similar cases, it has come in the sense of increase.' 'Abhiññātā' (renowned) means known, recognized, or manifest through some sign, such as the half-moon, etc. The state of being a half-moon, etc., serves as a sign for recognizing the night; for when the moon is half, it is the eighth day; when deficient, the fourteenth; when full, the fifteenth. 'Abhilakkhitā' (marked out)—here too, the same meaning should be understood. The term 'abhiññātā' is a synonym for 'abhilakkhitā,' as stated: 'In 'abhiññātā,' 'abhilakkhitā,' etc., it is in the sense of a characteristic.' Here, due to the proximity of other expressive words, particles merely illuminate their meaning, and thus the prefix 'abhi-,' which illuminates the meaning of the word 'lakkhita,' is said to function in the sense of a characteristic. 'Rājābhirājā' (king of kings) means a king worthy of being honored by kings. 'Pūjita' (honored) means in the sense of 'worthy of honor'.

Abhidhammeti ‘‘supinantena sukkavissaṭṭhiyā anāpattibhāvepi akusalacetanā upalabbhatī’’tiādinā vinayapaññattiyā saṅkaravirahite dhamme. ‘‘Pubbāparavirodhābhāvato dhammānaṃyeva ca aññamaññasaṅkaravirahite dhamme’’tipi vadanti. ‘‘Pāṇātipāto akusala’’nti evamādīsu ca maraṇādhippāyassa jīvitindriyupacchedakapayogasamuṭṭhāpikā cetanā akusalaṃ, na pāṇasaṅkhātajīvitindriyassa upacchedasaṅkhāto atipāto, tathā adinnassa parasantakassa ādānasaṅkhātā viññatti abyākato dhammo, taṃviññattisamuṭṭhāpikā theyyacetanā akusalo dhammoti evamādināpi aññamaññasaṅkaravirahite dhammeti attho veditabbo. Abhivinayeti ettha ‘‘jātarūparajataṃ na paṭiggahetabba’’nti vadanto vinaye vineti nāma. Ettha ‘‘evaṃ paṭiggaṇhato pācittiyaṃ, evaṃ dukkaṭanti vadanto ca abhivinaye vineti nāmā’’ti vadanti. Tasmā jātarūparajataṃ theyyacittena parasantakaṃ gaṇhantassa yathāvatthu pārājikathullaccayadukkaṭesu aññataraṃ, bhaṇḍāgārikasīsena gaṇhantassa pācittiyaṃ, attatthāya gaṇhantassa nissaggiyaṃ pācittiyaṃ. Kevalaṃ lolatāya gaṇhantassa anāmāsadukkaṭaṃ, rūpiyachaḍḍakassa sammatassa anāpattīti evaṃ aññamaññasaṅkaravirahite vinaye paṭibalo vinetunti attho veditabbo. Abhikkantenāti ettha kantiyā adhikattaṃ abhisaddo dīpetīti āha ‘‘adhike’’ti.

In the Abhidhamma: in the Dhamma that is free from intermingling, by way of the Vinaya regulation, as in: 'Even in the state of no offense for an emission of semen in a dream, unwholesome volition is found.' They also say: 'In the Dhamma free from mutual intermingling, because of the absence of contradiction between earlier and later, and of the teachings themselves.' And in such statements as, 'Killing living beings is unwholesome,' the volition that gives rise to the effort that cuts off the life-faculty of one with the intention to kill is unwholesome, not the destruction, called 'killing,' of the life-faculty, called 'life.' Similarly, the intimation called 'taking' what is not given, belonging to another, is an indeterminate phenomenon, while the thieving volition that gives rise to that intimation is an unwholesome phenomenon. By this and so on, the meaning should be understood as 'in the Dhamma free from mutual intermingling.' Here, in 'Abhivinaya,' one who says, 'Gold and silver should not be accepted,' is called one who disciplines in the Vinaya. Here, they say: 'One who says, "For one who accepts in this way, there is a pācittiya offense; in that way, a dukkaṭa offense," is called one who disciplines in the Abhivinaya.' Therefore, for one who takes gold and silver belonging to another with a thieving mind, according to the case, there is one among the pārājika, thullaccaya, and dukkaṭa offenses. For one who takes it in the capacity of a treasurer, there is a pācittiya offense. For one who takes it for one's own sake, there is a nissaggiya pācittiya offense. For one who takes it merely out of frivolity, there is a dukkaṭa offense of touching. For one authorized to discard money, there is no offense. Thus, the meaning should be understood as: one is capable of disciplining in the Vinaya that is free from mutual intermingling. Here, in 'abhikkantena,' the prefix 'abhi' indicates an excess of loveliness (kanti); thus, he said 'in the sense of excessive' (adhike).

Nanu ca ‘‘abhikkamantī’’ti ettha abhisaddo kamanakiriyāya vuḍḍhibhāvaṃ atirekataṃ dīpeti, ‘‘abhiññātā abhilakkhitā’’ti ettha ñāṇalakkhaṇakiriyānaṃ supākaṭattā visesaṃ, ‘‘abhikkantenā’’ti ettha kantiyā adhikattaṃ visiṭṭhataṃ dīpetīti idaṃ tāva yuttaṃ kiriyāvisesakattā upasaggassa, ‘‘abhirājā abhivinayo’’ti pana pūjitaparicchinnesu rājavinayesu abhisaddo vattatīti kathametaṃ yujjeyyāti ce? Idhāpi natthi [Pg.73] doso pūjanaparicchedanakiriyādīpanato, tāhi ca kiriyāhi rājavinayānaṃ yuttattā, tasmā ettha atimālādīsu atisaddo viya abhisaddo saha sādhanena kiriyaṃ vadatīti abhirājaabhivinayasaddā siddhā, evaṃ abhidhammasadde abhisaddo saha sādhanena vuḍḍhiyādikiriyaṃ dīpetīti ayamattho dassitoti daṭṭhabbaṃ.

But surely, in 'abhikkamanti,' the prefix 'abhi-' indicates an increase and excess in the act of going. In 'abhiññātā abhilakkhitā,' it signifies distinction due to the clear manifestation of the acts of knowing and marking. In 'abhikkantena,' it denotes an excess and distinction in loveliness. This, for a start, is appropriate because the prefix qualifies the action. However, if one were to say: 'In "abhirājā" and "abhivinayo," the prefix "abhi-" applies to kings and disciplines that are honored and defined, so how can this be justified?' Here too, there is no fault, because it indicates the action of honoring and defining, and because kings and disciplines are associated with those actions. Therefore, here, like the prefix 'ati-' in 'atimālā' and so on, the prefix 'abhi-' expresses the action together with its means; thus the terms 'abhirāja' and 'abhivinaya' are established. Similarly, in the term 'abhidhamma,' it should be understood that this meaning is shown: the prefix 'abhi-' indicates the action of increase and so on, together with its means.

Ettha cāti abhidhamme. Bhāvetīti cittassa vaḍḍhanaṃ vuttaṃ. Pharitvāti ārammaṇassa vaḍḍhanaṃ vuttaṃ. Vuḍḍhimantoti bhāvanāpharaṇavuḍḍhīhi vuḍḍhimantopi dhammā vuttāti attho. Ārammaṇādīhīti ārammaṇasampayuttakammadvārapaṭipadādīhi. Lakkhaṇīyattāti sañjānitabbattā. Ekantato lokuttaradhammānaṃyeva pūjārahattā ‘‘sekkhā dhammā’’tiādinā lokuttarāyeva pūjitāti dassitā. Sabhāvaparicchinnattāti phusanādisabhāvena paricchinnattā. Adhikāpi dhammā vuttāti ettha kāmāvacarehi mahantabhāvato mahaggatā dhammāpi adhikā nāma hontīti tehi saddhiṃ adhikā dhammā vuttā.

And 'here' refers to the Abhidhamma. 'Bhāveti' (develops) means the growth of the mind is spoken of. 'Pharitvā' (pervading) means the expansion of the object is spoken of. 'Vuḍḍhimanto' (possessing growth) means that the dhammas possessing growth through cultivation and pervasion are spoken of; this is the meaning. 'Ārammaṇādīhi' (by way of objects, etc.) means by way of objects, associated factors, kamma, doorways, practice, and so on. 'Lakkhaṇīyattā' (because they are to be characterized) means because they should be well recognized. Because only supramundane dhammas are exclusively worthy of veneration, it is shown by phrases such as 'sekkhā dhammā' (training dhammas) that only the supramundane are venerated. 'Sabhāvaparicchinnattā' (because they are defined by their intrinsic nature) means being defined by their intrinsic nature, such as touching, etc. In 'Adhikāpi dhammā vuttā' (superior dhammas are also spoken of), it means that because they are greater than those of the sense-sphere, the sublime dhammas are also called 'superior'; thus, along with them, the superior dhammas are spoken of.

Yaṃ panettha avisiṭṭhanti ettha vinayādīsu tīsu aññamaññavisiṭṭhesu yaṃ avisiṭṭhaṃ samānaṃ, taṃ piṭakasaddanti attho. Vinayādayo hi tayo saddā aññamaññaṃ asādhāraṇattā visiṭṭhā nāma, piṭakasaddo pana tehi tīhipi sādhāraṇattā avisiṭṭhoti vuccati. Mā piṭakasampadānenāti pāḷisampadānavasena mā gaṇhathāti vuttaṃ hoti. Kudālañca piṭakañca kudālapiṭakaṃ. Tattha ku vuccati pathavī, tassā dālanato vidālanato ayomayo upakaraṇaviseso kudālaṃ nāma, tālapaṇṇavettalatādīhi kato bhājanaviseso piṭakaṃ nāma, taṃ ādāya gahetvāti attho. Yathāvuttenāti ‘‘evaṃ duvidhatthenā’’tiādinā vuttappakārena.

Here, 'yaṃ panettha avisiṭṭhaṃ' (what is undifferentiated here) means that among the three, Vinaya and so on, which are mutually differentiated, that which is undifferentiated, being common, is the term 'piṭaka'; this is the meaning. For the three terms—Vinaya and the others—are called differentiated because they are not common to one another, but the term 'piṭaka' is called undifferentiated because it is common to all three. 'Mā piṭakasampadānena' means 'do not take by way of completing the Pāḷi text,' so it is said. 'Kudālañca piṭakañca kudālapiṭakaṃ' (a spade and a basket are a 'spade-basket'). Here, 'ku' is said to mean earth, and because of its splitting or cleaving, a specific iron tool is called a 'spade.' A specific type of container made of palm leaves, rattan vines, and so on, is called a 'basket.' The meaning is 'having taken that.' 'Yathāvuttena' (as stated) means 'in the manner stated by the passage beginning, "evaṃ duvidhatthenā..." (thus with a twofold meaning...).'

Desanāsāsanakathābhedanti ettha kathetabbānaṃ atthānaṃ desakāyattena āṇādividhinā abhisajjanaṃ pabodhanaṃ desanā. Sāsitabbapuggalagatena yathāparādhādinā sāsitabbabhāvena anusāsanaṃ vinayanaṃ sāsanaṃ[Pg.74]. Kathetabbassa saṃvarāsaṃvarādino atthassa kathanaṃ vacanapaṭibaddhatākaraṇaṃ kathāti vuccati. Tasmā desitāraṃ bhagavantamapekkhitvā desanā, sāsitabbapuggalavasena sāsanaṃ, kathetabbassa atthassa vasena kathāti evamettha desanādīnaṃ nānākaraṇaṃ veditabbaṃ. Ettha ca kiñcāpi desanādayo desetabbādinirapekkhā na honti, āṇādayo pana visesato desakādiadhīnāti taṃtaṃvisesayogavasena desanādīnaṃ bhedo vutto. Tathā hi āṇāvidhānaṃ visesato āṇārahādhīnaṃ tattha kosallayogato. Evaṃ vohāraparamatthavidhānāni ca vidhāyakādhīnānīti āṇādividhino desakāyattatā vuttā. Aparādhajjhāsayānurūpaṃ viya dhammānurūpampi sāsanaṃ visesato, tathā vinetabbapuggalāpekkhanti sāsitabbapuggalavasena sāsanaṃ vuttaṃ. Saṃvarāsaṃvaranāmarūpānaṃ viya viniveṭhetabbāya diṭṭhiyāpi kathanaṃ sati vācāvatthusmiṃ nāsatīti visesato tadadhīnanti kathetabbassa atthassa vasena kathā vuttā. Bhedasaddo visuṃ visuṃ yojetabbo ‘‘desanābhedaṃ sāsanabhedaṃ kathābhedañca yathārahaṃ paridīpaye’’ti. Bhedanti ca nānattanti attho. Tesu piṭakesu sikkhā ca pahānāni ca gambhīrabhāvo ca sikkhāpahānagambhīrabhāvaṃ, tañca yathārahaṃ paridīpayeti attho. Pariyattibhedañca vibhāvayeti sambandho.

Herein, `desanā` (exposition) is the making known and awakening regarding matters that are to be taught, by the method of command and so on, through the agency of the speaker. `Sāsana` (discipline) is the instruction and training, as it relates to the person to be disciplined, by the state of being one who should be disciplined according to their offense and so on. `Kathā` (discussion) is the speaking of the meaning to be discussed, such as restraint and non-restraint, which is the act of making it connected to speech; so it is called. Therefore, with reference to the Blessed One, the teacher, it is `desanā`; by way of the person to be disciplined, it is `sāsana`; and by way of the meaning to be discussed, it is `kathā`. Thus, herein, the distinction among `desanā` and so on should be understood. And herein, although `desanā` and so on are not independent of what is to be taught, etc., command and so on are, however, particularly dependent on the speaker, etc. Thus, by way of connection with those respective special qualities, the distinction among `desanā` and so on is stated. For, the giving of a command is particularly dependent on one worthy of giving command, due to skill in that. Similarly, conventional and ultimate designations are also dependent on the one who designates. Thus, the state of the method of command, etc., being dependent on the speaker is stated. `Sāsana`, being in accordance with offense and disposition as well as in accordance with the Dhamma, is particularly with reference to the person to be trained. Thus, `sāsana` is stated to be by way of the person to be disciplined. The discussion of matters such as restraint, non-restraint, name-and-form, and of views that are to be disentangled, occurs when there is a basis in speech and does not occur when there is not. Thus, it is particularly dependent on that. Therefore, `kathā` is stated to be by way of the meaning to be discussed. The word `bheda` (distinction) should be applied separately to each, as in: 'He should explain the distinction of `desanā`, the distinction of `sāsana`, and the distinction of `kathā`, as is appropriate.' And `bheda` means 'diversity'. The meaning is: 'In those Piṭakas, he should explain the training, the abandonments, and the profundity—that is, the training-abandonment-profundity—as is appropriate.' The connection is: 'And he should clarify the distinction of the scriptural study.'

Pariyattibhedanti ca pariyāpuṇanabhedanti attho. Yahinti yasmiṃ vinayādike piṭake. Yaṃ sampattiñca vipattiñca yathā pāpuṇāti, tampi sabbaṃ vibhāvayeti sambandho. Atha vā yaṃ pariyattibhedaṃ sampattiñca vipattiñcāpi yahiṃ yathā pāpuṇāti, tampi sabbaṃ vibhāvayeti yojetabbaṃ. Ettha yathāti yehi upārambhādihetupariyāpuṇanādippakārehi upārambhanissaraṇadhammakosakarakkhaṇahetupariyāpuṇanaṃ suppaṭipatti duppaṭipattīti etehi pakārehīti vuttaṃ hoti.

The phrase 'the division of the scriptural study' means the division of learning; this is the meaning. The word 'wherein' refers to in whichever Piṭaka, such as the Vinaya. The connection should be made thus: whatever success and failure one attains therein, and in whatever way, all of that should also be elucidated. Alternatively, it should be construed thus: whatever division of learning, success, and also failure one attains, in whichever Piṭaka and in whatever way, all of that should also be elucidated. Herein, 'in whatever way' means by these modes: learning for reasons such as reproach, for the sake of liberation, and for the sake of protecting the treasury of the Dhamma becomes good practice or bad practice. Thus it is said.

Paridīpanā vibhāvanā cāti heṭṭhā vuttassa anurūpato vuttaṃ, atthato pana ekameva. Āṇārahenāti āṇaṃ ṭhapetuṃ arahatīti āṇāraho, bhagavā. So hi sammāsambuddhatāya mahākāruṇikatāya ca aviparītahitopadesakabhāvena pamāṇavacanattā āṇaṃ paṇetuṃ arahati, vohāraparamatthānampi sambhavato āha ‘‘āṇābāhullato’’ti. Ito paresupi eseva nayo.

The terms 'illumination' (paridīpanā) and 'elucidation' (vibhāvanā) are stated in accordance with what is said below, but in meaning, they are one and the same. Regarding 'one worthy of command' (āṇāraha): because he is worthy to establish a command, the Blessed One is called Āṇāraha. Indeed, due to being a Perfectly Self-Enlightened One, due to having great compassion, due to being one who gives unerring advice for welfare, and because his words are authoritative, he is worthy to establish a command. Because this is possible for both conventional and ultimate truths, he said, 'due to the abundance of commands.' This same method applies in other cases as well.

Paṭhamanti [Pg.75] vinayapiṭakaṃ. Pacurāparādhā seyyasakattherādayo. Te hi dosabāhullato ‘‘pacurāparādhā’’ti vuttā. Pacuro bahuko bahulo aparādho doso vītikkamo yesaṃ te pacurāparādhā. Anekajjhāsayātiādīsu āsayova ajjhāsayo. So ca atthato diṭṭhi ñāṇañca, pabhedato pana catubbidhaṃ hoti. Tathā hi pubbacariyavasena āyatiṃ sati paccaye uppajjamānārahā sassatucchedasaṅkhātā micchādiṭṭhi saccānulomikañāṇakammassakataññāṇasaṅkhātā sammādiṭṭhi ca ‘‘āsayo’’ti vuccati. Vuttañhetaṃ –

'The first' refers to the Vinaya Piṭaka. 'Those with many offenses' refers to the elders such as Seyyasaka and others. Indeed, because of the abundance of their faults, they are called 'those with many offenses.' They are 'those with many offenses' (pacurāparādhā) for whom there is an abundant, great, or plentiful offense, fault, or transgression. In expressions such as 'of many dispositions,' āsaya itself is ajjhāsaya (disposition). And that, in terms of its nature, is both view and knowledge; but in terms of its division, it is fourfold. Indeed, by the power of past practice, wrong view—designated as eternalism and annihilationism—which is fit to arise in the future when there is a condition, and right view—designated as knowledge that conforms to the truth and knowledge of kamma as one's own—are called 'āsaya.' And this was stated:

‘‘Sassatucchedadiṭṭhi ca, khanti cevānulomikā;

Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaññita’’nti.

The view of eternalism and annihilationism, and the conforming acceptance of the truth; and the knowledge of things as they truly are—this is designated as 'disposition' (āsaya).

Idañca catubbidhaṃ āsayanti ettha sattā nivasantīti āsayoti vuccati. Anusayā kāmarāgabhavarāgadiṭṭhipaṭighavicikicchāmānāvijjāvasena satta. Mūsikavisaṃ viya kāraṇalābhe uppajjanārahā anāgatā kilesā, atītā paccuppannā ca tatheva vuccanti. Na hi kālabhedena dhammānaṃ sabhāvabhedo atthīti. Cariyāti rāgacariyādikā cha mūlacariyā, antarabhedena anekavidhā, saṃsaggavasena pana tesaṭṭhi honti. Atha vā cariyāti caritaṃ, taṃ sucaritaduccaritavasena duvidhaṃ. ‘‘Adhimutti nāma ‘ajjeva pabbajissāmi, ajjeva arahattaṃ gaṇhissāmī’tiādinā tanninnabhāvena pavattamānaṃ sanniṭṭhāna’’nti gaṇṭhipadesu vuttaṃ. Ācariyadhammapālattherena pana ‘‘sattānaṃ pubbacariyavasena abhirucī’’ti vuttaṃ. Sā duvidhā hīnapaṇītabhedena. Yathānulomanti ajjhāsayādīnaṃ anurūpaṃ. Ahaṃ mamāti saññinoti diṭṭhimānataṇhāvasena ahaṃ mamāti evaṃ pavattasaññino. Yathādhammanti natthettha attā attaniyaṃ vā, kevalaṃ dhammamattametanti evaṃ dhammasabhāvānurūpanti attho.

And this is fourfold. Herein beings dwell, thus it is called a disposition. The underlying tendencies are seven: sensual desire, desire for existence, views, aversion, doubt, conceit, and ignorance. Like the venom of a mouse, they are capable of arising when conditions are met—future defilements, as well as past and present ones, are similarly spoken of. For there is no difference in the intrinsic nature of phenomena based on a difference in time. Conduct is of six root types, such as lustful conduct, etc., and is of many kinds due to intermediate distinctions; by way of association, they become sixty-three. Alternatively, conduct is behavior, which is twofold by way of good and bad conduct. 'Resolve is the determination that occurs with an inclination towards that, such as, "I will go forth this very day, I will attain Arahantship this very day,"' as stated in the glossaries. But by the Elder Ācariya Dhammapāla it is said: 'It is the keen interest of beings by way of past conduct.' It is twofold by the distinction of inferior and superior. 'In accordance' means suitable to one's disposition, etc. 'Those with the perception of "I" and "mine"' means those who have the perception that occurs as 'I' and 'mine' by way of views, conceit, and craving. 'According to the Dhamma' means: 'Herein there is no self or what belongs to a self; there are only mere phenomena.' Thus, it means in accordance with the intrinsic nature of phenomena.

Saṃvarāsaṃvaroti ettha saṃvaraṇaṃ saṃvaro, kāyavācāhi avītikkamo. Mahanto saṃvaro asaṃvaro. Vuḍḍhiattho hi ayaṃ a-kāro yathā ‘‘asekkhā dhammā’’ti, tasmā khuddako mahanto ca saṃvaroti attho. Diṭṭhiviniveṭhanāti diṭṭhiyā vimocanaṃ. Adhisīlasikkhādīnaṃ vibhāgo parato paṭhamapārājikasaṃvaṇṇanāya āvi bhavissati. Suttantapāḷiyaṃ ‘‘vivicceva kāmehī’’tiādinā [Pg.76] samādhidesanābāhullato ‘‘suttantapiṭake adhicittasikkhā’’ti vuttaṃ. Vītikkamappahānaṃ kilesānanti saṃkilesadhammānaṃ kammakilesānaṃ vā yo kāyavacīdvārehi vītikkamo, tassa pahānaṃ. Anusayavasena santāne anuvattantā kilesā kāraṇalābhe pariyuṭṭhitāpi sīlabhedavasena vītikkamituṃ na labhantīti āha ‘‘vītikkamapaṭipakkhattā sīlassā’’ti. Pariyuṭṭhānappahānanti okāsadānavasena kilesānaṃ citte kusalappavattiṃ pariyādiyitvā uṭṭhānaṃ pariyuṭṭhānaṃ, tassa pahānaṃ cittasantānesu uppattivasena kilesānaṃ pariyuṭṭhānassa pahānanti vuttaṃ hoti. Anusayappahānanti appahīnabhāvena santāne anu anu sayanakā kāraṇalābhe uppattiarahā anusayā. Te pana anurūpaṃ kāraṇaṃ laddhā uppajjanārahā thāmagatā kāmarāgādayo satta kilesā, tesaṃ pahānaṃ anusayappahānaṃ. Te ca sabbaso ariyamaggapaññāya pahīyantīti āha ‘‘anusayapaṭipakkhattā paññāyā’’ti.

Regarding 'Restraint and Non-restraint' (Saṃvarāsaṃvaro): Here, restraint (saṃvara) is restraining (saṃvaraṇaṃ), which is non-transgression by body and speech. Great restraint is asaṃvara. For this 'a'-prefix has the meaning of increase, as in 'qualities of one beyond training' (asekkhā dhammā); therefore, the meaning is small restraint and great restraint. The 'unfastening of views' (diṭṭhiviniveṭhana) is liberation from views. The classification of the training in higher virtue, etc., will become clear later in the commentary on the first pārājika. In the Suttanta Pāḷi, due to the abundance of teachings on concentration beginning with 'quite secluded from sensual pleasures' (vivicceva kāmehī), it is said, 'in the Sutta Piṭaka, the training in higher mind.' Regarding 'the abandoning of the transgression of defilements': this is the abandoning of that transgression—of defiling states or kamma-defilements—which occurs through the doors of body and speech. Defilements that follow along in the continuum by way of latent tendencies, even when they have arisen upon obtaining a cause, do not get to transgress by way of breaking virtue; therefore, it is said, 'because virtue is the counteraction to transgression.' Regarding 'the abandoning of manifestation': Manifestation (pariyuṭṭhāna) is the arising of defilements which, by way of giving them opportunity, overcome the occurrence of wholesome states in the mind. The abandoning of this is said to be the abandoning of the manifestation of defilements by way of their arising in the mental continuums. Regarding 'the abandoning of latent tendencies': Latent tendencies (anusayā) are those which, by way of not having been abandoned, lie dormant again and again in the continuum, fit to arise upon obtaining a cause. These, having obtained an appropriate cause, are the seven powerful defilements that are fit to arise, such as sensual desire. The abandoning of them is the abandoning of latent tendencies. And these are abandoned in all ways by the wisdom of the noble path; therefore, it is said, 'because wisdom is the counteraction to latent tendencies.'

Tadaṅgappahānanti dīpālokeneva tamassa dānādipuññakiriyavatthugatena tena tena kusalaṅgena tassa tassa akusalaṅgassa pahānaṃ ‘‘tadaṅgappahāna’’nti vuccati. Idha pana tena tena susīlyaṅgena tassa tassa dussīlyaṅgassa pahānaṃ ‘‘tadaṅgappahāna’’nti veditabbaṃ. Vikkhambhanasamaucchedappahānānīti ettha upacārappanābhedena samādhinā pavattinivāraṇena ghaṭappahāreneva jalatale sevālassa tesaṃ tesaṃ nīvaraṇānaṃ dhammānaṃ vikkhambhanavasena pahānaṃ vikkhambhanappahānaṃ. Catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato santāne samudayapakkhikassa kilesagaṇassa accantaṃ appavattisaṅkhātasamucchedavasena pahānaṃ samucchedappahānaṃ. Duccaritasaṃkilesassa pahānanti kāyaduccaritādi duṭṭhu caritaṃ, kilesehi vā dūsitaṃ caritanti duccaritaṃ. Tadeva yattha uppannaṃ, taṃ santānaṃ sammā kileseti bādhayati upatāpeti cāti saṃkileso, tassa pahānaṃ, kāyavacīduccaritavasena pavattasaṃkilesassa tadaṅgavasena pahānanti vuttaṃ hoti. Samādhissa kāmacchandapaṭipakkhattā suttantapiṭake taṇhāsaṃkilesassa pahānaṃ vuttaṃ. Attādivinimuttasabhāvadhammappakāsanato abhidhammapiṭake diṭṭhisaṃkilesassa pahānaṃ vuttaṃ.

Abandonment by substitution (tadaṅgappahāna) is said to be the abandoning of a particular unwholesome factor by a particular wholesome factor, such as by means of meritorious deeds like giving, just as darkness is dispelled by the light of a lamp. Here, however, the abandoning of a particular factor of bad conduct by a particular factor of good conduct should be understood as abandonment by substitution. As for abandonment by suppression (vikkhambhanappahāna) and abandonment by eradication (samucchedappahāna): here, abandonment by suppression is the abandoning of those various hindering phenomena by way of suppression, through concentration which is differentiated into access and absorption, by preventing their occurrence, just as algae on the water's surface are cleared by striking with a pot. Abandonment by eradication is the abandoning of the group of defilements belonging to the side of origination in the continuum of one who possesses that particular path, by way of eradication, which is designated as their complete non-occurrence, due to the development of the four noble paths. As for the abandoning of the defilement of misconduct: misconduct (duccarita) is evil conduct, such as bodily misconduct, or it is conduct corrupted by defilements. That very misconduct, wherever it has arisen, thoroughly defiles, oppresses, and torments that continuum; thus it is called 'defilement' (saṃkilesa). Its abandoning is said to be the abandoning by substitution of the defilement that occurs by way of bodily and verbal misconduct. In the Sutta Piṭaka, the abandoning of the defilement of craving is mentioned because concentration counteracts sensual desire. In the Abhidhamma Piṭaka, the abandoning of the defilement of views is mentioned because it reveals phenomena whose intrinsic nature is free from self and so forth.

Ekamekasmiñcetthāti [Pg.77] etesu tīsu piṭakesu ekamekasmiṃ piṭaketi attho daṭṭhabbo. Dhammoti pāḷīti ettha pakaṭṭhānaṃ ukkaṭṭhānaṃ sīlādiatthānaṃ bodhanato sabhāvaniruttibhāvato buddhādīhi bhāsitattā ca pakaṭṭhānaṃ vacanappabandhānaṃ āḷīti pāḷi, pariyattidhammo. ‘‘Dhammoti pāḷīti ettha bhagavatā vuccamānassa atthassa vohārassa ca dīpano saddoyeva pāḷi nāmā’’ti gaṇṭhipadesu vuttaṃ. Abhidhammaṭṭhakathāya likhite sīhaḷagaṇṭhipade pana idaṃ vuttaṃ – sabhāvatthassa sabhāvavohārassa ca anurūpavasena bhagavatā manasā vavatthāpitā paṇḍatti pāḷīti vuccati. Yadi saddoyeva pāḷi siyā, pāḷiyā desanāya ca nānattena bhavitabbaṃ. Manasā vavatthāpitāya ca pāḷiyā vacībhedakaraṇamattaṃ ṭhapetvā desanāya nānattaṃ natthi. Tathā hi desanaṃ dassentena manasā vavatthāpitāya pāḷiyā desanāti vacībhedakaraṇamattaṃ vinā pāḷiyā saha desanāya anaññathā vuttā. Tathā ca upari ‘‘desanāti paññattī’’ti vuttattā desanāya anaññabhāvena pāḷiyā paṇṇattibhāvo kathito hoti. Apica yadi pāḷiyā aññāyeva desanā siyā, ‘‘pāḷiyā ca pāḷiatthassa ca desanāya ca yathābhūtāvabodho’’ti vattabbaṃ siyā, evaṃ pana avatvā ‘‘pāḷiyā ca pāḷiatthassa ca yathābhūtāvabodho’’ti vuttattā pāḷiyā desanāya ca anaññabhāvo dassito hoti. Evañca katvā upari ‘‘desanā nāma paññattī’’ti dassentena desanāya anaññabhāvato pāḷiyā paṇṇattibhāvo kathitova hotīti.

Herein, regarding 'in each one': the meaning should be understood as 'in each single Piṭaka' among these three Piṭakas. Regarding 'Dhamma, that is, Pāḷi': here, 'Pāḷi' is a collection (āḷi) of excellent verbal compositions because it makes known excellent meanings such as virtue, because it is of the nature of inherent expression, and because it was spoken by the Buddha and others. It is the scriptural Dhamma (pariyatti-dhamma). It is stated in the glosses: 'Herein, the word "Pāḷi" is the name for the sound itself which illuminates the meaning and the usage spoken of by the Blessed One.' However, in the Sinhalese gloss written in the Abhidhamma Commentary, this is said: 'The designation (paṇṇatti) mentally established by the Blessed One in accordance with the inherent meaning and the inherent usage is called Pāḷi.' If Pāḷi were merely sound, there would have to be a difference between the Pāḷi and the teaching (desanā). But with regard to the Pāḷi that was mentally established, setting aside the mere act of vocal expression, there is no difference from the teaching. For so it is: by one demonstrating the teaching, it is said that the teaching is not other than the Pāḷi, apart from the mere act of vocal expression. And so, because it is stated later, 'the teaching is designation (paññattī),' the state of Pāḷi as a designation is explained through its being not other than the teaching. Furthermore, if the teaching were indeed something other than Pāḷi, it would have to be said, 'the true understanding of the Pāḷi, of the meaning of the Pāḷi, and of the teaching.' But since it was not said thus, and instead it was stated, 'the true understanding of the Pāḷi and of the meaning of the Pāḷi,' the fact that the teaching is not other than the Pāḷi is shown. And having done so, by the one showing later that 'the teaching is designation', the state of Pāḷi as a designation has indeed been explained, on account of its being not other than the teaching.

Ettha ca ‘‘saddoyeva pāḷi nāmā’’ti imasmiṃ pakkhe dhammassapi saddasabhāvattā dhammadesanānaṃ ko visesoti ce? Tesaṃ tesaṃ atthānaṃ bodhakabhāvena ñāto uggahaṇādivasena ca pubbe vavatthāpito saddappabandho dhammo, pacchā paresaṃ avabodhanatthaṃ pavattito tadatthappakāsako saddo desanāti veditabbaṃ. Atha vā yathāvuttasaddasamuṭṭhāpako cittuppādo desanā ‘‘desīyati samuṭṭhāpīyati saddo etenā’’ti katvā musāvādādayo viya. Tatthāpi hi musāvādādisamuṭṭhāpikā cetanā musāvādādisaddena voharīyati.

And here, if it is asked, 'In this view that "sound itself is called Pāḷi," since the Dhamma also has the nature of sound, what is the distinction between the Dhamma and the teaching?' It should be understood thus: the continuity of sound, known for making known those various meanings and previously established by way of learning and so on, is the Dhamma. Afterwards, the sound that clarifies that meaning, set forth for the purpose of making it understood by others, is the teaching. Alternatively, the arising of consciousness that produces the aforesaid sound is the teaching, because 'by this, sound is taught, is produced,' like false speech and so on. For in that case too, the volition that produces false speech, etc., is designated by the term 'false speech, etc.'

Tīsupi cetesu ete dhammatthadesanāpaṭivedhāti ettha pāḷiattho pāḷidesanā pāḷiatthapaṭivedho cāti ime tayo pāḷivisayā hontīti [Pg.78] vinayapiṭakādīnaṃ atthassa desanāya paṭivedhassa ca ādhārabhāvo yutto, piṭakāni pana pāḷiyoyevāti tesaṃ dhammassa ādhārabhāvo kathaṃ yujjeyyāti ce? Pāḷisamudāyassa avayavapāḷiyā ādhārabhāvato. Avayavassa hi samudāyo ādhārabhāvena vuccati yathā ‘‘rukkhe sākhā’’ti. Ettha ca dhammādīnaṃ dukkhogāhabhāvato tehi dhammādīhi vinayādayo gambhīrāti vinayādīnampi catubbidho gambhīrabhāvo vuttoyeva, tasmā dhammādayo eva dukkhogāhattā gambhīrā, na vinayādayoti na codetabbametaṃ sammukhena visayavisayīmukhena ca vinayādīnaṃyeva gambhīrabhāvassa vuttattā. Dhammo hi vinayādayo, tesaṃ visayo attho, dhammatthavisayā ca desanāpaṭivedhāti. Tattha paṭivedhassa dukkarabhāvato dhammatthānaṃ, desanāñāṇassa dukkarabhāvato desanāya ca dukkhogāhabhāvo veditabbo. Paṭivedhassa pana uppādetuṃ asakkuṇeyyattā taṃvisayañāṇuppattiyā ca dukkarabhāvato dukkhogāhatā veditabbā. Dukkhena ogayhantīti dukkhogāhā. Ekadesena ogāhantehipi mandabuddhīhi patiṭṭhā laddhuṃ na sakkāti āha ‘‘alabbhaneyyapatiṭṭhā cā’’ti. Ekamekasminti ekekasmiṃ piṭake. Etthāti etesu piṭakesu. Niddhāraṇe cetaṃ bhummavacanaṃ.

In these three as well, regarding the phrase 'these are the Dhamma, meaning, teaching, and penetration', here, the meaning of the Pāḷi, the teaching of the Pāḷi, and the penetration of the meaning of the Pāḷi—these three have the Pāḷi as their domain. Therefore, it is proper that the Vinaya Piṭaka and the others serve as the basis for the meaning, teaching, and penetration. If it is asked how the Piṭakas, being themselves the Pāḷi, can be the basis of the Dhamma: it is because the collection of the Pāḷi is the basis for its constituent parts of Pāḷi. For the whole is spoken of as the basis of a part, just as in 'a branch on a tree'. And here, because the Dhamma and so forth are difficult to fathom, the Vinaya and so forth are profound through these Dhamma and so forth; thus the fourfold profundity of the Vinaya and so forth has indeed been stated. Therefore, one should not object that only the Dhamma and so forth are profound because they are difficult to fathom, and not the Vinaya and so forth, because the profundity of the Vinaya and so forth has been stated both directly and through the subject-object relationship. For the Dhamma is the Vinaya and so forth; their object is the meaning; and the teaching and penetration have the Dhamma and meaning as their object. Therein, the difficult-to-fathom nature of the Dhamma and its meaning should be understood due to the difficulty of penetration; and the difficult-to-fathom nature of the teaching should be understood due to the difficulty of the knowledge of teaching. Moreover, regarding penetration, because it is impossible to produce, and because the arising of knowledge that has that as its object is difficult, its difficult-to-fathom nature should be understood. 'Difficult to fathom' (dukkhogāhā) means they are fathomed with difficulty. He said, 'and a foothold is unattainable,' because a foothold cannot be gained even by the dull-witted who fathom them only in part. 'In each one' means in each individual Piṭaka. 'Here' means in these Piṭakas. And this locative expression is for the purpose of specification.

Idāni hetuhetuphalādīnaṃ vasenapi gambhīrabhāvaṃ dassento āha ‘‘aparo nayo’’tiādi. Hetūti paccayo. So hi attano phalaṃ dahati vidahatīti dhammoti vuccati. Dhammasaddassa cettha hetupariyāyatā kathaṃ viññāyatīti āha ‘‘vuttañheta’’ntiādi. Nanu ca ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’ti etena vacanena dhammassa hetubhāvo kathaṃ viññāyatīti ce? Dhammapaṭisambhidāti etassa samāsapadassa avayavapadatthaṃ dassentena ‘‘hetumhi ñāṇa’’nti vuttattā. ‘‘Dhamme paṭisambhidā dhammapaṭisambhidā’’ti ettha hi ‘‘dhamme’’ti etassa atthaṃ dassentena ‘‘hetumhī’’ti vuttaṃ, ‘‘paṭisambhidā’’ti etassa atthaṃ dassentena ‘‘ñāṇa’’nti, tasmā hetudhammasaddā ekatthā ñāṇapaṭisambhidāsaddā cāti imamatthaṃ vadantena sādhito dhammassa hetubhāvo. Hetuphale ñāṇaṃ atthapaṭisambhidāti etena vacanena sādhito atthassa hetuphalabhāvopi evameva daṭṭhabbo. Hetuno phalaṃ hetuphalaṃ. Tañca yasmā hetuanusārena [Pg.79] arīyati adhigamīyati sampāpuṇīyati, tasmā atthoti vuccati.

Now, showing the profound nature also by way of causes, effects of causes, and so on, he says, 'Another method,' and so forth. 'Cause' (hetu) means condition. For it bears (dahati) and produces (vidahati) its own fruit; thus it is called a 'dhamma'. How is the term 'dhamma' here understood as a synonym for 'cause'? He says, 'For it has been said,' and so on. But if it is asked how the nature of dhamma as cause is understood through the statement, 'Knowledge in the cause is the analytical knowledge of dhamma': it is because, in explaining the meaning of the constituent words of the compound term 'dhammapaṭisambhidā', it is said, 'knowledge in the cause.' For in 'Dhamme paṭisambhidā is dhammapaṭisambhidā,' the meaning of 'dhamme' is explained as 'in the cause' (hetumhi), and the meaning of 'paṭisambhidā' is explained as 'knowledge' (ñāṇa). Therefore, by stating this meaning—that the terms 'hetu' (cause) and 'dhamma' are synonymous, and so are the terms 'ñāṇa' (knowledge) and 'paṭisambhidā' (analytical knowledge)—the nature of dhamma as cause is established. In the same way, by the statement, 'Knowledge in the effect of a cause is the analytical knowledge of meaning,' the nature of 'meaning' (attha) as the effect of a cause is also established and is to be understood. The effect of a cause is 'hetuphala'. And because it is reached (arīyati), attained (adhigamīyati), and achieved (sampāpuṇīyati) in accordance with the cause, it is called 'attha' (meaning).

Yathādhammanti ettha dhammasaddo hetuṃ hetuphalañca sabbaṃ saṅgaṇhāti. Sabhāvavācako hesa dhammasaddo, na pariyattihetubhāvavācako, tasmā yathādhammanti yo yo avijjādisaṅkhārādidhammo, tasmiṃ tasminti attho. Dhammānurūpaṃ vā yathādhammaṃ. Desanāpi hi paṭivedho viya aviparītavisayavibhāvanato dhammānurūpaṃ pavattati, tatoyeva ca aviparītābhilāpoti vuccati. Dhammābhilāpoti atthabyañjanako aviparītābhilāpo. Ettha ca abhilappatīti abhilāpoti saddo vuccati. Etena ‘‘tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā’’ti (vibha. 718) ettha vuttaṃ dhammaniruttiṃ dasseti saddasabhāvattā desanāya. Tathā hi niruttipaṭisambhidāya parittārammaṇādibhāvo paṭisambhidāvibhaṅgapāḷiyaṃ (vibha. 718 ādayo) vutto. Aṭṭhakathāyañca (vibha. aṭṭha. 718) ‘‘taṃ sabhāvaniruttiṃ saddaṃ ārammaṇaṃ katvā’’tiādinā saddārammaṇatā dassitā. Tathā hi imassa atthassa ayaṃ saddo vācakoti vacanavacanatthe vavatthapetvā taṃtaṃvacanatthavibhāvanavasena pavattito saddo desanāti vuccati. Adhippāyoti etena ‘‘desanāti paññattī’’ti etaṃ vacanaṃ dhammaniruttābhilāpaṃ sandhāya vuttaṃ, na tato vinimuttaṃ paññattiṃ sandhāyāti adhippāyaṃ dasseti. Desīyati attho etenāti hi desanā, pakārena ñāpīyati etena, pakārato ñāpetīti vā paññattīti dhammaniruttābhilāpo vuccati. Evaṃ ‘‘desanā nāma saddo’’ti imasmiṃ pakkhe ayamattho veditabbo. ‘‘Desanāti paññattī’’ti ettha paññattivādino pana evaṃ vadanti – kiñcāpi ‘‘dhammābhilāpo’’ti ettha abhilappatīti abhilāpoti saddo vuccati, na paṇṇatti, tathāpi sadde vuccamāne tadanurūpaṃ vohāraṃ gahetvā tena vohārena dīpitassa atthassa jānanato sadde kathite tadanurūpā paṇṇattipi kāraṇūpacārena kathitāyeva hoti. Atha vā ‘‘dhammābhilāpoti attho’’ti avatvā ‘‘dhammābhilāpoti adhippāyo’’ti vuttattā desanā nāma saddo na hotīti dīpitamevāti.

Here, in `yathādhammaṃ`, the word `dhamma` encompasses every cause and effect. For this word `dhamma` denotes intrinsic nature, not the state of being a cause in the sense of the scriptural text. Therefore, `yathādhammaṃ` means: in whatever phenomena there are, such as ignorance, formations, and so on, in each respective case. Alternatively, `yathādhammaṃ` means 'in accordance with the phenomena.' For the teaching, like penetration, proceeds in accordance with the phenomena by revealing its subject matter without distortion. For that very reason, it is called 'undistorted expression.' `Dhammābhilāpo` (expression of phenomena) is an undistorted expression that makes manifest the meaning and the letter. And here, because it is expressed (`abhilappati`), it is called an expression (`abhilāpo`); it is said to be speech (`saddo`). By this, he indicates the `dhammanirutti` mentioned in the passage, 'Therein, knowledge in the expression in the language of phenomena is the analytical knowledge of language' (Vibh. 718), because the teaching has the nature of speech. For so it is that the state of the analytical knowledge of language as having limited objects, and so on, is stated in the Paṭisambhidāvibhaṅga-pāḷi (Vibh. 718 ff.). And in the commentary (Vibh-a. 718), its nature of having speech as its object is shown by the phrase beginning, 'having made that speech, which is the natural expression, its object...' For so it is: having determined the meanings of words and expressions with the thought, 'This word is the designator of this meaning,' the speech that proceeds by way of clarifying those various meanings of expressions is called 'teaching' (`desanā`). By `adhippāyo` (intention), he shows the intention that the statement, 'Teaching is designation,' was said in reference to the expression in the language of phenomena, and not in reference to a designation separate from that. For `desanā` (teaching) is so called because meaning is taught (`desīyati`) by it. And `paññatti` (designation) is so called because one is made to know (`ñāpīyati`) by it in a particular way, or because it makes known (`ñāpeti`) in a particular way; thus is the expression in the language of phenomena called. Thus, in the position that 'teaching is speech,' this meaning should be understood. But regarding the statement 'Teaching is designation,' those who advocate for designation argue thus: Although here in `dhammābhilāpo`, `abhilāpo` is called speech because it is expressed (`abhilappati`), and not designation, nevertheless, when speech is mentioned, by taking up the corresponding conventional usage and thereby knowing the meaning illuminated by that usage, when speech is spoken of, the corresponding designation is also indeed spoken of by a figurative use of the cause. Alternatively, because it was not said, '`Dhammābhilāpo` is the meaning,' but rather, '`Dhammābhilāpo` is the intention,' it is thereby shown that teaching is not speech.

Idāni paṭivedhaṃ niddisanto āha ‘‘paṭivedhoti abhisamayo’’ti. Paṭivijjhatīti ñāṇaṃ paṭivedhoti vuccati. Paṭivijjhanti etenāti vā paṭivedho[Pg.80], abhisametīti abhisamayo, abhisamenti etenāti vā abhisamayo. Idāni abhisamayappabhedato abhisamayappakārato ārammaṇato sabhāvato ca pākaṭaṃ kātuṃ ‘‘so ca lokiyalokuttaro’’tiādimāha. Visayato asammohato ca avabodhoti sambandho. Tattha visayato atthādianurūpaṃ dhammādīsu avabodho nāma avijjādidhammārammaṇo saṅkhārādiatthārammaṇo tadubhayapaññāpanārammaṇo lokiyo avabodho. Asammohato atthādianurūpaṃ dhammādīsu avabodho pana nibbānārammaṇo maggayutto yathāvuttadhammatthapaññattīsu sammohaviddhaṃsano lokuttaro abhisamayo. Tathā hi ‘‘ayaṃ hetu, idamassa phalaṃ, ayaṃ tadubhayānurūpo vohāro’’ti evaṃ ārammaṇakaraṇavasena lokiyañāṇaṃ visayato paṭivijjhati, lokuttarañāṇaṃ pana hetuhetuphalādīsu sammohassa maggañāṇena samucchinnattā asammohato paṭivijjhati. Atthānurūpaṃ dhammesūti avijjā hetu, saṅkhārā hetusamuppannā, saṅkhāre uppādeti avijjāti evaṃ kāriyānurūpaṃ kāraṇesūti attho. Atha vā puññābhisaṅkhāraapuññābhisaṅkhāraāneñjābhisaṅkhāresu tīsu apuññābhisaṅkhārassa sampayuttaavijjā paccayo, itaresaṃ yathānurūpantiādinā kāriyānurūpaṃ kāraṇesu paṭivedhoti attho. Dhammānurūpaṃ atthesūti ‘‘avijjāpaccayā saṅkhārā’’tiādinā kāraṇānurūpaṃ kāriyesu avabodhoti attho. Paññattipathānurūpaṃ paññattīsūti paññattiyā vuccamānadhammānurūpaṃ paṇṇattīsu avabodhoti attho.

Now, explaining the term “penetration,” he says: “Penetration is realization.” Because it penetrates, knowledge is called ‘penetration.’ Or, because one penetrates by means of it, it is penetration. Because one fully understands, it is realization. Or, because one fully understands by means of it, it is realization. Now, to clarify realization by way of its divisions, its modes, its object, and its intrinsic nature, he says, “And that is mundane and supramundane,” and so forth. The connection is that it is comprehension by way of object and by way of non-delusion. Herein, comprehension by way of object is mundane comprehension of phenomena and so forth in accordance with their meaning and so forth; it has phenomena such as ignorance as its object, meanings such as formations as its object, and the designation of both as its object. Comprehension by way of non-delusion, however, is supramundane realization, which is comprehension of phenomena and so forth in accordance with their meaning and so forth; it has Nibbāna as its object, is associated with the path, and destroys delusion regarding the phenomena, meanings, and designations as stated above. For, mundane knowledge penetrates by way of object by making it an object thus: “This is the cause, this is its result, this is the conventional expression corresponding to both.” Supramundane knowledge, however, penetrates by way of non-delusion because delusion regarding causes, the results of causes, and so forth, has been completely cut off by path-knowledge. “In phenomena in accordance with meaning” means: ‘Ignorance is the cause, formations are arisen from a cause, ignorance produces formations.’ Thus, the meaning is penetration of causes in accordance with their effects. Or alternatively, among the three formations—the meritorious formation, the demeritorious formation, and the imperturbable formation—associated ignorance is a condition for the demeritorious formation; for the others, it is a condition as is appropriate. In this way, the meaning is penetration of causes in accordance with their effects. “In meanings in accordance with phenomena” means: by the text “With ignorance as condition, formations arise,” and so forth, the meaning is comprehension of effects in accordance with their causes. “In designations in accordance with the path of designation” means: comprehension of designations in accordance with the phenomenon being expressed by the designation. This is the meaning.

Yathāvuttehi dhammādīhi piṭakānaṃ gambhīrabhāvaṃ dassetuṃ ‘‘idāni yasmā etesu piṭakesū’’tiādimāha. Dhammajātanti kāraṇappabhedo kāraṇameva vā. Atthajātanti kāriyappabhedo kāriyameva vā. Yā cāyaṃ desanāti sambandho. Yo cetthāti etāsu taṃtaṃpiṭakagatāsu dhammatthadesanāsu yo paṭivedhoti attho. Dukkhogāhanti ettha avijjāsaṅkhārādīnaṃ dhammatthānaṃ duppaṭivijjhatāya dukkhogāhatā. Tesaṃ paññāpanassa dukkarabhāvato desanāya paṭivedhanasaṅkhātassa paṭivedhassa ca uppādanavisayīkaraṇānaṃ asakkuṇeyyatāya dukkhogāhatā veditabbā. Evampīti pisaddo pubbe vuttappakārantaraṃ sampiṇḍeti. Etthāti etesu tīsu piṭakesu. Vuttatthāti vutto saṃvaṇṇito attho assāti vuttatthā.

To demonstrate the profundity of the Piṭakas through the aforementioned phenomena and so forth, he says, “Now, because in these Piṭakas,” and so forth. ‘Dhamma-jāti’ means a division of causes or simply the cause. ‘Attha-jāti’ means a division of effects or simply the effect. ‘And this teaching’ is the connection. The phrase `yo cetthā` means: the penetration that is in these teachings of phenomena and meanings contained in each respective Piṭaka. ‘Difficult to fathom’ here means the difficulty of fathoming due to the difficulty of penetrating the phenomena and meanings such as ignorance and formations. The difficulty of fathoming should be understood to be due to the difficulty of explaining them, and due to the impossibility of producing and making an object of the teaching and of the penetration which is designated as 'penetration'. ‘Thus too’—the word ‘pi’ (too) combines another mode mentioned previously. ‘Here’ means in these three Piṭakas. ‘The stated meaning’ means that whose meaning has been stated and explained.

Tīsu [Pg.81] piṭakesūti ettha ‘‘ekekasmi’’nti adhikārato pakaraṇato vā veditabbaṃ. Pariyattibhedoti pariyāpuṇanaṃ pariyatti. Pariyāpuṇanavācako hettha pariyattisaddo, na pāḷipariyāyo, tasmā evamettha attho daṭṭhabbo ‘‘tīsu piṭakesu ekekasmiṃ pariyāpuṇanappakāro daṭṭhabbo ñātabbo’’ti. Tatoyeva ca ‘‘pariyattiyo pariyāpuṇanappakārā’’ti tīsupi gaṇṭhipadesu vuttaṃ. Atha vā tīhi pakārehi pariyāpuṇitabbā pāḷiyo eva pariyattīti vuccanti, tatoyeva ca ‘‘pariyattiyo pāḷikkamā’’ti abhidhammaṭṭhakathāya likhite sīhaḷagaṇṭhipade vuttaṃ. Evampi hi alagaddūpamāpariyāpuṇanayogato alagaddūpamā pariyattīti pāḷipi sakkā vattuṃ, evañca katvā ‘‘duggahitā upārambhādihetu pariyāpuṭā alagaddūpamā’’ti parato niddesavacanampi upapannaṃ hoti. Tattha hi pāḷiyeva duggahitā pariyāpuṭāti vattuṃ vaṭṭati. Alagaddūpamāti alagaddo alagaddaggahaṇaṃ upamā etissāti alagaddūpamā. Alagaddassa gahaṇañhettha alagaddasaddena vuttanti daṭṭhabbaṃ. ‘‘Āpūpiko’’ti ettha apūpasaddena apūpakhādanaṃ viya alagaddaggahaṇena gahitapariyatti upamīyati, na pana alagaddena. ‘‘Alagaddaggahaṇūpamā’’ti vā vattabbe majjhepadalopaṃ katvā ‘‘alagaddūpamā’’ti vuttaṃ ‘‘oṭṭhamukho’’tiādīsu viya. Alagaddoti cettha āsīviso vuccati. Gadoti hi visassa nāmaṃ. Tañca tassa alaṃ paripuṇṇaṃ atthi, tasmā alaṃ pariyatto paripuṇṇo gado assāti anunāsikalopaṃ dakārāgamañca katvā ‘‘alagaddo’’ti vuccati. Atha vā alaṃ jīvitaharaṇe samattho gado assāti alagaddo. Nissaraṇatthāti vaṭṭadukkhato nissaraṇaṃ attho payojanaṃ etissāti nissaraṇatthā. Bhaṇḍāgārikapariyattīti ettha bhaṇḍāgāre niyutto bhaṇḍāgāriko, bhaṇḍāgāriko viya bhaṇḍāgāriko, dhammaratanānupālako. Aññaṃ atthaṃ anapekkhitvā bhaṇḍāgārikasseva sato pariyatti bhaṇḍāgārikapariyatti.

In the three Piṭakas, here ‘in each one’ should be understood by way of subject matter or by way of section. As for the distinction in learning (pariyatti), learning is the act of mastering (pariyāpuṇana). Here, the word ‘pariyatti’ is expressive of mastering, not a synonym for the Pāli text. Therefore, the meaning here should be understood thus: ‘In each of the three Piṭakas, the manner of mastering should be seen and known.’ For this very reason, it is said in all three difficult passages: ‘The learnings are the manners of mastering.’ Alternatively, the Pāli texts themselves, which are to be mastered in three ways, are called ‘pariyatti.’ For this very reason, it is stated in the Sinhala difficult passage written in the Abhidhamma commentary: ‘The learnings are the sequence of Pāli texts.’ Even so, because of its connection with the mastering that is like the simile of the water-snake, the Pāli text itself can be called ‘the learning of the simile of the water-snake.’ And having done so, the statement from elsewhere—‘The poorly grasped learning, mastered for such reasons as criticism, is like the simile of the water-snake’—also becomes justified. For there, it is fitting to say that the Pāli text itself is poorly grasped and mastered. As for Alagaddūpamā: the grasping of a water-snake (alagaddaggahaṇaṃ) is the simile (upamā) for it (etissā); therefore, it is called Alagaddūpamā. Here, the grasping of a water-snake should be understood as being expressed by the word ‘alagadda.’ In the word ‘āpūpiko’ (one who has cakes), just as the eating of a cake (apūpakhādana) is expressed by the word ‘apūpa’ (cake), so too the learning that is grasped is compared to the grasping of a water-snake, not to the water-snake itself. Alternatively, when ‘alagaddaggahaṇūpamā’ (having the simile of grasping a water-snake) should be said, it is stated as ‘alagaddūpamā’ by eliding the middle word, just as in ‘oṭṭhamukho’ (camel-faced) and similar cases. And here, ‘alagadda’ refers to a venomous snake. For ‘gada’ is a name for poison. And it has that poison sufficiently and completely. Therefore, from the phrase alaṃ pariyatto paripuṇṇo gado assā ('it has sufficient, complete poison'), by eliding the nasal and inserting the letter 'd', it is called 'alagaddo'. Alternatively, it has poison (gado) that is capable (alaṃ samattho) of taking life (jīvitaharaṇe); therefore, it is called alagaddo. As for Nissaraṇatthā: escape (nissaraṇaṃ) from the suffering of the round of existence is the purpose (attho) or aim (payojanaṃ) for it (etissā); therefore, it is called Nissaraṇatthā. As for Bhaṇḍāgārikapariyatti: here, a bhaṇḍāgārika is one appointed to the storehouse; like a storekeeper, he is a guardian of the treasure of the Dhamma. The learning of one who is simply a storekeeper, without regard for any other purpose, is Bhaṇḍāgārikapariyatti.

Duggahitāti duṭṭhu gahitā. Duggahitabhāvameva vibhāvento āha ‘‘upārambhādihetu pariyāpuṭā’’ti, upārambhā itivādappamokkhādihetu uggahitāti attho. Lābhasakkārādihetu pariyāpuṇanampi ettheva saṅgahitanti daṭṭhabbaṃ. Vuttañhetaṃ alagaddasuttaṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.239) –

‘Duggahitā’ (poorly grasped) means badly grasped. Explaining the state of being poorly grasped, he says: ‘mastered for such reasons as criticism.’ The meaning is that it is grasped for the sake of criticism, release from accusation, and so forth. It should be understood that even learning for the sake of gain, honor, and so forth, is included here. For this is stated in the commentary to the Alagaddūpama Sutta:—

‘‘Yo [Pg.82] hi buddhavacanaṃ ‘evaṃ cīvarādīni vā labhissāmi, catuparisamajjhe vā maṃ jānissantī’ti lābhasakkārādihetu pariyāpuṇāti, tassa sā pariyatti alagaddapariyatti nāma. Evaṃ pariyāpuṇanato hi buddhavacanaṃ apariyāpuṇitvā niddokkamanaṃ varatara’’nti.

“For whoever learns the Buddha’s word for the sake of gain, honor, and so forth, thinking, ‘Thus I will gain robes and so on, or people will know me in the midst of the fourfold assembly’—for him, that learning is called the learning of the water-snake. Indeed, it is far better to depart without having learned the Buddha’s word than to learn it in such a way.”

Nanu ca alagaddaggahaṇūpamā pariyatti alagaddūpamāti vuccati, evañca sati suggahitāpi pariyatti alagaddūpamāti vattuṃ vaṭṭati tatthāpi alagaddaggahaṇassa upamābhāvena pāḷiyaṃ vuttattā. Vuttañhetaṃ –

But is it not the case that the learning, which has the simile of grasping a water-snake, is called ‘the simile of the water-snake’? And if that is so, it is fitting to say that even well-grasped learning is ‘the simile of the water-snake,’ because in that case also, the grasping of a water-snake is stated in the Pāḷi text as a simile. For it is said:—

‘‘Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno, so passeyya mahantaṃ alagaddaṃ, tamenaṃ ajapadena daṇḍena suniggahitaṃ niggaṇheyya, ajapadena daṇḍena suniggahitaṃ niggahetvā gīvāya suggahitaṃ gaṇheyya. Kiñcāpi so, bhikkhave, alagaddo tassa purisassa hatthaṃ vā bāhaṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhogehi paliveṭheyya, atha kho so neva tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇattaṃ vā dukkhaṃ. Taṃ kissa hetu, suggahitattā, bhikkhave, alagaddassa, evameva kho, bhikkhave, idhekacce kulaputtā dhammaṃ pariyāpuṇanti suttaṃ geyya’’ntiādi (ma. ni. 1.239).

“Suppose, monks, a man needing a snake, seeking a snake, wandering in search of a snake, were to see a large snake. He should press it down firmly with a forked stick, and having pressed it down firmly with a forked stick, he should grasp it firmly by the neck. Even though, monks, that snake might wrap its coils around his hand or arm or any of his major or minor limbs, still he would not on that account meet death or death-like suffering. For what reason? Because of the snake's being well-grasped, monks. Even so, monks, here some clansmen learn the Dhamma—the discourses, the mixed prose and verse, and so on.”

Tasmā idha duggahitā eva pariyatti alagaddūpamāti ayaṃ viseso kuto viññāyati, yena duggahitā upārambhādihetu pariyāpuṭā alagaddūpamāti vuccatīti? Saccametaṃ, idaṃ pana pārisesañāyena vuttanti daṭṭhabbaṃ. Tathā hi nissaraṇatthabhaṇḍāgārikapariyattīnaṃ visuṃ gahitattā pārisesato alagaddassa duggahaṇūpamā pariyatti alagaddūpamāti viññāyati. Suggahaṇūpamā hi pariyatti nissaraṇatthā vā hoti bhaṇḍāgārikapariyatti vā, tasmā suvuttametaṃ ‘‘duggahitā upārambhādihetu pariyāpuṭā alagaddūpamā’’ti. Yaṃ sandhāyāti yaṃ pariyattiduggahaṇaṃ sandhāya. Vuttanti alagaddasutte vuttaṃ.

Therefore, here, whence is this distinction known: that only poorly grasped learning is like a water-snake, by which reason the poorly grasped learning, being acquired for the sake of contention and so on, is called 'like a water-snake'? This is true, but it should be regarded as being said by way of remainder. For, because the learning for the purpose of liberation and the learning of a treasurer are taken up separately, by way of remainder, the learning that is analogous to the wrong grasping of a snake is known as being 'like a water-snake'. Indeed, learning that is analogous to a good grasping is either for the purpose of liberation or is the learning of a treasurer. Therefore, this is well said: “Poorly grasped learning, being acquired for the sake of contention and so on, is like a water-snake.” The phrase “Referring to what?” means referring to the poor grasping of the learning. The phrase “It is stated” means it is stated in the Alagaddasutta.

Alagaddatthikoti āsīvisatthiko. Alagaddaṃ gavesati pariyesati sīlenāti alagaddagavesī. Alagaddapariyesanaṃ caramānoti alagaddapariyesanatthaṃ caramāno. Bhogeti sarīre. Hatthe vā bāhāya [Pg.83] vāti ettha maṇibandhako yāva agganakhā ‘‘hattho’’ti veditabbo, saddhiṃ aggabāhāya avasesā ‘‘bāhā’’ti. Katthaci pana ‘‘kapparato paṭṭhāyapi yāva agganakhā hattho’’ti vuccati. Aññatarasmiṃ vā aṅgapaccaṅgeti vuttalakkhaṇaṃ hatthañca bāhañca ṭhapetvā avasesaṃ sarīraṃ ‘‘aṅgapaccaṅga’’nti veditabbaṃ. Tatonidānanti taṃnidānaṃ, taṃkāraṇāti vuttaṃ hoti. Purimapade hi vibhattialopaṃ katvā niddeso. Taṃ hatthādīsu ḍaṃsanaṃ nidānaṃ kāraṇaṃ etassāti taṃnidānanti hi vattabbe ‘‘tatonidāna’’nti purimapade paccatte nissakkavacanaṃ katvā tassa ca lopaṃ akatvā niddeso. Taṃ kissa hetūti yaṃ vuttaṃ hatthādīsu ḍaṃsanaṃ taṃnidānañca maraṇādiupagamanaṃ, taṃ kissa hetu kena kāraṇenāti ce. Idhāti imasmiṃ sāsane. Ekacce moghapurisāti ekacce tucchapurisā. Dhammanti pāḷidhammaṃ. Pariyāpuṇantīti uggaṇhantīti attho, sajjhāyanti ceva vācuggatā karontā dhārenti cāti vuttaṃ hoti. Atthanti yathābhūtaṃ bhāsitatthaṃ payojanatthañca. Na upaparikkhantīti na pariggaṇhanti na vicārenti. Idaṃ vuttaṃ hoti – ‘‘imasmiṃ ṭhāne sīlaṃ kathitaṃ, idha samādhi, idha paññā kathitā, mayañca taṃ pūressāmā’’ti evaṃ bhāsitatthaṃ payojanatthañca ‘‘sīlaṃ samādhissa kāraṇaṃ, samādhi vipassanāyā’’tiādinā na pariggaṇhantīti. Anupaparikkhatanti anupaparikkhantānaṃ. Na nijjhānaṃ khamantīti nijjhānapaññaṃ nakkhamanti, nijjhāyitvā paññāya disvā rocetvā gahetabbā na hontīti adhippāyo. Tena imamatthaṃ dīpeti ‘‘tesaṃ paññāya atthaṃ anupaparikkhantānaṃ te dhammā na upaṭṭhahanti, ‘imasmiṃ ṭhāne sīlaṃ, samādhi, vipassanā, maggo, phalaṃ, vaṭṭaṃ, vivaṭṭaṃ kathita’nti evaṃ jānituṃ na sakkā hontī’’ti.

Alagaddatthiko: one who desires a venomous snake. Alagaddagavesī: one who by nature seeks and searches for a snake. Alagaddapariyesanaṃ caramāno: one who roams for the purpose of seeking a snake. Bhoge: in the body. Regarding 'in the hand or in the arm': here, from the wrist up to the tip of the fingernail is to be understood as the 'hand'; the remainder, together with the upper arm, is to be understood as the 'arm'. However, in some places, it is said that the 'hand' is from the elbow up to the tip of the fingernail. Regarding 'or in some other limb or part,' it should be understood that 'limb or part' refers to the rest of the body, excluding the hand and arm with the aforementioned characteristics. Tatonidānaṃ: this means 'that is the cause,' 'that is the reason.' The explanation is given by eliding the case ending in the preceding word. For although it should be said `taṃnidānaṃ`—meaning 'the biting on the hand, etc., is the cause, the reason for this'—it is instead explained as `tatonidānaṃ` by using the ablative case in the preceding word and not eliding its ending. Regarding 'For what reason is that?': If it is asked, 'That which was stated—the biting on the hand and so forth, and on account of that cause, the undergoing of death and so forth—for what reason, by what cause is that?' Idha: in this Dispensation. Ekacce moghapurisā: some worthless persons. Dhammaṃ: the Pali teaching. Pariyāpuṇanti: they learn; it is said that they both recite and, having made it fluent on the tongue, they bear it in mind. Atthaṃ: the meaning of what is spoken as it truly is, and its purpose. Na upaparikkanti: they do not investigate, they do not grasp, they do not reflect. This is what is meant: They do not investigate the meaning of what is spoken and its purpose in this way: 'In this place, virtue is taught; here, concentration; here, wisdom is taught; and we shall fulfill them,' nor do they investigate it by way of 'Virtue is the cause for concentration, concentration is for insight,' and so on. Anupaparikkhatanti: for those who do not investigate. Na nijjhānaṃ khamanti: they do not tolerate the wisdom of comprehension; the meaning is that the teachings are not to be accepted after having reflected, seen with wisdom, and approved of them. Therefore, it clarifies this meaning: 'For those who do not investigate the meaning with wisdom, those teachings do not become clear; they are unable to know thus: "In this place, virtue, concentration, insight, the path, the fruition, the round of existence, and liberation are taught."'"

Te upārambhānisaṃsā cevāti te paresaṃ vāde dosāropanānisaṃsā hutvā pariyāpuṇantīti attho. Itivādappamokkhānisaṃsā cāti iti evaṃ etāya pariyattiyā vādappamokkhānisaṃsā, attano upari parehi āropitavādassa niggahassa pamokkhappayojanā hutvā dhammaṃ pariyāpuṇantīti attho. Idaṃ vuttaṃ hoti – parehi sakavāde dose āropite taṃ dosaṃ evañca evañca mocessāmāti iminā ca kāraṇena pariyāpuṇantīti. Atha vā so so vādo itivādo, itivādassa pamokkho itivādappamokkho, itivādappamokkho ānisaṃso etesanti itivādappamokkhānisaṃsā, taṃtaṃvādappamocanānisaṃsā cāti attho[Pg.84]. Yassa catthāya dhammaṃ pariyāpuṇantīti yassa ca sīlādipūraṇassa maggaphalanibbānassa vā atthāya imasmiṃ sāsane kulaputtā dhammaṃ pariyāpuṇanti. Tañcassa atthaṃ nānubhontīti tañca assa dhammassa sīlādiparipūraṇasaṅkhātaṃ atthaṃ ete duggahitagāhino nānubhonti na vindanti.

And 'they have the benefit of finding fault' means: they master it, having the benefit of placing blame on the views of others; this is the meaning. And 'they have the benefit of being freed from disputes' means: thus, by means of this learning, they have the benefit of being freed from disputes, meaning they master the Dhamma, having the purpose of being freed from the blame and censure placed upon them by others; this is the meaning. This is what is said: when faults are placed by others on their own view, they master it for this reason, 'I will be freed from that fault in this way and that.' Or alternatively, that and that dispute is an 'itivāda'; release from an 'itivāda' is 'itivādappamokkha'; for them, 'itivādappamokkha' is the benefit, thus they are 'itivādappamokkhānisaṃsā'; the meaning is having the benefit of being released from this and that dispute. And 'for the sake of which they master the Dhamma' means: for the sake of which fulfillment of virtue and so forth, or for the sake of the path, fruition, and Nibbāna, sons of good family master the Dhamma in this Dispensation. And 'they do not experience that purpose' means: these who have grasped wrongly do not experience or attain that purpose of this Dhamma, which is designated as the fulfillment of virtue and so forth.

Atha vā yassa upārambhassa itivādappamokkhassa vā atthāya ye moghapurisā dhammaṃ pariyāpuṇanti, te parehi ‘‘ayamattho na hotī’’ti vutte duggahitattāyeva soyevatthoti paṭipādanakkhamā na hontīti parassa vāde upārambhaṃ āropetuṃ attano vādā taṃ mocetuñca asakkontāpi taṃ atthaṃ nānubhontiyevāti evamattho daṭṭhabbo. Dīgharattaṃ ahitāya dukkhāya saṃvattantīti tesaṃ te dhammā duggahitattā upārambhamānadappamakkhapalāsādihetubhāvena dīgharattaṃ ahitāya dukkhāya saṃvattanti. Ettha hi kāraṇe phalavohārena ‘‘te dhammā ahitāya dukkhāya saṃvattantī’’ti vuttaṃ. Tathā hi kiñcāpi na te dhammā ahitāya dukkhāya saṃvattanti, tathāpi vuttanayena pariyāpuṇantānaṃ sajjhāyakāle vivādasamaye ca taṃmūlakānaṃ upārambhādīnaṃ anekesaṃ akusalānaṃ uppattisabbhāvato ‘‘te dhammā ahitāya dukkhāya saṃvattantī’’ti kāraṇe phalavohārena vuttaṃ. Taṃ kissa hetūti ettha tanti yathāvuttassatthassa anabhisambhuṇanaṃ tesañca dhammānaṃ ahitāya dukkhāya saṃvattanaṃ parāmasati.

Alternatively, the meaning should be understood thus: even though those foolish persons who learn the Dhamma for the sake of contention or for release from accusation are unable to establish that 'this is indeed the meaning' when others say 'this is not the meaning'—due to their poor grasp—and are unable to attribute fault to another's statement or to free their own from that accusation, they do not experience that meaning at all. Dīgharattaṃ ahitāya dukkhāya saṃvattanti: for them, those teachings, because they are wrongly grasped, lead to their harm and suffering for a long time by being a cause for contention, conceit, arrogance, disparagement, rivalry, and so on. Here, the expression 'those teachings lead to harm and suffering' is used with the effect attributed to the cause. For although those teachings themselves do not lead to harm and suffering, nevertheless, because for those who learn them in the way described there is the possibility of the arising of many unwholesome states rooted in that wrong grasping—such as contention and so on—during recitation and debate, it is said, 'those teachings lead to harm and suffering,' by the figurative use of the effect for the cause. Taṃ kissa hetu: here, `taṃ` refers to the non-comprehension of the meaning as stated, and to those teachings leading to their harm and suffering.

Sīlakkhandhādipāripūriṃyevāti ettha ādisaddena samādhivipassanādīnaṃ saṅgaho veditabbo. Yo hi buddhavacanaṃ uggaṇhitvā sīlassa āgataṭṭhāne sīlaṃ pūretvā samādhino āgataṭṭhāne samādhigabbhaṃ gaṇhāpetvā vipassanāya āgataṭṭhāne vipassanaṃ paṭṭhapetvā maggaphalānaṃ āgataṭṭhāne maggaṃ bhāvessāmi, phalaṃ sacchikarissāmīti uggaṇhāti, tasseva sā pariyatti nissaraṇatthā nāma hoti. Yaṃ sandhāya vuttanti yaṃ pariyattisuggahaṇaṃ sandhāya alagaddasutte vuttaṃ. Dīgharattaṃ hitāya sukhāya saṃvattantīti sīlādīnaṃ āgataṭṭhāne sīlādīni pūrentānampi arahattaṃ patvā parisamajjhe dhammaṃ desetvā dhammadesanāya pasannehi upanīte cattāro paccaye paribhuñjantānampi paresaṃ vāde sahadhammena upārambhaṃ āropentānampi sakavādato dosaṃ harantānampi dīgharattaṃ hitāya sukhāya saṃvattanti. Tathā hi [Pg.85] na kevalaṃ suggahitapariyattiṃ nissāya maggabhāvanāphalasacchikiriyādīneva, paravādaniggahasakavādapatiṭṭhāpanānipi ijjhanti. Tathā ca vuttaṃ ‘‘uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā’’tiādi (dī. ni. 2.168).

In the phrase 'the fulfillment of the aggregate of virtue, etc.,' by the word 'etc.,' the inclusion of concentration, insight, and the like should be understood. For one who, having learned the Buddha's teaching, fulfills virtue in the place where virtue is mentioned, takes up the core of concentration in the place where concentration is mentioned, establishes insight in the place where insight is mentioned, and learns with the resolve, 'I will develop the path and realize the fruit in the place where the path and fruit are mentioned'—for that very person, that learning is called 'for the purpose of liberation.' The phrase 'referring to which it was said' means: referring to which well-grasping of the teaching it was said in the Alagaddūpama Sutta. The phrase 'it leads to welfare and happiness for a long time' means: it leads to welfare and happiness for a long time also for those who fulfill virtue and so forth in the places where they are mentioned; for those who, having attained Arahantship and taught the Dhamma in the midst of an assembly, enjoy the four requisites offered by those pleased with the Dhamma teaching; for those who attribute fault to others' views in accordance with the Dhamma; and for those who remove fault from their own view. For indeed, based on the well-grasped teaching, not only are the development of the path, the realization of the fruit, and so on accomplished, but also the refutation of others' views and the establishment of one's own doctrine. And so it was said: 'Having well refuted with the Dhamma an arisen opposing view...' and so on (DN 2.168).

Pariññātakkhandhoti dukkhaparijānanena pariññātakkhandho. Pahīnakilesoti samudayappahānena pahīnakileso. Paṭividdhākuppoti paṭividdhaarahattaphalo. Na kuppatīti akuppanti hi arahattaphalassetaṃ nāmaṃ. Satipi hi catunnaṃ maggānaṃ catunnañca phalānaṃ akuppasabhāve sattannaṃ sekkhānaṃ sakasakanāmapariccāgena uparūpari nāmantarappattito tesaṃ maggaphalāni ‘‘akuppānī’’ti na vuccanti, arahā pana sabbadāpi arahāyeva nāmāti tasseva phalaṃ ‘‘akuppa’’nti vuttaṃ. Iminā ca imamatthaṃ dasseti ‘‘khīṇāsavasseva pariyatti bhaṇḍāgārikapariyatti nāmā’’ti. Tassa hi apariññātaṃ appahīnaṃ abhāvitaṃ asacchikataṃ vā natthi, tasmā buddhavacanaṃ pariyāpuṇanto tantidhārako paveṇīpālako vaṃsānurakkhako ca hutvā uggaṇhāti. Tenevāha ‘‘paveṇīpālanatthāyā’’tiādi. Tattha paveṇīti dhammasantati, dhammassa avicchedena pavattīti attho. Vaṃsānurakkhaṇatthāyāti buddhassa bhagavato vaṃsānurakkhaṇatthaṃ. Tassa vaṃsopi atthato paveṇīyevāti veditabbaṃ.

One whose aggregates are fully understood (pariññātakkhandho) means one whose aggregates are fully understood through the full understanding of the truth of suffering (dukkhaparijānanena). One whose defilements are abandoned (pahīnakileso) means one whose defilements are abandoned through the abandonment of the origin (samudayappahānena). One who has penetrated the unshakeable (paṭividdhākuppo) means one who has penetrated the fruition of Arahantship (paṭividdhaarahattaphalo). It does not shake—thus, it is called the unshakeable, for this is the name of the fruition of Arahantship. For although the four paths and the four fruitions have an unshakeable nature, because the seven trainees, by relinquishing their respective names, attain a different name higher up, their paths and fruitions are not called 'unshakeable.' But an Arahant is always an Arahant by name—thus, only his fruition is said to be 'unshakeable.' By this, he shows this meaning: 'The learning of one whose taints are destroyed is called the learning of a storekeeper.' For him, there is nothing not fully understood, not abandoned, not developed, or not realized. Therefore, when learning the Buddha’s word, he grasps it as one who preserves the texts, guards the tradition, and protects the lineage. Therefore he said: 'For the sake of guarding the tradition,' etc. Herein, 'tradition' means the continuity of the Dhamma—the uninterrupted flow of the Dhamma. 'For the sake of protecting the lineage' means for protecting the lineage of the Buddha, the Blessed One. It should be known that his lineage, in meaning, is the tradition itself.

Nanu ca yadi paveṇīpālanatthāya buddhavacanassa pariyāpuṇanaṃ bhaṇḍāgārikapariyatti, kasmā ‘‘khīṇāsavo’’ti visesetvā vuttaṃ. Ekaccassa puthujjanassapi hi ayaṃ nayo labbhati. Tathā hi ekacco bhikkhu chātakabhayādīsu ganthadharesu ekasmiṃ ṭhāne vasituṃ asakkontesu sayaṃ bhikkhācārena akilamamāno atimadhuraṃ buddhavacanaṃ mā nassatu, tantiṃ dhāressāmi, vaṃsaṃ ṭhapessāmi, paveṇiṃ pālessāmīti pariyāpuṇāti, tasmā tassapi pariyatti bhaṇḍāgārikapariyatti nāma kasmā na hotīti? Vuccate – evaṃ santepi puthujjanassa pariyatti bhaṇḍāgārikapariyatti nāma na hoti. Kiñcāpi hi puthujjano ‘‘paveṇiṃ pālessāmī’’ti ajjhāsayena pariyāpuṇāti, attano pana bhavakantārato anittiṇṇattā tassa pariyatti nissaraṇapariyatti nāma hoti, tasmā puthujjanassa pariyatti alagaddūpamā vā hoti nissaraṇatthā vā, sattannaṃ sekkhānaṃ nissaraṇatthāva, khīṇāsavānaṃ bhaṇḍāgārikapariyattiyevāti veditabbaṃ. Khīṇāsavo [Pg.86] ca bhaṇḍāgārikasadisattā bhaṇḍāgārikoti vuccati. Yathā hi bhaṇḍāgāriko alaṅkārabhaṇḍaṃ paṭisāmetvā pasādhanakāle tadupiyaṃ alaṅkārabhaṇḍaṃ rañño upanāmetvā alaṅkaroti, evaṃ khīṇāsavopi dhammaratanabhaṇḍaṃ sampaṭicchitvā mokkhādhigamassa bhabbarūpe sahetuke satte passitvā tadanurūpaṃ dhammadesanaṃ vaḍḍhetvā maggaṅgabojjhaṅgādisaṅkhātena lokuttarena alaṅkārena alaṅkarotīti bhaṇḍāgārikoti vuccati.

But surely, if the learning of the Buddha's word for the sake of preserving the tradition is the storekeeper's learning, why was it specifically stated as 'one whose cankers are destroyed'? For this method is found even for some ordinary persons. For indeed, a certain monk, when those who hold the texts are unable to stay in one place due to fear of famine and so forth, he himself, not being wearied by the alms-round, learns the exceedingly sweet Buddha's word, thinking, 'Let it not perish; I will maintain the textual lineage, I will establish the lineage, I will preserve the tradition.' Why then is his learning not called 'storekeeper's learning'? It is said: Even so, an ordinary person’s learning is not called 'storekeeper's learning.' For although an ordinary person learns with the intention, 'I will preserve the tradition,' because he himself has not crossed over the wilderness of existence, his learning is called 'learning for the sake of deliverance.' Therefore, an ordinary person’s learning is either like the simile of the water-snake or for the sake of deliverance. For the seven trainees, it is solely for the sake of deliverance; for those whose cankers are destroyed, it is only the storekeeper's learning. Thus it should be understood. And one whose cankers are destroyed is called a 'storekeeper' because of being like a storekeeper. For just as a storekeeper, having stored away ornaments, presents a suitable ornament to the king at the time of adornment and adorns him, so too one whose cankers are destroyed, having accepted the treasure of the jewel of the Dhamma, and having seen beings who have the causes and are capable of attaining liberation, augments a suitable Dhamma teaching and adorns them with the supramundane adornment known as the path factors, enlightenment factors, and so forth. Therefore, he is called a 'storekeeper'.

Evaṃ tisso pariyattiyo vibhajitvā idāni tīsupi piṭakesu yathārahaṃ sampattivipattiyo vitthāretvā dassento āha ‘‘vinaye panā’’tiādi. Sīlasampattiṃ nissāya tisso vijjā pāpuṇātītiādīsu yasmā sīlaṃ visujjhamānaṃ satisampajaññabalena kammassakataññāṇabalena ca saṃkilesamalato visujjhati, pāripūriñca gacchati, tasmā sīlasampadā sijjhamānā upanissayasampattibhāvena satibalaṃ ñāṇabalañca paccupaṭṭhapetīti tassā vijjattayūpanissayatā veditabbā sabhāgahetusampadānato. Satibalena hi pubbenivāsavijjāsiddhi, sampajaññena sabbakiccesu sudiṭṭhakāritāparicayena cutūpapātañāṇānubaddhāya dutiyavijjāya siddhi, vītikkamābhāvena saṃkilesappahānasabbhāvato vivaṭṭūpanissayatāvasena ajjhāsayasuddhiyā tatiyavijjāsiddhi. Puretarasiddhānaṃ samādhipaññānaṃ pāripūriṃ vinā sīlassa āsavakkhayañāṇūpanissayatā sukkhavipassakakhīṇāsavehi dīpetabbā. ‘‘Samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 4.99; 3.5; netti. 40; mi. pa. 2.1.14) vacanato samādhisampadā chaḷabhiññatāya upanissayo. ‘‘Yogā ve jāyati bhūrī’’ti (dha. pa. 282) vacanato pubbayogena garuvāsadesabhāsākosallauggahaṇaparipucchādīhi ca paribhāvitā paññāsampatti paṭisambhidāppabhedassa upanissayo. Ettha ca ‘‘sīlasampattiṃ nissāyā’’ti vuttattā yassa samādhivijambhanabhūtā anavasesā cha abhiññā na ijjhanti, tassa ukkaṭṭhaparicchedavasena na samādhisampadā atthīti satipi vijjānaṃ abhiññekadesabhāve sīlasampattisamudāgatā eva tisso vijjā gahitā. Yathā hi paññāsampattisamudāgatā catasso paṭisambhidā upanissayasampannassa maggeneva ijjhanti maggakkhaṇe eva tāsaṃ paṭilabhitabbato. Evaṃ sīlasampattisamudāgatā tisso vijjā samādhisampattisamudāgatā ca cha abhiññā upanissayasampannassa [Pg.87] maggeneva ijjhantīti maggādhigameneva tāsaṃ adhigamo veditabbo. Paccekabuddhānaṃ sammāsambuddhānañca paccekabodhisammāsambodhidhammasamadhigamasadisā hi imesaṃ ariyānaṃ ime visesādhigamāti.

Having thus divided the threefold learning, now, by elaborating on the successes and failures in the three Piṭakas as appropriate, the Teacher says, 'But in the Vinaya,' etc. In such passages as, 'Relying on the accomplishment of virtue, one attains the threefold knowledge,' it is because virtue, being purified by the power of mindfulness and clear comprehension and by the power of the knowledge of ownership of kamma, is cleansed from the stain of defilements and reaches fulfillment. Therefore, the accomplishment of virtue, as it is being achieved, establishes the power of mindfulness and the power of knowledge by way of the accomplishment of a supporting condition; thus, its nature as a supporting condition for the threefold knowledge should be understood as arising from the accomplishment of a homogeneous cause. For by the power of mindfulness, the knowledge of past lives is accomplished; by clear comprehension, through familiarity with well-seen actions in all undertakings, the second knowledge, connected to the knowledge of the passing away and reappearance of beings, is accomplished; and by the absence of transgression, due to the nature of abandoning defilements, by way of being a supporting condition for turning away from the round of rebirth, and through purity of intention, the third knowledge is accomplished. Without the fulfillment of previously accomplished concentration and wisdom, virtue's nature as a supporting condition for the knowledge of the destruction of the taints should be demonstrated by the taint-destroyed dry-insight meditators. From the statement, 'One who is concentrated understands things as they really are,' the accomplishment of concentration is a supporting condition for the six direct knowledges. From the statement, 'Wisdom indeed arises from practice,' the accomplishment of wisdom, developed through prior practice, residence with a teacher, skill in languages, learning, questioning, and so on, is a supporting condition for the varieties of analytical knowledge. And here, because it is said, 'by relying on the accomplishment of virtue,' for one for whom the six direct knowledges in their entirety, which are an expansion of concentration, are not accomplished, for that one, by way of the highest distinction, the accomplishment of concentration does not exist. Thus, even though the knowledges are a part of the direct knowledges, the three knowledges are taken as those that come along with the accomplishment of virtue. For just as the four analytical knowledges, which come along with the accomplishment of wisdom, are accomplished for one endowed with the supporting condition only by means of the path—because they are to be obtained only at the moment of the path—so too, the three knowledges that come along with the accomplishment of virtue, and the six direct knowledges that come along with the accomplishment of concentration, are accomplished for one endowed with the supporting condition only by means of the path. Therefore, their attainment should be understood as occurring only through the attainment of the path. For indeed, these special attainments of these noble ones are similar to the attainment of the Dhamma of the enlightenment of Paccekabuddhas and of Sammāsambuddhas.

Tāsaṃyeva ca tattha pabhedavacanatoti ettha tāsaṃyevāti avadhāraṇaṃ pāpuṇitabbānaṃ chaḷabhiññācatupaṭisambhidānaṃ vinaye pabhedavacanābhāvaṃ sandhāya vuttaṃ. Verañjakaṇḍe hi tisso vijjāva vibhattāti. Dutiye tāsaṃyevāti avadhāraṇaṃ catasso paṭisambhidā apekkhitvā kataṃ, na tisso vijjā. Tā hi chasu abhiññāsu antogadhattā sutte vibhattāyevāti. Tāsañcāti ettha ca-saddena sesānampi tattha atthibhāvaṃ dīpeti. Abhidhammapiṭake hi tisso vijjā cha abhiññā catasso ca paṭisambhidā vuttāyeva. Paṭisambhidānaṃ pana aññattha pabhedavacanābhāvaṃ tattheva ca sammā vibhattabhāvaṃ dīpetukāmo heṭṭhā vuttanayena avadhāraṇaṃ akatvā ‘‘tatthevā’’ti parivattetvā avadhāraṇaṃ ṭhapesi.

And as for the phrase 'because there is a detailed explanation of those very ones there,' here the emphasis 'of those very ones' is stated with reference to the absence of a detailed explanation in the Vinaya regarding the six direct knowledges and the four analytical knowledges that are to be attained. For in the Verañja section, only the three knowledges are analyzed. In the second instance, the emphasis 'of those very ones' is made with regard to the four analytical knowledges, not the three knowledges. For those three knowledges, being included in the six direct knowledges, are indeed analyzed in the Sutta. In 'And of those,' the particle 'ca' indicates the existence of the remainder there as well. For in the Abhidhamma Piṭaka, the three knowledges, the six direct knowledges, and the four analytical knowledges are indeed stated. However, wishing to show that elsewhere there is no detailed explanation of the analytical knowledges and that they are properly analyzed only there, without making the emphasis in the manner stated previously, he inverted it to 'only there' and placed the emphasis.

Idāni ‘‘vinaye duppaṭipanno ‘mudukānaṃ attharaṇādīnaṃ samphasso viya itthisamphassopi vaṭṭatī’ti methunavītikkame dosaṃ adisvā sīlavipattiṃ pāpuṇātī’’ti dassento āha ‘‘vinaye pana duppaṭipanno’’tiādi. Tattha sukho samphasso etesanti sukhasamphassāni, attharaṇapāvuraṇādīni. Upādinnaphasso itthiphasso, methunadhammoti vuttaṃ hoti. Vuttampi hetanti ariṭṭhena bhikkhunā vuttaṃ. So hi bahussuto dhammakathiko kammakilesavipākaupavādaāṇāvītikkamavasena pañcavidhesu antarāyikesu sesantarāyike jānāti, vinaye pana akovidattā paṇṇattivītikkamantarāyike na jānāti, tasmā rahogato evaṃ cintesi ‘‘ime agārikā pañca kāmaguṇe paribhuñjantā sotāpannāpi sakadāgāminopi anāgāminopi honti. Bhikkhūpi manāpikāni cakkhuviññeyyāni rūpāni passanti…pe… kāyaviññeyye phoṭṭhabbe phusanti, mudukāni attharaṇapāvuraṇādīni paribhuñjanti, etaṃ sabbaṃ vaṭṭati, kasmā itthīnaṃyeva rūpasaddagandharasaphoṭṭhabbā na vaṭṭanti, etepi vaṭṭantī’’ti anavajjena paccayaparibhuñjanarasena sāvajjakāmaguṇaparibhogarasaṃ saṃsanditvā sacchandarāgaparibhogañca nicchandarāgaparibhogañca ekaṃ katvā thūlavākehi saddhiṃ atisukhumasuttaṃ ghaṭento viya sāsapena saddhiṃ sineruno sadisataṃ upasaṃharanto [Pg.88] viya pāpakaṃ diṭṭhigataṃ uppādetvā ‘‘kiṃ bhagavatā mahāsamuddaṃ bandhantena viya mahatā ussāhena paṭhamapārājikaṃ paññattaṃ, natthi ettha doso’’ti sabbaññutaññāṇena saddhiṃ paṭivirujjhanto vesārajjañāṇaṃ paṭibāhanto ariyamagge khāṇukaṇṭakādīni pakkhipanto ‘‘methunadhamme doso natthī’’ti jinassa āṇācakke pahāramadāsi. Tenāha ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’tiādi.

Now, to show that 'one who has practiced wrongly in the Vinaya, not seeing the fault in the transgression of sexual intercourse, reaches the ruin of morality, thinking: "Just as contact with soft beddings and so on is permissible, so too is contact with a woman,"' the text states, 'But one who has practiced wrongly in the Vinaya,' etc. Therein, 'pleasant contacts' (sukhasamphassāni) refers to beddings, coverings, and so on, as they have a pleasant touch. 'Contact with what is appropriated' (upādinnaphasso) is contact with a woman; this is said to be the act of sexual intercourse. Indeed, this was said by the monk Ariṭṭha. For he was learned and a preacher of the Dhamma. Among the five kinds of obstructive states—those of action, defilement, result, reproach, and transgression of a command—he knew the other obstructive states. But being unskilled in the Vinaya, he did not know the obstructive state of transgressing a rule. Therefore, having gone into seclusion, he reflected thus: 'These householders enjoy the five strands of sensual pleasures and yet become stream-enterers, once-returners, or non-returners. Monks, too, see pleasing forms cognizable by the eye… feel tactile objects cognizable by the body, and use soft beddings and coverings—all this is permissible. Why, then, are only the forms, sounds, smells, tastes, and touches of women not permissible? These too are permissible.' Thus, comparing the blameless taste of using requisites with the blameful taste of enjoying sensual pleasures, and making as one the enjoyment with sensual passion and the enjoyment without it—like one combining a very fine thread with coarse fibers, or like one presenting Mount Sineru as similar to a mustard seed—he produced an evil view. Thinking, 'Why was the first pārājika laid down by the Blessed One with great effort, as if damming the great ocean? There is no fault in this,' he, conflicting with the knowledge of omniscience, rejecting the knowledge of fearlessness, and placing stumps and thorns on the noble path, declared, 'There is no fault in the act of sexual intercourse,' and thus struck a blow against the Conqueror’s wheel of authority. Therefore, he said, 'Thus do I understand the Dhamma taught by the Blessed One,' etc.

Tattha antarāyikāti taṃtaṃsampattiyā vibandhanavasena sattasantānassa antare vemajjhe eti āgacchatīti antarāyo, diṭṭhadhammikādianattho. Anatikkamanaṭṭhena tasmiṃ antarāye niyuttā, antarāyaṃ vā phalaṃ arahanti, antarāyassa vā karaṇasīlāti antarāyikā, saggamokkhānaṃ antarāyakarāti vuttaṃ hoti. Te ca kammakilesavipākaupavādaāṇāvītikkamavasena pañcavidhā. Tesaṃ vitthārakathā parato ariṭṭhasikkhāpade (pāci. 417) āvi bhavissati. Ayaṃ panettha padatthasambandho – ye ime dhammā antarāyikā antarāyakarāti bhagavatā vuttā desitā ceva paññattā ca, te dhamme paṭisevato paṭisevantassa yathā yena pakārena te dhammā antarāyāya saggamokkhānaṃ antarāyakaraṇatthaṃ nālaṃ samatthā na honti, tathā tena pakārenāhaṃ bhagavatā desitaṃ dhammaṃ ājānāmīti. Tato dussīlabhāvaṃ pāpuṇātīti tato anavajjasaññībhāvahetuto vītikkamitvā dussīlabhāvaṃ pāpuṇāti.

Herein, 'obstructive' (antarāyikā) means that which comes in the middle of a being’s continuity, hindering the attainment of various successes; thus, it is an obstruction (antarāyo), an undesirable result in the present life and so on. Because it cannot be overcome, one is engaged in that obstruction, or is worthy of the fruit of obstruction, or is of the nature of creating obstructions; thus, they are called 'obstructive,' meaning they cause obstruction to heaven and liberation. These are fivefold: by way of action, defilement, karmic result, reproach, and transgression of a command. A detailed explanation of these will become clear later in the Ariṭṭha training rule (Pācittiya 417). Herein, the connection of the meaning of the words is as follows: 'Whatever things the Blessed One has declared, taught, and prescribed as obstructive, creating hindrances—for one who engages in these things, in whatever way those things are not able or capable of creating an obstruction to heaven and liberation, in that way, I understand the Dhamma taught by the Blessed One.' Then, 'one attains a state of immorality' means: from that cause of perceiving no fault, having transgressed, one attains a state of immorality.

Cattārome, bhikkhavetiādinā –

“These four, O monks,” and so on.

‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro, attahitāya paṭipanno hoti, no parahitāya, parahitāya paṭipanno hoti, no attahitāya, neva attahitāya paṭipanno hoti no parahitāya, attahitāya ceva paṭipanno hoti parahitāya cā’’ti (a. ni. 4.96; pu. pa. mātikā, catukkauddesa 24) –

“Monks, these four types of individuals are found existing in the world. Which four? One practices for their own benefit, but not for the benefit of others. One practices for the benefit of others, but not for their own benefit. One practices neither for their own benefit nor for the benefit of others. And one practices both for their own benefit and for the benefit of others.” (A. IV. 96; Pug. Mātikā, Catukkauddesa 24)

Ādinā puggaladesanāpaṭisaṃyuttasuttantapāḷiṃ nidasseti. Adhippāyaṃ ajānantoti ‘‘ayaṃ puggaladesanā vohāravasena, na paramatthato’’ti evaṃ bhagavato adhippāyaṃ ajānanto. Buddhassa hi bhagavato duvidhā desanā [Pg.89] sammutidesanā paramatthadesanā cāti. Tattha ‘‘puggalo satto itthī puriso khattiyo brāhmaṇo devo māro’’ti evarūpā sammutidesanā. ‘‘Aniccaṃ dukkhaṃ anattā khandhā dhātuyo āyatanāni satipaṭṭhānā’’ti evarūpā paramatthadesanā. Tattha bhagavā ye sammutivasena desanaṃ sutvā atthaṃ paṭivijjhitvā mohaṃ pahāya visesamadhigantuṃ samatthā, tesaṃ sammutidesanaṃ deseti. Ye pana paramatthavasena desanaṃ sutvā atthaṃ paṭivijjhitvā mohaṃ pahāya visesamadhigantuṃ samatthā, tesaṃ paramatthadesanaṃ deseti.

By this beginning, the commentator points out the Suttanta Pāḷi connected with the teaching on individuals. 'Not knowing the intention' means not knowing the Blessed One's intention thus: "This teaching on individuals is by way of convention, not in terms of ultimate reality." For the Buddha, the Blessed One, has two kinds of teaching: conventional teaching and ultimate teaching. Among these, a teaching of this kind—“a person, a being, a woman, a man, a noble, a brahmin, a god, Māra”—is a conventional teaching. A teaching of this kind—“impermanent, suffering, not-self, aggregates, elements, sense bases, foundations of mindfulness”—is an ultimate teaching. In this regard, the Blessed One teaches the conventional teaching to those who, having heard a teaching by way of convention, are able to penetrate the meaning, abandon delusion, and attain a special attainment. But to those who, having heard a teaching by way of the ultimate, are able to penetrate the meaning, abandon delusion, and attain a special attainment, he teaches the ultimate teaching.

Tatrāyaṃ upamā – yathā hi desabhāsākusalo tiṇṇaṃ vedānaṃ atthasaṃvaṇṇako ācariyo ye damiḷabhāsāya vutte atthaṃ jānanti, tesaṃ damiḷabhāsāya ācikkhati, ye andhakabhāsādīsu aññatarāya, tesaṃ tāya bhāsāya, evaṃ te māṇavā chekaṃ byattaṃ ācariyamāgamma khippameva sippaṃ uggaṇhanti. Tattha ācariyo viya buddho bhagavā, tayo vedā viya kathetabbabhāve ṭhitāni tīṇi piṭakāni, desabhāsāya kosallamiva sammutiparamatthakosallaṃ, nānādesabhāsāmāṇavakā viya sammutiparamatthavasena paṭivijjhanasamatthā veneyyasattā, ācariyassa damiḷabhāsādiācikkhanaṃ viya bhagavato sammutiparamatthavasenapi desanā veditabbā. Āha cettha –

Herein, this is the simile: Just as a teacher skilled in regional languages, who is an expositor of the meaning of the three Vedas, teaches in the Damiḷa language to those who understand the meaning when it is spoken in Damiḷa, and in any other language, such as Andhaka, to those who understand it in that language—in this way, those young men, relying on a clever and proficient teacher, quickly learn the craft. In this context, the Buddha, the Blessed One, is like the teacher; the three Piṭakas, established as what is to be taught, are like the three Vedas; skill in conventional and ultimate truths is like skill in regional languages; the trainable beings capable of penetrating the truth by way of conventional and ultimate truths are like the young men of various regional languages; and the Blessed One’s teaching by way of conventional and ultimate truths should be understood to be like the teacher’s instruction in the Damiḷa language and so on. And it was said herein:

‘‘Duve saccāni akkhāsi, sambuddho vadataṃ varo;

Sammutiṃ paramatthañca, tatiyaṃ nūpalabbhati.

The Fully Enlightened One, the best of speakers, declared two truths: the conventional and the ultimate; a third is not found.

‘‘Saṅketavacanaṃ saccaṃ, lokasammutikāraṇā;

Paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtakāraṇā.

Speech by designation is a truth, because of worldly convention; speech in the ultimate sense is a truth, because of the real nature of phenomena.

‘‘Tasmā vohārakusalassa, lokanāthassa satthuno;

Sammutiṃ voharantassa, musāvādo na jāyatī’’ti. (ma. ni. aṭṭha. 1.57;

a. ni. aṭṭha. 1.1.170);

Therefore, for the Teacher, the Lord of the World, skilled in conventional usage, when speaking in accordance with convention, false speech does not arise.

Apica aṭṭhahi kāraṇehi bhagavā puggalakathaṃ katheti – hirottappadīpanatthaṃ kammassakatādīpanatthaṃ paccattapurisakāradīpanatthaṃ ānantariyadīpanatthaṃ brahmavihāradīpanatthaṃ pubbenivāsadīpanatthaṃ dakkhiṇāvisuddhidīpanatthaṃ lokasammutiyā appahānatthañcāti. ‘‘Khandhā dhātuyo āyatanāni hiriyanti ottappantī’’ti vutte mahājano na jānāti, sammohamāpajjati, paṭisattu hoti [Pg.90] ‘‘kimidaṃ khandhā dhātuyo āyatanāni hiriyanti ottappanti nāmā’’ti. ‘‘Itthī hiriyati ottappati, puriso khattiyo brāhmaṇo devo māro’’ti vutte mahājano jānāti, na sammohamāpajjati, na paṭisattu hoti, tasmā bhagavā hirottappadīpanatthaṃ puggalakathaṃ katheti. ‘‘Khandhā kammassakā dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā bhagavā kammassakatādīpanatthaṃ puggalakathaṃ katheti. ‘‘Veḷuvanādayo mahāvihārā khandhehi kārāpitā, dhātūhi āyatanehī’’ti vuttepi eseva nayo. Tasmā bhagavā paccattapurisakāradīpanatthaṃ puggalakathaṃ katheti. ‘‘Khandhā mātaraṃ jīvitā voropenti, pitaraṃ arahantaṃ, ruhiruppādakammaṃ saṅghabhedaṃ karonti, dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā bhagavā ānantariyadīpanatthaṃ puggalakathaṃ katheti.

Moreover, the Blessed One gives a discourse on the person for eight reasons: to illuminate shame and moral dread, to illuminate ownership of kamma, to illuminate individual effort, to illuminate deeds with immediate result, to illuminate the divine abidings, to illuminate past lives, to illuminate the purity of the offering, and for the sake of not abandoning worldly conventions. When it is said, 'The aggregates, elements, and sense bases feel shame and moral dread,' the great populace does not understand, becomes confused, and becomes hostile, saying, 'What is this? How can aggregates, elements, and sense bases feel shame and moral dread?' But when it is said, 'A woman feels shame and moral dread, a man, a khattiya, a brahmin, a deva, or Māra feels shame and moral dread,' the great populace understands, does not become confused, and does not become hostile. Therefore, the Blessed One gives a discourse on the person to illuminate shame and moral dread. The same principle applies when it is said, 'The aggregates are the owners of their kamma; so too are the elements and sense bases.' Therefore, the Blessed One gives a discourse on the person to illuminate ownership of kamma. The same principle applies when it is said, 'The great monasteries like Veḷuvana were caused to be built by the aggregates, by the elements, by the sense bases.' Therefore, the Blessed One gives a discourse on the person to illuminate individual effort. The same principle applies when it is said, 'The aggregates deprive their mother of life, their father, an Arahant; they perform the act of causing a Buddha's blood to flow and cause a schism in the Sangha; so too do the elements and sense bases.' Therefore, the Blessed One gives a discourse on the person to illuminate deeds with immediate result.

‘‘Khandhā mettāyanti, dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā bhagavā brahmavihāradīpanatthaṃ puggalakathaṃ katheti. ‘‘Khandhā pubbenivāsaṃ anussaranti, dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā bhagavā pubbenivāsadīpanatthaṃ puggalakathaṃ katheti. ‘‘Khandhā dānaṃ paṭiggaṇhanti, dhātuyo āyatanānī’’ti vuttepi mahājano na jānāti, sammohamāpajjati, paṭisattu hoti ‘‘kimidaṃ khandhā dhātuyo āyatanāni paṭiggaṇhanti nāmā’’ti. ‘‘Puggalā paṭiggaṇhanti sīlavanto kalyāṇadhammā’’ti vutte pana jānāti, na sammohamāpajjati, na paṭisattu hoti. Tasmā bhagavā dakkhiṇāvisuddhidīpanatthaṃ puggalakathaṃ katheti. Lokasammutiñca buddhā bhagavanto na vijahanti, lokasamaññāya lokaniruttiyā lokābhilāpe ṭhitāyeva dhammaṃ desenti. Tasmā bhagavā lokasammutiyā appahānatthampi puggalakathaṃ katheti, tasmā iminā ca adhippāyena bhagavato puggaladesanā, na paramatthadesanāti evaṃ adhippāyaṃ ajānantoti vuttaṃ hoti.

When it is said, 'The aggregates develop loving-kindness,' and similarly for the elements and sense bases, this same reasoning applies. Therefore, the Blessed One gives a discourse on the person to illuminate the divine abidings. When it is said, 'The aggregates recollect past lives,' and similarly for the elements and sense bases, this same reasoning applies. Therefore, the Blessed One gives a discourse on the person to illuminate past lives. When it is said, 'The aggregates receive an offering,' and similarly for the elements and sense bases, the great populace does not understand, falls into confusion, and becomes hostile, asking, 'What is this, that aggregates, elements, and sense bases receive an offering?' But when it is said, 'Virtuous persons of good qualities receive it,' one understands, does not fall into confusion, and does not become hostile. Therefore, the Blessed One gives a discourse on the person to illuminate the purification of the offering. And the Buddhas, the Blessed Ones, do not abandon worldly convention; they teach the Dhamma while established in worldly designation, worldly terminology, and worldly expression. Therefore, the Blessed One also gives a discourse on the person for the purpose of not abandoning worldly convention. Thus, it is for this intention that there is the Blessed One's teaching on the person; it is not a teaching of the ultimate reality. It is said of such a person that he does not know this intention.

Duggahitaṃ gaṇhātīti ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’ntiādinā duggahitaṃ katvā gaṇhāti, viparītaṃ gaṇhātīti vuttaṃ hoti. Duggahitanti hi bhāvanapuṃsakaniddeso. Yaṃ sandhāyāti yaṃ duggahitagāhaṃ sandhāya. Attanā duggahitena dhammenāti pāṭhaseso veditabbo. Atha vā duggahaṇaṃ duggahitaṃ. Attanāti ca sāmiatthe karaṇavacanaṃ, tasmā attano duggahaṇena [Pg.91] viparītagāhenāti vuttaṃ hoti. Amhe ceva abbhācikkhatīti amhākañca abbhācikkhanaṃ karoti. Attānañca khanatīti attano kusalamūlāni khananto attānaṃ khanati nāma.

'He grasps it wrongly' means that by taking it wrongly, in the way beginning, 'Thus I understand the Dhamma taught by the Blessed One: that this very consciousness runs on and transmigrates, not another,' he grasps it; this means he grasps it perversely. For 'wrongly grasped' is a designation of an abstract neuter noun. 'With reference to which' means with reference to which wrong grasping. The remainder of the text, 'by oneself with the wrongly grasped Dhamma,' should be understood. Or alternatively, 'wrong grasping' is 'wrongly grasped.' And as for 'by oneself,' it is the instrumental case in the sense of possession; therefore, the meaning is 'by one's own wrong grasping, by a perverse grasp.' 'And he misrepresents us' means he also makes a misrepresentation of us. 'And he digs himself up' means that by digging up his own wholesome roots, he is called one who 'digs himself up.'

Dhammacintanti dhammasabhāvavijānanaṃ. Atidhāvantoti ṭhātabbamariyādāyaṃ aṭṭhatvā ‘‘cittuppādamattena dānaṃ hoti, sayameva cittaṃ attano ārammaṇaṃ hoti, sabbaṃ cittaṃ asabhāvadhammārammaṇa’’nti evamādinā atidhāvanto atikkamitvā pavattamāno. Cattārīti buddhavisayaiddhivisayakammavipākalokavisayasaṅkhātāni cattāri. Vuttañhetaṃ –

'Reflecting on the Dhamma' means contemplating the nature of phenomena. 'Running too far' means not standing within the proper limits, thinking, 'Merely by the arising of a thought does giving occur; the mind itself is its own object; all mind has as its object phenomena without inherent nature,' and so on—thus running beyond and transgressing. 'Four' refers to the four domains called: the domain of the Buddha, the domain of psychic power, the domain of the result of kamma, and the domain of the world. For it was said:

‘‘Cattārimāni, bhikkhave, acinteyyāni na cintetabbāni, yāni cintento ummādassa vighātassa bhāgī assa. Katamāni cattāri? Buddhānaṃ bhikkhave buddhavisayo acinteyyo na cintetabbo, yaṃ cintento ummādassa vighātassa bhāgī assa. Jhāyissa, bhikkhave, jhānavisayo acinteyyo na cintetabbo…pe… kammavipāko, bhikkhave, acinteyyo na cintetabbo…pe… lokacintā bhikkhave acinteyyā na cintetabbā…pe… imāni, bhikkhave, cattāri acinteyyāni na cintetabbāni, yāni cintento ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77).

“Monks, these four things are unthinkable; they should not be thought about. Anyone who thinks about them would partake of madness and vexation. What four? The domain of the Buddhas, monks, is unthinkable; it should not be thought about. Anyone who thinks about it would partake of madness and vexation. The domain of jhāna for one who practices jhāna, monks, is unthinkable; it should not be thought about… The result of kamma, monks, is unthinkable; it should not be thought about… Speculation about the world, monks, is unthinkable; it should not be thought about… These, monks, are the four things that are unthinkable; they should not be thought about. Anyone who thinks about them would partake of madness and vexation.” (A. Ni. 4.77).

Tattha ‘‘acinteyyānī’’ti tesaṃ sabhāvanidassanaṃ. ‘‘Na cintetabbānī’’ti tattha kattabbatānidassanaṃ. Tattha acinteyyānīti cintetumasakkuṇeyyāni, cintetuṃ araharūpāni na hontīti attho. Acinteyyattā eva na cintetabbāni, kāmaṃ acinteyyānipi cha asādhāraṇādīni anussarantassa kusaluppattihetubhāvato tāni cintetabbāni, imāni pana evaṃ na hontīti aphalabhāvato na cintetabbānīti adhippāyo. Tenevāha ‘‘yāni cintento ummādassa vighātassa bhāgī assā’’ti. Tesanti tesaṃ piṭakānaṃ.

Herein, ‘unthinkable’ indicates their intrinsic nature. ‘Should not be thought about’ indicates what ought to be done regarding them. Herein, ‘unthinkable’ means they cannot be comprehended by thought; they are not of a nature fit to be thought about—this is the meaning. Precisely because they are unthinkable, they should not be thought about. Although the six uncommon qualities and so on are also unthinkable, since for one who recollects them they are a cause for the arising of wholesome states, they should be thought about. These four, however, are not like that; because they are fruitless, they should not be thought about—this is the intention. Therefore, He said: “Anyone who thinks about them would partake of madness and vexation.” ‘Tesaṃ’ refers to ‘of those Piṭakas’.

Etanti etaṃ buddhavacanaṃ. Tivaggasaṅgahānīti sīlakkhandhavaggamahāvaggapāthikavaggasaṅkhātehi tīhi vaggehi saṅgaho etesanti tivaggasaṅgahāni. Catuttiṃseva suttantāti gāthāya evamatthayojanā veditabbā – yassa [Pg.92] nikāyassa suttagaṇanāto catuttiṃseva ca suttantā vaggasaṅgahavasena tayo vaggā assa saṅgahassāti tivaggo saṅgaho. Esa paṭhamo nikāyo dīghanikāyoti anulomiko apaccanīko, atthānulomanato anvatthanāmoti vuttaṃ hoti.

‘Etaṃ’ means this word of the Buddha. ‘Tivaggasaṅgahāni’ (collection of three vaggas) means that for these, there is a collection by the three sections designated as the Sīlakkhandhavagga, the Mahāvagga, and the Pāthikavagga; thus, they are a collection of three vaggas. The application of the meaning of the verse ‘thirty-four suttantas’ should be known thus: for whichever Nikāya there are exactly thirty-four suttantas by count, and for its collection there are three sections by way of grouping, it is a collection of three vaggas. This first Nikāya is the Dīgha Nikāya—it is ‘anulomiko,’ meaning unopposed; because it conforms to the meaning, it is a fitting name, thus it is said.

Atthānulomanato anulomiko, anulomikattaṃyeva vibhāvetuṃ ‘‘kasmā panā’’tiādimāha. Ekanikāyampīti ekasamūhampi. Evaṃ cittanti evaṃ vicittaṃ. Yathayidanti yathā ime. Poṇikā cikkhallikā ca khattiyā, tesaṃ nivāso poṇikanikāyo cikkhallikanikāyoti vuccati. Evamādīni cettha sādhakāni sāsanato ca lokato cāti evamādīni udāharaṇāni ettha nikāyasaddassa samūhanivāsānaṃ vācakabhāve sāsanato ca vohārato ca sādhakāni pamāṇānīti attho. Ettha paṭhamamudāharaṇaṃ sāsanato sādhakavacanaṃ, dutiyaṃ lokatoti veditabbaṃ.

It is ‘anulomiko’ (conforming) because it conforms to the meaning. To clarify this very conformity, it is said, “Why then?,” etc. ‘Ekanikāyampi’ means even a single group. ‘Evaṃ cittanti’ means thus varied. ‘Yathayidanti’ means just as these. The Poṇikas and the Cikkhallikas are khattiyas, and their dwelling is called the Poṇika-nikāya and the Cikkhallika-nikāya. The meaning is that examples such as these are proofs from the Teaching and from worldly usage for the word ‘nikāya’ being a designator of ‘group’ and ‘dwelling’. Herein, it should be known that the first example is a proving statement from the Teaching, and the second is from the world.

Pañcadasavaggasaṅgahānīti mūlapariyāyavaggādīhi pañcadasahi vaggehi saṅgaho etesanti pañcadasavaggasaṅgahāni. Diyaḍḍhasataṃ dve ca suttānīti aḍḍhena dutiyaṃ diyaḍḍhaṃ, ekaṃ sataṃ dve paññāsasuttāni cāti attho. Yatthāti yasmiṃ nikāye. Pañcadasavaggapariggahoti pañcadasahi vaggehi pariggahito saṅgahitoti attho.

‘Pañcadasavaggasaṅgahāni’ (collection of fifteen vaggas) means: for these, there is a collection by the fifteen vaggas beginning with the Mūlapariyāyavagga; therefore, they are a collection of fifteen vaggas. ‘Diyaḍḍhasataṃ dve ca suttāni’ (one and a half hundred and two suttas) means: ‘diyaḍḍhaṃ’ is the second [hundred] with a half; the meaning is one hundred and fifty-two suttas. ‘Yatthāti’ means in which Nikāya. ‘Pañcadasavaggapariggahoti’ means comprehended or collected by fifteen vaggas; that is the meaning.

Suttantānaṃ sahassāni sattasuttasatāni cāti pāṭhe suttantānaṃ satta sahassāni satta satāni cāti yojetabbaṃ. Katthaci pana ‘‘satta suttasahassāni satta suttasatāni cā’’tipi pāṭho. Saṃyuttasaṅgahoti saṃyuttanikāyassa saṅgaho.

In the reading ‘Suttantānaṃ sahassāni sattasuttasatāni ca,’ it should be construed as ‘seven thousand suttantas and seven hundred suttantas.’ In some places, however, there is also the reading ‘satta suttasahassāni satta suttasatāni cā.’ ‘Saṃyuttasaṅgaho’ means the collection of the Saṃyutta Nikāya.

Pubbe nidassitāti suttantapiṭakaniddese nidassitā. Vuttameva pakārantarena saṅkhipitvā dassetuṃ ‘‘ṭhapetvā cattāro nikāye avasesaṃ buddhavacana’’nti vuttaṃ. Sakalaṃ vinayapiṭakantiādinā niddiṭṭhameva hi iminā pakārantarena saṅkhipitvā vuttaṃ. Tenevāha ‘‘ṭhapetvā caturopete’’tiādi. Tadaññanti tehi catūhi nikāyehi aññaṃ avasesanti attho.

‘Previously indicated’ means indicated in the exposition of the Suttanta Piṭaka. What has already been said is stated concisely in another way to show: “Excluding the four Nikāyas, the remainder is the word of the Buddha.” Indeed, what was indicated by “the entire Vinaya Piṭaka” and so forth has been stated concisely in this other way. Therefore, he said, “Excluding the four...” and so on. ‘Other than that’ means the other remainder apart from those four Nikāyas.

Sabbameva 2 hidanti sabbameva idaṃ buddhavacanaṃ. Navappabhedanti ettha kathaṃ panetaṃ navappabhedaṃ hoti. Tathā hi navahi aṅgehi vavatthitehi aññamaññasaṅkararahitehi bhavitabbaṃ, tathā ca sati asuttasabhāvāneva geyyaṅgādīni [Pg.93] siyuṃ, atha suttasabhāvāneva geyyaṅgādīni, evaṃ sati suttanti visuṃ suttaṅgameva na siyā, evaṃ sante aṭṭhaṅgaṃ sāsananti āpajjati. Apica ‘‘sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇa’’nti aṭṭhakathāyaṃ vuttaṃ. Suttañca nāma sagāthakaṃ vā siyā niggāthakaṃ vāti aṅgadvayeneva tadubhayaṃ saṅgahitanti tadubhayavinimuttañca suttaṃ udānādivisesasaññārahitaṃ natthi, yaṃ suttaṅgaṃ siyā, athāpi kathañci visuṃ suttaṅgaṃ siyā, maṅgalasuttādīnaṃ suttaṅgasaṅgaho vā na siyā gāthābhāvato dhammapadādīnaṃ viya, geyyaṅgasaṅgaho vā siyā sagāthakattā sagāthakavaggassa viya, tathā ubhatovibhaṅgādīsu sagāthakappadesānanti? Vuccate –

‘Sabbameva hidaṃ’ means all this is the word of the Buddha. Regarding ‘ninefold division’—how then is this a ninefold division? For it must be that they are distinguished by nine limbs, free from mutual confusion. And that being so, the Geyyaṅga and others would be of a non-sutta nature. Or else, the Geyyaṅga and others would be of a sutta nature. This being so, ‘sutta’ would not be a separate sutta-limb, and in that case, the teaching would amount to eight limbs. Moreover, it is said in the commentary: “A sutta with verses is geyya; a sutta without verses is veyyākaraṇa.” And a sutta may be with verses or without verses—thus both are included by just two limbs. Therefore, there is no sutta free from both of these, and devoid of special designations like Udāna, etc., that could be the sutta-limb. And if somehow there were a separate sutta-limb, the inclusion of the Maṅgala Sutta and others as a sutta-limb would not be possible due to the absence of verses, like the Dhammapada and others; or their inclusion as Geyyaṅga would be possible due to being with verses, like the Sagāthaka Vagga. Similarly, what of the portions with verses in the Ubhatovibhaṅga and others? It is said:

Suttanti sāmaññavidhi, visesavidhayo pare;

Sanimittā niruḷhattā, sahatāññena nāññato.

‘Sutta’ is the general category; the others are specific categories. They are specific because they have their own characteristics, because of established usage, and because of their connection with another, not from another.

Yathāvuttassa dosassa, natthi etthāvagāhaṇaṃ;

Tasmā asaṅkaraṃyeva, navaṅgaṃ satthusāsanaṃ.

There is no room here for the fault as stated; therefore, the nine-limbed teaching of the Master is indeed without admixture.

Sabbassapi hi buddhavacanassa suttanti ayaṃ sāmaññavidhi. Tathā hi ‘‘ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpannaṃ, sāvatthiyā suttavibhaṅge, sakavāde pañca suttasatānī’’tiādivacanato vinayābhidhammapariyattivisesesupi suttavohāro dissati. Teneva ca āyasmā mahākaccāno nettiyaṃ (netti. saṅgahavāra) āha – ‘‘navavidhasuttantapariyeṭṭhī’’ti. Tattha hi suttādivasena navaṅgassa sāsanassa pariyeṭṭhi pariyesanā atthavicāraṇā ‘‘navavidhasuttantapariyeṭṭhī’’ti vuttā. Tadekadesesu pana geyyādayo visesavidhayo tena tena nimittena patiṭṭhitā. Tathā hi geyyassa sagāthakattaṃ tabbhāvanimittaṃ. Lokepi hi sasilokaṃ sagāthakaṃ vā cuṇṇiyaganthaṃ ‘‘geyya’’nti vadanti. Gāthāvirahe pana sati pucchaṃ katvā visajjanabhāvo veyyākaraṇassa tabbhāvanimittaṃ. Pucchāvisajjanañhi ‘‘byākaraṇa’’nti vuccati. Byākaraṇameva veyyākaraṇaṃ. Evaṃ sante sagāthakādīnampi pucchaṃ katvā visajjanavasena pavattānaṃ veyyākaraṇabhāvo āpajjatīti? Nāpajjati. Geyyādisaññānaṃ anokāsabhāvato saokāsato anokāsavidhi balavāti ‘‘gāthāvirahe satī’’ti visesitattā ca. Tathā hi [Pg.94] dhammapadādīsu kevalaṃ gāthābandhesu sagāthakattepi somanassañāṇamayikagāthāyuttesu ‘‘vuttañheta’’ntiādivacanasambandhesu abbhutadhammapaṭisaṃyuttesu ca suttavisesesu yathākkamaṃ gāthāudānaitivuttakaabbhutadhammasaññā patiṭṭhitā. Ettha hi satipi saññantaranimittayoge anokāsasaññānaṃ balavabhāveneva gāthādisaññā patiṭṭhitā, tathā satipi gāthābandhabhāve bhagavato atītāsu jātīsu cariyānubhāvappakāsakesu jātakasaññā patiṭṭhitā, satipi pañhāvisajjanabhāve sagāthakatte ca kesuci suttantesu vedassa labhāpanato vedallasaññā patiṭṭhitāti evaṃ tena tena sagāthakattādinā nimittena tesu tesu suttavisesesu geyyādisaññā patiṭṭhitāti visesavidhayo suttaṅgato pare geyyādayo. Yaṃ panettha geyyaṅgādinimittarahitaṃ, taṃ suttaṅgaṃ visesasaññāparihārena sāmaññasaññāya pavattanato.

For indeed, the term 'sutta' is a general rule for all the Buddha's teachings. Thus, from statements such as, 'This much is the word of the Blessed One, come down in the suttas, included in the suttas; in the Suttavibhaṅga at Sāvatthī; in his own doctrine, five hundred suttas,' the usage of 'sutta' is seen even in the distinct collections of the Vinaya and Abhidhamma. For that very reason, the Venerable Mahākaccāna said in the Netti: 'The ninefold search of the suttanta.' Herein, the search, investigation, and examination of the meaning of the ninefold teaching by way of sutta and so on is called the 'ninefold search of the suttanta.' However, in some of its parts, categories like Geyya and others are established as specific rules by this or that characteristic. Indeed, for Geyya, the characteristic for it being so designated is its having verses. For in the world, a prose work with stanzas or with verses is called 'geyya.' But when verses are absent, the characteristic for Veyyākaraṇa being so designated is the state of answering after a question has been asked. For questioning and answering is called 'byākaraṇa,' and byākaraṇa itself is veyyākaraṇa. This being so, does the state of being Veyyākaraṇa apply even to those with verses and so on, which proceed by way of answering after a question has been asked? It does not apply. This is because the designations Geyya and so on are 'without opportunity' (anokāsa); because, between that which has opportunity and that which is without, the rule for that which is without opportunity is stronger; and because it is specified as 'when verses are absent.' Thus, in special suttas—such as in the Dhammapada and others which are solely compositions of verses; in those which, though containing verses, are connected with verses of joy and knowledge; in those connected with statements beginning with 'This was said...'; and in those connected with marvelous phenomena—the designations Gāthā, Udāna, Itivuttaka, and Abbhutadhamma are established respectively. Herein, even when there is a cause for another designation, it is precisely due to the strength of the designations that are 'without opportunity' that the designations Gāthā and so on are established. Similarly, even when there is the state of being a verse composition, in those texts that reveal the conduct and power of the Blessed One in past lives, the designation Jātaka is established. Likewise, in some suttas, even when there is the state of question-and-answer and the state of having verses, the designation Vedalla is established because they bring about the attainment of wisdom and joy. Thus, by this or that characteristic, such as having verses, the designations Geyya and so on are established in those respective special suttas. These specific rules are Geyya and so on, which are distinct from the Sutta component. Whatever herein is devoid of the characteristics of the Geyya component and so on, that is the Sutta component, because it proceeds by the general designation, through the exclusion of a special designation.

Nanu ca evaṃ santepi sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇanti suttaṅgaṃ na sambhavatīti codanā tadavatthā evāti? Na tadavatthā. Sodhitattā. Sodhitañhi pubbe gāthāvirahe sati pucchāvisajjanabhāvo veyyākaraṇassa tabbhāvanimittanti. Yañca vuttaṃ ‘‘gāthābhāvato maṅgalasuttādīnaṃ suttaṅgasaṅgaho na siyā’’ti, taṃ na, niruḷhattāti. Niruḷho hi maṅgalasuttādīnaṃ suttabhāvo. Na hi tāni dhammapadabuddhavaṃsādayo viya gāthābhāvena paññātāni, atha kho suttabhāveneva. Teneva hi aṭṭhakathāyaṃ suttanāmakanti nāmaggahaṇaṃ kataṃ. Yaṃ pana vuttaṃ ‘‘sagāthakattā geyyaṅgasaṅgaho siyā’’ti, tampi natthi. Yasmā sahatāññena. Sahabhāvo hi nāma atthato aññena hoti, saha gāthāhīti ca sagāthakaṃ. Na ca maṅgalasuttādīsu gāthāvinimutto koci suttappadeso atthi, yo ‘‘saha gāthāhī’’ti vucceyya. Nanu ca gāthāsamudāyo gāthāhi añño hoti, tathā ca tassa vasena saha gāthāhīti sagāthakanti sakkā vattunti? Taṃ na. Na hi avayavavinimutto samudāyo nāma koci atthi. Yampi vuttaṃ ‘‘ubhatovibhaṅgādīsu sagāthakappadesānaṃ geyyaṅgasaṅgaho siyā’’ti, tampi na aññato. Aññāyeva hi tā gāthā jātakādipariyāpannattā. Atho na tāhi ubhatovibhaṅgādīnaṃ geyyaṅgabhāvoti evaṃ suttādīnaṃ aṅgānaṃ aññamaññasaṅkarābhāvo veditabbo.

Is it not so that, even if this is the case, the objection—that since a sutta with verses is geyya and a sutta without verses is veyyākaraṇa, the sutta-limb is not possible—remains as it was? It does not remain so, because it has been clarified. For it was clarified before that in the absence of verses, the state of question and answer is the reason for its being veyyākaraṇa. And as for what was said, 'Due to being verses, the Maṅgala Sutta and others would not be included in the sutta-limb,' that is not so, because their status is well-established. For the sutta-nature of the Maṅgala Sutta and others is indeed well-established. They are not known by their nature as verses, like the Dhammapada, Buddhavaṃsa, and so on, but rather by their sutta-nature. For that very reason, in the commentary, the name 'sutta' is used. Furthermore, as for what was said, 'Because of being with verses, it would be included in the geyya-limb,' that also is not so. Because coexistence is with another. For what is called coexistence is with something other than itself; and 'sagāthaka' means 'together with verses.' And in the Maṅgala Sutta and others, there is no portion of the sutta separate from the verses which could be called 'together with verses.' Is it not so that a collection of verses is other than the verses, and so, by means of that, it is possible to say it is 'sagāthaka,' meaning 'together with verses'? That is not so. For there is no so-called collection separate from its constituent parts. And as for what was said, 'In the Ubhatovibhaṅga and others, the portions with verses would be included in the geyya-limb,' that also is not so, because they are from another category. For those verses are indeed from another category, being included in the Jātaka and so on. Therefore, the Ubhatovibhaṅga and others do not acquire the nature of the geyya-limb on account of them. Thus, the absence of mutual mixture among the limbs, sutta and so on, should be understood.

Idāni [Pg.95] suttādīni navaṅgāni vibhajitvā dassento āha ‘‘tattha ubhatovibhaṅganiddesakhandhakaparivārā’’tiādi. Tattha niddeso nāma suttanipāte –

Now, to show the nine limbs, sutta and so on, by analyzing them, he said: 'Therein, the Ubhatovibhaṅga, Niddesa, Khandhaka, and Parivāra,' and so on. Therein, what is called the Niddesa is in the Suttanipāta—

‘‘Kāmaṃ kāmayamānassa, tassa cetaṃ samijjhati;

Addhā pītimano hoti, laddhā macco yadicchatī’’ti. (su. ni. 772) –

“For one who desires sensual pleasures, if that is fulfilled for him; surely the mortal becomes joyful-minded, having obtained what he desires.”

Ādinā āgatassa aṭṭhakavaggassa,

of the Aṭṭhakavagga, which has come beginning with this,

‘‘Kenassu nivuto loko, (iccāyasmā ajito;

)Kenassu nappakāsati;

Kissābhilepanaṃ brūsi,Kiṃsu tassa mahabbhaya’’nti. (su. ni. 1038) –

“‘By what is the world enveloped?’ (thus asked the venerable Ajita), ‘By what does it not shine forth? What do you call its defilement? What is its great fear?’”

Ādinā āgatassa pārāyanavaggassa,

of the Pārāyanavagga, which begins with this [verse],

‘‘Sabbesu bhūtesu nidhāya daṇḍaṃ,Aviheṭhayaṃ aññatarampi tesaṃ;

Na puttamiccheyya kuto sahāyaṃ,Eko care khaggavisāṇakappo’’ti. (su. ni. 35) –

“Having laid down the rod toward all beings, harming not a single one among them, one should not wish for a son, how then a companion? One should fare alone like a rhinoceros horn.”

Ādinā āgatassa khaggavisāṇasuttassa ca tadatthavibhāgavasena satthukappena āyasmatā dhammasenāpatisāriputtattherena kato niddeso mahāniddeso cūḷaniddesoti ca vuccati. Evamidha niddesassa suttaṅgasaṅgaho bhadantabuddhaghosācariyena dassitoti veditabbo. Aññatthāpi ca dīghanikāyaṭṭhakathādīsu sabbattha ubhatovibhaṅganiddesakhandhakaparivārāti niddesassa suttaṅgasaṅgaho eva dassito. Ācariyadhammapālattherenapi nettipakaraṇaṭṭhakathāyaṃ evametassa suttaṅgasaṅgahova kathito. Keci pana niddesassa gāthāveyyākaraṇaṅgesu dvīsu saṅgahaṃ vadanti. Vuttañhetaṃ niddesaaṭṭhakathāyaṃ upasenattherena –

And for the Khaggavisāṇasutta, which has come down beginning with this, the exposition made by way of analyzing its meaning in a manner like the Teacher's by the venerable Elder Sāriputta, the General of the Dhamma, is called the Mahāniddesa and the Cūḷaniddesa. Thus it should be understood that here the inclusion of the Niddesa in the Sutta-aṅga was shown by the venerable teacher Buddhaghosa. Moreover, in other places, such as in the commentaries on the Dīgha Nikāya and so on, everywhere, concerning the two Vibhaṅgas, the Niddesa, the Khandhakas, and the Parivāra, it is only the inclusion of the Niddesa in the Sutta-aṅga that is shown. Also by the teacher, the Elder Dhammapāla, in the commentary on the Nettipakaraṇa, the inclusion of this Niddesa in the Sutta-aṅga was thus spoken of. Some, however, say the Niddesa is included in two aṅgas: Gāthā and Veyyākaraṇa. For this was said by the Elder Upasena in the commentary on the Niddesa—

‘‘Tadetaṃ vinayapiṭakaṃ suttantapiṭakaṃ abhidhammapiṭakanti tīsu piṭakesu suttantapiṭakapariyāpannaṃ, dīghanikāyo majjhimanikāyo saṃyuttanikāyo aṅguttaranikāyo khuddakanikāyoti pañcasu mahānikāyesu khuddakamahānikāye pariyāpannaṃ, suttaṃ geyyaṃ veyyākaraṇaṃ [Pg.96] gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallanti navasu satthusāsanaṅgesu yathāsambhavaṃ gāthāveyyākaraṇaṅgadvayasaṅgahita’’nti (mahāni. aṭṭha. ganthārambhakathā).

“This Niddesa, among the three Piṭakas—the Vinaya Piṭaka, the Suttanta Piṭaka, and the Abhidhamma Piṭaka—is included in the Suttanta Piṭaka. Among the five great Nikāyas—Dīgha Nikāya, Majjhima Nikāya, Saṃyutta Nikāya, Aṅguttara Nikāya, and Khuddaka Nikāya—it is included in the great Khuddaka Nikāya. Among the nine aṅgas of the Teacher's Dispensation—Sutta, Geyya, Veyyākaraṇa, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhutadhamma, and Vedalla—it is included, as is suitable, in the two aṅgas of Gāthā and Veyyākaraṇa.”

Ettha tāva katthaci pucchāvisajjanasabhāvato niddesekadesassa veyyākaraṇaṅgasaṅgaho yujjatu nāma, gāthaṅgasaṅgaho pana kathaṃ yujjeyyāti idamettha vīmaṃsitabbaṃ. Dhammapadādīnaṃ viya hi kevalaṃ gāthābandhabhāvo gāthaṅgassa tabbhāvanimittaṃ. Dhammapadādīsu hi kevalaṃ gāthābandhesu gāthāsamaññā patiṭṭhitā, niddese ca na koci kevalo gāthābandhappadeso upalabbhati. Sammāsambuddhena bhāsitānaṃyeva hi aṭṭhakavaggādisaṅgahitānaṃ gāthānaṃ niddesamattaṃ dhammasenāpatinā kataṃ. Atthavibhajanatthaṃ ānītāpi hi tā aṭṭhakavaggādisaṅgahitā niddisitabbā mūlagāthāyo suttanipātapariyāpannattā aññāyevāti na niddesasaṅkhyaṃ gacchanti ubhatovibhaṅgādīsu āgatabhāvepi taṃ vohāraṃ alabhamānā jātakādigāthāpariyāpannā gāthāyo viya, tasmā kāraṇantaramettha gavesitabbaṃ, yuttataraṃ vā gahetabbaṃ.

Here, firstly, while in some places the inclusion of a part of the Niddesa in the Veyyākaraṇa-aṅga may be deemed fitting due to its nature of questions and answers, how could its inclusion in the Gāthā-aṅga be fitting? This should be investigated here. For, as with the Dhammapada and so on, the very state of being a composition of verses is the reason for its being the Gāthā-aṅga. Indeed, in the Dhammapada and so on, which are merely compositions of verses, the designation 'gāthā' is established; but in the Niddesa, no section that is merely a composition of verses is found. Indeed, only an exposition of the verses included in the Aṭṭhakavagga and so on, which were spoken by the Perfectly Enlightened One, was made by the General of the Dhamma. For even when brought forth for the analysis of the meaning, those root verses to be expounded, which are included in the Aṭṭhakavagga and so on, are entirely different because they are included in the Suttanipāta; thus, they do not come into the count of the Niddesa—not receiving that designation even when they appear in the two Vibhaṅgas and so on, just like the verses included in the Jātakas and so on. Therefore, another reason should be sought in this matter, or a more suitable one should be accepted.

Nālakasuttatuvaṭṭakasuttānīti ettha nālakasuttaṃ nāma padumuttarassa bhagavato sāvakaṃ moneyyapaṭipadaṃ paṭipannaṃ disvā tadatthaṃ abhikaṅkhamānena tato pabhuti kappasatasahassaṃ pāramiyo pūretvā āgatena asitassa isino bhāgineyyena nālakattherena dhammacakkappavattitadivasato sattame divase ‘‘aññātameta’’ntiādīhi dvīhi gāthāhi moneyyapaṭipadaṃ puṭṭhena bhagavatā ‘‘moneyyaṃ te upaññissa’’ntiādinā (su. ni. 706) nālakattherassa bhāsitaṃ moneyyapaṭipadāparidīpakaṃ suttaṃ. Tuvaṭṭakasuttaṃ pana mahāsamayasuttantadesanāya sannipatitesu devesu ‘‘kā nu kho arahattappattiyā paṭipattī’’ti uppannacittānaṃ ekaccānaṃ devatānaṃ tamatthaṃ pakāsetuṃ ‘‘pucchāmi taṃ ādiccabandhū’’tiādinā (su. ni. 921; mahāni. 150 ) nimmitabuddhena attānaṃ pucchāpetvā ‘‘mūlaṃ papañcasaṅkhāyā’’tiādinā (su. ni. 922) bhāsitaṃ suttaṃ. Evamidhasuttanipāte āgatānaṃ maṅgalasuttādīnaṃ suttaṅgasaṅgaho dassito, tattheva āgatānaṃ asuttanāmikānaṃ suddhikagāthānaṃ gāthaṅgasaṅgahañca dassayissati, evaṃ sati suttanipātaṭṭhakathārambhe –

Herein, the Nālakasutta is the discourse illuminating the practice of sagehood, spoken by the Blessed One to the Elder Nālaka—the nephew of the sage Asita, who, having seen a disciple of the Blessed One Padumuttara practicing the way of sagehood and greatly longing for that attainment, had fulfilled the perfections for a hundred thousand eons from that time onwards. On the seventh day from the day of the setting in motion of the Wheel of Dhamma, the Blessed One was asked by him about the practice of sagehood with the two verses beginning, 'This is known...', and He spoke beginning with, 'I will declare the sagehood to you.' The Tuvaṭṭakasutta, however, is the discourse spoken thus: among the devas who had assembled for the teaching of the Mahāsamayasutta, for certain devas the thought arose, 'What, indeed, is the practice for the attainment of Arahantship?' In order to explain that matter to them, having had himself asked by a created Buddha with the words beginning, 'I ask you, kinsman of the Sun...', he spoke beginning with, 'The root of the proliferation of perceptions...'. Thus, the inclusion of the Maṅgalasutta and others that have come in this Suttanipāta in the Sutta-aṅga has been shown; and there, the inclusion of the pure verses that have come, which do not have the name of a sutta, in the Gāthā-aṅga will also be shown. This being so, at the beginning of the Suttanipāta commentary—

‘‘Gāthāsatasamākiṇṇo[Pg.97], geyyabyākaraṇaṅkito;

Kasmā suttanipātoti, saṅkhamesa gatoti ce’’ti. (su. ni. aṭṭha. 1.ganthārambhakathā) –

If it is asked: 'Filled with hundreds of verses, and marked by the Geyya and Veyyākaraṇa aṅgas, for what reason has this collection come to be reckoned as the Sutta Nipāta?'

Sakalassapi suttanipātassa geyyaveyyākaraṇaṅgasaṅgaho kasmā coditoti? Nāyaṃ virodho. Kevalañhi tattha codakena sagāthakattaṃ katthaci pucchāvisajjanamattañca gahetvā codanāmattaṃ katanti gahetabbaṃ. Aññathā suttanipāte niggāthakassa suttasseva abhāvato veyyākaraṇaṅgasaṅgaho na codetabbo siyāti. Sagāthāvaggo geyyanti yojetabbaṃ. ‘‘Aṭṭhahi aṅgehi asaṅgahitaṃ nāma paṭisambhidādī’’ti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana paṭisambhidāmaggassa geyyaveyyākaraṇaṅgadvayasaṅgahaṃ vadanti. Vuttañhetaṃ paṭisambhidāmaggaṭṭhakathāyaṃ (paṭi. ma. aṭṭha. 1.ganthārambhakathā) ‘‘navasu satthusāsanaṅgesu yathāsambhavaṃ geyyaveyyākaraṇaṅgadvayasaṅgahita’’nti.

Why is the inclusion of the entire Sutta Nipāta in the aṅgas of Geyya and Veyyākaraṇa questioned? This is not a contradiction. For it should be understood that the objector, having considered the state of being with verses and, in some places, mere question-and-answer, has made a mere objection. Otherwise, since in the Sutta Nipāta there is no sutta without verses, its inclusion in the Veyyākaraṇa-aṅga should not be questioned. The Sagāthāvagga should be connected as Geyya. It is stated in all three Gaṇṭhipadas: “The Paṭisambhidā, etc., are not included in the eight aṅgas.” Some, however, say that the Paṭisambhidāmagga is included in the two aṅgas of Geyya and Veyyākaraṇa. And this is stated in the commentary to the Paṭisambhidāmagga: “...included in the two aṅgas of Geyya and Veyyākaraṇa as is suitable among the nine aṅgas of the Teacher’s Dispensation.”

Nosuttanāmikāti asuttanāmikā. ‘‘Suddhikagāthā nāma vatthugāthā’’ti tīsu gaṇṭhipadesu vuttaṃ. Tattha vatthugāthāti –

The term ‘Nosuttanāmikā’ means ‘not named as a sutta’. “The Suddhikagāthā are called ‘vatthugāthā’ (introductory verses),” as stated in the three glosses. Therein, ‘vatthugāthā’ means –

‘‘Kosalānaṃ purā rammā, agamā dakkhiṇāpathaṃ;

Ākiñcaññaṃ patthayāno, brāhmaṇo mantapāragū’’ti. (su. ni. 982) –

“From the delightful city of the Kosalans, a brahmin who had gone to the far shore of the sacred texts, aspiring for nothingness, went to the southern region.”

Ādinā pārāyanavaggassa nidānaṃ āropentena āyasmatā ānandattherena saṅgītikāle vuttā chappaññāsa ca gāthāyo, ānandatthereneva saṅgītikāle nālakasuttassa nidānaṃ āropentena vuttā –

By this beginning are meant the fifty-six verses spoken by the Venerable Elder Ānanda at the time of the Council while establishing the background of the Pārāyanavagga, and also the verses spoken by the Elder Ānanda himself at the time of the Council while establishing the background of the Nālakasutta:

‘‘Ānandajāte tidasagaṇe patīte,Sakkañca indaṃ sucivasane ca deve;

Dussaṃ gahetvā atiriva thomayante,Asito isi addasa divāvihāre’’ti. (su. ni. 684) –

“When joy arose and the host of the Thirty was delighted, the seer Asita saw in his daytime abode Sakka the lord and the devas in clean garments taking a cloth and praising exceedingly.”

Ādikā vīsatimattā gāthāyo ca vuccanti. Tattha ‘‘nālakasuttassa vatthugāthāyo nālakasuttasaṅkhyaṃyeva gacchantī’’ti aṭṭhakathāyaṃ vuttaṃ. Vuttañhetaṃ suttanipātaṭṭhakathāyaṃ (su. ni. aṭṭha. 2.685) –

And the verses beginning with this, about twenty in number, are mentioned. Therein, the commentary states: “The introductory verses of the Nālakasutta are included in the count of the Nālakasutta itself.” This is stated in the Suttanipāta Commentary:

‘‘Parinibbute pana bhagavati saṅgītiṃ karontena āyasmatā mahākassapena āyasmā ānando tameva moneyyapaṭipadaṃ puṭṭho [Pg.98] yena yadā ca samādapito nālako bhagavantaṃ pucchi, taṃ sabbaṃ pākaṭaṃ katvā dassetukāmo ‘ānandajāte’tiādikā vīsati vatthugāthāyo vatvā abhāsi. Taṃ sabbampi nālakasuttanti vuccatī’’ti.

“After the Blessed One’s final Nibbāna, when the Venerable Mahākassapa was holding the Council, the Venerable Ānanda, questioned about that very course of sagehood, and wishing to make evident all that by which and when Nālaka was induced to question the Blessed One, uttered the twenty introductory verses beginning with ‘When joy arose.’ All of that is called the Nālakasutta.”

Tasmā nālakasuttassa vatthugāthāyo nālakasuttaggahaṇeneva saṅgahitāti pārāyanikavaggassa vatthugāthāyo idha suddhikagāthāti gahetabbaṃ. Tattheva panassa pārāyaniyavagge ajitamāṇavakādīnaṃ soḷasannaṃ brāhmaṇānaṃ pucchāgāthā bhagavato visajjanagāthā ca idha suddhikagāthāti evampi vattuṃ yujjati. Tāpi hi pāḷiyaṃ suttanāmena avatvā ‘‘ajitamāṇavakapucchā tissamettayyamāṇavakapucchā’’tiādinā (su. ni. 1038-1048) āgatattā cuṇṇiyaganthehi amissattā ca nosuttanāmikā suddhikagāthā nāmāti vattuṃ vaṭṭati.

Therefore, the introductory verses of the Nālakasutta are included under the name of the Nālakasutta itself. Thus, the introductory verses of the Pārāyanavagga should be taken here as suddhikagāthā (pure verses). Moreover, in that same Pārāyanavagga, the verses of questioning of the sixteen brahmins—Ajitamāṇavaka and others—along with the Blessed One’s verses of reply, can also be called suddhikagāthā here. For in the Pāli, they are not introduced by sutta names but as “Ajitamāṇavaka’s questions, Tissametteyya’s questions,” and so on, and since they are not mixed with the prose passages, they are rightly called suddhikagāthā, not having sutta names.

Idāni udānaṃ sarūpato vavatthapento āha ‘‘somanassañāṇamayikagāthāpaṭisaṃyuttā’’tiādi. Kenaṭṭhena (udā. aṭṭha. ganthārambhakathā) panetaṃ ‘‘udāna’’nti vuccati? Udānanaṭṭhena. Kimidaṃ udānaṃ nāma? Pītivegasamuṭṭhāpito udāhāro. Yathā hi yaṃ telādi minitabbavatthu mānaṃ gahetuṃ na sakkoti, vissanditvā gacchati, taṃ ‘‘avaseko’’ti vuccati, yañca jalaṃ taḷākaṃ gahetuṃ na sakkoti, ajjhottharitvā gacchati, taṃ ‘‘mahogho’’ti vuccati, evameva yaṃ pītivegasamuṭṭhāpitaṃ vitakkavipphāraṃ hadayaṃ sandhāretuṃ na sakkoti, so adhiko hutvā anto asaṇṭhahitvā bahi vacīdvārena nikkhanto paṭiggāhakanirapekkho udāhāraviseso ‘‘udāna’’nti vuccati. Dhammasaṃvegavasenapi ayamākāro labbhateva. Tayidaṃ katthaci gāthābandhavasena katthaci vākyavasena pavattaṃ. Tathā hi –

Now, while defining the udāna in its essential form, he says, “connected with the verses consisting of joy and knowledge,” and so on. For what reason is this called an “udāna”? In the sense of an exultant utterance. What is this so-called “udāna”? It is an utterance arisen from the force of joy. For just as a measurable substance like oil, which cannot be contained by its measure, overflows and is called “spillage,” and just as water that a pond cannot hold overflows and is called “a great flood,” so too, that special utterance which is an expansion of thought arisen from the force of joy, which the heart cannot contain, becomes excessive, does not remain within, and exits through the door of speech independent of a recipient—that is called an “udāna.” This mode of expression is also obtained through a sense of spiritual urgency regarding the Dhamma. This udāna occurs sometimes in the form of verses, sometimes in the form of prose. For example:

‘‘Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Tedha bhikkhū aṭṭhiṃ katvā manasi katvā sabbaṃ cetasā samannāharitvā ohitasotā dhammaṃ suṇanti. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi [Pg.99] ‘atthi, bhikkhave, tadāyatanaṃ, yattha neva pathavī na āpo’’’ti (udā. 71-72) –

“At that time, the Blessed One was instructing, urging, rousing, and encouraging the monks with a Dhamma talk connected with Nibbāna. Those monks, paying attention, applying their minds, and encompassing it with all their thought, listened to the Dhamma with ears attentive. Then the Blessed One, understanding the significance of this, at that time uttered this inspired utterance: ‘There is, monks, that base where there is neither earth nor water...’”

Ādīsu somanassañāṇasamuṭṭhitavākyavasena pavattaṃ.

In such cases, it occurs in the form of prose arisen from joy and knowledge.

Nanu ca udānaṃ nāma pītisomanassasamuṭṭhāpito dhammasaṃvegasamuṭṭhāpito vā dhammapaṭiggāhakanirapekkho udāhāro tathā ceva sabbattha āgataṃ, idha kasmā bhagavā udānento bhikkhū āmantesīti? Tesaṃ bhikkhūnaṃ saññāpanatthaṃ. Nibbānapaṭisaṃyuttañhi bhagavā tesaṃ bhikkhūnaṃ dhammaṃ desetvā nibbānaguṇānussaraṇena uppannapītisomanassena udānaṃ udānento ‘‘idha nibbānavajjo sabbo sabhāvadhammo paccayāyattavuttikova upalabbhati, na paccayanirapekkho, ayaṃ pana nibbānadhammo kathamappaccayo upalabbhatī’’ti tesaṃ bhikkhūnaṃ cetoparivitakkamaññāya tesaṃ ñāpetukāmo ‘‘atthi, bhikkhave, tadāyatana’’nti (udā. 71)-ādimāha. Na ekantato te paṭiggāhake katvāti veditabbaṃ.

Is it not so that what is called an 'udāna' is an utterance that arises from joy and gladness, or from a sense of spiritual urgency, and is independent of a recipient of the Dhamma? And has it not come down thus everywhere? Why then, here, did the Blessed One, while uttering the udāna, address the monks? It was for the purpose of making it known to them. For the Blessed One, having taught them the Dhamma connected with Nibbāna, uttered the udāna with joy and gladness arisen from recollecting the qualities of Nibbāna. Knowing the monks’ mental reflection—'Here, every natural phenomenon, excluding Nibbāna, is found to have its existence dependent on conditions, not independent of conditions. But how is this Nibbāna-dhamma found to be unconditioned?'—and wishing to make it known to them, he said, 'There is, monks, that base...' It should be understood that he did not make them recipients in an absolute sense.

‘‘Sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ;

Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho’’ti. (udā. 44) –

“If you fear suffering, if suffering is displeasing to you, do not commit evil deeds, openly or in secret.”

Evamādikaṃ pana dhammasaṃvegavasappavattaṃ udānanti veditabbaṃ.

However, such as this should be understood as an inspired utterance that occurs by the power of spiritual urgency regarding the Dhamma.

‘‘Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati;

Attano sukhamesāno, pecca so na labhate sukha’’nti. (dha. pa. 131;

udā. 13) –

“Beings long for happiness; whoever harms them with a rod, seeking their own happiness, will find no happiness hereafter.”

Idampi dhammasaṃvegavasappavattaṃ udānanti vadanti. Tathā hi ekasmiṃ samaye sambahulā gopālakā antarā ca sāvatthiṃ antarā ca jetavanaṃ ahiṃ daṇḍehi hananti. Tena ca samayena bhagavā sāvatthiṃ piṇḍāya gacchanto antarāmagge te dārake ahiṃ daṇḍena hanante disvā ‘‘kasmā kumārakā imaṃ ahiṃ daṇḍena hanathā’’ti pucchitvā ‘‘ḍaṃsanabhayena bhante’’ti ca vutte ‘‘ime ‘attano sukhaṃ karissāmā’ti imaṃ paharantā nibbattaṭṭhāne dukkhaṃ anubhavissanti, aho avijjāya nikatikosalla’’nti dhammasaṃvegaṃ uppādesi. Teneva ca dhammasaṃvegena imaṃ udānaṃ udānesi. Evametaṃ katthaci gāthābandhavasena katthaci vākyavasena katthaci somanassavasena katthaci dhammasaṃvegavasena [Pg.100] pavattanti veditabbaṃ. Tasmā aṭṭhakathāyaṃ ‘‘somanassañāṇamayikagāthāpaṭisaṃyuttānī’’ti yaṃ udānalakkhaṇaṃ vuttaṃ, taṃ yebhuyyavasena vuttanti gahetabbaṃ. Yebhuyyena hi udānaṃ gāthābandhavasena bhāsitaṃ pītisomanassasamuṭṭhāpitañca.

This too, they say, is an inspired utterance impelled by a sense of spiritual urgency. Indeed, on one occasion, many cowherds between Sāvatthī and Jetavana were striking a snake with sticks. At that time, the Blessed One, while going to Sāvatthī for alms, saw those boys striking the snake with a stick on the way. He asked, 'Why, young boys, do you strike this snake with a stick?' When they replied, 'Venerable Sir, out of fear of being bitten,' he aroused a sense of spiritual urgency, thinking, 'These, thinking, "We will make our own happiness," while striking this, will experience suffering in the place of their rebirth. Oh, the craftiness of ignorance!' And with that very sense of spiritual urgency, he uttered this inspired utterance. Thus, it should be known that this arises sometimes in the form of verse, sometimes in the form of prose, sometimes through joy, and sometimes through a sense of spiritual urgency. Therefore, the characteristic of an inspired utterance stated in the commentary as 'connected with verses born of joy and knowledge,' should be understood as stated for the most part. For the most part, indeed, an inspired utterance is spoken in the form of verse and is arisen from rapture and joy.

Tayidaṃ sabbaññubuddhabhāsitaṃ paccekabuddhabhāsitaṃ sāvakabhāsitanti tividhaṃ hoti. Tattha paccekabuddhabhāsitaṃ –

That inspired utterance is threefold: spoken by the Omniscient Buddha, spoken by a Paccekabuddha, and spoken by a disciple. Among these, that spoken by a Paccekabuddha is:

‘‘Sabbesu bhūtesu nidhāya daṇḍaṃ,Aviheṭhayaṃ aññatarampi tesa’’nti. –

“Having laid down the rod toward all beings, not harming any one of them…”

Ādinā khaggavisāṇasutte (su. ni. 35) āgatameva. Sāvakabhāsitānipi –

This and others are found in the Khaggavisāṇa Sutta. And those spoken by disciples are:

‘‘Sabbo rāgo pahīno me, sabbo doso samūhato;

Sabbo me vihato moho, sītibhūtosmi nibbuto’’ti. –

“All my lust is abandoned, all my hatred is uprooted; all my delusion is destroyed; I have become cool, extinguished.”

Ādinā theragāthāsu (theragā. 79),

and others in the Theragāthā,

‘‘Kāyena saṃvutā āsiṃ, vācāya uda cetasā;

Samūlaṃ taṇhamabbhuyha, sītibhūtāmhi nibbutā’’ti. –

“I was restrained in body, and also in speech and mind; having plucked out craving with its root, I have become cool, extinguished.”

Therigāthāsu (therīgā. 15) ca āgatāni. Aññānipi sakkādīhi devehi bhāsitāni ‘‘aho dānaṃ paramadānaṃ kassape supatiṭṭhita’’ntiādīni (udā. 27), soṇadaṇḍabrāhmaṇādīhi manussehi ca bhāsitāni ‘‘namo tassa bhagavato’’tiādīni (dī. ni. 2.371; ma. ni. 1.290) tisso saṅgītiyo āruḷhāni udānāni santi eva, na tāni idha adhippetāni. Yāni pana sammāsambuddhena sāmaṃ āhaccabhāsitāni jinavacanabhūtāni, tāneva ca dhammasaṅgāhakehi ‘‘udāna’’nti saṅgītaṃ. Etāniyeva ca sandhāya bhagavato pariyattidhammaṃ navavidhā vibhajitvā uddisantena udānanti vuttaṃ.

and in the Therīgāthā. There are also other inspired utterances included in the three Councils, such as those spoken by deities like Sakka—'Ah, the gift, the supreme gift, well-established in Kassapa'—and those spoken by humans like Soṇadaṇḍa the Brahmin—'Homage to that Blessed One.' But these are not what is intended here. Rather, only those utterances which are the words of the Victor, spoken spontaneously and personally by the Perfectly Self-Enlightened One, were compiled by the compilers of the Dhamma as 'Udāna'. It is with reference to these that 'Udāna' was spoken by the one who classified the Blessed One's scriptural teaching into nine divisions.

Yā pana ‘‘anekajātisaṃsāra’’ntiādigāthā bhagavatā bodhiyā mūle udānavasena pavattitā anekasatasahassānaṃ sammāsambuddhānaṃ udānabhūtā ca, tā aparabhāge dhammabhaṇḍāgārikassa bhagavatā desitattā [Pg.101] dhammasaṅgāhakehi udānapāḷiyaṃ saṅgahaṃ anāropetvā dhammapade saṅgahitā. Yañca ‘‘aññāsi vata bho koṇḍañño’’ti udānavacanaṃ dasasahassilokadhātuyā devamanussānaṃ pavedanasamatthanigghosavipphāraṃ bhagavatā bhāsitaṃ, tadapi paṭhamabodhiyaṃ sabbesaṃ eva bhikkhūnaṃ sammāpaṭipattipaccavekkhaṇahetukaṃ ‘‘ārādhayiṃsu vata maṃ bhikkhū ekaṃ samaya’’ntiādivacanaṃ (ma. ni. 1.225) viya dhammacakkappavattanasuttadesanāpariyosāne attanā adhigatadhammekadesassa yathādesitassa ariyamaggassa sāvakesu sabbapaṭhamaṃ therena adhigatattā attano parissamassa saphalabhāvapaccavekkhaṇahetukaṃ pītisomanassajanitaṃ udāhāramattāṃ, na ‘‘yadā have pātubhavanti dhammā’’tiādivacanaṃ (mahāva. 1-3; udā. 1-3) viya pavattiyā nivattiyā vā pakāsananti na dhammasaṅgāhakehi udānapāḷiyaṃ saṅgītanti daṭṭhabbaṃ.

Now, the verses beginning with 'anekajātisaṃsāra,' which were uttered by the Blessed One at the foot of the Bodhi tree by way of an inspired utterance, and which were also the inspired utterance of innumerable Perfectly Self-Enlightened Ones, were later, because they were taught by the Blessed One to the treasurer of the Dhamma, included in the Dhammapada by the compilers of the Dhamma, without being placed in the Udāna Pāḷi collection. And the inspired utterance, 'Indeed, Koṇḍañña has understood!' which the Blessed One spoke with a resounding voice capable of making it known to the gods and humans in the ten-thousandfold world-system, was also—at the conclusion of the teaching of the Dhammacakkappavattana Sutta, because the Elder was the very first among the disciples to attain a portion of the Dhamma, the Noble Path as it was taught—merely an utterance of joy generated by reflecting on his own effort being fruitful, just as the utterance at the first enlightenment beginning, 'The monks have indeed pleased me at one time,' was caused by reflecting on the proper practice of all the monks. It was not a proclamation of arising or cessation like the utterance beginning, 'When, indeed, the dhammas become manifest.' Thus, it should be understood that it was not compiled by the compilers of the Dhamma in the Udāna Pāḷi.

Udānapāḷiyañca bodhivaggādīsu aṭṭhasu vaggesu dasa dasa katvā asītiyeva suttantā saṅgītā, tatoyeva ca udānaṭṭhakathāyaṃ (udā. aṭṭha. ganthārambhakathā) ācariyadhammapālattherena vuttaṃ –

In the Udāna Pāḷi, eighty suttantas are compiled, with ten in each of the eight chapters beginning with the Bodhi Vagga. And for that very reason, it was stated by the Elder Ācariya Dhammapāla in the Udāna Commentary:

‘‘Asīti eva suttantā, vaggā aṭṭha samāsato;

Gāthā ca pañcanavuti, udānassa pakāsitā.

“Eighty suttantas indeed, eight chapters in brief; and ninety-five verses of the Udāna are declared.

‘‘Aḍḍhūnanavamattā ca, bhāṇavārā pamāṇato;

Ekādhikā tathāsīti, udānassānusandhayo.

“Eight and a half recitations (bhāṇavāras) by measure; thus, eighty-one are the connections of the Udāna.

‘‘Ekavīsasahassāni, satameva vicakkhaṇo;

Padānetānudānassa, gaṇitāni viniddise. –

“Let the wise one declare that the counted words of this Udāna are twenty-one thousand, one hundred.

Gāthāpādato pana –

In terms of verse-lines, however –

‘‘Aṭṭhasahassamattāni, cattāreva satāni ca;

Padānetānudānassa, tevīsati ca niddise.

“Eight thousand, four hundred, and twenty-three words of the Udāna are specified.

‘‘Akkharānaṃ sahassāni, saṭṭhi satta satāni ca;

Tīṇi dvāsīti ca tathā, udānassa paveditā’’ti.

“Sixty thousand, seven hundred, and eighty-five letters of the Udāna are declared.”

Idha pana ‘‘dvāsīti suttantā’’ti vuttaṃ, taṃ na sameti, tasmā ‘‘asīti suttantā’’ti pāṭhena bhavitabbaṃ.

Here, however, it is said “eighty-two suttantas,” but that does not agree; therefore, the reading should be “eighty suttantas.”

Vuttañhetaṃ [Pg.102] bhagavatā – ‘‘vuttamarahatāti me sutaṃ. Ekadhammaṃ, bhikkhave, pajahatha, ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Lobhaṃ, bhikkhave, ekadhammaṃ pajahatha, ahaṃ vo pāṭibhogo anāgāmitāyā’’ti evamādinā ekakadukatikacatukkavasena itivuttakapāḷiyaṃ (itivu. 1) saṅgahamāropitāni dvādasuttarasatasuttantāni itivuttakaṃ nāmāti dassento āha ‘‘vuttañheta’’ntiādi. Dasuttarasatasuttantāti etthāpi ‘‘dvādasuttarasatasuttantā’’ti pāṭhena bhavitabbaṃ. Tathā hi ekakanipāte tāva sattavīsati suttāni, dukanipāte dvāvīsati, tikanipāte paññāsa, catukkanipāte terasāti dvādasuttarasatasuttantāneva itivuttakapāḷiyaṃ āgatāni. Tatoyeva ca pāḷiyaṃ –

For this was spoken by the Blessed One: 'Thus was it said by the Arahant, so I have heard: “Monks, abandon one thing, and I am your guarantor for the state of non-returning. What is that one thing? Monks, abandon greed, that one thing, and I am your guarantor for the state of non-returning.”' Thus, showing that the Itivuttaka is so named because one hundred and twelve suttas are included in the Itivuttaka Pāḷi by way of the sections of ones, twos, threes, and fours, the author says, 'For this was spoken,' and so forth. Here, where it reads 'one hundred and ten suttantas,' the reading should be 'one hundred and twelve suttantas.' For it is true that in the Nipāta of Ones, there are twenty-seven suttas; in the Nipāta of Twos, twenty-two; in the Nipāta of Threes, fifty; and in the Nipāta of Fours, thirteen—thus, one hundred and twelve suttas are indeed found in the Itivuttaka Pāḷi. And for that very reason, in the Pāḷi—

‘‘Lobho doso ca moho ca,Kodho makkhena pañcamaṃ;

Māno sabbaṃ puna māno,Lobho dosena terasa.

“Greed, aversion, and delusion; anger with disparagement as the fifth; conceit, all conceit, and conceit again; greed with aversion makes thirteen.

‘‘Moho kodho puna makkho,Nīvaraṇā taṇhāya pañcamaṃ;

Dve sekkhabhedā sāmaggī,Paduṭṭhanirayena terasa.

“Delusion, anger, and again disparagement; the hindrances, with craving as the fifth; two on the trainee's practice, and concord; with a defiled mind and hell makes thirteen.

‘‘Pasannā ekamābhāyi, puggalaṃ atītena pañcamaṃ;

Evañce opadhikaṃ puññaṃ, sattavīsa pakāsitā’’ti. –

“The Confident, the One Thing spoken, the Person, with the Past as the fifth; thus conditioned merit—twenty-seven are declared.”

Evamādinā uddānagāthāhi dvādasuttarasatasuttāni gaṇetvā dassitāni. Teneva ca aṭṭhakathāyampi (itivu. aṭṭha. ganthārambhakathā) –

By summary verses such as these, one hundred and twelve suttas have been counted and shown. And for that very reason, in the commentary also—

‘‘Suttato ekakanipāte tāva sattavīsati suttāni, dukanipāte dvāvīsati, tikanipāte paññāsa, catukkanipāte terasāti dvādasādhikasatasuttasaṅgaha’’nti –

“As for the suttas: in the Nipāta of Ones, there are twenty-seven suttas; in the Nipāta of Twos, twenty-two; in the Nipāta of Threes, fifty; and in the Nipāta of Fours, thirteen—thus, it is a collection of one hundred and twelve suttas.”

Vuttaṃ. Kāmañcettha appakaṃ ūnamadhikaṃ vā gaṇanūpagaṃ na hotīti katvā ‘‘dvāsīti khandhakavattānī’’ti vattabbe ‘‘asīti khandhakavattānī’’ti vuttavacanaṃ viya ‘‘dvādasuttarasatasuttantā’’ti vattabbe ‘‘dasuttarasatasuttantā’’ti vuttantipi sakkā [Pg.103] vattuṃ, tathāpi īdise ṭhāne pamāṇaṃ dassentena yāthāvatova niyametvā dassetabbanti ‘‘dvādasuttarasatasuttantā’’ icceva pāṭhena bhavitabbaṃ.

It is said. Although here a small amount, whether less or more, is not subject to calculation, and having considered this, just as it is like saying 'eighty chapter duties' when 'eighty-two chapter duties' should be said, it is also possible to say 'one hundred and ten discourses' when 'one hundred and twelve discourses' should be said. Nevertheless, in such a place, one who shows a measure should show it having determined it exactly as it is. Therefore, the reading should be 'one hundred and twelve discourses' only.

Jātaṃ bhūtaṃ purāvutthaṃ bhagavato pubbacaritaṃ kāyati katheti pakāsetīti jātakaṃ.

Because it proclaims, tells, and reveals the former conduct of the Blessed One—what was born, what came into being, and what was lived formerly—it is called Jātaka.

‘‘Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande. Katame cattāro? Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tattha ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti, atittāva, bhikkhave, bhikkhuparisā hoti, atha ānando tuṇhī bhavati. Sace bhikkhunīparisā…pe… upāsakaparisā…pe… upāsikā parisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tattha ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti, atittāva, bhikkhave, upāsikāparisā hoti, atha ānando tuṇhī bhavati. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande’’ti (a. ni. 4.129) evamādinayappavattā sabbepi acchariyaabbhutadhammapaṭisaṃyuttā suttantā abbhutadhammaṃ nāmāti dassento āha ‘‘cattārome, bhikkhave’’tiādi.

“Monks, there are these four wonderful and marvelous qualities in Ānanda. What four? If a gathering of monks comes to see Ānanda, they are pleased just by seeing him. If Ānanda speaks the Dhamma to them, they are pleased by his speech, and the gathering of monks is not satisfied, even then, when Ānanda becomes silent. If a gathering of nuns… a gathering of male lay followers… a gathering of female lay followers comes to see Ānanda, they are pleased just by seeing him. If Ānanda speaks the Dhamma to them, they are pleased by his speech, and the gathering of female lay followers is not satisfied, even then, when Ānanda becomes silent. These, monks, are the four wonderful and marvelous qualities in Ānanda.” Showing that all the discourses connected with wonderful and marvelous qualities, which proceed in this manner, are called ‘Abbhutadhamma,’ he said, “Monks, there are these four…” and so on.

Cūḷavedallādīsu (ma. ni. 1.460 ādayo) visākhena nāma upāsakena puṭṭhāya dhammadinnāya nāma bhikkhuniyā bhāsitaṃ suttaṃ cūḷavedallanti veditabbaṃ. Mahāvedallaṃ (ma. ni. 1.449 ādayo) pana mahākoṭṭhikattherena pucchitena āyasmatā sāriputtattherena bhāsitaṃ. Sammādiṭṭhisuttampi (ma. ni. 1.89 ādayo) bhikkhūhi puṭṭhena tenevāyasmatā sāriputtattherena bhāsitaṃ. Etāni majjhimanikāyapariyāpannāni. Sakkapañhaṃ (dī. ni. 2.344 ādayo) pana sakkena puṭṭho bhagavā abhāsi, tañca dīghanikāyapariyāpannanti veditabbaṃ. Mahāpuṇṇamasuttampi (ma. ni. 3.85 ādayo) tadahuposathe pannarase puṇṇamāya rattiyā aññatarena bhikkhunā puṭṭhena bhagavatā bhāsitaṃ, taṃ pana majjhimanikāyapariyāpannanti veditabbaṃ. Vedanti ñāṇaṃ. Tuṭṭhinti yathābhāsitadhammadesanaṃ viditvā ‘‘sādhu ayye, sādhāvuso’’tiādinā abbhanumodanavasappavattaṃ pītisomanassaṃ. Laddhā laddhāti labhitvā labhitvā, punappunaṃ labhitvāti vuttaṃ hoti.

In the Cūḷavedalla and other suttas, it should be understood that the Cūḷavedalla is the discourse spoken by the bhikkhunī named Dhammadinnā, who was asked by the lay follower named Visākha. The Mahāvedalla, however, was spoken by the venerable Sāriputta, who was asked by the elder Mahākoṭṭhika. The Sammādiṭṭhisutta was also spoken by that same venerable Sāriputta, who was asked by the bhikkhus. These are included in the Majjhima Nikāya. The Sakkapañha, however, was spoken by the Blessed One, who was asked by Sakka, and it should be understood as being included in the Dīgha Nikāya. The Mahāpuṇṇamasutta was also spoken by the Blessed One, who was asked by a certain bhikkhu on that Uposatha day, on the fifteenth, on the night of the full moon; and that should be understood as being included in the Majjhima Nikāya. ‘Veda’ is knowledge. ‘Tuṭṭhi’ is the joy and mental gladness that occurs by the power of great rejoicing—such as “Excellent, venerable lady! Excellent, friend!”—after having understood the Dhamma teaching as it was spoken. ‘Laddhā laddhā’ means having gained, having gained; it is said to mean having gained again and again.

Evaṃ [Pg.104] aṅgavasena sakalampi buddhavacanaṃ vibhajitvā idāni dhammakkhandhavasena vibhajitvā kathetukāmo āha ‘‘kathaṃ dhammakkhandhavasenā’’tiādi. Tattha dhammakkhandhavasenāti dhammarāsivasena. Dvāsīti sahassāni buddhato gaṇhiṃ, dve sahassāni bhikkhuto gaṇhinti sambandho. Tattha buddhato gaṇhinti sammāsambuddhato uggaṇhiṃ, dvesahassādhikāni asīti dhammakkhandhasahassāni satthu santikā adhigaṇhinti attho. Dve sahassāni bhikkhutoti dve dhammakkhandhasahassāni bhikkhuto uggaṇhiṃ, dhammasenāpatiādīnaṃ bhikkhūnaṃ santikā adhigaṇhiṃ. Sāriputtattherādīhi bhāsitānaṃ sammādiṭṭhisuttantādīnaṃ vasena hi ‘‘dve sahassāni bhikkhuto’’ti vuttaṃ. Caturāsīti sahassānīti tadubhayaṃ samodhānetvā catusahassādhikāni asīti sahassāni. Ye me dhammā pavattinoti ye dhammā mama pavattino pavattamānā paguṇā vācuggatā jivhagge parivattanti, te dhammā caturāsīti dhammakkhandhasahassānīti vuttaṃ hoti. Keci pana ‘‘ye ime’’ti padacchedaṃ katvā ‘‘ye ime dhammā buddhassa bhagavato bhikkhūnañca pavattino, tehi pavattitā, tesvāhaṃ dvāsīti sahassāni buddhato gaṇhiṃ, dve sahassāni bhikkhutoti evaṃ caturāsīti dhammakkhandhasahassānī’’ti evamettha sambandhaṃ vadanti.

Thus, having analyzed all the Buddha’s words by way of the divisions, now, wishing to analyze and explain them by way of the aggregates of the Dhamma, the commentator says, “How by way of the aggregates of the Dhamma?” and so on. Herein, “by way of the aggregates of the Dhamma” means by way of the mass of the Dhamma. “Eighty-two thousand I learned from the Buddha, two thousand I learned from the monks”—this is the connection. Herein, regarding 'I learned from the Buddha': this means I learned from the Perfectly Self-Enlightened One. The meaning is: I acquired eighty-two thousand aggregates of the Dhamma from the Teacher. Regarding 'two thousand from the monks': I learned two thousand aggregates of the Dhamma from the monks; I acquired them from the General of the Dhamma and other monks. For it was with reference to the discourses such as the Sammādiṭṭhi Sutta spoken by the Elder Sāriputta and others that it was said, “two thousand from the monks.” Regarding 'eighty-four thousand': combining both, there are eighty-four thousand. Regarding 'Those teachings that are current to me': those teachings that are current to me, flowing, familiar, learned by heart, and revolving on the tip of my tongue—these teachings are said to be the eighty-four thousand aggregates of the Dhamma. Some, however, dividing the phrase as 'ye ime,' state the connection here thus: 'These teachings originate from the Blessed Buddha and the monks, and were set forth by them. Of these, I learned eighty-two thousand from the Buddha and two thousand from the monks; thus there are eighty-four thousand aggregates of the Dhamma.'

Ettha ca subhasuttaṃ (dī. ni. 1.444 ādayo) gopakamoggallānasuttañca (ma. ni. 3.79 ādayo) parinibbute bhagavati ānandattherena vuttattā caturāsītidhammakkhandhasahassesu antogadhaṃ hoti, na hotīti? Tattha paṭisambhidāgaṇṭhipade tāva idaṃ vuttaṃ ‘‘sayaṃ vuttadhammakkhandhānaṃ bhikkhuto gahiteyeva saṅgahetvā evamāhāti daṭṭhabba’’nti. Bhagavatā pana dinnanaye ṭhatvā bhāsitattā sayaṃ vuttadhammakkhandhānampi ‘‘buddhato gaṇhi’’nti ettha saṅgahaṃ katvā vuttanti evamettha vattuṃ yuttataraṃ viya dissati. Bhagavatāyeva hi dinnanaye ṭhatvā sāvakā dhammaṃ desenti. Teneva hi tatiyasaṅgītiyañca moggaliputtatissattherena bhāsitampi kathāvatthuppakaraṇaṃ buddhabhāsitaṃ nāma jātaṃ, tatoyeva ca attanā bhāsitampi subhasuttādi saṅgītiṃ āropentena āyasmatā ānandattherena ‘‘evaṃ me suta’’nti vuttaṃ.

Now, here, regarding the Subha Sutta (Dīgha Nikāya 1.444, etc.) and the Gopaka Moggallāna Sutta (Majjhima Nikāya 3.79, etc.), because they were spoken by the Venerable Ānanda after the Blessed One’s Parinibbāna, are they included within the eighty-four thousand aggregates of the Dhamma, or are they not? In this regard, it is first stated in the Paṭisambhidāgaṇṭhipada: “It should be understood that he speaks thus by including even the aggregates of the Dhamma spoken by himself, which were indeed received from a bhikkhu.” But, since they were spoken while standing in the method given by the Blessed One, it seems more fitting to state here that, by way of inclusion, even the aggregates of the Dhamma spoken by oneself are considered 'received from the Buddha'. For indeed, disciples teach the Dhamma while standing in the method given by the Blessed One. For that very reason, even the Kathāvatthuppakaraṇa, spoken by the Venerable Moggaliputtatissa during the Third Council, has come to be called the word of the Buddha. Therefore, the Venerable Ānanda, when presenting the Subha Sutta and others spoken by himself for inclusion in the recitation, said, “Thus have I heard.”

Evaṃ paridīpitadhammakkhandhavasenāti gopakamoggallānena brāhmaṇena ‘‘tvaṃ bahussutoti buddhasāsane pākaṭo, kittakā dhammā te satthārā bhāsitā, tayā dhāritā’’ti pucchite tassa paṭivacanaṃ dentena āyasmatā [Pg.105] ānandattherena evaṃ ‘‘dvāsīti buddhato gaṇhi’’ntiādinā paridīpitadhammakkhandhānaṃ vasena. Ekānusandhikaṃ suttaṃ satipaṭṭhānādi. Satipaṭṭhānasuttañhi ‘‘ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā’’tiādinā (dī. ni. 2.373) cattāro satipaṭṭhāne ārabhitvā tesaṃyeva vibhāgadassanavasena pavattattā ‘‘ekānusandhika’’nti vuccati. Anekānusandhikanti nānānusandhikaṃ parinibbānasuttādi. Parinibbānasuttañhi nānāṭhānesu nānādhammadesanānaṃ vasena pavattattā ‘‘anekānusandhika’’nti vuccati. Gāthābandhesu pañhapucchananti –

Thus, by way of the aggregates of Dhamma expounded: this refers to the aggregates of Dhamma expounded by the Venerable Ānanda Thera in his reply when the brahmin Gopaka Moggallāna asked, 'You are known in the Buddha’s Dispensation as being very learned. How many teachings were spoken by the Teacher and retained by you?' to which he replied, 'Eighty-two I received from the Buddha,' and so on. A sutta with a single connection is, for example, the Satipaṭṭhāna Sutta. For the Satipaṭṭhāna Sutta, having begun with the four foundations of mindfulness, starting with 'This is the one-way path, monks, for the purification of beings…' (Dī. Ni. 2.373), proceeds by way of showing the division of just those things, and is therefore called 'of single connection.' That which is of multiple connections is a sutta with various connections, such as the Parinibbāna Sutta. For the Parinibbāna Sutta proceeds by way of various Dhamma teachings in various places, and is therefore called 'of multiple connections.' In metrical compositions, the questioning is as follows—

‘‘Kati chinde kati jahe, kati cuttari bhāvaye;

Kati saṅgātigo bhikkhu, ‘oghatiṇṇo’ti vuccatī’’ti. (saṃ. ni. 1.5) –

How many should one cut? How many should one abandon? How many further should one develop? A bhikkhu who has overcome how many attachments is called 'one who has crossed the flood'?

Evamādinayappavattaṃ pañhapucchanaṃ eko dhammakkhandhoti attho.

The questioning that proceeds in this manner, beginning thus, is one aggregate of Dhamma; this is the meaning.

‘‘Pañca chinde pañca jahe, pañca cuttari bhāvaye;

Pañca saṅgātigo bhikkhu, ‘oghatiṇṇo’ti vuccatī’’ti. (saṃ. ni. 1.5) –

Five should one cut, five should one abandon, five further should one develop. A bhikkhu who has overcome the five attachments is called 'one who has crossed the flood.'

Evamādinayappavattaṃ visajjananti veditabbaṃ. Tikadukabhājanaṃ nikkhepakaṇḍaaṭṭhakathākaṇḍavasena veditabbaṃ. Tasmā ‘‘kusalā dhammā, akusalā dhammā, abyākatā dhammā, sukhāya vedanāya sampayuttā dhammā, dukkhāya vedanāya sampayuttā dhammā, adukkhamasukhāya vedanāya sampayuttā dhammā’’ti evamādīsu tikesu kusalattikassa vibhajanavasena yaṃ vuttaṃ nikkhepakaṇḍe (dha. sa. 985-987) –

The answer that proceeds in this manner, beginning thus, should be understood as one aggregate of Dhamma. The division of triads and dyads should be understood by way of the Nikkhepa section and the Aṭṭhakathā section. Therefore, in the triads such as 'wholesome states, unwholesome states, indeterminate states; states associated with pleasant feeling, states associated with painful feeling, states associated with neither-painful-nor-pleasant feeling,' what was stated in the Nikkhepa section (Dhammasaṅgaṇī 985–987) by way of the division of the wholesome triad is as follows—

‘‘Katame dhammā kusalā? Tīṇi kusalamūlāni alobho adoso amoho, taṃsampayutto vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho, taṃsamuṭṭhānaṃ kāyakammaṃ vacīkammaṃ manokammaṃ. Ime dhammā kusalā.

What states are wholesome? The three wholesome roots: non-greed, non-hatred, and non-delusion; the feeling aggregate, the perception aggregate, the volitional formations aggregate, and the consciousness aggregate associated with them; and bodily action, verbal action, and mental action arising from them. These states are wholesome.

‘‘Katame dhammā akusalā? Tīṇi akusalamūlāni lobho doso moho, tadekaṭṭhā ca kilesā, taṃsampayutto vedanākkhandho…pe… manokammaṃ. Ime dhammā akusalā.

What states are unwholesome? The three unwholesome roots: greed, hatred, and delusion; and the defilements that have a common basis with them; the feeling aggregate associated with them... and mental action. These states are unwholesome.

‘‘Katame dhammā abyākatā? Kusalākusalānaṃ dhammānaṃ vipākā kāmāvacarā rūpāvacarā arūpāvacarā apariyāpannā vedanākkhandho [Pg.106] …pe… viññāṇakkhandho, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā sabbañca rūpaṃ asaṅkhatā ca dhātu. Ime dhammā abyākatā’’ti –

What states are indeterminate? The results of wholesome and unwholesome states belonging to the sense sphere, form sphere, and formless sphere, and those that are unincluded—the feeling aggregate... the consciousness aggregate; and those states which are merely functional, neither wholesome nor unwholesome, nor the result of kamma; and all material form; and the unconditioned element. These states are indeterminate.

Ayameko dhammakkhandho. Evaṃ sesattikānampi ekekassa tikassa vibhajanaṃ ekeko dhammakkhandhoti veditabbaṃ.

This is one aggregate of Dhamma. Thus, for the remaining triads also, the analysis of each triad should be understood as a single aggregate of Dhamma.

Tathā ‘‘hetū dhammā’’ti evamādikesu dukesu ekekassa dukassa vibhajanavasena yaṃ vuttaṃ –

Likewise, in the dyads such as 'states that are roots,' what is stated by way of the analysis of each dyad—

‘‘Katame dhammā hetū? Tayo kusalā hetū, tayo akusalā hetū, tayo abyākatā hetū’’ti (dha. sa. 1059) –

What states are roots? Three wholesome roots, three unwholesome roots, three indeterminate roots (Dhs. § 1059).

Ādi, tatthāpi ekekassa dukassa vibhajanaṃ ekeko dhammakkhandho. Puna aṭṭhakathākaṇḍe (dha. sa. 1384-1386) –

And so on. There too, the analysis of each dyad is a single aggregate of Dhamma. Furthermore, in the Commentary Section (Dhs. §§ 1384-1386):

‘‘Katame dhammā kusalā? Catūsu bhūmīsu kusalaṃ. Ime dhammā kusalā. Katame dhammā akusalā? Dvādasa akusalacittuppādā. Ime dhammā akusalā. Katame dhammā abyākatā? Catūsu bhūmīsu vipāko tīsu bhūmīsu kiriyābyākataṃ rūpañca nibbānañca. Ime dhammā abyākatā’’ti –

What states are wholesome? Wholesomeness in the four planes. These states are wholesome. What states are unwholesome? The twelve unwholesome arisings of consciousness. These states are unwholesome. What states are indeterminate? Resultants in the four planes, the functionally indeterminate in the three planes, material form, and Nibbāna. These states are indeterminate.

Evamādinā kusalattikādivibhajanavasena pavattesu tikabhājanesu ekekassa tikassa bhājanaṃ ekeko dhammakkhandho. Tathā –

In this way, in the triad-analyses that proceed by way of the analysis of the wholesome triad and so on, the analysis of each triad is a single aggregate of Dhamma. Likewise:

‘‘Katame dhammā hetū? Tayo kusalā hetū, tayo akusalā hetū, tayo abyākatā hetū’’ti (dha. sa. 1441) –

What states are roots? Three wholesome roots, three unwholesome roots, three indeterminate roots (Dhs. § 1441).

Ādinayappavattesu dukabhājanesu ekamekaṃ dukabhājanaṃ ekeko dhammakkhandhoti evamettha tikadukabhājanavasena dhammakkhandhavibhāgo veditabbo.

And so on. In the dyad-analyses that proceed in this manner, each single dyad-analysis is a single aggregate of Dhamma. Thus here, the division of the aggregates of Dhamma should be understood by way of the analysis of triads and dyads.

Ekamekañca cittavārabhājananti ettha pana –

And 'each single classification of a consciousness-sequence'—but here:

‘‘Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā…pe… tasmiṃ samaye phasso hoti…pe… avikkhepo hotī’’ti (dha. sa. 1) –

“At the time when a sense-sphere wholesome consciousness arises, accompanied by joy, associated with knowledge, with a form as its object…pe… at that time there is contact…pe… there is non-distraction” (Dhs. 1).

Evamādinayappavatte [Pg.107] cittuppādakaṇḍe ekamekaṃ cittavārabhājanaṃ ekeko dhammakkhandhoti gahetabbaṃ. Eko dhammakkhandhoti ettha ‘‘ekekatikadukabhājanaṃ ekamekaṃ cittavārabhājana’’nti vuttattā ekeko dhammakkhandhoti attho veditabbo. ‘‘Ekeko’’ti avuttepi hi ayamattho atthato viññāyamānova hotīti ‘‘eko dhammakkhandho’’ti vuttaṃ. Atthi vatthūtiādīsu vatthu nāma sudinnakaṇḍādi. Mātikāti ‘‘yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno’’tiādinā (pārā. 44) tasmiṃ tasmiṃ ajjhācāre paññattasikkhāpadaṃ. Padabhājanīyanti tassa tassa sikkhāpadassa ‘‘yo panāti yo yādiso’’tiādinayappavattaṃ (pārā. 45) vibhajanaṃ. Antarāpattīti ‘‘paṭilātaṃ ukkhipati, āpatti dukkaṭassā’’ti (pāci. 355) evamādinā sikkhāpadantaresu paññattā āpatti. Anāpattīti ‘‘anāpatti ajānantassa asādiyantassa ummattakassa khittacittassa vedanāṭṭassa ādikammikassā’’tiādinayappavatto kacchedoti ‘‘dasāhātikkante atikkantasaññī nissaggiyaṃ pācittiyaṃ, dasāhātikkante vematiko nissaggiyaṃ pācittiyaṃ, dasāhātikkante anatikkantasaññī nissaggiyaṃ pācittiya’’nti (pārā. 468) evamādinayappavatto tikapācittiyatikadukkaṭādibhedo tikaparicchedo.

In the section on the arising of consciousness, which proceeds in this manner, each single classification of a consciousness-sequence should be taken as one aggregate of Dhamma. Here, regarding the phrase 'one aggregate of Dhamma,' because of the statement 'each single division of triads and dyads, and each single classification of a consciousness-sequence,' the meaning should be understood as 'each single aggregate of Dhamma.' Indeed, even if 'each single' is not stated, this meaning is understood from the context; hence, it is said 'one aggregate of Dhamma.' In passages such as 'there is a basis,' 'basis' refers to sections like the Sudinnakaṇḍa. The 'matrix' refers to the training rule laid down for each transgression, such as 'whatever monk, having entered upon the training and livelihood of monks…' (Pārā. 44). The 'word analysis' refers to the division of each training rule, proceeding in the manner of '“whoever” means “whoever is of such a kind…”' (Pārā. 45). The 'intermediate offense' refers to an offense laid down between training rules, such as 'if one picks up what has been received, there is an offense of wrong-doing' (Pāci. 355). The 'non-offense' refers to the section on non-offense, proceeding in the manner of 'there is no offense for one who is unaware, does not consent, is insane, mentally deranged, in pain, or a first offender…'. The 'threefold division' refers to the threefold section with distinctions such as threefold pācittiya, threefold dukkaṭa, and so on, proceeding in the manner of 'if ten days have passed, and one perceives it as having passed, there is a nissaggiya pācittiya offense; if ten days have passed, and one is in doubt, there is a nissaggiya pācittiya offense; if ten days have passed, and one perceives it as not having passed, there is a nissaggiya pācittiya offense' (Pārā. 468).

Idāni evametaṃ abhedato rasavasena ekavidhantiādinā ‘‘ayaṃ dhammo, ayaṃ vinayo…pe… imāni caturāsīti dhammakkhandhasahassānī’’ti buddhavacanaṃ dhammavinayādibhedena vavatthapetvā saṅgāyantena mahākassapapamukhena vasīgaṇena anekacchariyapātubhāvapaṭimaṇḍitāya saṅgītiyā imassa piṭakassa vinayabhāvo majjhimabuddhavacanādibhāvo ca vavatthāpitoti dasseti. Na kevalaṃ imamevimassa yathāvuttappabhedaṃ vavatthapetvā saṅgītaṃ, atha kho aññampīti dassento āha ‘‘na kevalañca imamevā’’tiādi. Tattha uddānasaṅgaho paṭhamapārājikādīsu āgatānaṃ vinītavatthuādīnaṃ saṅkhepato saṅgahadassanavasena dhammasaṅgāhakehi kathitā –

Now, by such as 'In this way, this is onefold by way of essence, without division,' it is shown that the state of this Piṭaka as the Vinaya and its state as the middle words of the Buddha, and so on, were established in the council adorned with the manifestation of many wonders by the assembly of masters headed by Mahākassapa, who established by way of the division of Dhamma, Vinaya, and so on, and recited the Buddha's word: 'This is the Dhamma, this is the Vinaya... these are the eighty-four thousand aggregates of the Dhamma.' To show that not only was this recited after having established its aforementioned division, but that another was also recited, he said, 'Not only this alone,' and so on. Therein, the summary collection of the settled cases and so on that have come in the first Pārājika, and so on, was spoken by the compilers of the Dhamma by way of showing the collection concisely:

‘‘Makkaṭī vajjiputtā ca, gihī naggo ca titthiyā;

Dārikuppalavaṇṇā ca, byañjanehipare duve’’ti. (pārā. 66) –

“The monkey and the Vajjiputta; the householder, the naked one, and the sectarian; the girl and Uppalavaṇṇā; and the other two in the appendix” (Pārā. 66).

Ādikā [Pg.108] gāthāyo. Sīlakkhandhavaggamūlapariyāyavaggādivasena saṅgaho vaggasaṅgaho. Uttarimanussadhammapeyyālanīlacakkapeyyālādivavatthāpanavasena peyyālasaṅgaho. Aṅguttaranikāyādīsu ekakanipātādisaṅgaho. Saṃyuttanikāye devatāsaṃyuttādivasena saṃyuttasaṅgaho. Majjhimanikāyādīsu mūlapaṇṇāsakādivasena paṇṇāsakasaṅgaho.

These are the initial verses. The collection by division is the collection by way of the Division of Morality, the Root Discourse Chapter, and so on. The collection by repetition is by way of establishing the repetition of superhuman states, the blue wheel repetition, and so on. In the Aṅguttara Nikāya and so on is the collection of the Book of Ones, and so on. In the Saṃyutta Nikāya is the collection by connection by way of the Connected Discourses with Devas, and so on. In the Majjhima Nikāya and so on is the collection by fifty by way of the Root Fifty, and so on.

Assa buddhavacanassa saṅgītipariyosāne sādhukāraṃ dadamānā viyāti sambandho. Saṅkampīti uddhaṃ uddhaṃ gacchantī suṭṭhu kampi. Sampakampīti uddhaṃ adho ca gacchantī sampakampi. Sampavedhīti catūsu disāsu gacchantī suṭṭhu pavedhi. Accharaṃ paharituṃ yuttāni acchariyāni, pupphavassacelukkhepādīni. Yā paṭhamamahāsaṅgīti dhammasaṅgāhakehi mahākassapādīhi pañcahi satehi yena katā saṅgītā, tena pañcasatāni etissā atthīti ‘‘pañcasatā’’ti ca, thereheva katattā therā mahākassapādayo etissā atthīti ‘‘therikā’’ti ca loke vuccati, ayaṃ paṭhamamahāsaṅgīti nāmāti sambandho.

The connection should be made thus: as if giving approval at the conclusion of the recitation of this word of the Buddha. 'Saṅkampi' means it shook well, going upwards and upwards. 'Sampakampi' means it shook well, going upwards and downwards. 'Sampavedhi' means it trembled well, going in the four directions. 'Acchariyāni,' 'wonders,' are things fit for snapping the fingers, such as the showering of flowers and the tossing of garments. The First Great Council was recited by the five hundred compilers of the Dhamma headed by Mahākassapa; therefore, because this council has five hundred members, it is called 'Pañcasatikā,' and because it was conducted by the elders themselves—the elders headed by Mahākassapa belong to it—it is also called 'Therikā' in the world. The connection is: this is called the First Great Council.

Evaṃ paṭhamamahāsaṅgītiṃ dassetvā yadatthaṃ sā idha nidassitā, taṃ nigamanavasena dassento ‘‘imissā’’tiādimāha. Āyasmatā upālittherena vuttanti ‘‘tena samayenā’’tiādi vakkhamānaṃ sabbaṃ nidānavacanaṃ vuttaṃ. Kimatthaṃ panettha dhammavinayasaṅgahe kathiyamāne nidānavacanaṃ vuttaṃ, nanu ca bhagavatā bhāsitavacanasseva saṅgaho kātabboti? Vuccate – desanāya ṭhitiasammosasaddhaeyyabhāvasampādanatthaṃ. Kāladesadesakaparisāpadesehi upanibandhitvā ṭhapitā hi desanā ciraṭṭhitikā hoti asammosadhammā saddheyyā ca, desakālakattuhetunimittehi upanibandho viya vohāravinicchayo. Teneva ca āyasmatā mahākassapena ‘‘paṭhamapārājikaṃ āvuso, upāli, kattha paññatta’’ntiādinā desādipucchāsu katāsu tāsaṃ visajjanaṃ karontena āyasmatā upālittherena ‘‘tena samayenā’’tiādinā paṭhamapārājikassa nidānaṃ bhāsitaṃ.

Having thus shown the First Great Council, showing by way of conclusion the purpose for which it was indicated here, he says 'of this,' and so on. All the introductory words that will be spoken, beginning with 'At that time,' were spoken by the Venerable Elder Upāli. But why, when the collection of Dhamma and Vinaya is being spoken of here, was the introductory statement spoken? Should not only the words spoken by the Blessed One be collected? It is said: For the sake of accomplishing the teaching's stability, freedom from confusion, and trustworthiness. For a teaching, when established by being connected with time, place, speaker, and assembly, becomes long-lasting, of a nature not to be confused, and trustworthy—just as a legal decision is bound by speaker, time, agent, cause, and reason. For that very reason, when the Venerable Mahākassapa asked, 'Friend Upāli, where was the first pārājika rule laid down?' and so forth, making questions about the place and other details, the Venerable Elder Upāli, in answering them, spoke the introduction to the first pārājika, beginning with 'At that time.'

Apica sāsanasampattipakāsanatthaṃ nidānavacanaṃ. Ñāṇakaruṇāpariggahitasabbakiriyassa hi bhagavato natthi niratthakā paṭipatti attahitatthā vā, tasmā [Pg.109] paresaṃyevatthāya pavattasabbakiriyassa sammāsambuddhassa sakalampi kāyavacīmanokammaṃ yathāpavattaṃ vuccamānaṃ diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ sattānaṃ anusāsanaṭṭhena sāsanaṃ, na kabbaracanā. Tayidaṃ satthuracitaṃ kāladesadesakaparisāpadesehi saddhiṃ tattha tattha nidānavacanehi yathārahaṃ pakāsīyati.

Moreover, the introductory statement is for the purpose of proclaiming the accomplishment of the Dispensation. For the Blessed One, whose every action is embraced by knowledge and compassion, there is no useless conduct or conduct for his own benefit. Therefore, all the bodily, verbal, and mental actions of the Perfectly Self-Enlightened One, whose every action proceeds solely for the benefit of others, when spoken of as they occurred, constitute the Dispensation by way of instructing beings appropriately with visible, future, and ultimate benefits; it is not a poetic composition. This, composed by the Teacher, is appropriately proclaimed here and there by means of introductory statements, together with the time, place, speaker, and assembly.

Apica satthuno pamāṇabhāvappakāsanena sāsanassa pamāṇabhāvadassanatthaṃ nidānavacanaṃ, tañcassa pamāṇabhāvadassanaṃ ‘‘buddho bhagavā’’ti iminā padadvayena vibhāvitanti veditabbaṃ. Buddhoti hi iminā tathāgatassa anaññasādhāraṇasuparisuddhañāṇādiguṇavisesayogaparidīpanena, bhagavāti ca iminā rāgadosamohādisabbakilesamaladuccaritādidosappahānadīpanena, tato eva ca sabbasattuttamabhāvadīpanena ayamattho sabbathā pakāsito hotīti idamettha nidānavacanappayojanassa mukhamattanidassanaṃ.

Furthermore, the introductory statement is for the purpose of showing the authoritative nature of the Dispensation by proclaiming the Teacher's authoritative status. And this demonstration of his authoritative nature should be understood as being explained by these two words: 'the Buddha, the Blessed One.' For by the word 'Buddha,' the Tathāgata's possession of special qualities such as supremely purified knowledge, not shared by others, is illuminated; and by the word 'Blessed One,' the abandonment of all defilements such as lust, hatred, and delusion, and stains of misconduct and other faults, is illuminated. And thereby, his supreme status among all beings is also illuminated. Thus, this meaning is fully proclaimed in every way. This here is merely a brief indication of the purpose of the introductory statement.

Tatrāyaṃ ācariyaparamparāti tasmiṃ jambudīpe ayaṃ ācariyānaṃ paramparā paveṇī paṭipāṭi. Upāli dāsakotiādīsu upālitthero pākaṭoyeva, dāsakattherādayo pana evaṃ veditabbā. Vesāliyaṃ kira eko dāsako nāma brāhmaṇamāṇavo tiṇṇaṃ antevāsikasatānaṃ jeṭṭhantevāsiko hutvā ācariyassa santike sippaṃ uggaṇhanto dvādasavassikoyeva tiṇṇaṃ vedānaṃ pāragū ahosi. So ekadivasaṃ antevāsikaparivuto dhammavinayaṃ saṅgāyitvā vālikārāme nivasantaṃ āyasmantaṃ upālittheraṃ upasaṅkamitvā attano vedesu sabbāni gaṇṭhiṭṭhānāni theraṃ pucchi. Theropi sabbaṃ byākaritvā sayampi ekaṃ pañhaṃ pucchanto nāmaṃ sandhāya imaṃ pañhaṃ pucchi ‘‘ekadhammo kho, māṇava, sabbesu dhammesu anupatati, sabbepi, māṇava, dhammā ekadhammasmiṃ osaranti, katamo nu kho so, māṇavaka, dhammo’’ti. Sopi kho māṇavo pañhassa atthaṃ ajānanto ‘‘kimidaṃ bho pabbajitā’’ti āha. Buddhamantoyaṃ māṇavāti. Sakkā panāyaṃ bho mayhampi dātunti. Sakkā, māṇava, amhehi gahitapabbajjaṃ gaṇhantassa dātunti. ‘‘Sādhu kho bho pabbajitā’’ti māṇavo sampaṭicchitvā attano mātaraṃ pitaraṃ ācariyañca anujānāpetvā tīhi antevāsikasatehi saddhiṃ therassa santike pabbajitvā paripuṇṇavīsativasso upasampadaṃ [Pg.110] labhitvā arahattaṃ pāpuṇi. Thero taṃ dhuraṃ katvā khīṇāsavasahassassa piṭakattayaṃ vācesi.

Here is the succession of teachers. In Jambudīpa, this is the succession, lineage, and sequence of teachers. Among Upāli, Dāsaka, and so on, the Elder Upāli is well-known; however, the Elder Dāsaka and others should be understood as follows. In Vesālī, it is said there was a brahmin youth named Dāsaka who, having become the chief disciple of three hundred students, learned his craft under his teacher. When he was only twelve years old, he had mastered the three Vedas. One day, surrounded by his disciples, he approached the Venerable Elder Upāli, who, having recited the Dhamma and Vinaya, was dwelling in the Vālikārāma. He asked the elder about all the knotty points in his Vedas. The elder explained everything, and then he himself, with reference to the name, asked this question: 'Young man, one principle pervades all phenomena; all phenomena converge in one principle. What, young man, is that principle?' That youth, not understanding the meaning of the question, said, 'What is this, O renunciant?' 'This is the Buddha's teaching, young man.' 'Is it possible, sir, for this to be given to me too?' 'It is possible, young man, to give it to one who takes up the going forth that we have taken up.' The youth, saying, 'Very well, O renunciant!' accepted, and having obtained permission from his mother, father, and teacher, went forth in the presence of the Elder along with his three hundred disciples. Having completed twenty years of age, he received the higher ordination and attained arahantship. The Elder, having made him the authority, had him teach the three Piṭakas to a thousand whose cankers were destroyed.

Soṇako pana dāsakattherassa saddhivihāriko. So kira kāsīsu ekassa vāṇijakassa putto hutvā pañcadasavassuddesiko ekaṃ samayaṃ mātāpitūhi saddhiṃ vāṇijjāya giribbajaṃ gato. Tato pañcapaññāsadārakehi saddhiṃ veḷuvanaṃ gantvā tattha dāsakattheraṃ saparisaṃ disvā ativiya pasanno pabbajjaṃ yācitvā therena mātāpitaro anujānāpetvā ‘‘pabbajāhī’’ti vutto mātāpitusantikaṃ gantvā tamatthaṃ ārocetvā tesu anicchantesu chinnabhatto hutvā mātāpitaro anujānāpetvā pañcapaññāsāya dārakehi saddhiṃ therassa santike pabbajitvā laddhūpasampado arahattaṃ pāpuṇi. Taṃ thero sakalaṃ buddhavacanaṃ uggaṇhāpesi. Sopi gaṇapāmokkho hutvā bahūnaṃ dhammavinayaṃ vācesi.

Now, the Elder Soṇaka was the co-resident disciple of the Elder Dāsaka. It is said that he was the son of a merchant in the Kāsī country and, being fifteen years of age, he once went to Giribbaja for trade together with his parents. From there, he went to the Veḷuvana with fifty-five young men, and seeing the Elder Dāsaka there with his assembly, he became exceedingly devoted and requested the going forth. Having been told by the elder, 'Go forth after having your parents give permission,' he went to his parents and informed them of the matter. When they were unwilling, he refused food and thus had his parents give permission. Then, together with fifty-five young men, he went forth in the presence of the elder, and having received the higher ordination, he attained Arahantship. The elder caused him to learn the entire word of the Buddha. He too, having become a leader of the group, taught the Dhamma and Vinaya to many.

Siggavatthero pana soṇakattherassa saddhivihāriko ahosi. So kira pāṭaliputte siggavo nāma amaccaputto hutvā tiṇṇaṃ utūnaṃ anucchavikesu tīsu pāsādesu sampattiṃ anubhavamāno ekadivasaṃ attano sahāyena caṇḍavajjinā seṭṭhiputtena saddhiṃ saparivāro kukkuṭārāmaṃ gantvā tattha soṇakattheraṃ nirodhasamāpattiṃ samāpajjitvā nisinnaṃ disvā vanditvā attanā saddhiṃ anālapantaṃ ñatvā gantvā taṃ kāraṇaṃ bhikkhusaṅghaṃ pucchitvā bhikkhūhi ‘‘samāpattiṃ samāpannā nālapantī’’ti vutto ‘‘kathaṃ, bhante, samāpattito vuṭṭhahantī’’ti puna pucchitvā tehi ca bhikkhūhi ‘‘satthuno ceva saṅghassa ca pakkosanāya yathāparicchinnakālato āyusaṅkhayā ca vuṭṭhahantī’’ti vatvā tassa saparivārassa upanissayaṃ disvā saṅghassa vacanena nirodhā vuṭṭhāpitaṃ soṇakattheraṃ disvā ‘‘kasmā, bhante, mayā saddhiṃ nālapitthā’’ti pucchitvā therena ‘‘bhuñjitabbakaṃ kumāra bhuñjimhā’’ti vutte ‘‘sakkā nu kho, bhante, amhehipi taṃ bhojetu’’nti pucchitvā ‘‘sakkā, kumāra, amhādise katvā bhojetu’’nti vutte tamatthaṃ mātāpitūnaṃ ārocetvā tehi anuññāto attano sahāyena caṇḍavajjinā tehi ca pañcahi purisasatehi saddhiṃ soṇakattherassa santike pabbajitvā upasampanno ahosi. Tattha siggavo ca caṇḍavajjī ca dve [Pg.111] upajjhāyasseva santike dhammavinayaṃ pariyāpuṇitvā aparabhāge chaḷabhiññā ahesuṃ.

The Elder Siggava was a co-resident of the Elder Soṇaka. It is said that he, having been a minister's son named Siggava in Pāṭaliputta, experiencing prosperity in three mansions suitable for the three seasons, one day went with his friend, Caṇḍavajjī, the son of a wealthy merchant, along with his retinue, to Kukkuṭārāma. There, seeing the Elder Soṇaka seated, having entered the attainment of cessation, he paid homage. Realizing that the elder did not speak with him, he went and asked the Saṅgha of bhikkhus about the reason. The bhikkhus said, 'Those who have entered the attainment do not speak.' He then asked further, 'How, venerable sirs, do they emerge from the attainment?' The bhikkhus replied, 'They emerge by the call of the Teacher and the Saṅgha, from the predetermined time, and from the exhaustion of the life-faculty.' Then, seeing the spiritual potential of him and his retinue, the bhikkhus, by the word of the Saṅgha, had the Elder Soṇaka emerge from cessation. Seeing the elder, Siggava asked, 'Why, venerable sir, did you not speak with me?' The elder replied, 'Young man, we have experienced what was to be experienced.' Siggava then asked, 'Venerable sir, is it possible for us also to experience that?' The elder said, 'It is possible, young man, by making yourselves like us, to experience it.' He informed his parents of that matter and, with their permission, went forth and received the higher ordination in the presence of the Elder Soṇaka, together with his friend Caṇḍavajjī and those five hundred men. There, both Siggava and Caṇḍavajjī thoroughly learned the Dhamma and Vinaya in the presence of their preceptor and later attained the six direct knowledges.

Tissassa pana moggaliputtassa anupubbakathā parato āvi bhavissati. Vijitāvinoti vijitasabbakilesapaṭipakkhattā vijitavanto. Paramparāyāti paṭipāṭiyā, anukkamenāti vuttaṃ hoti. Jambusirivhayeti jambusadisanāme, jambunāmaketi vuttaṃ hoti. Mahantena hi jamburukkhena abhilakkhitattā dīpopi ‘‘jambū’’ti vuccati. Acchijjamānaṃ avinassamānaṃ katvā.

But for Moggaliputta Tissa, the sequential account will be manifest hereafter. 'Vijitāvī' means 'victorious ones,' because of having conquered all defilements, the opposing forces. 'Paramparāya' means 'in succession'; 'in order' is what is said to be. 'Jambusirivhaye' means 'having a name like the Jambu tree'; 'named Jambu' is what is said to be. Indeed, because it is marked by the great Jambu tree, the continent is also called 'Jambu'. Having made it unbroken and imperishable.

Vinayavaṃsantiādīhi tīhi vinayapāḷiyeva kathitā pariyāyavacanattā. Pakataññutanti veyyattiyaṃ, paṭubhāvanti vuttaṃ hoti. Dhuraggāho ahosīti padhānaggāhī ahosi, sabbesaṃ pāmokkho hutvā gaṇhīti vuttaṃ hoti. Bhikkhūnaṃ samudāyo samūho bhikkhusamudāyo, samaṇagaṇoti attho.

By the three, 'Vinayavaṃsa' and so on, only the Vinaya Pāḷi is spoken of, because of being synonymous terms. 'Pakataññuta' means 'skillfulness,' 'proficiency' is what is meant. 'Dhuraggāho ahosi' means 'he was one who grasped the burden'; 'he became the foremost of all and took the lead' is what is meant. 'Bhikkhūnaṃ samudāyo' means 'the gathering of bhikkhus'; 'the community of ascetics' is the meaning.

Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ

Thus, in the Sāratthadīpanī, the subcommentary to the Vinaya commentary Samantapāsādikā.

Paṭhamamahāsaṅgītikathāvaṇṇanā samattā.

The exposition of the Account of the First Great Council is concluded.

Dutiyasaṅgītikathāvaṇṇanā

The exposition of the Account of the Second Council.

‘‘Yadā nibbāyiṃsū’’ti sambandho. Jotayitvā ca sabbadhīti tameva saddhammaṃ sabbattha pakāsayitvā. ‘‘Jutimanto’’ti vattabbe gāthābandhavasena ‘‘jutīmanto’’ti vuttaṃ, paññājotisampannāti attho, tejavantoti vā, mahānubhāvāti vuttaṃ hoti. Nibbāyiṃsūti anupādisesāya nibbānadhātuyā parinibbāyiṃsu. Pahīnasabbakilesattā natthi etesaṃ katthaci ālayo taṇhāti anālayā, vītarāgāti vuttaṃ hoti.

The connection is with 'When they attained Nibbāna.' And 'having illuminated everywhere' means 'having proclaimed that very true Dhamma everywhere.' When 'jutimanto' should have been said, 'jutīmanto' is stated for the sake of poetic meter; the meaning is 'endowed with the light of wisdom,' or 'radiant,' or 'of great power' is what is meant. 'Nibbāyiṃsu' means 'they attained final Nibbāna in the Nibbāna-element without residue.' 'Anālayā' means 'because all defilements were abandoned, there is no clinging or craving in them anywhere'; 'they were free from desire' is what is meant.

Vassasataparinibbute bhagavatīti vassasataṃ parinibbutassa assāti vassasataparinibbuto, bhagavā, tasmiṃ parinibbānato vassasate atikkanteti vuttaṃ hoti. Vesālikāti vesālīnivāsino. Vajjiputtakāti vajjiraṭṭhe vesāliyaṃ kulānaṃ puttā. Kappati siṅgīloṇakappoti siṅgena loṇaṃ pariharitvā pariharitvā aloṇakapiṇḍapātena saddhiṃ bhuñjituṃ kappati, na sannidhiṃ karotīti adhippāyo. Kappati dvaṅgulakappoti dvaṅgulaṃ [Pg.112] atikkantāya chāyāya vikāle bhojanaṃ bhuñjituṃ kappatīti attho. Kappati gāmantarakappoti ‘‘gāmantaraṃ gamissāmī’’ti pavāritena anatirittabhojanaṃ bhuñjituṃ kappatīti attho. Kappati āvāsakappoti ekasīmāyaṃ nānāsenāsanesu visuṃ visuṃ uposathādīni saṅghakammāni kātuṃ vaṭṭatīti attho. Kappati anumatikappoti ‘‘anāgatānaṃ āgatakāle anumatiṃ gahessāmī’’ti tesu anāgatesuyeva vaggena saṅghena kammaṃ katvā pacchā anumatiṃ gahetuṃ kappati, vaggakammaṃ na hotīti adhippāyo. Kappati āciṇṇakappoti ācariyupajjhāyehi āciṇṇo kappatīti attho. So pana ekacco kappati dhammiko, ekacco na kappati adhammikoti veditabbo. Kappati amathitakappoti yaṃ khīraṃ khīrabhāvaṃ vijahitaṃ dadhibhāvaṃ asampattaṃ, taṃ bhuttāvinā pavāritena anatirittaṃ bhuñjituṃ kappatīti attho. Kappati jalogiṃ pātunti ettha jalogīti taruṇasurā. Yaṃ majjasambhāraṃ ekato kataṃ majjabhāvamasampattaṃ, taṃ pātuṃ vaṭṭatīti adhippāyo. Jātarūparajatanti sarasato vikāraṃ anāpajjitvā sabbadā jātaṃ rūpameva hotīti jātaṃ rūpametassāti jātarūpaṃ, suvaṇṇaṃ. Dhavalasabhāvatāya rājatīti rajataṃ, rūpiyaṃ. Susunāgaputtoti susunāgassa putto.

Regarding 'Vassasataparinibbute bhagavati': The compound 'Vassasataparinibbuta' is explained as 'he for whom a hundred years have passed since his Parinibbāna'; this refers to the Blessed One. The meaning is that a hundred years had passed since his Parinibbāna. Regarding 'Vesālikā': residents of Vesālī. Regarding 'Vajjiputtakā': sons of families in Vesālī, in the Vajji country. Regarding 'Kappati siṅgīloṇakappo': It is allowable to carry salt in a horn and eat it together with salt-less alms-food; the intention is that one does not make a store of it. Regarding 'Kappati dvaṅgulakappo': The meaning is that it is allowable to eat food in the afternoon when the shadow has passed two fingers' breadth. Regarding 'Kappati gāmantarakappo': The meaning is that it is allowable for one who has finished his meal to eat food that is not left-over, with the intention, 'I will go to another village'. Regarding 'Kappati āvāsakappo': The meaning is that it is allowable to perform Saṅgha acts, such as the Uposatha, separately in various dwellings within a single boundary. Regarding 'Kappati anumatikappo': It is allowable for an incomplete Saṅgha to perform an act while some monks are still absent, with the intention, 'We will obtain the consent of those who have not yet come when they arrive,' and then to obtain their consent afterwards; the intention is that it does not become an invalid act due to an incomplete quorum. Regarding 'Kappati āciṇṇakappo': The meaning is that what is practiced by teachers and preceptors is allowable. However, it should be understood that a certain lawful practice is allowable, while a certain unlawful one is not allowable. Regarding 'Kappati amathitakappo': The meaning is that it is allowable for one who has finished eating his meal to consume, as something that is not left-over, milk that has given up its state as milk but has not yet reached the state of curd. Regarding 'Kappati jalogiṃ pātun': Herein, 'jalogi' is young liquor. The intention is that it is allowable to drink that which is a collection of ingredients for liquor, put together, but which has not yet reached the state of being an intoxicant. Regarding 'Jātarūparajata': 'Jātarūpa' is gold; without undergoing alteration from its own nature, it is always just its born form, thus it is called 'jātarūpa' because 'for this, there is a born form'. 'Rajata' is silver; because it shines with a bright nature, it is called 'rajata'. Regarding 'Susunāgaputto': The son of King Susunāga.

Kākaṇḍakaputtoti kākaṇḍakabrāhmaṇassa putto. Vajjīsūti janapadavacanattā bahuvacanaṃ kataṃ. Ekopi hi janapado ruḷhīsaddattā bahuvacanena vuccati. Yena vesālī, tadavasarīti yena disābhāgena vesālī avasaritabbā, yasmiṃ vā padese vesālī, tadavasari, taṃ pattoti attho. Mahāvane kūṭāgārasālāyanti ettha mahāvanaṃ nāma sayaṃjātamaropimaṃ saparicchedaṃ mahantaṃ vanaṃ. Kapilavatthusāmantā pana mahāvanaṃ himavantena saha ekābaddhaṃ aparicchedaṃ hutvā mahāsamuddaṃ āhacca ṭhitaṃ, idaṃ tādisaṃ na hotīti saparicchedaṃ mahantaṃ vananti mahāvanaṃ. Kūṭāgārasālā pana mahāvanaṃ nissāya kate ārāme kūṭāgāraṃ anto katvā haṃsavaṭṭakacchannena haṃsamaṇḍalākārena katā.

‘Kākaṇḍakaputto’ means ‘the son of the brahmin Kākaṇḍaka.’ ‘Vajjīsu’ is in the plural because it is a term for a country, for indeed, even a single country is referred to in the plural due to conventional usage. ‘Yena Vesālī, tadavasarī’ means ‘the direction by which Vesālī is to be approached,’ or ‘the place where Vesālī is located,’ ‘he reached that’ is the meaning. Regarding ‘in the Kūṭāgārasālā in the Mahāvana’: Here, ‘Mahāvana’ refers to a great forest that is self-grown, not planted, and with defined boundaries. The Mahāvana near Kapilavatthu, however, being contiguous with the Himavanta and boundless, stands reaching the great ocean; this one is not like that. Thus, because it is a great forest with defined boundaries, it is called ‘Mahāvana’. The Kūṭāgārasālā, however, was constructed in a monastery built near the Mahāvana, with a gabled hall inside, and was roofed in the shape of a circle of geese.

Tadahuposatheti ettha tadahūti tasmiṃ ahani, tasmiṃ divaseti attho. Upavasanti etthāti uposatho, upavasitabbadivaso. Upavasantīti ca sīlena vā sabbaso āhārassa ca abhuñjanasaṅkhātena anasanena [Pg.113] vā khīrapānamadhupānādimattena vā upetā hutvā vasantīti attho. So panesa divaso aṭṭhamīcātuddasīpannarasībhedena tividho. Katthaci pana pātimokkhepi sīlepi upavāsepi paññattiyampi uposathasaddo āgato. Tathā hesa ‘‘āyāmāvuso kappina, uposathaṃ gamissāmā’’tiādīsu pātimokkhuddese āgato. ‘‘Evaṃ aṭṭhaṅgasamannāgato kho visākhe uposatho upavuttho’’tiādīsu (a. ni. 8.43) sīle. ‘‘Suddhassa ve sadā pheggu, suddhassuposatho sadā’’tiādīsu (ma. ni. 1.79) upavāse. ‘‘Uposatho nāma nāgarājā’’tiādīsu (dī. ni. 2.246; ma. ni. 3.258) paññattiyañca āgato. Tattha upecca vasitabbato uposatho pātimokkhuddeso. Upetena samannāgatena hutvā vasitabbato santāne vāsetabbato uposatho sīlaṃ. Asanādisaṃyamādiṃ vā upecca vasantīti uposatho upavāso. Tathārūpe hatthiassavisese uposathoti samaññāmattato uposatho paññatti. Idha pana ‘‘na, bhikkhave, tadahuposathe sabhikkhukā āvāsā’’tiādīsu (mahāva. 181) viya uposathadivaso adhippeto, tasmā tadahuposatheti tasmiṃ uposathadivaseti attho. Kaṃsapātinti suvaṇṇapātiṃ. Kahāpaṇampītiādīsu kahāpaṇassa samabhāgo aḍḍho. Pādo catutthabhāgo. Māsakoyeva māsakarūpaṃ. Sabbaṃ tāva vattabbanti iminā sattasatikakkhandhake (cūḷava. 446 ādayo) āgatā sabbāpi pāḷi idha ānetvā vattabbāti dasseti. Sā kuto vattabbāti āha ‘‘yāva imāya pana vinayasaṅgītiyā’’tiādi. Saṅgāyitasadisameva saṅgāyiṃsūti sambandho.

On that Uposatha day: Herein, `tadahu` means 'on that day,' 'in that day'; this is the meaning. They observe (`upavasanti`) herein (`ettha`), thus it is an `uposatho`, a day to be observed. And 'they observe' means they dwell having become endowed with virtue, or with fasting—which is defined as the complete abstention from food—or with merely milk-drinks, honey-drinks, and the like. This day, moreover, is threefold, distinguished as the eighth, the fourteenth, and the fifteenth. Elsewhere, however, the term `uposatha` is found applied to the Pātimokkha, to virtue, to fasting, and to a designation. For instance, in passages such as, 'Come, friend Kappina, we will go to the Uposatha,' it is found in the sense of the recitation of the Pātimokkha. In, 'Thus, Visākha, the Uposatha endowed with eight factors is observed,' it is in the sense of virtue. In, 'For the pure, it is always a holiday; for the pure, the Uposatha is constant,' it is in the sense of fasting. And in, 'Uposatha is the name of a Nāga king,' it is found in the sense of a designation. Therein, the recitation of the Pātimokkha is the `uposatho` because it is to be approached and dwelt in. Virtue is the `uposatho` because it is to be dwelt in, having become endowed with it, or because it is to be made to dwell in one's mental continuity. Fasting is the `uposatho` because they dwell having approached restraint from food and so on. For certain types of elephants and horses, `uposatho` is a designation merely by way of a name. Here, however, as in passages like, 'Monks, on that Uposatha day, from a residence with monks...,' the Uposatha day is intended. Therefore, 'on that Uposatha day' means on that very Uposatha day. 'A bronze bowl' means a golden bowl. In 'a kahāpaṇa,' etc., an `aḍḍho` is half a `kahāpaṇa`. A `pādo` is a fourth part. A `māsakarūpaṃ` is just a `māsaka`. By 'All that should be stated,' it is shown that all the Pāli text found in the Khandhaka of the Seven Hundred should be brought here and stated. To the question, 'From where should it be stated?' he says, 'Up to this Vinaya recitation,' etc. The connection is that they recited it just as it had been recited.

Pubbe kataṃ upādāyāti pubbe kataṃ paṭhamasaṅgītimupādāya. Sā panāyaṃ saṅgītīti sambandho. Tesūti tesu saṅgītikārakesu theresu. Vissutāti gaṇapāmokkhatāya vissutā sabbattha pākaṭā. Tasmiñhi sannipāte aṭṭheva gaṇapāmokkhā mahātherā ahesuṃ, tesu ca vāsabhagāmī sumanoti dve therā anuruddhattherassa saddhivihārikā, avasesā cha ānandattherassa. Ete pana sabbepi aṭṭha mahātherā bhagavantaṃ diṭṭhapubbā. Idāni te there sarūpato dassento āha ‘‘sabbakāmī cā’’tiādi. Sāṇasambhūtoti sāṇadesavāsī sambhūtatthero[Pg.114]. Dutiyo saṅgahoti sambandho. Pannabhārāti patitakkhandhabhārā. ‘‘Bhārā have pañcakkhandhā’’ti (saṃ. ni. 3.22) hi vuttaṃ. Katakiccāti catūsu saccesu catūhi maggehi kattabbassa pariññāpahānasaachakiriyābhāvanāsaṅkhātassa soḷasavidhassapi kiccassa pariniṭṭhitattā katakiccā.

The phrase 'pubbe kataṃ upādāya' means 'taking up what was done before,' referring to the First Council. The connection is to this very council. The word 'tesu' refers to those elders who participated in the council. 'Vissutā' means they were renowned as leaders of the group, widely known everywhere. For in that gathering, there were eight great elders as group leaders. Among them, Vāsabhagāmī and Sumana were two pupils of the Elder Anuruddha, while the remaining six were pupils of the Elder Ānanda. Moreover, all eight great elders had seen the Blessed One before. Now, describing those elders in detail, it begins with 'Sabbakāmī' and so on. Sāṇasambhūta is identified as the Elder Sambhūta from the Sāṇa region. The connection is that this is the second compilation. 'Pannabhārā' means 'laid down the burden,' referring to having laid down the burden of the five aggregates. Indeed, it is said: 'Truly, the five aggregates are a burden.' 'Katakiccā' means 'having done what was to be done,' because they had fully accomplished the sixteenfold duty—comprising full understanding, abandoning, realization, and development—to be done regarding the four truths through the four paths.

Abbudanti upaddavaṃ vadanti corakammampi bhagavato vacanaṃ thenetvā attano vacanassa dīpanato. Gaṇṭhipade pana ‘‘abbudaṃ gaṇḍo’’ti vuttaṃ. Imanti vakkhamānanidassanaṃ. Sandissamānā mukhā sammukhā. Uparibrahmalokūpapattiyā bhāvitamagganti uparibrahmaloke upapattiyā uppāditajjhānaṃ. Jhānañhi tatrūpapattiyā upāyabhāvato idha ‘‘maggo’’ti vuttaṃ. Upāyo hi ‘‘maggo’’ti vuccati. Vacanattho panettha – taṃ taṃ upapattiṃ maggati gavesati janeti nipphādetīti maggoti evaṃ veditabbo. Atthato cāyaṃ maggo nāma cetanāpi hoti cetanāsampayuttadhammāpi tadubhayampi. ‘‘Nirayañcāhaṃ, sāriputta, jānāmi nirayagāmiñca magga’’nti (ma. ni. 1.153) hi ettha cetanā maggo nāma.

They call 'abbuda' a calamity; it is also an act of theft, on account of stealing the Blessed One's words and presenting them as one's own. In the Gaṇṭhipada, however, it is said, 'Abbuda means a boil.' 'Imanti' refers to the forthcoming illustration. 'Sammukhā' means faces appearing directly. 'Uparibrahmalokūpapattiyā bhāvitamagganti' means the jhāna produced for rebirth in the higher Brahmā worlds. Indeed, jhāna is called the 'path' here because it is the means for rebirth there. For a means is called a 'path.' The meaning of the word here is: that which seeks, investigates, generates, and accomplishes rebirth in that realm is to be understood as the path. In essence, this path is volition, or mental states associated with volition, or both. For it is said, 'I know hell, Sāriputta, and the path leading to hell.' Here, volition is called the path.

‘‘Saddhā hiriyaṃ kusalañca dānaṃ,Dhammā ete sappurisānuyātā;

Etañhi maggaṃ diviyaṃ vadanti,Etena hi gacchati devaloka’’nti. (a. ni. 8.32;

kathā. 479) –

“Faith, moral shame, the wholesome, and giving: these qualities are followed by the virtuous. This indeed they call the heavenly path; by this one goes to the world of the gods.”

Ettha cetanāsampayuttadhammā maggo nāma. ‘‘Ayaṃ bhikkhave maggo ayaṃ paṭipadā’’ti saṅkhārūpapattisuttādīsu (ma. ni. 3.161) cetanāpi cetanāsampayuttadhammāpi maggo nāma. Imasmiṃ ṭhāne jhānassa adhippetattā cetanāsampayuttadhammā gahetabbā.

Here, the mental states associated with volition are called the path. In the Saṅkhārūpapatti Sutta and others, where it is said, “This, bhikkhus, is the path, this is the practice,” both volition and the mental states associated with volition are called the path. In this instance, because jhāna is intended, the mental states associated with volition should be taken.

Moggalibrāhmaṇassāti lokasammatassa aputtakassa moggalināmabrāhmaṇassa. Nanu ca kathametaṃ nāma vuttaṃ ‘‘moggalibrāhmaṇassa gehe paṭisandhiṃ gahessatī’’ti. Kiṃ uparūpapattiyā paṭiladdhasamāpattīnampi kāmāvacare uppatti hotīti? Hoti. Sā ca katādhikārānaṃ mahāpuññānaṃ cetopaṇidhivasena hoti, na sabbesanti daṭṭhabbaṃ. Atha mahaggatassa garukakammassa vipākaṃ paṭibāhitvā parittakammaṃ kathamattano vipākassa okāsaṃ karotīti? Ettha ca tāva tīsupi gaṇṭhipadesu idaṃ [Pg.115] vuttaṃ ‘‘nikantibaleneva jhānā parihāyati, tato parihīnajjhānā nibbattantī’’ti. Keci pana ‘‘anīvaraṇāvatthāya nikantiyā jhānassa parihāni vīmaṃsitvā gahetabbā’’ti vatvā evamettha kāraṇaṃ vadanti ‘‘satipi mahaggatakammuno vipākapaṭibāhanasamatthassa parittakammassapi abhāve ‘ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā’ti (dī. ni. 3.337; a. ni. 8.35; saṃ. ni. 4.352) vacanato kāmabhave cetopaṇidhi mahaggatakammassa vipākaṃ paṭibāhitvā parittakammuno vipākassa okāsaṃ karotī’’ti.

Of the Brahmin Moggali—this refers to the world-renowned, childless Brahmin named Moggali. But how, indeed, could this statement have been made: “He will take rebirth in the Brahmin Moggali’s household”? Does rebirth in the sensual realm occur even for those who have attained meditative states for higher rebirths? It does. And that occurs for those of great merit who have made a mental aspiration; it should be understood that this is not so for everyone. But how can a minor deed create an opportunity for its own result after it obstructs the result of a weighty, exalted kamma? Here, in all three knotty passages, it is said: “One falls from jhāna due to the force of attachment, and having fallen from jhāna, one is reborn.” Some, however, say: “The loss of jhāna due to attachment should be understood by examining the state of being without hindrances,” and they explain the reason thus: “Even if there is no minor kamma capable of obstructing the result of an exalted kamma, the mental aspiration of a virtuous person—due to its purity—can, in the sensual realm, obstruct the result of the exalted kamma and create an opportunity for the result of a minor kamma, as stated in the words: ‘Indeed, bhikkhus, the mental aspiration of a virtuous one succeeds because of its purity.’”

Sādhu sappurisāti ettha sādhūti āyācanatthe nipāto, taṃ yācāmāti attho. Haṭṭhapahaṭṭhoti cittapīṇanavasena punappunaṃ santuṭṭho. Udaggudaggoti sarīravikāruppādanapītivasena udaggudaggo. Pītimā hi puggalo kāyacittānaṃ uggatattā abbhuggatattā ‘‘udaggo’’ti vuccati. Sādhūti paṭissuṇitvāti ‘‘sādhū’’ti paṭivacanaṃ datvā. Tīretvāti niṭṭhapetvā. Puna paccāgamiṃsūti puna āgamiṃsu. Tena kho pana samayenāti yasmiṃ samaye dutiyasaṅgītiṃ akaṃsu, tasmiṃ samayeti attho. Navakāti vuttamevatthaṃ vibhāvetuṃ ‘‘daharabhikkhū’’ti vuttaṃ. Taṃ adhikaraṇaṃ na sampāpuṇiṃsūti taṃ vajjiputtakehi uppāditaṃ adhikaraṇaṃ vinicchinituṃ na sampāpuṇiṃsu nāgamiṃsu. No ahuvatthāti sambandho. Idaṃ daṇḍakammanti idāni vattabbaṃ sandhāya vuttaṃ. Yāvatāyukaṃ ṭhatvā parinibbutāti sambandho, yāva attano attano āyuparimāṇaṃ, tāva ṭhatvā parinibbutāti attho.

“Good, virtuous ones”—here, ‘sādhu’ is a particle in the sense of requesting; the meaning is “we request you.” “Repeatedly delighted”—being content again and again due to mental satisfaction. “Elated and overjoyed”—elated and overjoyed due to the joy that causes bodily excitement. For a person filled with joy is called “elated” because their body and mind are uplifted and exalted. “Having responded, ‘Good’”—having given the reply, “Good.” “Having settled”—having completed. “They returned again”—they came back once more. “At that time”—at the time when they held the Second Council, that is the meaning. “New ones”—to clarify the matter already stated, it is said, “young monks.” “They did not reach that case”—they did not succeed in settling the case raised by the Vajjiputtakas, nor did they arrive. “They were not present”—this is the connection. “This act of punishment”—this is said with reference to what is now to be stated. “Having remained for their full lifespan, they attained final Nibbāna”—this is the connection; the meaning is: having lived out their respective lifespans, they attained final Nibbāna.

Kiṃ pana katvā te therā parinibbutāti āha ‘‘dutiyaṃ saṅgahaṃ katvā’’tiādi. Anāgatepi saddhammavuḍḍhiyā hetuṃ katvā parinibbutāti sambandho. Idāni ‘‘tepi nāma evaṃ mahānubhāvā therā aniccatāya vasaṃ gatā, kimaṅgaṃ pana aññe’’ti saṃvejetvā ovadanto āha ‘‘khīṇāsavā’’tiādi. Aniccatāvasanti aniccatāvasattaṃ, aniccatāyattabhāvaṃ aniccatādhīnabhāvanti vuttaṃ hoti. Jammiṃ lāmakaṃ durabhisambhavaṃ anabhibhavanīyaṃ atikkamituṃ asakkuṇeyyaṃ aniccataṃ evaṃ ñatvāti sambandho. Keci pana ‘‘durabhisambhava’’nti ettha ‘‘pāpuṇituṃ asakkuṇeyya’’nti imamatthaṃ gahetvā ‘‘yaṃ durabhisambhavaṃ niccaṃ amataṃ padaṃ, taṃ pattuṃ vāyame dhīro’’ti sambandhaṃ [Pg.116] vadanti. Sabbākārenāti sabbappakārena vattabbaṃ kiñcipi asesetvā dutiyasaṅgīti saṃvaṇṇitāti adhippāyo.

But having done what did those elders attain final Nibbāna? It is said, “Having made the second compilation,” and so on. Also, having made a cause for the growth of the true Dhamma in the future, they attained final Nibbāna—this is the connection. Now, admonishing by inspiring a sense of urgency, saying, “Even those elders of such great power have come under the sway of impermanence—what then of others?” it is said, “Those with cankers destroyed,” and so on. “Under the sway of impermanence” means being subject to impermanence, being dependent on impermanence, being under the control of impermanence—this is what is meant. Knowing impermanence thus—as wretched, base, hard to overcome, unconquerable, and impossible to transcend—this is the connection. Some, however, taking the meaning here of “hard to overcome” as “impossible to attain,” say the connection is: “The wise one should strive to reach that hard-to-attain, permanent, deathless state.” “In every way” means in every manner, without omitting anything whatsoever; the Second Council was thoroughly described—this is the intended meaning.

Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ

Thus in the Sāratthadīpanī, a sub-commentary on the Samantapāsādikā, the commentary to the Vinaya.

Dutiyasaṅgītikathāvaṇṇanā samattā.

The Explanation of the Account of the Second Council is completed.

Tatiyasaṅgītikathāvaṇṇanā

The Commentary on the Account of the Third Council

Imissā pana saṅgītiyā dhammasaṅgāhakattherehi nikkaḍḍhitā te dasasahassā vajjiputtakā bhikkhū pakkhaṃ pariyesamānā attano attano anurūpaṃ dubbalapakkhaṃ labhitvā visuṃ mahāsaṅghikaṃ ācariyakulaṃ nāma akaṃsu, tato bhijjitvā aparāni dve ācariyakulāni jātāni gokulikā ca ekabyohārikā ca. Gokulikanikāyato bhijjitvā aparāni dve ācariyakulāni jātāni paṇṇattivādā ca bāhuliyā ca. Bahussutikātipi tesaṃyeva nāmaṃ, tesaṃyeva antarā cetiyavādā nāma apare ācariyavādā uppannā. Evaṃ mahāsaṅghikācariyakulato dutiye vassasate pañcācariyakulāni uppannāni, tāni mahāsaṅghikehi saddhiṃ cha honti.

Now, the ten thousand Vajjiputtaka monks who were expelled in this council by the Dhamma-compiling elders, seeking a faction and finding a weak faction suitable for themselves, separately formed a school of teachers named the Mahāsaṅghika. From that, having split, two other schools of teachers arose: the Gokulikas and the Ekabyohārikas. From the Gokulika sect, having split, two other schools of teachers arose: the Paṇṇattivādins and the Bāhuliyas. Bahussutikā is also their name. And from among them, other teachers named the Cetiyavādins arose. Thus, from the Mahāsaṅghika school of teachers, in the second century, five schools of teachers arose; these, together with the Mahāsaṅghikas, are six.

Tasmiṃyeva dutiye vassasate theravādato bhijjitvā dve ācariyavādā uppannā mahisāsakā ca vajjiputtakā ca. Tattha vajjiputtakavādato bhijjitvā apare cattāro ācariyavādā uppannā dhammuttarikā bhaddayānikā channāgārikā samitikāti. Puna tasmiṃyeva dutiye vassasate mahisāsakavādato bhijjitvā sabbatthivādā dhammaguttikāti dve ācariyavādā uppannā. Puna sabbatthivādakulato bhijjitvā kassapikā nāma jātā, kassapikesupi bhinnesu apare saṅkantikā nāma jātā, saṅkantikesu bhinnesu suttavādā nāma jātāti theravādato bhijjitvā ime ekādasa ācariyavādā uppannā, te theravādena saddhiṃ dvādasa honti. Iti ime ca dvādasa mahāsaṅghikānañca cha ācariyavādāti sabbe aṭṭhārasa ācariyavādā dutiye vassasate [Pg.117] uppannā. Aṭṭhārasa nikāyātipi aṭṭhārasācariyakulānītipi etesaṃyeva nāmaṃ. Etesu pana sattarasa vādā bhinnakā, theravādoveko asambhinnakoti veditabbo. Vuttampi cetaṃ dīpavaṃse –

In that same second century, having split from the Theravāda, two schools of teachers arose: the Mahīsāsakas and the Vajjiputtakas. From the Vajjiputtaka school, four more schools of teachers arose: the Dhammuttarikas, the Bhaddayānikas, the Channāgārikas, and the Samitikas. Again, in that same second century, having split from the Mahīsāsaka school, two schools of teachers arose: the Sabbatthivādins and the Dhammaguttikas. Furthermore, having split from the Sabbatthivādin lineage, the Kassapikas were born. When the Kassapikas split, the Saṅkantikas were born, and when the Saṅkantikas split, the Suttavādins were born. Thus, having split from the Theravāda, these eleven schools of teachers arose; together with the Theravāda, they are twelve. Thus, these twelve and the six schools of teachers of the Mahāsaṅghikas—all eighteen schools of teachers—arose in the second century. 'Eighteen Nikāyas' and 'Eighteen Lineages of Teachers' are but names for these. Among them, however, seventeen schools are schismatic; the Theravāda alone is to be understood as undivided. This is also stated in the Dīpavaṃsa:

‘‘Nikkaḍḍhitā pāpabhikkhū, therehi vajjiputtakā;

Aññaṃ pakkhaṃ labhitvāna, adhammavādī bahū janā.

The wicked Vajjiputtaka monks were expelled by the elders; having gained another faction, many people advocated non-Dhamma.

‘‘Dasasahassā samāgantvā, akaṃsu dhammasaṅgahaṃ;

Tasmāyaṃ dhammasaṅgīti, mahāsaṅgīti vuccati.

Ten thousand assembled together and made a Dhamma compilation; therefore this Dhamma Council is called the Great Council.

‘‘Mahāsaṅgītikā bhikkhū, vilomaṃ akaṃsu sāsane;

Bhinditvā mūlasaṅgahaṃ, aññaṃ akaṃsu saṅgahaṃ.

The monks of the Great Council acted contrary to the Teaching; having broken up the original compilation, they made another compilation.

‘‘Aññatra saṅgahitaṃ suttaṃ, aññatra akariṃsu te;

Atthaṃ dhammañca bhindiṃsu, vinaye nikāyesu ca pañcasu.

They placed a Sutta compiled for one collection into another; they fractured the meaning and the text in the Vinaya and in the five Nikāyas.

‘‘Pariyāyadesitañcāpi, atho nippariyāyadesitaṃ;

Nītatthañceva neyyatthaṃ, ajānitvāna bhikkhavo.

Not knowing that which was taught by implication and that which was taught directly, nor the definitive meaning and the interpretable meaning,

‘‘Aññaṃ sandhāya bhaṇitaṃ, aññaṃ atthaṃ ṭhapayiṃsu te;

Byañjanacchāyāya te bhikkhū, bahuṃ atthaṃ vināsayuṃ.

they established another meaning for what was spoken with reference to one thing; through the semblance of the wording, those monks destroyed much meaning.

‘‘Chaḍḍetvāna ekadesaṃ, suttaṃ vinayagambhiraṃ;

Patirūpaṃ suttaṃ vinayaṃ, tañca aññaṃ kariṃsu te.

Having discarded a portion of the profound Sutta and Vinaya, they composed another, counterfeit Sutta and Vinaya.

‘‘Parivāraṃ atthuddhāraṃ, abhidhammaṃ chappakaraṇaṃ;

Paṭisambhidañca niddesaṃ, ekadesañca jātakaṃ;

Ettakaṃ vissajjetvāna, aññāni akariṃsu te.

The Parivāra, the summary of the meaning, the six treatises of the Abhidhamma, the Paṭisambhidā, the Niddesa, and a portion of the Jātaka—having discarded this much, they then composed other things.

‘‘Nāmaṃ liṅgaṃ parikkhāraṃ, ākappakaraṇāni ca;

Pakatibhāvaṃ vijahitvā, tañca aññaṃ akaṃsu te.

Name, gender, requisites, and also modes of conduct; abandoning their original nature, they made them into something different.

‘‘Pubbaṅgamā bhinnavādā, mahāsaṅgītikārakā;

Tesañca anukārena, bhinnavādā bahū ahu.

The schismatics, makers of the Great Council, were the leaders; and following their example, many became schismatics.

‘‘Tato aparakālamhi, tasmiṃ bhedo ajāyatha;

Gokulikā ekabyohāri, dvidhā bhijjittha bhikkhavo.

Then, at a later time, a schism arose among them; the monks split into two groups, the Gokulikas and the Ekabyohārikas.

‘‘Gokulikānaṃ [Pg.118] dve bhedā, aparakālamhi jāyatha;

Bahussutikā ca paññatti, dvidhā bhijjittha bhikkhavo.

At a later time, two divisions arose from the Gokulikas; the monks split into two groups: the Bahussutikas and the Paññattivādins.

‘‘Cetiyā ca punavādī, mahāsaṅgītibhedakā;

Pañca vādā ime sabbe, mahāsaṅgītimūlakā.

The Cetiyas were also schismatics, breakers of the Great Council; all these five schools have the Great Council as their root.

‘‘Atthaṃ dhammañca bhindiṃsu, ekadesañca saṅgahaṃ;

Ganthañca ekadesañhi, chaḍḍetvā aññaṃ akaṃsu te.

They fractured the meaning and the Dhamma, and a portion of the collection; and having discarded a portion of the text, they composed another.

‘‘Nāmaṃ liṅgaṃ parikkhāraṃ, ākappakaraṇāni ca;

Pakatibhāvaṃ vijahitvā, tañca aññaṃ akaṃsu te.

Name, gender, requisites, and also modes of conduct; abandoning their original nature, they made them into something different.

‘‘Visuddhattheravādamhi, puna bhedo ajāyatha;

Mahisāsakā vajjiputtakā, dvidhā bhijjittha bhikkhavo.

Within the pure Theravāda, a schism arose again; the monks split into two: the Mahisāsakas and the Vajjiputtakas.

‘‘Vajjiputtakavādamhi, catudhā bhedo ajāyatha;

Dhammatturikā bhaddayānikā, channāgārikā ca samiti.

Within the Vajjiputtaka school, a fourfold schism arose: the Dhammuttarikas, the Bhaddayānikas, the Channāgārikas, and the Sammitiyas.

‘‘Mahisāsakānaṃ dve bhedā, aparakālamhi ajāyatha;

Sabbatthivādā dhammaguttā, dvidhā bhijjittha bhikkhavo.

At a later time, two divisions arose from the Mahisāsakas; the monks split into two: the Sabbatthivādins and the Dhammaguttikas.

‘‘Sabbatthivādānaṃ kassapikā, saṅkanti kassapikena ca;

Saṅkantikānaṃ suttavādī, anupubbena bhijjatha.

From the Sabbatthivādins arose the Kassapikas, and from the Kassapikas, the Saṅkantikas; from the Saṅkantikas arose the Suttavādins; thus they split in succession.

‘‘Ime ekādasa vādā, pabhinnā theravādato;

Atthaṃ dhammañca bhindiṃsu, ekadesañca saṅgahaṃ;

Ganthañca ekadesañhi, chaḍḍetvā aññaṃ akaṃsu te.

These eleven schools, having split off from the Theravāda, fractured the meaning and the Dhamma, and a portion of the collection; and having discarded a portion of the text, they composed another.

‘‘Nāmaṃ liṅgaṃ parikkhāraṃ, ākappakaraṇāni ca;

Pakatibhāvaṃ vijahitvā, tañca aññaṃ akaṃsu te.

Name, gender, requisites, and also modes of conduct; abandoning their original nature, they made them into something different.

‘‘Sattarasa bhinnavādā, ekavādo abhinnako;

Sabbevaṭṭhārasa honti, bhinnavādena te saha;

Nigrodhova mahārukkho, theravādānamuttamo.

Seventeen are the schismatic doctrines, one doctrine is undivided; all together they are eighteen, along with those schismatic doctrines. Like a great banyan tree, the Theravāda is the most excellent.

‘‘Anūnaṃ anadhikañca, kevalaṃ jinasāsanaṃ;

Kaṇṭakā viya rukkhamhi, nibbattā vādasesakā.

Neither deficient nor excessive, the Victor's teaching is complete; like thorns upon a tree, the remaining doctrines arose.

‘‘Paṭhame [Pg.119] vassasate natthi, dutiye vassasatantare;

Bhinnā sattarasa vādā, uppannā jinasāsane’’ti.

In the first century there were none; within the second century, seventeen schismatic schools arose in the Conqueror’s Dispensation.

Aparāparaṃ pana hemavatā rājagirikā siddhatthikā pubbaseliyā aparaseliyā vājiriyāti aññepi cha ācariyavādā uppannā. Purimakānaṃ pana aṭṭhārasannaṃ ācariyavādānaṃ vasena pavattamāne sāsane asoko dhammarājā paṭiladdhasaddho divase divase buddhapūjāya satasahassaṃ, dhammapūjāya satasahassaṃ, saṅghapūjāya satasahassaṃ, attano ācariyassa nigrodhattherassa satasahassaṃ, catūsu dvāresu bhesajjatthāya satasahassanti pañca satasahassāni pariccajanto sāsane uḷāraṃ lābhasakkāraṃ pavattesi. Tadā hatalābhasakkārehi titthiyehi uppāditaṃ anekappakāraṃ sāsanamalaṃ visodhetvā moggaliputtatissatthero tipiṭakapariyattidharānaṃ pabhinnapaṭisambhidānaṃ bhikkhūnaṃ sahassamekaṃ gahetvā yathā mahākassapatthero ca yasatthero ca dhammañca vinayañca saṅgāyiṃsu, evameva saṅgāyanto tatiyasaṅgītiṃ akāsi. Idāni taṃ tatiyasaṅgītiṃ mūlato pabhuti vitthāretvā dassento āha ‘‘tissopi kho mahābrahmā brahmalokato cavitvā moggalibrāhmaṇassa gehe paṭisandhiṃ aggahesī’’tiādi.

Furthermore, six other schools of teachers arose: the Hemavatā, Rājagirikā, Siddhatthikā, Pubbaseliyā, Aparaseliyā, and Vājiriyā. While the Dispensation was proceeding by means of the earlier eighteen schools of teachers, King Asoka, the righteous monarch, having obtained faith, daily gave away five hundred thousand: a hundred thousand for the worship of the Buddha, a hundred thousand for the worship of the Dhamma, a hundred thousand for the worship of the Sangha, a hundred thousand to his teacher, the Elder Nigrodha, and a hundred thousand for medicine at the four gates. Thus, he caused great gain and honor to arise in the Dispensation. At that time, the Elder Moggaliputtatissa, having purified the manifold defilements of the Dispensation that had been generated by sectarians deprived of gain and honor, took one thousand monks—bearers of the Tipiṭaka scriptures, possessing the analytical knowledges—and, just as the Elder Mahākassapa and the Elder Yasa had recited the Dhamma and Vinaya, so too, while reciting, did he hold the Third Council. Now, to show that Third Council by elaborating from the beginning, it is said: “Indeed, Tissa, the great Brahmā, having passed away from the Brahmā world, took conception in the house of the Brahmin Moggali,” and so on.

Tattha gehe paṭisandhiṃ aggahesīti moggalibrāhmaṇassa gehe brāhmaṇiyā kucchimhi paṭisandhiṃ aggahesīti attho. Gehassa pana tannissayattā nissite nissayavohāravasena ‘‘gehe paṭisandhiṃ aggahesī’’ti vuttaṃ yathā ‘‘mañcā ukkuṭṭhiṃ karonti, sabbo gāmo āgato’’ti. Sattavassānīti accantasaṃyoge upayogavacanaṃ. Aticchathāti atikkamitvā icchatha, idha bhikkhā na labbhati, ito aññattha gantvā bhikkhaṃ pariyesathāti adhippāyo. ‘‘Bho pabbajitā’’tiādi brāhmaṇo attano gehe bhikkhālābhaṃ anicchanto āha. Paṭiyāditabhattatoti sampādetvā ṭhapitabhattato. Tadupiyanti tadanurūpaṃ. Upasamaṃ disvāti therassa kāyacittavūpasamaṃ punappunaṃ disvā, ñatvāti attho. Iriyāpathavūpasamasandassanena hi tannibandhino cittassa yoniso pavattiupasamopi viññāyati. Bhiyyoso mattāya pasīditvāti [Pg.120] punappunaṃ visesato adhikataraṃ pasīditvā. Bhattavissaggakaraṇatthāyāti bhattakiccakaraṇatthāya. Adhivāsetvāti sampaṭicchitvā.

Therein, 'he took conception in the house' means that he took conception in the womb of the brahmin woman in the house of the brahmin Moggali. However, because the house was his support, it is said, 'he took conception in the house,' by way of referring to the support instead of that which is supported, just as it is said, 'the beds make an uproar' or 'the whole village has come.' 'Seven years' is a term used to denote continuous connection. 'You desire excessively' means you desire by transgressing, with the intention: 'alms are not to be had here; go elsewhere from here and seek alms.' 'O ascetics,' and so on—the brahmin spoke thus, not wishing for the gain of monks in his house. 'From the prepared food' means from the food that had been made ready and set aside. 'Suitable for that' means appropriate for that. 'Having seen the tranquility' means having repeatedly seen and known the tranquility of the elder's body and mind. For by the sight of the tranquility of his deportment, the wise and tranquil process of the mind connected to it is also made known. 'Having become even more pleased' means having repeatedly, in a special and superior way, become pleased. 'For the purpose of serving the meal' means for the purpose of performing the duties related to the meal. 'Having consented' means having accepted.

Soḷasavassuddesikoti soḷasavassoti uddisitabbo voharitabboti soḷasavassuddeso, soyeva soḷasavassuddesiko. Soḷasavassoti vā uddisitabbataṃ arahatīti soḷasavassuddesiko, soḷasavassāni vā uddisitabbāni assāti soḷasavassuddesiko, soḷasavassoti uddeso vā assa atthīti soḷasavassuddesiko, atthato pana soḷasavassikoti vuttaṃ hoti. Tiṇṇaṃ vedānaṃ pāragūti iruvedayajuvedasāmavedasaṅkhātānaṃ tiṇṇaṃ vedānaṃ paguṇakaraṇavasena pāraṃ gatoti pāragū. Pāragūti cettha niccasāpekkhatāya samāsādikaṃ veditabbaṃ. Laggetvāti olambetvā. Na ca kācīti ettha ca-saddo avadhāraṇe, kāci kathā neva uppajjatīti attho. Pallaṅkanti nisīditabbāsanaṃ. Uppajjissatīti etthāpi ‘‘kathā’’ti idaṃ ānetvā sambandhitabbaṃ. Kupito anattamanoti kopena kupito, anattamano domanassena. Domanassasamaṅgī hi puggalo pītisukhehi na attamano na attacittoti anattamanoti vuccati. Na sakamanoti vā anattamano attano vase aṭṭhitacittattā.

One who is to be designated or called as sixteen years old is a `soḷasavassuddeso` (one designated as sixteen years); that very person is `soḷasavassuddesiko`. Or, one is `soḷasavassuddesiko` because one is worthy of being designated as sixteen years old; or because there are sixteen years to be designated for him; or because he has the designation 'sixteen years old'. In meaning, however, it is said to be 'one who is sixteen years old'. A master of the three Vedas: because one has gone to the further shore by means of making proficient the three Vedas known as the Rigveda, Yajurveda, and Sāmaveda, one is called a 'master'. And here, regarding 'master', compounding and so forth should be understood because of its constant dependency. 'Having attached' means having hung upon. In 'And not any', the word 'ca' is for emphasis; the meaning is that no talk whatsoever arises. 'A couch' means a seat for sitting. Here too, in 'will arise', the word 'talk' should be brought in and connected. 'Angry and displeased': angry due to anger; displeased due to mental distress. For a person endowed with mental distress is not pleased, not of joyful mind with rapture and happiness; hence, he is called 'displeased'. Or, 'displeased' means 'not one's own mind', because the mind is not established under one's own control.

Caṇḍikkabhāveti caṇḍiko vuccati caṇḍo thaddhapuggalo, tassa bhāvo caṇḍikkaṃ, thaddhabhāvoti attho. Idha pana ‘‘caṇḍikkabhāve’’ti vuttattā caṇḍikoyeva caṇḍikkanti gahetabbaṃ, tena ‘‘caṇḍikkabhāve’’ti ettha thaddhabhāveti attho veditabbo. Kiñci mantanti kiñci vedaṃ. Aññe ke jānissantīti na keci jānissantīti adhippāyo. Pucchitvā sakkā jānitunti attano padesañāṇe ṭhitattā thero evamāha. Sabbaññubuddhā eva hi ‘‘puccha, māṇava, yadākaṅkhasī’’tiādinā paccekabuddhādīhi asādhāraṇaṃ sabbaññupavāraṇaṃ pavārenti. Sāvakā pana padesañāṇe ṭhitattā ‘‘sutvā vedissāmā’’ti vā ‘‘pucchitvā sakkā jānitu’’nti vā vadanti.

Regarding `Caṇḍikkabhāve` (in the state of harshness): A harsh, obstinate person is called `caṇḍiko` (harsh). His state is `caṇḍikkaṃ` (harshness); the meaning is obstinacy. Here, however, since it is said `caṇḍikkabhāve`, it should be taken that the harsh person is himself harshness; therefore, the meaning here in `caṇḍikkabhāve` should be understood as 'in the state of obstinacy'. `Kiñci mantan` (any sacred text) means any Veda. `Aññe ke jānissanti` (who else will know?) has the intention that no one will know. `Pucchitvā sakkā jānituṃ` (having asked, it is possible to know): because the elder was established in partial knowledge, he spoke thus. For only the Omniscient Buddhas issue the invitation of omniscience, which is not shared with Paccekabuddhas and others, with such words as, 'Ask, young man, whatever you doubt'. Disciples, however, being established in partial knowledge, say either, 'Having heard, we will know,' or, 'Having asked, it is possible to know.'

Tīsu vedesūtiādīsu tayo vedā pubbe vuttanayā eva. Nighaṇḍūti nāmanighaṇḍurukkhādīnaṃ vevacanappakāsakaṃ satthaṃ, vevacanappakāsakanti ca pariyāyasaddadīpakanti attho, ekekassa atthassa anekapariyāyavacanavibhāvakanti [Pg.121] vuttaṃ hoti. Nidassanamattañcetaṃ anekesaṃ atthānaṃ ekasaddassa vacanīyatāvibhāvanavasenapi tassa ganthassa pavattattā. Vacanīyavācakabhāvena atthaṃ saddañca nikhaṇḍeti bhindati vibhajja dassetīti nikhaṇḍu, so eva idha kha-kārassa gha-kāraṃ katvā nighaṇḍūti vutto. Keṭubhanti kiriyākappavikappo kavīnaṃ upakārasatthaṃ. Ettha ca kiriyākappavikappoti vacībhedādilakkhaṇā kiriyā kappīyati vikappīyati etenāti kiriyākappo, so pana vaṇṇapadabandhapadatthādivibhāgato bahuvikappoti kiriyākappavikappoti vuccati. Idañca mūlakiriyākappaganthaṃ sandhāya vuttaṃ. So hi satasahassaparimāṇo nayādicariyādikaṃ pakaraṇaṃ. Vacanatthato pana kiṭati gameti kiriyādivibhāgaṃ, taṃ vā anavasesapariyādānato gamento pūretīti keṭubhanti vuccati, saha nighaṇḍunā keṭubhena ca sanighaṇḍukeṭubhā, tayo vedā. Tesu sanighaṇḍukeṭubhesu. Ṭhānakaraṇādivibhāgato nibbacanavibhāgato ca akkharā pabhedīyanti etenāti akkharappabhedo, sikkhā ca nirutti ca. Saha akkharappabhedenāti sākkharappabhedā, tesu sākkharappabhedesu. Itihāsapañcamesūti athabbanavedaṃ catutthaṃ katvā ‘‘itiha āsa itiha āsā’’ti īdisavacanapaṭisaṃyutto purāṇakathāsaṅkhāto itihāso pañcamo etesanti itihāsapañcamā, tayo vedā. Tesu itihāsapañcamesu. Neva attanā passatīti neva sayaṃ passati, neva jānātīti attho. Puccha, byākarissāmīti ‘‘sabbāpi pucchā vedesuyeva antogadhā’’ti sallakkhento evamāha.

In the phrase 'among the three Vedas' and so on, the three Vedas are just as previously stated. Nighaṇḍu is a treatise, a lexicon that explains the synonyms for trees and so on. 'Explains synonyms' means it illuminates synonymous terms; that is, it is said to make known the many synonymous expressions for each single meaning. And this is merely an illustration, since that treatise also proceeds by revealing how numerous meanings can be expressed by a single term. It is called Nikhaṇḍu because it analyzes—it breaks apart and shows by dividing—the meaning and the word through the relationship of the expressed and the expression. That very term, with the letter 'kha' changed to 'gha', is here called Nighaṇḍu. Keṭubha is the 'arrangement and modification of compositions,' a treatise beneficial to poets. Here, 'arrangement and modification of compositions' is so called because by this treatise, composition (kiriyā)—characterized by distinctions of speech and so on—is arranged (kappīyati) and modified (vikappīyati); hence it is kiriyākappa. And since that treatise has many modifications (bahuvikappo) based on the division of letters, words, constructed terms, meanings of terms, and so on, it is called Kiriyākappavikappa. This is said with reference to the root treatise on the arrangement of compositions. Indeed, that treatise has a measure of one hundred thousand, comprising sections on methodology, conduct, and so on. From its etymological meaning, however, it is called Keṭubha because it causes one to understand (kiṭati gameti) the division of composition and so on; or, because it fulfills (pūreti) one who comprehends (gamento) that division completely, without remainder. The three Vedas, together with Nighaṇḍu and Keṭubha, are sanighaṇḍukeṭubhā. Among these sanighaṇḍukeṭubhā texts: That by which letters (akkharā) are analyzed (pabhedīyanti) through the division of place of articulation, instrument of articulation, and so on, and through the division of derivation, is called Akkharappabheda (Analysis of Letters); this refers to both Sikkhā (Phonetics) and Nirutti (Etymology). Together with Akkharappabheda, they are sākkharappabhedā. Among these sākkharappabhedā texts: As for 'Itihāsapañcamesu' (among those with Itihāsa as the fifth): having made the Athabbana Veda the fourth, the Itihāsa—designated as ancient stories and connected with such sayings as 'thus it was'—is the fifth of these Vedas; therefore, they are Itihāsapañcamā. Among these itihāsapañcama texts: 'He does not see by himself' means he himself does not see; the meaning is, he does not know. As for 'Ask, I will explain,' he spoke thus, observing that 'all questions are included within the Vedas themselves.'

Yassa cittantiādipañhadvayaṃ cuticittasamaṅgino khīṇāsavassa cuticittassa uppādakkhaṇaṃ sandhāya vuttaṃ. Tattha paṭhamapañhe uppajjatīti uppādakkhaṇasamaṅgitāya uppajjati. Na nirujjhatīti nirodhakkhaṇaṃ appattatāya na nirujjhati. Tassa cittanti tassa puggalassa tato paṭṭhāya cittaṃ nirujjhissati nuppajjissatīti pucchati. Yassa vā panātiādike pana dutiyapañhe nirujjhissatīti yassa cittaṃ bhaṅgakkhaṇaṃ patvā nirujjhissati. Nuppajjissatīti bhaṅgato parabhāge sayaṃ vā aññaṃ vā nuppajjissati, tassa puggalassa cittaṃ uppajjati na nirujjhatīti pucchati. Imesaṃ pana pañhānaṃ paṭhamo pañho vibhajjabyākaraṇīyo, tasmā ‘‘yassa cittaṃ uppajjati na nirujjhati, tassa cittaṃ nirujjhissati nuppajjissatī’’ti (yama. 2.cittayamaka.63) evaṃ [Pg.122] puṭṭhena satā evamayaṃ pañho ca vissajjetabbo ‘‘pacchimacittassa uppādakkhaṇe tesaṃ cittaṃ uppajjati na nirujjhati nirujjhissati na uppajjissati, itaresaṃ cittassa uppādakkhaṇe tesaṃ cittaṃ uppajjati na nirujjhati, nirujjhissati ceva uppajjissati cā’’ti (yama. 2.cittayamaka.63). Yesañhi paricchinnavaṭṭadukkhānaṃ khīṇāsavānaṃ sabbapacchimassa cuticittassa uppādakkhaṇe vattati, tesaṃ tadeva cuticittaṃ nirujjhissati nuppajjissatīti. Uppādappattatāya uppajjati nāma, bhaṅgaṃ appattatāya na nirujjhati. Bhaṅgaṃ pana patvā taṃ tesaṃ cittaṃ nirujjhissati, tato appaṭisandhikattā aññaṃ na uppajjissati. Ṭhapetvā pana pacchimacittasamaṅgikhīṇāsavaṃ itaresaṃ sekkhāsekkhaputhujjanānaṃ uppādakkhaṇasamaṅgicittaṃ uppādappattatāya uppajjati nāma, bhaṅgaṃ appattatāya na nirujjhati. Bhaṅgaṃ pana patvā nirujjhissateva, aññaṃ pana tasmiṃ vā aññasmiṃ vā attabhāve uppajjissati ceva nirujjhissati ca. Dutiyo pana pañho arahato cuticittassa uppādakkhaṇe niyamitattā ekaṃsabyākaraṇīyo, tasmā ‘‘yassa vā pana cittaṃ nirujjhissati na uppajjissati, tassa cittaṃ uppajjati na nirujjhatī’’ti puṭṭhena ‘‘āmantā’’ti vattabbaṃ. Khīṇāsavassa hi uppādakkhaṇasamaṅgicuticittaṃ bhaṅgaṃ patvā nirujjhissati nāma, tato paraṃ nuppajjissati. Uppādakkhaṇasamaṅgitāya pana uppajjati ceva bhaṅgaṃ appattatāya na nirujjhati cāti vuccati.

The pair of questions beginning with 'Whose mind...' was spoken with reference to the moment of arising of the death-consciousness of a canker-freed one. Therein, in the first question, 'arises' is said because it is endowed with the moment of arising. 'Does not cease' is said because it has not reached the moment of cessation. 'Whose mind...' asks whether, from that point onward, the mind of that person will cease and not arise. In the second question, however, which begins 'Or for whom...', 'will cease' refers to the mind that, having reached the moment of dissolution, will cease. 'Will not arise' means that after dissolution, neither itself nor another will arise. It asks whether the mind of that person arises and does not cease. Of these questions, however, the first is to be answered analytically. Therefore, when asked, 'For whom does the mind arise and not cease, for them will the mind cease and not arise?', this question should be answered as follows: 'At the moment of arising of the final consciousness, for them the mind arises and does not cease; it will cease and will not arise. For others, at the moment of arising of the mind, for them the mind arises and does not cease; it will both cease and arise.' Indeed, for those canker-freed ones whose suffering of the round is cut off, for whom this applies at the moment of arising of the very last death-consciousness, for them that very death-consciousness will cease and will not arise. It is called 'arising' because it has reached the state of arising; it does not cease because it has not reached dissolution. But having reached dissolution, that mind of theirs will cease; thereafter, because there is no relinking, another will not arise. Excluding, however, the canker-freed one endowed with the final consciousness, for the others—trainees, adepts, and worldlings—the mind endowed with the moment of arising is called 'arising' because it has reached the state of arising; it does not cease because it has not reached dissolution. But having reached dissolution, it will indeed cease, and another mind, either in that existence or in another existence, will both arise and cease. The second question, however, is to be answered definitively because it is determined with regard to the moment of arising of the death-consciousness of an Arahant. Therefore, when asked, 'Or for whom will the mind cease and not arise, for them does the mind arise and not cease?', it should be answered, 'Yes.' Indeed, for a canker-freed one, the death-consciousness endowed with the moment of arising, having reached dissolution, will indeed cease; thereafter, it will not arise. But because it is endowed with the moment of arising, it is said that it both arises and, because it has not reached dissolution, does not cease.

Ayaṃ pana māṇavo evamime pañhe vissajjetumasakkonto vighātaṃ pāpuṇi, tasmā vuttaṃ ‘‘māṇavo uddhaṃ vā adho vā harituṃ asakkonto’’tiādi. Tattha uddhaṃ vā adho vā harituṃ asakkontoti uparimapade vā heṭṭhimapadaṃ, heṭṭhimapade vā uparimapadaṃ atthato samannāharituṃ asakkontoti attho, pubbenāparaṃ yojetvā pañhassa atthaṃ paricchindituṃ asakkontoti vuttaṃ hoti. Dvattiṃsākārakammaṭṭhānaṃ tāva ācikkhīti ‘‘atthi imasmiṃ kāye’’tiādikaṃ dvattiṃsākārakammaṭṭhānaṃ ‘‘mantassa upacāro aya’’nti paṭhamaṃ ācikkhi. Sotāpannānaṃ sīlesu paripūrakāritāya samādinnasīlato natthi parihānīti āha ‘‘abhabbo dāni sāsanato nivattitu’’nti. Vaḍḍhetvāti uparimaggatthāya kammaṭṭhānaṃ vaḍḍhetvā. Appossukko bhaveyya buddhavacanaṃ gahetunti arahattappattiyā katakiccabhāvatoti [Pg.123] adhippāyo. Vohāravidhimhi chekabhāvatthaṃ ‘‘upajjhāyo maṃ bhante tumhākaṃ santikaṃ pahiṇī’’tiādi vuttaṃ.

This young man, being unable to answer these questions, became distressed. Therefore, it was said, 'The young man, being unable to carry it upward or downward,' and so on. Therein, 'unable to carry it upward or downward' means being unable to apply the meaning of the lower phrase to the higher phrase, or the higher phrase to the lower phrase; that is, it is said that he was unable to determine the meaning of the question by connecting the preceding with the following. First, he taught him the meditation subject of the thirty-two parts, beginning with 'There is in this body,' and so on, saying, 'This is the preliminary practice for the sacred formula.' Because stream-enterers are fulfillers of the virtues, there is no falling away from the virtue they have undertaken. Therefore, he said, 'Now he is incapable of turning back from the Dispensation.' 'Having developed' means having developed the meditation subject for the sake of the higher paths. The intention behind 'He should be without striving to learn the Buddha's word' is that his task is done through the attainment of Arahantship. For the sake of proficiency in the method of communication, it was said, 'Venerable sir, my preceptor sent me to your presence,' and so on.

Udakadantaponaṃ upaṭṭhāpesīti paribhogatthāya udakañca dantakaṭṭhañca paṭiyādetvā ṭhapesi. Dante punanti visodhenti etenāti dantaponaṃ vuccati dantakaṭṭhaṃ. Guṇavantānaṃ saṅgahetabbabhāvato thero sāmaṇerassa ca khantivīriyaupaṭṭhānādiguṇe paccakkhakaraṇatthaṃ vināva abhiññāya pakatiyā vīmaṃsamāno puna sammajjanādiṃ akāsi. ‘‘Sāmaṇerassa cittadamanatthaṃ akāsī’’tipi vadanti. Buddhavacanaṃ paṭṭhapesīti buddhavacanaṃ uggaṇhāpetuṃ ārabhi. Ṭhapetvā vinayapiṭakanti ettha ‘‘sāmaṇerānaṃ vinayapariyāpuṇanaṃ cārittaṃ na hotīti ṭhapetvā vinayapiṭakaṃ avasesaṃ buddhavacanaṃ uggaṇhāpesī’’ti tīsupi gaṇṭhipadesu vuttaṃ. Avassikova samānoti upasampadato paṭṭhāya aparipuṇṇaekavassoti adhippāyo. Moggaliputtatissattherassa hadaye patiṭṭhāpitampi buddhavacanaṃ vohāravasena tassa hatthe patiṭṭhāpitaṃ nāma hotīti katvā vuttaṃ ‘‘hatthe sakalaṃ buddhavacanaṃ patiṭṭhāpetvā’’ti. Yāvatāyukaṃ ṭhatvā parinibbāyiṃsūti moggaliputtatissattherassa hatthe sakalasāsanapatiṭṭhāpanena dutiyasaṅgītikārakāropitadaṇḍakammato muttā hutvā yāvatāyukaṃ ṭhatvā parinibbāyiṃsu.

He set forth water and a tooth-cleaning stick means: for the purpose of use, he prepared and placed water and a tooth-cleaning stick. A tooth-stick is called a tooth-cleaner because by this one cleans and purifies the teeth. Because those endowed with virtue are worthy of support, and for the purpose of ascertaining the novice's qualities such as patience, energy, and attentiveness, the Elder, investigating naturally without supernormal knowledge, again had him perform the sweeping and so on. Some also say, 'He did this for the purpose of taming the novice's mind.' He established the word of the Buddha means: he began to have him learn the word of the Buddha. Regarding 'Except for the Vinaya Piṭaka': Herein, it is said in all three glosses, 'Because the study of the Vinaya is not the practice for novices, having set aside the Vinaya Piṭaka, he had him learn the remaining word of the Buddha.' Being not yet of one year's standing means: from his higher ordination, he had not completed one full year; this is the intention. The word of the Buddha, though established in the heart of the Elder Moggaliputta Tissa, is by way of convention called 'established in his hands.' Having considered this, it was said: 'having established the entire word of the Buddha in his hands.' They lived for the extent of their lifespan and attained parinibbāna means: by the establishment of the entire Dispensation in the hands of the Elder Moggaliputta Tissa, they were freed from the disciplinary act imposed by the conveners of the Second Council, and thus freed, they lived for the extent of their lifespan and attained parinibbāna.

Bindusārassa rañño ekasataputtāti ettha bindusāro nāma sakyakulappasuto candaguttassa nāma rañño putto. Tathā hi viṭaṭūbhasaṅgāme kapilavatthuto nikkhantasakyaputtehi māpite moriyanagare khattiyakulasambhavo candaguttakumāro pāṭaliputte rājā ahosi. Tassa putto bindusāro nāma rājakumāro pitu accayena rājā hutvā ekasataputtakānaṃ janako ahosi. Ekasatanti ekañca satañca ekasataṃ, ekenādhikaṃ satanti attho. Ekāva mātā assāti ekamātikaṃ, attanā sahodaranti vuttaṃ hoti. Na tāva ekarajjaṃ katanti āha ‘‘anabhisittova rajjaṃ kāretvā’’ti. Ekarajjābhisekanti sakalajambudīpe ekādhipaccavasena kariyamānaṃ abhisekaṃ. Puññappabhāvena pāpuṇitabbāpi rājiddhiyo arahattamaggena āgatā paṭisambhidādayo [Pg.124] avasesavisesā viya payogasampattibhūtā abhisekānubhāveneva āgatāti āha ‘‘abhisekānubhāvena cassa imā rājiddhiyo āgatā’’ti.

In the phrase 'King Bindusāra's one hundred and one sons': here, Bindusāra by name, born of the Sākya clan, was the son of the king named Candagutta. Indeed, Prince Candagutta, born of a Khattiya family in the city of Moriya—which was established by the Sākyan princes who had departed from Kapilavatthu during the war with Viṭaṭūbha—became king in Pāṭaliputta. His son, the prince named Bindusāra, became king after the passing of his father and was the father of one hundred and one sons. 'One hundred and one' (ekasataṃ) is one and a hundred, 'ekasataṃ'; the meaning is one more than a hundred. 'He for whom there is but one mother' is 'ekamātikaṃ'; this is said to mean 'a full brother to oneself.' Because he had not yet established sole sovereignty, it is said, 'having administered the kingdom while still unconsecrated.' 'The consecration of sole sovereignty' is the consecration performed by way of sole dominion over the entire Jambudīpa. Even the royal powers, which are to be attained through the influence of merit, came about solely through the power of the consecration—which is the accomplishment of the undertaking—just as the analytical knowledges and other remaining special qualities come through the path of Arahantship. Therefore, it is said: 'And through the power of the consecration, these royal powers came to him.'

Tattha rājiddhiyoti rājabhāvānugatappabhāvā. Yatoti yato soḷasaghaṭato. Sāsane uppannasaddhoti buddhasāsane paṭiladdhasaddho. Asandhimittāti tassāva nāmaṃ. Tassā kira sarīre sandhayo na paññāyanti, tasmā evaṃnāmikā jātātipi vadanti. Devatā eva divase divase āharantīti sambandho. Devasikanti divase divase. Agadāmalakanti appakeneva sarīrasodhanādisamatthaṃ sabbadosaharaṇaṃ osadhāmalakaṃ. Agadaharītakampi tādisameva harītakaṃ. Tesu kira dvīsu yathākāmamekaṃ paribhuñjati. Chaddantadahatoti chaddantadahasamīpe ṭhitadevavimānato kapparukkhato vā. ‘‘Chaddantadahe tādisā rukkhavisesā santi, tato āharantī’’tipi vadanti. Dibbañca pānakanti dibbaphalarasapānakañca. Asuttamayikanti kapparukkhato nibbattadibbadussattā suttehi na katanti asuttamayikaṃ. Sumanapupphapaṭanti sabbattha sukhumaṃ hutvā uggatapupphānaṃ atthitāya sumanapupphapaṭaṃ nāma jātaṃ. Uṭṭhitassa sālinoti sayaṃjātasālino. Samudāyāpekkhañcettha ekavacanaṃ, sālīnanti attho. Nava vāhasahassānīti ettha ‘‘catasso muṭṭhiyo eko kuḍuvo, cattāro kuḍuvā eko pattho, cattāro patthā eko āḷhako, cattāro āḷhakā ekaṃ doṇaṃ, cattāro doṇā ekamānikā, catasso mānikā ekakhārī, vīsati khāriyo eko vāho, tadeva ekaṃ sakaṭa’’nti suttanipātaṭṭhakathādīsu (su. ni. aṭṭha. 2.kokālikasuttavaṇṇanā; saṃ. ni. aṭṭha. 1.1.181; a. ni. 3.10; 89) vuttaṃ. Idha pana ‘‘dve sakaṭāni eko vāho’’ti vadanti. Nitthusakaṇe karontīti thusakuṇḍakarahite karonti. Madhuṃ karontīti āgantvā samīpaṭṭhāne madhuṃ karonti. Balikammaṃ karontīti sabbattha balikammakārakā raṭṭhavāsino viya madhurasaraṃ vikūjantā baliṃ karonti. ‘‘Āgantvā ākāseyeva saddaṃ katvā attānaṃ ajānāpetvā gacchantī’’ti vadanti.

Here, 'royal power' (rājiddhi) means the splendors that follow upon the state of being a king. 'Whence' (yato) refers to from the sixteen jars. 'One whose faith arose in the Dispensation' (sāsane uppannasaddho) means one who has gained faith in the Buddha's Dispensation. 'Asandhimittā' is her name. It is said that the joints in her body are not apparent; therefore, she came to have such a name—thus also they say. Only the devas bring it day by day—this is the connection. 'Daily' (devasikaṃ) means day by day. 'Agadāmalaka' refers to a medicinal myrobalan capable of cleansing the body and so forth, and removing all ailments with just a small amount. 'Agadaharītaka' is a similar type of harītaka. It is said that she consumes one of these two as she pleases. 'From Chaddanta Lake' (chaddantadahatoti) means from a celestial mansion or a wish-fulfilling tree situated near Chaddanta Lake. They also say, 'There are such special trees in Chaddanta Lake; they bring it from there.' 'And a divine drink' (dibbañca pānakaṃ) means a drink of divine fruit juice as well. It is called 'not made of thread' (asuttamayikaṃ) because, being a divine cloth produced from a wish-fulfilling tree, it is not made with threads. 'Sumanapupphapaṭa' is a name given because of the existence of flowers that have sprung up everywhere on the fine cloth. 'Of the arisen rice' (uṭṭhitassa sālino) means of the self-grown rice. Here, the singular is used with reference to the aggregate; the meaning is 'of the rices' (sālīnaṃ). Regarding 'nine thousand loads' (nava vāhasahassāni), in this connection it is said in the Suttanipāta commentary and elsewhere: 'Four handfuls are one kuḍuva, four kuḍuvas are one pattha, four patthas are one āḷhaka, four āḷhakas are one doṇa, four doṇas are one mānikā, four mānikās are one khārī, twenty khārīs are one vāha, and that itself is one cart.' Here, however, they say, 'Two carts are one vāha.' 'They make it without husk and powder' (nitthusakaṇe karonti) means they make it free from husk and powder. 'They make honey' (madhuṃ karonti) means, having come, they make honey in a nearby place. 'They perform the bali-offering' (balikammaṃ karonti) means, like the inhabitants of the country who perform bali-offerings everywhere, they make the offering, chirping with a sweet sound. They say, 'Having come, they make a sound in the sky itself and depart without making themselves known.'

Suvaṇṇasaṅkhalikāyeva bandhanaṃ suvaṇṇasaṅkhalikabandhanaṃ. Catunnaṃ buddhānanti kakusandhādīnaṃ catunnaṃ buddhānaṃ. Adhigatarūpadassananti paṭiladdharūpadassanaṃ. Ayaṃ kira kappāyukattā catunnampi buddhānaṃ rūpasampattiṃ paccakkhato addakkhi. Kāḷaṃ nāma [Pg.125] nāgarājānaṃ ānayitvāti ettha so pana nāgarājā gaṅgāyaṃ nikkhittasuvaṇṇasaṅkhalikāya gantvā attano pādesu patitasaññāya āgatoti veditabbo. Nanu ca asokassa rañño āṇā heṭṭhā yojanato upari pavattati, imassa ca vimānaṃ yojanaparicchedato heṭṭhā patiṭṭhitaṃ, tasmā kathaṃ ayaṃ nāgarājā rañño āṇāya āgatoti? Kiñcāpi attano vimānaṃ yojanaparicchedato heṭṭhā patiṭṭhitaṃ, tathāpi rañño āṇāpavattiṭṭhānena saha ekābaddhatāya tassa āṇaṃ akāsi. Yathā hi rajjasīmantaravāsino manussā tehi tehi rājūhi nippīḷiyamānā tesaṃ tesaṃ āṇāya pavattanti, evaṃsampadamidanti vadanti.

A golden chain is indeed a bond, a golden chain bond. 'Of the four Buddhas' refers to the four Buddhas beginning with Kakusandha. 'Having attained the vision of form' means having obtained the vision of form. It is said that due to having a lifespan of a kappa, he directly witnessed the perfection of form of all four Buddhas. Regarding 'having brought the Nāga king named Kāḷa,' here it should be understood that the Nāga king, having gone to the golden chain placed in the Ganges, returned with the perception that it had fallen at his own feet. But is it not so that King Asoka’s command prevails upwards from a depth of one yojana, and this one's mansion is established below the limit of a yojana? Therefore, how did this Nāga king come by the king’s command? Although his own mansion is established below the limit of a yojana, still, due to being bound together as one with the place where the king’s command prevails, he acted upon his command. Just as people living on the borders of a kingdom, though oppressed by various kings, still operate under their commands—so too is this the case, they say.

Āpāthaṃ karohīti sammukhaṃ karohi, gocaraṃ karohīti attho. Tena nimmitaṃ buddharūpaṃ passantoti sambandho. Kīdisaṃ taṃ buddharūpanti āha ‘‘sakalasarīravippakiṇṇā’’tiādi. Tattha puññappabhāvanibbattaggahaṇaṃ tena nimmitānampi asītianubyañjanapaṭimaṇḍitānaṃ dvattiṃsamahāpurisalakkhaṇānaṃ bhagavato puññappabhāvanibbattaasītianubyañjanādīhi sadisattā katanti daṭṭhabbaṃ. Na hi tena tadā nimmitaṃ anekākāraparipuṇṇaṃ buddharūpaṃ bhagavato puññappabhāvena nibbattanti sakkā vattuṃ. Asītianubyañjanaṃ tambanakhatuṅganāsādi. Dvattiṃsamahāpurisalakkhaṇaṃ suppatiṭṭhitapādatādi. Vikasita…pe… salilatalanti sūriyarasmisamphassena vikasitehi vikāsamupagatehi kaṃ alaṅkarotīti ‘‘kamala’’nti laddhanāmehi rattapadumehi nīluppalādibhedehi uppalehi ceva setapadumasaṅkhātehi puṇḍarīkehi ca paṭimaṇḍitaṃ samantato sajjitaṃ jalatalamiva. Tārāgaṇa…pe… gaganatalanti sabbattha vippakiṇṇatārakagaṇassa rasmijālavisadehi vipphuritāya bhāsamānāya sobhāya kantiyā samujjalaṃ sammā bhāsamānaṃ gaganatalamiva ākāsatalamiva. Sañjhāppabhā…pe… kanakagirisikharanti sañjhākālasañjātappabhānurāgehi indacāpehi vijjulatāhi ca parikkhittaṃ samantato parivāritaṃ kanakagirisikharamiva suvaṇṇapabbatakūṭamiva. Vimalaketumālāti ettha ‘‘ketumālā nāma sīsato nikkhamitvā upari muddhani puñjo hutvā dissamānarasmirāsī’’ti vadanti. ‘‘Muddhani majjhe paññāyamāno unnatappadesotipi vadantī’’ti tīsupi gaṇṭhipadesu vuttaṃ. Yasmā pana asoko [Pg.126] dhammarājā sañjātapītisomanasso sattāhaṃ nirāhāro hutvā yathāṭhitova avikkhittacitto pasādasommehi cakkhūhi nirantaraṃ buddharūpameva olokesi, tasmā akkhīhi pūjā katā nāma hotīti āha ‘‘akkhipūjaṃ nāma akāsī’’ti. Atha vā cakkhūnaṃ tādisassa iṭṭhārammaṇassa upaṭṭhāpanena akkhīnaṃ pūjā katā nāma hotīti vuttaṃ ‘‘akkhipūjaṃ nāma akāsī’’ti.

‘Bring it into view,’ that is, ‘make it present, make it an object of the senses’; this is the meaning. The connection is: ‘while seeing the Buddha-form created by him.’ What kind of Buddha-form was it? He said: ‘scattered over the entire body,’ and so on. Herein, it should be understood that the term ‘produced by the power of merit’ is used because the eighty minor characteristics and thirty-two major marks of a great man created by him were similar to the eighty minor characteristics and so on of the Blessed One, which were produced by the power of merit. For indeed, it cannot be said that the Buddha-form, complete in its many aspects, created by him at that time was produced by the power of the Blessed One's merit. The eighty minor characteristics are copper-colored nails, a prominent nose, and so on. The thirty-two major marks of a great man are well-placed feet, and so on. ‘Blooming… like the surface of the water’ means: like a water surface prepared all around and adorned with red lotuses, with lotuses of blue and other varieties, and with white lotuses known as puṇḍarīkas—which have received the name ‘kamala’ because ‘they adorn (alaṅkaroti) the water (kaṃ)’—having blossomed and opened through contact with the sun's rays. ‘A host of stars… like the surface of the sky’ means: like the expanse of the sky, the surface of space, shining brightly, resplendent with the lovely, scintillating splendor from the clear web of rays of the host of stars scattered everywhere. ‘The splendor of twilight… like the peak of a golden mountain’ means: like the peak of a golden mountain, the summit of a gold mountain, surrounded and encircled on all sides by rainbows and lightning-creepers with their hues and splendor arisen at the time of twilight. Herein, regarding ‘the stainless crest-garland,’ they say: ‘The crest-garland is the mass of rays that, having issued from the head, becomes a visible cluster above the crown.’ ‘They also say, “It is the raised area that is manifest in the middle of the crown.”’ This is stated in all three Ganthipadas. Because King Asoka, the Righteous King, with joy and happiness having arisen, remained without food for seven days and, just as he was, with an undistracted mind and with serene, lucid eyes, continuously gazed only upon the Buddha-form, therefore it is called ‘worship performed with the eyes’; thus, it is said, ‘He performed what is called eye-worship.’ Or else, by presenting such a desirable object to the eyes, worship of the eyes is said to have been performed; thus it is said, ‘He performed what is called eye-worship.’

Iddhivibhāvanādhikārappasaṅgena cetaṃ vatthu vuttaṃ, nānukkamena. Ayañhettha anukkamo – asoko kira mahārājā upari vakkhamānānukkamena sīhapañjarena olokento nigrodhasāmaṇeraṃ iriyāpathasampannaṃ nāgarajananayanāni ākaḍḍhantaṃ yugamattaṃ pekkhamānaṃ disvā pasīditvā sañjātapemo sabahumāno āmantāpetvā setacchattassa heṭṭhā sīhāsane nisīdāpetvā bhojetvā sāmaṇerassa vacanādāse dissamānaṃ dasabalassa dhammakāyaṃ disvā ratanattaye pasīditvā sapariso saraṇasīlesu patiṭṭhāya tato paṭṭhāya abhivaḍḍhamānasaddho pubbe bhojiyamānāni titthiyasaṭṭhisahassāni nīharitvā bhikkhūnaṃ saṭṭhisahassānaṃ suvakāhatasālisampāditabhattaṃ paṭṭhapetvā devatopanītaṃ anotattasalilaṃ nāgalatādantakaṭṭhañca upanāmetvā niccasaṅghupaṭṭhānaṃ karonto ekadivasaṃ suvaṇṇasaṅkhalikabandhanaṃ vissajjetvā kāḷaṃ nāgarājānaṃ ānayitvā tena nimmitaṃ vuttappakāraṃ sirīsobhaggasampannaṃ buddharūpaṃ passanto dīghaputhulaniccalanayanappabhāhi sattāhaṃ akkhipūjamakāsi.

This matter was mentioned in connection with the section on the manifestation of psychic powers, but not in sequence. Herein is the sequence: The great king Asoka, it is said, while looking from the lion-window above in the sequence to be described, saw the novice Nigrodha, endowed with dignified deportment, drawing the eyes of the city-people, and gazing a yoke's distance ahead. Pleased, and filled with affection and great respect, he had him summoned, had him seated on the lion-throne beneath the white parasol, and fed him. Seeing the Dhamma-body of the Ten-Powered One, which was visible in the mirror of the novice's words, he gained faith in the Triple Gem. He and his retinue became established in the refuges and precepts. From then on, with ever-increasing faith, he dismissed the sixty thousand sectarians who were formerly fed and established for sixty thousand monks food prepared from Sāli rice brought by parrots. Offering water from Anotatta brought by deities and tooth-sticks from the Nāga creeper, he performed constant service to the Sangha. One day, having released the golden chain-fetter, he had the Nāga king Kāḷa brought. Seeing the Buddha-image created by him, endowed with the aforesaid kind of glory and splendor, he performed eye-worship for seven days with the radiance of his long, broad, and unblinking eyes.

Idāni pana yathānusandhiṃ ghaṭetvā anukkamena tassa sāsanāvatāraṃ dassento āha ‘‘rājā kira abhisekaṃ pāpuṇitvā’’tiādi. Bāhirakapāsaṇḍanti bāhirakappaveditaṃ samayavādaṃ. Bāhirakappaveditā hi samayavādā sattānaṃ taṇhāpāsaṃ diṭṭhipāsañca ḍenti oḍḍentīti ‘‘pāsaṇḍā’’ti vuccanti. Pariggaṇhīti vīmaṃsamāno pariggahesi. Bindusāro brāhmaṇabhatto ahosīti attano pitu candaguttassa kālato paṭṭhāya brāhmaṇesu sambhatto ahosi. Candakena nāma kira brāhmaṇena samussāhito candaguttakumāro tena dinnanaye ṭhatvā sakalajambudīpe ekarajjamakāsi, tasmā tasmiṃ brāhmaṇe sañjātabahumānavasena candaguttakālato paṭṭhāya saṭṭhisahassamattā brāhmaṇajātikā tasmiṃ rājakule [Pg.127] niccabhattikā ahesuṃ. Brāhmaṇānanti paṇḍaraṅgaparibbājakādibhāvamanupagate dasseti. Paṇḍaraṅgaparibbājakādayo ca brāhmaṇajātivantoti āha ‘‘brāhmaṇajātiyapāsaṇḍāna’’nti. Ettha pana diṭṭhipāsādīnaṃ oḍḍanato paṇḍaraṅgādayova ‘‘pāsaṇḍā’’ti vuttā. Sīhapañjareti mahāvātapāne. Upasamaparibāhirenāti upasamato paribāhirena, upasamarahitenāti attho. Antepuraṃ atiharathāti antepuraṃ pavesetha, ānethāti vuttaṃ hoti.

Now, connecting the narrative in order, showing his introduction to the Dispensation, he says, ‘The king, it is said, having attained the consecration,’ etc. ‘External sectarians’ refers to doctrines proclaimed by outsiders. For doctrines proclaimed by outsiders bind and entangle beings with the snares of craving and views, thus they are called ‘sectarians.’ ‘He took up’ means he took up after examining. Bindusara was a supporter of Brahmins—from the time of his father Candagutta onwards, he was devoted to Brahmins. It is said that Prince Candagutta, encouraged by a Brahmin named Candaka, established sole rule over all Jambudipa by following the method given by him. Therefore, from Candagutta’s time onwards, out of great respect for that Brahmin, sixty thousand Brahmins were maintained as permanent recipients of food in that royal household. By ‘Brahmins’ he indicates those who had not adopted the state of Pandaranga wanderers and others. And since the Pandaranga wanderers and others were of Brahmin birth, he says ‘sectarians of Brahmin birth.’ Here, however, the Pandarangas and others are called ‘sectarians’ because they set up the snares of views and so on. ‘In the lion-window’ (sīhapañjare) means in a large window. By ‘outside of peace’ (upasamaparibāhirena) is meant ‘outside of peace,’ that is, ‘devoid of peace.’ By ‘bring it to the inner palace’ (antepuraṃ atiharatha) is meant ‘lead it into the inner palace,’ that is, ‘bring it.’

Amā saha bhavanti kiccesūti amaccā, rajjakiccavosāpanakā. Devāti rājānaṃ ālapanti. Rājāno hi dibbanti kāmaguṇehi kīḷanti, tesu vā viharanti vijayasamatthatāyogena paccatthike vijetuṃ icchanti, issariyaṭhānādisakkāradānagahaṇaṃ taṃ taṃ atthānusāsanaṃ vā karonti voharanti, puññānubhāvappattāya jutiyā jotantīti vā ‘‘devā’’ti vuccanti. Tathā hi te catūhi saṅgahavatthūhi janaṃ rañjentā sayaṃ yathāvuttehi visesehi rājanti dippanti sobhantīti ‘‘rājāno’’ti ca vuccanti. Nigaṇṭhādayoti ettha nigaṇṭho nāma ‘‘amhākaṃ gaṇṭhanakileso saṃsāre palibuddhanakicco rāgādikileso khettavatthuputtadārādivisayo natthi, kilesagaṇṭhirahitā maya’’nti evaṃ vāditāya ‘‘nigaṇṭhā’’ti laddhanāmā titthiyā.

Ministers (amaccā) are so called because they are present together (amā saha bhavanti) in duties; they are those who complete the tasks of the kingdom. 'Deva' is used to address a king. For kings are called 'devā' because they delight in and play with sensual pleasures, or they dwell in them; or because they desire to conquer enemies through their capacity for victory; or because they undertake the giving and receiving of honors such as positions of authority, or they give instruction in various matters and administer justice; or because they shine with the radiance attained by the power of merit. Similarly, they are also called 'rājāno' because they delight the people with the four bases of sympathy, and they themselves, with the aforementioned distinctions, rule, shine, and are resplendent. Herein, 'Nigaṇṭhas and so on' refers to the heretics who have obtained the name 'Nigaṇṭhas' because of their assertion: 'For us, there is no knot of defilements—that is, the defilements of lust and so on, which are an impediment in saṃsāra concerning fields, property, sons, wives, and so on; we are free from the knot of defilements.'

Uccāvacānīti uccāni ca avacāni ca, mahantāni ceva khuddakāni ca, atha vā visiṭṭhāni ceva lāmakāni cāti attho. Bhaddapīṭhakesūti vettamayapīṭhesu. Sāroti sīlādiguṇasāro. Rājaṅgaṇenāti rājanivesanadvāre vivaṭena bhūmippadesena. Aṅgaṇanti hi katthaci kilesā vuccanti ‘‘rāgo aṅgaṇa’’ntiādīsu (vibha. 924). Rāgādayo hi aṅganti etehi taṃsamaṅgīpuggalā nihīnabhāvaṃ gacchantīti aṅgaṇānīti vuccanti. Katthaci malaṃ vā paṅko vā ‘‘tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamatī’’tiādīsu (ma. ni. 1.184). Añjati sammakkhetīti hi aṅgaṇaṃ, malādi. Katthaci tathārūpo vivaṭappadeso ‘‘cetiyaṅgaṇaṃ bodhiyaṅgaṇa’’ntiādīsu. Añjati tattha ṭhitaṃ atisundaratāya abhibyañjetīti hi aṅgaṇaṃ, vivaṭo bhūmippadeso. Idhāpi soyeva adhippeto. Dantantiādīsu kilesavipphandarahitacittatāya dantaṃ, niccaṃ paccupaṭṭhitasatārakkhatāya guttaṃ, cakkhādiindriyānaṃ [Pg.128] santatāya santindriyaṃ, pāsādikena iriyāpathena samannāgatattā sampannairiyāpathaṃ. Idāni nigrodhasāmaṇeraṃ sarūpato vibhāvetukāmo āha ‘‘ko panāyaṃ nigrodho nāmā’’tiādi.

'High and low' (uccāvacāni) means both high and low, great and small, or alternatively, excellent and inferior—that is the meaning. 'On fine seats' (bhaddapīṭhakesu) refers to seats made of cane. 'The essence' (sāro) is the essence of virtues such as morality. 'By the royal courtyard' (rājaṅgaṇena) means by the open ground at the entrance to the king's residence. For 'courtyard' (aṅgaṇa) is sometimes used to refer to defilements, as in 'lust is a defilement' and similar passages (Vibh. 924). For lust and other defilements are called 'aṅgaṇas' because those individuals endowed with them fall into a low state. Sometimes it refers to dirt or mud, as in 'he strives for the abandonment of that very dust or defilement' and similar passages (M. i, 184). For 'aṅgaṇa' means 'that which defiles,' hence dirt and so on. Sometimes it refers to such an open space, as in 'the courtyard of a shrine, the courtyard of the Bodhi tree' and similar passages. For 'aṅgaṇa' means that which manifests what stands there in surpassing beauty; thus, it is an open piece of ground. Here too, the same meaning is intended. In 'tamed' (danta) and so on, 'tamed' refers to a mind free from the agitation of defilements; 'guarded' (gutta) means constantly protected by the presence of mindfulness; 'calm in faculties' (santindriya) means the eye and other faculties are calm; 'perfect in deportment' (sampannairiyāpatha) means endowed with graceful deportment. Now, wishing to describe the novice Nigrodha in detail according to his true form, he said, "But who is this Nigrodha?" and so on.

Tatrāyaṃ anupubbikathāti ettha bindusārassa kira ekasataputtesu moriyavaṃsajāya dhammadeviyā asokatissanāmānaṃ dvinnaṃ puttānaṃ majjhe jeṭṭho asokakumāro avantiraṭṭhaṃ bhuñjati. Pitarā pesito pāṭaliputtato paññāsayojanamatthake viṭaṭūbhabhayāgatānaṃ sākiyānamāvāsaṃ veṭisaṃ nāma nagaraṃ patvā tattha veṭisaṃ nāma seṭṭhidhītaraṃ ādāya ujjenīrājadhāniyaṃ rajjaṃ karonto mahindaṃ nāma kumāraṃ saṅghamittañca kumārikaṃ labhitvā tehi saddhiṃ rajjasukhamanubhavanto pituno gilānabhāvaṃ sutvā ujjeniṃ pahāya sīghaṃ pāṭaliputtaṃ upagantvā pitu upaṭṭhānaṃ katvā tassa accayena rajjaṃ aggahesi. Taṃ sutvā yuvarājā sumanābhidhāno kujjhitvā ‘‘ajja me maraṇaṃ vā hotu rajjaṃ vā’’ti aṭṭhanavutibhātikaparivuto saṃvaṭṭasāgare jalataraṅgasaṅghāto viya ajjhottharanto upagacchati. Tato asoko ujjenīrājā saṅgāmaṃ pakkhanditvā sattumaddanaṃ karonto sumanaṃ nāma rājakumāraṃ gahetvā ghātesi. Tena vuttaṃ ‘‘bindusārarañño kira dubbalakāleyeva asokakumāro attanā laddhaṃ ujjenīrajjaṃ pahāya āgantvā sabbanagaraṃ attano hatthagataṃ katvā sumanaṃ nāma rājakumāraṃ aggahesī’’ti.

Herein, this is the gradual discourse: It is said that among the one hundred and one sons of King Bindusāra, the elder of the two sons named Asoka and Tissa, born from Dhammadevī of the Moriya lineage, was Prince Asoka, who ruled the Avanti kingdom. Sent by his father from Pāṭaliputta, he reached the city named Veṭisa, which was fifty yojanas away, the residence of the Sākyas who had come there fearing Viṭaṭūbha. There, he took a merchant's daughter named Veṭisā. While ruling in the capital Ujjenī, he obtained a prince named Mahinda and a princess named Saṅghamittā. Enjoying royal pleasures with them, he heard of his father’s illness. Leaving Ujjenī, he quickly went to Pāṭaliputta, attended to his father, and upon his father’s passing, he seized the kingdom. Hearing this, the crown prince named Sumana became enraged and declared, “Today, either my death or the kingdom shall be mine!” Surrounded by ninety-eight brothers, he advanced, overwhelming like a mass of waves in the ocean at the dissolution of the world-cycle. Then, King Asoka of Ujjenī entered the battle, crushing the enemy, captured Prince Sumana, and had him executed. Thus, it is said, “Indeed, during King Bindusāra’s time of weakness, Prince Asoka abandoned the kingdom of Ujjenī he had obtained, came, took control of the entire city, and seized Prince Sumana.”

Paripuṇṇagabbhāti paripakkagabbhā. Ekaṃ sālanti sabbaparicchannaṃ ekaṃ pāsādaṃ. ‘‘Devatāya pana ānubhāvena tasmiṃ pāsāde mahājanena adissamānā hutvā vāsaṃ kappesī’’ti vadanti. Nibaddhavattanti ‘‘ekassa divasassa ettaka’’nti niyāmetvā ṭhapitavattaṃ. Hetusampadanti arahattūpanissayapuññasampadaṃ. Khuraggeyevāti khurakammapariyosāneyeva, tacapañcakakammaṭṭhānaṃ gahetvā taṃ pariggaṇhanto antimāya kesavaṭṭiyā voropanāya samakālameva ca arahattaṃ pāpuṇīti vuttaṃ hoti. Sarīraṃ jaggitvāti dantakaṭṭhakhādanamukhadhovanādīhi sarīraparikammaṃ katvā.

'With a full womb' (paripuṇṇagabbhā) means with a fully matured womb. 'One hall' (ekaṃ sālaṃ) means a completely enclosed palace. It is said that, by the power of a deity, she resided unseen by the multitude in that palace. 'Fixed routine' (nibaddhavattaṃ) means a routine fixed and established as 'this much for one day.' 'Accomplishment of the cause' (hetusampadaṃ) refers to the accomplishment of merit that is a supporting condition for Arahantship. 'At the razor’s edge' (khuraggeyeva) means at the very conclusion of the razor work. It is said that, taking up the fivefold contemplation of the skin and comprehending it, she attained Arahantship at the very same time as the final lock of hair was cut. 'Tending to the body' (sarīraṃ jaggitvā) means performing bodily care such as chewing a tooth-stick and washing the face.

Sīhapañjare caṅkamatīti sīhapañjarasamīpe aparāparaṃ caṅkamati. Taṅkhaṇaññevāti tasmiṃ khaṇeyeva. Ayaṃ janoti rājaṅgaṇe caramānaṃ janaṃ disvā [Pg.129] vadati. Bhantamigappaṭibhāgoti anavaṭṭhitattā kāyacāpallena samannāgatattā bhantamigasadiso. Ativiya sobhatīti sambandho. Ālokitavilokitanti ettha ālokitaṃ nāma puratopekkhanaṃ. Abhimukholokanañhi ‘‘ālokita’’nti vuccati. Vilokitanti anudisāpekkhanaṃ, yaṃ disābhimukhaṃ oloketi, tadanugatadisāpekkhananti attho. Samiñjanaṃ pabbasaṅkocanaṃ. Pasāraṇañca tesaṃyeva pasāraṇaṃ. Lokuttaradhammoti sesajanesu avijjamāno visiṭṭhadhammo. Pemaṃ saṇṭhahīti pemaṃ patiṭṭhāsi, uppajjīti attho. Vāṇijako ahosīti madhuvāṇijako ahosi.

'He walks in the lion-window' (sīhapañjare caṅkamati) means he walks back and forth near the lion-window. 'At that very moment' (taṅkhaṇaññeva) means at that very moment. 'This person' (ayaṃ jano) means: this is said upon seeing a person moving in the royal courtyard. 'Like a startled deer' (bhantamigappaṭibhāgo) means like a startled deer on account of being unsettled and endowed with bodily restlessness. 'Extremely splendid' (ativiys sobhati) is the connection. 'Looking and glancing' (ālokitavilokitaṃ) – here, 'looking' (ālokitaṃ) means looking ahead. For looking directly forward is called 'ālokita.' 'Glancing' (vilokitaṃ) means looking in the intermediate directions; that is, whatever direction one looks towards, it is looking at the directions that follow it. 'Bending' (samiñjanaṃ) means the contracting of the joints. 'Stretching' (pasāraṇaṃ) means the extending of those same joints. 'The supramundane Dhamma' (lokuttaradhammo) means a distinguished quality not existing in other people. 'Love became established' (pemaṃ saṇṭhahi) means love was established, that is, it arose. 'He became a merchant' (vāṇijako ahosi) means he became a honey merchant.

Atīte kira tayo bhātaro madhuvāṇijakā ahesuṃ. Tesu kaniṭṭho madhuṃ vikkiṇāti, itare araññato āharanti. Tadā eko paccekabuddho paṇḍukarogāturo ahosi. Aparo pana paccekabuddho tadatthaṃ madhubhikkhāya caramāno nagaraṃ pāvisi. Paviṭṭhañca taṃ ekā kumbhadāsī udakaharaṇatthaṃ titthaṃ gacchamānā addasa. Disvā ca pucchitvā āgatakāraṇañca ñatvā ‘‘ettha, bhante, madhuvāṇijakā vasanti, tattha gacchathā’’ti hatthaṃ pasāretvā madhuāpaṇaṃ dassesi. So ca tattha agamāsi. Taṃ disvā kaniṭṭho madhuvāṇijo sañjātapītisomanasso ‘‘kenāgatāttha, bhante’’ti pucchitvā tamatthaṃ viditvā pattaṃ gahetvā madhuno pūretvā dadamāno pattapuṇṇaṃ madhuṃ uggantvā mukhato vissanditvā bhūmiyaṃ patamānaṃ disvā pasannamānaso ‘‘imināhaṃ, bhante, puññakammena jambudīpe ekarajjaṃ kareyyaṃ, āṇā ca me ākāse pathaviyañca yojanappamāṇe ṭhāne pharatū’’ti patthanamakāsi. Paccekabuddho ca ‘‘evaṃ hotu upāsakā’’ti vatvā gandhamādanaṃ gantvā paccekabuddhassa bhesajjamakāsi.

In the past, it is said, there were three brothers who were honey merchants. The youngest sold honey, while the others brought it from the forest. At that time, one Paccekabuddha was afflicted with jaundice. Another Paccekabuddha, seeking honey for that purpose, entered the city. As he entered, a potter's slave girl going to the river to fetch water saw him. Upon seeing him, and after asking and learning the reason for his coming, she said, 'Venerable sir, the honey merchants live here—go there,' and stretching out her hand, she pointed out the honey shop. He went there. Seeing him, the youngest honey merchant, filled with joy and gladness, asked, 'Why have you come, venerable sir?' and, understanding the purpose, took the bowl, filled it with honey, and offered it. Seeing the honey that filled the bowl rise up, overflow from the rim, and fall to the ground, with a pleased mind, he made an aspiration: 'By this meritorious deed, venerable sir, may I become the sole ruler of Jambudīpa, and may my command extend a yojana in the sky and on the earth.' The Paccekabuddha said, 'So be it, lay devotee,' and went to Gandhamādana to prepare medicine for the other Paccekabuddha.

Kaniṭṭho pana madhuvāṇijo madhuṃ datvā gehe nisinno itare araññato āgate disvā evamāha ‘‘tumhākaṃ bhātaro cittaṃ pasādetha, mamañca tumhākañca madhuṃ gahetvā īdisassa nāma paccekabuddhassa pattaṃ pūretvā adāsi’’nti. Tesu jeṭṭho kujjhitvā evamāha ‘‘caṇḍālāpi kāsāvanivāsino honti, nanu tava hatthato madhuṃ paṭiggahetvā gato caṇḍālo bhavissatī’’ti. Majjhimo pana kujjhitvā ‘‘tava paccekabuddhaṃ gahetvā parasamudde nikkhipāhī’’ti āha. Pacchā pana tepi dve bhātaro kaniṭṭhena vuccamānaṃ [Pg.130] dānānisaṃsapaṭisaṃyuttakathaṃ sutvā anumodiṃsuyeva. Sāpi ca kumbhadāsī ‘‘tassa madhudāyakassa aggamahesī bhaveyya’’nti patthanamakāsi. Tesu kaniṭṭho asoko dhammarājā ahosi, sā ca kumbhadāsī ativiya rūpasobhaggappattā asandhimittā nāma tassa aggamahesī ahosi. Parasamuddavādī pana majjhimo imasmiṃyeva tambapaṇṇidīpe devānaṃpiyatisso nāma mahānubhāvo rājā ahosi. Jeṭṭho pana caṇḍālavāditāya caṇḍālagāme jāto nigrodho nāma sāmaṇero ahosi. Tena vuttaṃ ‘‘pubbe hi kira puññakaraṇakāle esa rañño jeṭṭhabhātā vāṇijako ahosī’’ti.

Then the youngest honey merchant, having given the honey and being seated in the house, saw the others returning from the forest and said: 'Gladden your minds, brothers. I took honey, both mine and yours, and filled the bowl of a certain Paccekabuddha and offered it.' The eldest, becoming angry, said: 'Even outcasts wear ochre robes. Surely the one who accepted honey from your hand must be an outcast?' The middle one, however, becoming angry, said: 'Take your Paccekabuddha and cast him on the other side of the ocean!' Later, however, those two brothers, upon hearing the youngest speak about the benefits of giving, indeed rejoiced. And the potter's slave girl also made the aspiration: 'May I become the chief queen of that giver of honey!' Among them, the youngest became Asoka, the Righteous King. That potter's slave girl, having attained extreme beauty and good fortune, became his chief queen named Asandhimittā. The middle brother, who had spoken of the other side of the ocean, became in this very island of Tambapaṇṇi the mighty king named Devānampiyatissa. The eldest, however, because of his speech about an outcast, was reborn in an outcast village and became a novice named Nigrodha.

Pubbe va sannivāsenāti ettha (jā. aṭṭha. 2.2.174) gāthābandhavasena vā-saddassa rassattaṃ katanti veditabbaṃ, pubbe sannivāsena vāti vuttaṃ hoti. Tattha pubbeti atītajātiyaṃ. Sannivāsenāti sahavāsena. Sahasaddattho hi ayaṃ saṃsaddo. Paccuppannahitena vāti paccuppanne vattamānabhave hitacaraṇena vā. Evaṃ imehi dvīhi kāraṇehi sinehasaṅkhātaṃ pemaṃ jāyate uppajjati. Idaṃ vuttaṃ hoti – pemaṃ nāmetaṃ dvīhipi kāraṇehi jāyati, purimabhave mātā vā pitā vā dhītā vā putto vā bhātā vā bhaginī vā pati vā bhariyā vā sahāyo vā mitto vā hutvā yo yena saddhiṃ ekaṭṭhāne nivutthapubbo, tassa iminā pubbe vā sannivāsena bhavantarepi anubandhanto so sineho na vijahati, imasmiṃ attabhāve katena paccuppannena hitena vāti evaṃ imehi dvīhi kāraṇehi taṃ pemaṃ nāma jāyatīti. Kiṃ viyāti āha ‘‘uppalaṃ va yathodake’’ti. Etthāpi vā-saddassa vuttanayeneva rassattaṃ katanti daṭṭhabbaṃ. Avuttasampiṇḍanattho cettha vāsaddo. Tena padumādayo saṅgaṇhāti. Yathā-saddo upamāyaṃ. Idaṃ vuttaṃ hoti – yathā uppalañca sesañca padumādi udake jāyamānaṃ dve kāraṇāni nissāya jāyati udakañceva kalalañca, tathā etehi dvīhi kāraṇehi pemaṃ jāyatīti.

Regarding the phrase 'Pubbe va sannivāsena' ('By past living together'): here it should be understood that the shortening of the word 'vā' is done on account of the verse meter; thus, it is said as 'pubbe sannivāsena vā'. Therein, 'pubbe' means in a past birth. 'Sannivāsena' means by living together ('sahavāsena'). Indeed, this prefix 'saṃ-' has the meaning of the word 'saha' (together). 'Paccuppannahitena vā' means or by beneficial conduct in the present existence. Thus, from these two causes, affection ('pema'), which is known as 'sineha', arises. This is what is said: this thing called affection arises from two causes. When a person, having been a mother, father, daughter, son, brother, sister, husband, wife, companion, or friend in a previous existence, has formerly lived together with another in one place, that affection, following them even into another existence on account of this past living together, does not abandon them; or it arises from a present benefit created in this very life. Thus, from these two causes, that thing called affection arises. To the question, 'Like what?', the text says, 'uppalaṃ va yathodake' ('Like a blue water lily in the water'). Here too, it should be seen that the shortening of the word 'vā' is done in the same way as was stated. And here, the word 'vā' has the meaning of gathering together what was unstated. By that, it includes lotuses and so on. The word 'yathā' is used in the sense of a simile. This is what is said: just as a blue water lily and the remaining lotuses and so on, being born in water, arise depending on two causes—namely water and mud—so too does affection arise from these two causes.

Rañño hattheti santikaṃ upagatassa rañño hatthe. Rañño anurūpanti ekūnasatabhātukānaṃ ghātitattā caṇḍapakatitāya rajje ṭhitattā ca ‘‘pamādavihārī aya’’nti maññamāno tadanurūpaṃ dhammapade appamādavaggaṃ desetuṃ [Pg.131] ārabhi. Tattha (dha. pa. aṭṭha. 1.23) appamādoti satiyā avippavāso, niccaṃ upaṭṭhitāya satiyā etaṃ adhivacanaṃ. Amatapadanti amataṃ vuccati nibbānaṃ. Tañhi ajātattā na jīyati na mīyati, tasmā ‘‘amata’’nti vuccati. Amatassa padaṃ amatapadaṃ, amatassa adhigamupāyoti vuttaṃ hoti. Pamādoti pamajjanabhāvo, muṭṭhassaccasaṅkhātassa satiyā vossaggassetaṃ nāmaṃ. Maccunoti maraṇassa. Padanti upāyo maggo. Pamatto hi jātiṃ nātivattati, jāto pana jīyati ceva mīyati cāti pamādo maccuno padaṃ nāma hoti, maraṇaṃ upanetīti vuttaṃ hoti.

Regarding 'Rañño hatthe' ('In the king's hand'), this means in the hand of the king who had approached. Regarding 'Rañño anurūpaṃ' ('Suitable for the king'): Thinking, 'This one dwells in heedlessness,' on account of his having killed ninety-nine brothers, his fierce nature, and his being established in the kingdom, he began to teach the Appamādavagga in the Dhammapada, which was suitable for him. Therein, 'appamāda' (heedfulness) means the non-departure of mindfulness; this is a designation for mindfulness that is constantly present. Regarding 'Amatapadaṃ' ('the path to the Deathless'): 'Amata' (the Deathless) is a name for Nibbāna. Indeed, since it is unborn, it does not age and does not die; therefore, it is called 'the Deathless.' The path ('padaṃ') of the Deathless is 'amatapadaṃ'; this means it is the means for attaining the Deathless. 'Pamāda' (heedlessness) is the state of being heedless; this is a name for the abandonment of mindfulness, which is described as lapsed mindfulness. 'Maccuno' means 'of death.' 'Padaṃ' means the means, the way. Indeed, a heedless person does not transcend birth; but one who is born both ages and dies. Thus, heedlessness is called the path of death; this means it leads to death.

Aññātaṃ tāta, pariyosāpehīti iminā ‘‘sadā appamādena hutvā vattitabbanti ettakeneva mayā ñātaṃ, tumhe dhammadesanaṃ niṭṭhapethā’’ti tasmiṃ dhamme attano paṭipajjitukāmataṃ dīpento dhammadesanāya pariyosānaṃ pāpetvā kathane ussāhaṃ janeti. Keci pana ‘‘abhāsīti ettha ‘bhāsissāmi vitakkemī’ti atthaṃ gahetvā ‘sabbaṃ appamādavaggaṃ bhāsissāmī’ti sallakkhitattā abhāsīti vuttaṃ, raññā pana aḍḍhagāthaṃ sutvāva ‘aññātaṃ tāta, pariyosāpehī’ti vuttattā ‘upari na kathesī’’’ti vadanti. ‘‘Taṃ pana yuttaṃ na hotī’’ti tīsupi gaṇṭhipadesu vuttaṃ. Dhuvabhattānīti niccabhattāni. Vajjāvajjaṃ upanijjhāyatīti upajjhāyoti āha ‘‘vajjāvajjaṃ disvā codetā sāretā cā’’ti. Tattha vajjāvajjanti khuddakaṃ mahantañca vajjaṃ. Codetāti ‘‘idaṃ tayā dukkaṭaṃ, idaṃ dubbhāsita’’ntiādīni vatvā codetā. Sāretāti attano vajjaṃ assarantassa satiṃ uppādetā, sammāpaṭipattiyaṃ vā sāretā, pavattetāti attho.

"Venerable sir, it is understood; bring it to a conclusion." By this, saying, "One should always practice with diligence—this much has been understood by me. May you complete the Dhamma teaching," he reveals his own desire to practice in accordance with that Dhamma, and having brought the Dhamma teaching to its conclusion, he generates enthusiasm for the discourse. Some, however, say: "In the word abhāsi (he spoke), taking the meaning as 'I will speak,' and because it was intended, 'I will recite the entire Appamādavagga,' it is said, 'he spoke.' But because the king, upon hearing just half a verse, said, 'Venerable sir, it is understood; bring it to a conclusion,' he did not speak further." "But that is not suitable," it is said in all three Gaṇṭhipada texts. Dhuvabhattāni means regular meals. Because he scrutinizes faults and non-faults, he is a preceptor (upajjhāya). Thus it was said: "Having seen faults and non-faults, he is one who reproves and reminds." Therein, vajjāvajjaṃ means a minor and a major fault. One who reproves (codetā) is one who reproves by saying such things as, "This was wrongly done by you; this was wrongly spoken by you." One who reminds (sāretā) is one who causes mindfulness to arise in one who does not remember his own fault, or causes one to remember and engage in right practice; this is the meaning.

‘‘Evaṃ tayā buddhavacanaṃ sajjhāyitabbaṃ, evaṃ abhikkamitabbaṃ, evaṃ paṭikkamitabba’’ntiādinā ācārassa sikkhāpanato ācariyo nāmāti āha ‘‘imasmiṃ sāsane sikkhitabbakadhammesu patiṭṭhāpetā’’ti. Tattha sikkhitabbakadhammo nāma sakalaṃ buddhavacanaṃ sīlādayo ca dhammā. ‘‘Pabbajjā ca upasampadā cā’’ti idaṃ labbhamānavasena vuttaṃ[Pg.132]. Ācariyupajjhāyānanti iminā pabbajjā upasampadā ca yojetabbā, mama cāti iminā pana pabbajjāva. Tadā sāmaṇerabhūmiyaṃ ṭhitattā nigrodhassa bhāviniṃ vā upasampadaṃ sandhāya ubhayampi yojetabbaṃ. Saraṇagamanavasena pabbajjāsiddhito bhikkhusaṅghassapi pabbajjāya nissayabhāvo veditabbo. Bhaṇḍukammavasenapi nissayabhāvo labbhatevāti gahetabbaṃ. Divase divase vaḍḍhāpentoti vuttanayeneva divase divase tato tato diguṇaṃ katvā vaḍḍhāpento. Pothujjanikenāti puthujjanabhāvānurūpena. Nigrodhattherassa ānubhāvakittanādhikārattā pubbe vuttampi pacchā vattabbampi sampiṇḍetvā āha ‘‘puna rājā asokārāmaṃ nāma mahāvihāraṃ kāretvā’’tiādi. Cetiyapaṭimaṇḍitānīti ettha cayitabbaṃ pūjetabbanti cetiyaṃ, iṭṭhakādīhi citattā vā cetiyaṃ, cetiyehi paṭimaṇḍitāni vibhūsitānīti cetiyapaṭimaṇḍitāni. Dhammenāti dhammato anapetena.

"Thus should you recite the Buddha’s words, thus should you advance, thus should you retreat"—by such instruction on conduct, one is called a teacher, as it is said, "the one who establishes (students) in the things to be trained in within this Dispensation." Herein, the things to be trained in are the entirety of the Buddha’s words and the qualities beginning with virtue. "Going forth and full ordination"—this is said in terms of what is obtainable. By "teachers and preceptors," both going forth and full ordination should be connected; but by "and mine," only going forth should be connected. At that time, because he was established in the novice stage, or with reference to Nigrodha’s future full ordination, both should be connected. Since going forth is accomplished by means of going for refuge, the state of the Saṅgha of monks as a reliance for going forth should be understood. The state of being a reliance is also obtained by means of the act of shaving; this should be understood. "Day by day increasing"—as stated, day by day, multiplying it by two from that point onward. "By a worldling’s"—in a manner befitting the state of a worldling. Because this is the section on proclaiming the power of the Elder Nigrodha, combining what was said before and what will be said later, it is said: "Again, King Asoka had a great monastery named Asokārāma built," etc. "Adorned with shrines"—here, that which is to be heaped up and worshipped is a shrine (cetiya); or, because it is constructed with bricks, etc., it is a shrine; adorned with shrines means decorated with them. "By Dhamma"—not deviating from the Dhamma.

Vuttamevatthaṃ vitthārato vibhāvento āha ‘‘ekadivasaṃ kirā’’tiādi. Asokārāme mahādānaṃ datvāti ettha kate ārāme pacchā kārāpakassa rañño nāmavasena niruḷhaṃ nāmapaṇṇattiṃ sandhāya vuttaṃ ‘‘asokārāme’’ti. Keci pana ‘‘tasmiṃ divase rājā attano ghareyeva sabbaṃ bhikkhusaṅghaṃ nisīdāpetvā bhojetvā imaṃ pañhaṃ pucchī’’ti vadanti. Mahādānaṃ datvāti bhojetvā sabbaparikkhāradānavasena mahādānaṃ datvā. Vuttañhetaṃ dīpavaṃse –

Explaining in detail the meaning that was stated, he said: 'One day, it is said,' and so on. In the phrase, 'having given a great offering at the Asokārāma,' the term 'Asokārāma' is said with reference to the conventional name established by the name of the king who caused the monastery to be built after it was completed. Some, however, say: 'On that day, the king, having seated the entire community of monks in his own house and fed them, asked this question.' 'Having given a great offering' means having fed them and having given a great offering by way of all the requisites. For this is stated in the Dīpavaṃsa:

‘‘Nivesanaṃ pavesetvā, nisīdāpetvāna āsane;

Yāguṃ nānāvidhaṃ khajjaṃ, bhojanañca mahārahaṃ;

Adāsi payatapāṇi, yāvadatthaṃ yadicchakaṃ.

“Having led them into the residence and seated them on seats, he gave various kinds of gruel, delicacies, and excellent food. With reverent hands, he gave as much as each desired.

‘‘Bhuttāvibhikkhusaṅghassa, onītapattapāṇino;

Ekamekassa bhikkhuno, adāsi yugasāṭakaṃ.

“When the community of monks had eaten, with bowls and hands withdrawn, to each and every monk he gave a pair of cloths.

‘‘Pādaabbhañjanaṃ telaṃ, chattañcāpi upāhanaṃ;

Sabbaṃ samaṇaparikkhāraṃ, adāsi phāṇitaṃ madhuṃ.

“He gave ointment for the feet, oil, an umbrella, and sandals; all the requisites of a renunciate, molasses, and honey.

‘‘Abhivādetvā [Pg.133] nisīdi, asokadhammo mahīpati;

Nisajja rājā pavāresi, bhikkhusaṅghassa paccayaṃ.

“Having paid homage, the great king, Dhamma Asoka, sat down. Having sat down, the king made an invitation to the community of monks for requisites.

‘‘Yāvatā bhikkhū icchanti, tāva demi yadicchakaṃ;

Santappetvā parikkhārena, pavāretvāna paccaye;

Tato apucchi gambhīraṃ, dhammakkhandhaṃ sudesita’’nti.

“Having satisfied them with requisites and having invited them for provisions, saying, ‘However much the monks wish, that much I give according to their desire,’ he then inquired about the profound, well-taught collection of Dhamma.”

Aṅgato, mahārāja, nava aṅgānītiādi moggaliputtatissattherena vuttanti vadanti. Navakammādhiṭṭhāyakaṃ adāsīti caturāsītivihārasahassesu kattabbassa navakammassa adhiṭṭhāyakaṃ vidhāyakaṃ katvā adāsi. Ekadivasameva sabbanagarehi paṇṇāni āgamiṃsūti sabbavihāresu kira rāhunā candassa gahaṇadivase navakammaṃ ārabhitvā puna rāhunā candassa gahaṇadivaseyeva niṭṭhāpesuṃ, tasmā ekadivasameva paṇṇāni āgamiṃsūti vadanti. Aṭṭha sīlaṅgānīti aṭṭha uposathaṅgasīlāni. ‘‘Sabbālaṅkāravibhūsitāyā’’ti idaṃ asamādinnuposathaṅgānaṃ vasena vuttaṃ. Amaravatiyā rājadhāniyāti tāvatiṃsadevanagare. Alaṅkatapaṭiyattanti alaṅkatakaraṇavasena sabbasajjitaṃ.

“O great king, by way of factors, there are nine factors,” and so on, they say was spoken by the Elder Moggaliputtatissa. “He gave a supervisor for the new work,” means: he appointed and gave an overseer and organizer for the new work to be done in the eighty-four thousand monasteries. “Letters arrived from all the cities on one day alone,” means: it is said that in all the monasteries, having started the new work on the day of a lunar eclipse by Rāhu, they had it completed on the very day of a lunar eclipse by Rāhu; therefore, they say, the letters arrived on one day alone. “The eight factors of virtue,” means the eight precepts that are the factors of the Uposatha. “Adorned with all ornaments,” this is said with reference to those who have not undertaken the factors of the Uposatha. “In the royal city of Amaravatī,” means in the city of the Tāvatiṃsa devas. “Adorned and prepared,” means completely arranged by way of adorning.

Adhikaṃ kāraṃ adhikāraṃ, adhikaṃ kiriyanti vuttaṃ hoti. Lokavivaraṇaṃ nāma pāṭihāriyaṃ akaṃsūti ettha anekasahassasaṅkhyassa okāsalokassa tannivāsīsattalokassa ca vivaṭabhāvakaraṇapāṭihāriyaṃ lokavivaraṇaṃ nāma. Taṃ pana karonto iddhimā andhakāraṃ vā ālokaṃ karoti, paṭicchannaṃ vā vivaṭaṃ, anāpāthaṃ vā āpāthaṃ karoti. Kathaṃ? Ayañhi yathā paṭicchannopi dūre ṭhitopi attā vā paro vā dissati, evaṃ attānaṃ vā paraṃ vā pākaṭaṃ kātukāmo pādakajjhānato vuṭṭhāya ‘‘idaṃ andhakāraṭṭhānaṃ ālokajātaṃ hotū’’ti vā ‘‘idaṃ paṭicchannaṃ vivaṭaṃ hotū’’ti vā ‘‘idaṃ anāpāthaṃ āpāthaṃ hotū’’ti vā āvajjetvā puna pādakajjhānaṃ samāpajjitvā vuṭṭhāya adhiṭṭhāti. Saha adhiṭṭhānena yathādhiṭṭhitameva hoti. Apare dūre ṭhitāpi passanti, sayampi passitukāmo passati bhagavā viya devorohaṇe. Bhagavā hi devaloke abhidhammadesanaṃ niṭṭhapetvā saṅkassanagaraṃ otaranto sinerumuddhani ṭhatvā puratthimaṃ lokadhātuṃ olokesi, anekāni cakkavāḷasahassāni vivaṭāni viya hutvā ekaṅgaṇaṃ [Pg.134] viya hutvā pakāsiṃsu. Yathā ca puratthimena, evaṃ pacchimenapi uttarenapi dakkhiṇenapi sabbaṃ vivaṭamaddasa. Heṭṭhāpi yāva avīci upari ca yāva akaniṭṭhabhavanaṃ, tāva addasa. Manussāpi deve passanti, devāpi manusse. Tattha neva manussā uddhaṃ ullokenti, na devā adho olokenti, sabbe sammukhasammukhāva aññamaññaṃ passanti, taṃ divasaṃ lokavivaraṇaṃ nāma ahosi.

Excessive action is `adhikāra`; it is said to be `adhikaṃ kiriyaṃ` (excessive doing). In the context of 'they performed the miracle named the Revealing of the World,' the miracle of making manifest the world-system of many thousands in number and the world of beings dwelling therein is named the Revealing of the World. Now, one with psychic power, while performing this, makes darkness into light, or the concealed into the revealed, or the unapparent into the apparent. How? For just as one's self or another, even though concealed or standing at a distance, is seen, so too, one who wishes to make one's self or another manifest, having emerged from the base jhāna, adverts thus: 'Let this dark place become light,' or 'Let this concealed thing become revealed,' or 'Let this unapparent thing become apparent.' Then, having re-entered the base jhāna and emerged, one makes a resolution. Simultaneously with the resolution, it becomes exactly as resolved. Others, even standing at a distance, see; and oneself, wishing to see, sees, like the Blessed One at the descent from the deva world. For the Blessed One, having completed the teaching of the Abhidhamma in the deva world and while descending to the city of Saṅkassa, stood on the peak of Sineru and surveyed the eastern world-system. Many thousands of world-spheres appeared, having become as if opened up, having become as if a single courtyard. And just as with the eastern direction, so too with the western, the northern, and the southern—he saw everything revealed. Below, as far as Avīci, and above, as far as the Akaniṭṭha realm, to that extent he saw. Humans also saw devas, and devas also saw humans. There, neither did humans look upwards, nor did devas look downwards; all saw one another just as if face to face. On that day, the event named the Revealing of the World took place.

Apica tambapaṇṇidīpe taḷaṅgaravāsī dhammadinnattheropi imaṃ pāṭihāriyaṃ akāsi. So kira ekadivasaṃ tissamahāvihāre cetiyaṅgaṇamhi nisīditvā ‘‘tīhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṃ paṭipanno hotī’’ti apaṇṇakasuttaṃ (a. ni. 3.16) kathento heṭṭhāmukhaṃ bījaniṃ akāsi, yāva avīcito ekaṅgaṇaṃ ahosi, tato uparimukhaṃ akāsi, yāva brahmalokā ekaṅgaṇaṃ ahosi. Thero nirayabhayena tajjetvā saggasukhena ca palobhetvā dhammaṃ desesi. Keci sotāpannā ahesuṃ, keci sakadāgāmī anāgāmī arahantoti evaṃ tasmiṃ divasepi lokavivaraṇaṃ nāma ahosi. Ime pana bhikkhū yathā asoko dhammarājā asokārāme ṭhito catuddisā anuvilokento samantato samuddapariyantaṃ jambudīpaṃ passati, caturāsīti ca vihārasahassāni uḷārāya vihāramahapūjāya virocamānāni, evaṃ adhiṭṭhahitvā lokavivaraṇaṃ nāma pāṭihāriyaṃ akaṃsu.

Furthermore, in the island of Tambapaṇṇi, the Elder Dhammadinna, a resident of Taḷaṅgara, also performed this miracle. It is said that one day, while seated in the courtyard of the cetiya at the Tissa Great Monastery, he was preaching the Apaṇṇaka Sutta (Aṅguttara Nikāya 3.16), saying, “Bhikkhus, a bhikkhu endowed with three qualities enters upon the unerring path.” While preaching, he made a fan face downwards, and it became a single expanse as far as the Avīci hell. Then, he made it face upwards, and it became a single expanse as far as the Brahma world. The Elder, having threatened with the fear of hell and having enticed with the happiness of heaven, taught the Dhamma. Some became stream-enterers; some became once-returners, non-returners, and arahants. Thus, on that day also, the event named the Revealing of the World took place. These bhikkhus, however, just as Asoka, the Dhamma-king, standing in the Asokārāma and looking around in the four directions, sees the entire Jambudīpa, bounded by the ocean, and the eighty-four thousand monasteries shining with the magnificent great offering for the monasteries, in the same way, having made a resolution, performed the miracle named the Revealing of the World.

Vihāramahapūjāyāti vihāramahasaṅkhātāya pūjāya. Vibhūtinti sampattiṃ. Evarūpaṃ pītipāmojjanti īdisaṃ pariccāgamūlakaṃ pītipāmojjaṃ. Moggaliputtatissattherassa bhāramakāsīti therassa mahānubhāvattā ‘‘uttaripi ce kathetabbaṃ atthi, tampi soyeva kathessatī’’ti maññamāno bhikkhusaṅgho raññā pucchitapañhassa visajjanaṃ therassa bhāramakāsi. Sāsanassa dāyādo homi, na homīti sāsanassa ñātako abbhantaro homi, na homīti attho. Yesaṃ sāsane pabbajitā puttadhītaro na santi, na te sāsane kattabbakiccaṃ attano bhāraṃ katvā vahantīti imamatthaṃ sandhāya thero evamāha ‘‘na kho, mahārāja, ettāvatā sāsanassa dāyādo hotī’’ti. Kathañcarahi, bhante, sāsanassa dāyādo hotīti ettha carahīti nipāto akkhantiṃ [Pg.135] dīpeti. Idaṃ vuttaṃ hoti – yadi evarūpaṃ pariccāgaṃ katvāpi sāsanassa dāyādo na hoti, aññaṃ kiṃ nāma katvā hotīti.

Vihāramahapūjāyāti means by the offering designated as the 'great monastery offering.' Vibhūtinti means prosperity. 'Such joy and gladness' means joy and gladness of this kind, rooted in generosity. Regarding the phrase 'they made it the responsibility of the Elder Moggaliputtatissa': due to the elder’s great power, the Saṅgha of bhikkhus, thinking, "If there is anything further to be said, he himself will say it," made the answering of the king's question the elder's responsibility. Sāsanassa dāyādo homi, na homīti means 'Am I an heir to the Dispensation, or am I not?' The meaning is: 'Am I an intimate kinsman of the Dispensation, or am I not?' Those who have no sons or daughters gone forth in the Dispensation do not bear the burden of the duties to be performed in the Dispensation as their own. With reference to this meaning, the elder said thus: "Indeed, great king, one does not become an heir to the Dispensation by this much alone." "Then how, venerable sir, does one become an heir to the Dispensation?" Herein, the particle carahi indicates impatience. This is what is meant: 'If one does not become an heir to the Dispensation even after making such a generous donation, then what else must one do to become one?'

Tissakumārassa pabbajitakālato pabhutīti yadā ca tissakumāro pabbajito, yena ca kāraṇena pabbajito, taṃ sabbaṃ vitthārato uttari āvi bhavissati. Sakkhasīti sakkhissasi. Pāmojjajātoti sañjātapāmojjo. Puttānaṃ manaṃ labhitvāti ettha puttīpi sāmaññato puttasaddena vuttāti veditabbā, putto ca dhītā ca puttāti evaṃ ekasesanayena vā evaṃ vuttanti daṭṭhabbaṃ. Dhītusaddena saha payujjamāno hi puttasaddo ekova avasissati, dhītusaddo nivattatīti saddasatthavidū vadanti. Sikkhāya patiṭṭhāpesunti tasmiṃyeva sīmamaṇḍale sikkhāsammutiṃ datvā pāṇātipātāveramaṇiādīsu vikālabhojanāveramaṇipariyosānāsu chasu sikkhāsu samādapanavasena sikkhāya patiṭṭhāpesuṃ. Saṭṭhivassāyapi hi sāmaṇeriyā ‘‘pāṇātipātāveramaṇiṃ dve vassāni avītikkamma samādānaṃ samādiyāmī’’tiādinā (pāci. 1078-1079) cha sikkhāyo samādiyitvā sikkhitabbāyeva. Na hi etāsu chasu sikkhāpadesu dve vassāni asikkhitasikkhaṃ sāmaṇeriṃ upasampādetuṃ vaṭṭati. Cha vassāni abhisekassa assāti chabbassābhiseko, abhisekato paṭṭhāya atikkantachavassoti vuttaṃ hoti.

Regarding `Tissakumārassa pabbajitakālato pabhuti`: When Prince Tissa went forth, and for what reason he went forth, all that will become clear in detail later on. `Sakkhasīti` means `sakkhissasi`. `Pāmojjajātoti` means `sañjātapāmojjo` (one in whom joy has arisen). Regarding `Puttānaṃ manaṃ labhitvā`: Here, it should be understood that a daughter (`puttī`) is also generally spoken of by the word `putta`. Or, it should be seen that `putto ca dhītā ca puttā` (a son and a daughter are 'children') is thus spoken by way of `ekasesanaya` (the method of retaining one form). Indeed, those who know grammar say that when the word `putta` is used together with the word `dhītu`, only the word `putta` remains; the word `dhītu` is dropped. Regarding `Sikkhāya patiṭṭhāpesuṃ`: Within that very boundary of the `sīmā`, having given the `sikkhāsammuti` (agreement to train), they established them in the training by way of causing them to undertake the six training rules, beginning with abstaining from killing living beings and ending with abstaining from eating at the wrong time. Indeed, even a sixty-year-old female novice must train by undertaking the six training rules, saying, 'I undertake the undertaking of abstaining from killing living beings for two years without transgression,' and so on. For it is not proper to give higher ordination to a female novice who has not trained in these six training rules for two years. `Cha vassāni abhisekassa assāti chabbassābhiseko` means 'he for whom there are six years of consecration.' This means that six years have passed since the consecration.

Sabbaṃ theravādanti dve saṅgītiyo āruḷhā pāḷiyevettha ‘‘theravādo’’ti veditabbā. Sā hi mahākassapapabhutīnaṃ mahātherānaṃ vādattā ‘‘theravādo’’ti vuccati. Kontaputtatissattheroti ettha kontasakuṇiyo nāma kinnarajātiyo. ‘‘Tāsu ekissā kucchiyaṃ sayito manussajātiko raññā posito kontaputtatissatthero nāmā’’ti tīsupi gaṇṭhipadesu vuttaṃ. Mahāvaṃsepi cetaṃ vuttaṃ –

Regarding 'Sabbaṃ theravādaṃ': Here, the Pāḷi that was established at the two Councils should be known as 'Theravāda.' Indeed, it is called 'Theravāda' because it is the doctrine of the great elders, beginning with Mahākassapa. Regarding 'Kontaputtatissatthero': Here, the kontasakuṇi are a species of kinnara. It is said in all three gaṇṭhipadas: 'Among them, a human-born one, lying in the womb of one, nurtured by the king, was named Kontaputtatissa Thera.' And this is also said in the Mahāvaṃsa:

‘‘Pure pāṭaliputtamhā, vane vanacaro caraṃ;

Kontakinnariyā saddhiṃ, saṃvāsaṃ kira kappayi.

'Formerly, a forest-dweller, roaming in the forest from Pāṭaliputta, they say, engaged in cohabitation with a Kontakinnarī.'

‘‘Tena saṃvāsamanvāya, sā putte janayī duve;

Tisso jeṭṭho kaniṭṭho tu, sumitto nāma nāmato.

'Through living together with him, she bore two sons: Tissa the elder, and the younger, named Sumitta.'

‘‘Mahāvaruṇattherassa[Pg.136], kāle pabbaji santike;

Arahattaṃ pāpuṇiṃsu, chaḷabhiññāguṇaṃ ubho’’ti.

'Both went forth in the presence of Elder Mahāvaruṇa, in his time; they attained Arahantship, both possessing the quality of the six higher knowledges.'

Keci pana evaṃ vadanti ‘‘kontā nāma kaṭṭhavāhanarañño vaṃse jātā ekā rājadhītā. Taṃ garuḷayantena araññagataṃ eko vanacarako ānetvā tāya saddhiṃ saṃvāsaṃ kappesi. Sā tassa ubho putte vijāyi. Tatrāyaṃ jeṭṭhako mātunāmena kontaputto nāma jāto’’ti. Kaṭṭhavāhanarañño kira nagare sabbepi vibhavasampannā nadīpabbatakīḷādīsu garuḷasakuṇasadisaṃ yantaṃ kāretvā kaṭṭhavāhanarājā viya garuḷavāhanena vicaranti.

Some, however, say thus: 'There was a princess named Kontā, born in the lineage of King Kaṭṭhavāhana. A certain forest-dweller brought her, who had gone to the forest by means of a garuḷa-machine, and lived together with her. She bore him two sons. There, the elder was born with the name Kontaputta, after his mother.' It is said that in the city of King Kaṭṭhavāhana, all the wealthy and affluent, for sports on rivers and mountains and so forth, would have a machine made resembling a garuḷa-bird and travel by a garuḷa-vehicle, just like King Kaṭṭhavāhana.

Byādhipaṭikammatthaṃ bhikkhācāravattena āhiṇḍanto pasatamattaṃ sappiṃ alabhitvāti tadā kira jeṭṭhassa kontaputtatissattherassa kucchivāto samuṭṭhāsi. Taṃ bāḷhāya dukkhavedanāya pīḷitaṃ kaniṭṭho sumitto nāma thero disvā ‘‘kimettha, bhante, laddhuṃ vaṭṭatī’’ti pucchi. Tissatthero, ‘‘āvuso, pasatamattaṃ sappiṃ laddhuṃ vaṭṭatī’’ti vatvā rañño nivedanaṃ tassa gilānapaccayaṃ pacchābhattaṃ sappiatthāya caraṇañca paṭikkhipitvā ‘‘bhikkhācāravelāyameva piṇḍāya carantena tayā yadi sakkā laddhuṃ, evaṃ vicaritvā yaṃ laddhaṃ, taṃ āharā’’ti āha. Kaniṭṭhopi vuttanayeneva bhikkhācāravattena caranto pasatamattampi sappiṃ nālattha. So pana kucchivāto balavataro sappighaṭasatenapi vūpasametuṃ asakkuṇeyyo ahosi. Thero teneva byādhibalena kālamakāsi. Keci pana ‘‘vicchikanāmakena kīṭavisena ḍaṭṭho thero tassa visavegena adhimattāya dukkhavedanāya samannāgato taṃ vūpasametuṃ vuttanayeneva pasatamattaṃ sappiṃ alabhitvā parinibbuto’’ti vadanti. Vuttañhetaṃ mahāvaṃse –

Regarding 'Byādhipaṭikammatthaṃ... alabhitvāti': At that time, it is said, the Elder Kontaputta Tissa, the elder brother, suffered from a stomach ailment. Seeing him afflicted by severe pain, the younger elder named Sumitta asked, “Venerable sir, what is proper to obtain here?” The Elder Tissa replied, “Friend, it is proper to obtain a pasata of ghee.” Having said this, he refused to have the king informed, to accept requisites for the sick, and to go about for ghee in the afternoon, and said: “If you are able to obtain it while going for alms only at the time of the alms-round, then having wandered about thus, bring what is obtained.” The younger elder also, going about in the prescribed manner of the alms-round, did not obtain even a pasata of ghee. That stomach ailment, however, became so powerful that it could not be pacified even with a hundred pots of ghee. The elder passed away by the force of that very illness. Some, however, say: “The elder was bitten by a venomous insect called a scorpion and, being overcome with excessive pain from the force of its venom, attained Parinibbāna without obtaining a pasata of ghee in the prescribed manner to alleviate it.” And this was stated in the Mahāvaṃsa:

‘‘Pāde kīṭavisenāsi, ḍaṭṭho jeṭṭho savedano;

Āha puṭṭho kaniṭṭhena, bhesajjaṃ pasataṃ ghataṃ.

“Bitten on the foot by insect poison, the elder suffered greatly. When asked by the younger, he said the remedy was a pasata of ghee.

‘‘Rañño nivedanaṃ thero, gilānapaccayepi ca;

Sappiatthañca caraṇaṃ, pacchābhattaṃ paṭikkhipi.

“The elder refused a report to the king, requisites for the sick, and also to go about for ghee in the afternoon.

‘‘Piṇḍāya [Pg.137] ce caraṃ sappiṃ, labhase tvaṃ tamāhara;

Iccāha tissatthero so, sumittaṃ theramuttamaṃ.

“‘If you obtain ghee while going for alms, bring it,’ thus spoke that Elder Tissa to the excellent Elder Sumitta.

‘‘Piṇḍāya caratā tena, na laddhaṃ pasataṃ ghataṃ;

Sappikumbhasatenāpi, byādhi jāto asādhiyo.

“Though he went for alms, a pasata of ghee was not obtained. The ailment became incurable, even with a hundred pots of ghee.

‘‘Teneva byādhinā thero, patto āyukkhayantikaṃ;

Ovaditvappamādena, nibbātuṃ mānasaṃ akā.

“By that very illness, the elder reached the end of his life-span. Having exhorted with heedfulness, he set his mind on attaining Nibbāna.

‘‘Ākāsamhi nisīditvā, tejodhātuvasena so;

Yathāruci adhiṭṭhāya, sarīraṃ parinibbuto.

“Sitting in the sky, he, by means of the fire element, having made a determination regarding his body as he wished, attained Parinibbāna.”

‘‘Jālā sarīrā nikkhamma, nimaṃsachārikaṃ ḍahi;

Therassa sakalaṃ kāyaṃ, aṭṭhikāni tu no ḍahī’’ti.

“Flames issued from the body and burned it to fleshless ashes; it burned the Elder’s entire body, but the bones were not burned.”

Appamādena ovaditvāti ‘‘amhādisānampi evaṃ paccayā dullabhā, tumhe labhamānesu paccayesu appamajjitvā samaṇadhammaṃ karothā’’ti evaṃ appamādena ovaditvā. Pallaṅkenāti samantato ūrubaddhāsanena. Itthambhūtalakkhaṇe cetaṃ karaṇavacanaṃ. Tejodhātuṃ samāpajjitvāti tejodhātukasiṇārammaṇaṃ jhānaṃ samāpajjitvā. Therassa sakkāraṃ katvāti therassa dhātusakkāraṃ katvā. Catūsu dvāresu pokkharaṇiyo kārāpetvā bhesajjassa pūrāpetvāti ekasmiṃ dvāre catasso pokkharaṇiyo kārāpetvā tattha ekaṃ pokkharaṇiṃ sappissa pūrāpetvā ekaṃ madhuno, ekaṃ phāṇitassa, ekaṃ sakkarāya pūrāpesi. Sesadvāresupi evameva kārāpesīti vadanti.

Regarding 'Appamādena ovaditvā': “Even for those like us, such requisites are hard to obtain. You, having obtained these requisites, should practice the ascetic’s duties without negligence”—thus, having advised with heedfulness. Regarding 'Pallaṅkena': by the posture of binding the thighs all around. This is an instrumental case in the sense of denoting a characteristic. Regarding 'Tejodhātuṃ samāpajjitvā': having attained the jhāna which has the fire-kasiṇa as its object. Regarding 'Therassa sakkāraṃ katvā': having done honor to the Elder’s relics. Regarding 'Catūsu dvāresu pokkharaṇiyo kārāpetvā bhesajjassa pūrāpetvā': at one gate, having had four ponds made, he had one pond filled with ghee, one with honey, one with molasses, and one with sugar. At the remaining gates also, he had it done in the same way, they say.

Sabhāyaṃ satasahassanti nagaramajjhe vinicchayasālāyaṃ satasahassaṃ. Iminā sakalanagarato samuṭṭhitaṃ āyaṃ nidasseti. Pañcasatasahassāni rañño uppajjantīti ca raṭṭhato uppajjanakaṃ āyaṃ ṭhapetvā vuttaṃ. Tatoti yathāvuttapañcasatasahassato. Nigrodhattherassa devasikaṃ satasahassaṃ visajjesīti kathaṃ pana therassa satasahassaṃ visajjesi? Rājā kira divasassa tikkhattuṃ sāṭake parivattento ‘‘therassa cīvaraṃ nīta’’nti pucchitvā ‘‘āma nīta’’nti sutvāva parivatteti. Theropi divasassa tikkhattuṃ ticīvaraṃ parivatteti. Tassa hi ticīvaraṃ hatthikkhandhe ṭhapetvā pañcahi ca [Pg.138] gandhasamuggasatehi pañcahi ca mālāsamuggasatehi saddhiṃ pātova āharīyittha, tathā divā ceva sāyañca. Theropi na bhaṇḍikaṃ bandhitvā ṭhapesi, sampattasabrahmacārīnaṃ adāsi. Tadā kira jambudīpe bhikkhusaṅghassa yebhuyyena nigrodhattherasseva santakaṃ cīvaraṃ ahosi. Evaṃ therassa divase divase satasahassaṃ visajjesi. Uḷāro lābhasakkāroti ettha labbhati pāpuṇīyatīti lābho, catunnaṃ paccayānametaṃ adhivacanaṃ. Sakkaccaṃ kātabbo dātabboti sakkāro, cattāro paccayāyeva. Paccayā eva hi paṇītapaṇītā sundarasundarā abhisaṅkharitvā katā ‘‘sakkāro’’ti vuccanti. Atha vā parehi kātabbagāravakiriyā pupphādīhi pūjā vā sakkāro.

"In the assembly hall, a hundred thousand"—in the judgment hall in the middle of the city, a hundred thousand. By this, it indicates the revenue arising from the entire city. And the statement, "Five hundred thousand arise for the king," was said setting aside the revenue arising from the kingdom. "From that"—from the aforementioned five hundred thousand. "He distributed a daily hundred thousand to Elder Nigrodha"—but how did he distribute a hundred thousand to the elder? The king, it is said, when changing his garments three times a day, would ask, "Has the elder’s robe been brought?" and would change them only after hearing, "Yes, it has been brought." The elder, too, would change his three robes three times a day. For his three robes, placed on an elephant’s back along with five hundred caskets of perfumes and five hundred caskets of garlands, were brought in the morning, and likewise at midday and in the evening. The elder did not tie them into a bundle and keep them, but gave them to the fellow monks who had arrived. At that time, it is said, for the most part, the robes of the community of monks in Jambudīpa belonged to Elder Nigrodha himself. Thus, day by day, he gave away a hundred thousand for the elder. In the phrase "Great gain and honor," "gain" (lābha) is so called because it is received or obtained; this is a designation for the four requisites. "Honor" (sakkāra) is so called because it is to be done or given respectfully; this refers to the four requisites themselves. For it is the requisites themselves, when prepared and made to be most excellent and beautiful, that are called "honor." Alternatively, honor is the act of reverence to be performed by others, or it is worship with flowers and the like.

Diṭṭhigatānīti ettha diṭṭhiyeva diṭṭhigataṃ ‘‘gūthagataṃ muttagataṃ (ma. ni. 2.119), saṅkhāragata’’ntiādīsu (mahāni. 41) viya. Gantabbābhāvato vā diṭṭhiyā gatamattaṃ diṭṭhigataṃ, diṭṭhiyā gahaṇamattanti attho. Diṭṭhippakāro vā diṭṭhigataṃ, diṭṭhibhedoti vuttaṃ hoti. Lokiyā hi vidhayuttagatappakārasadde samānatthe icchanti. Na kho panetaṃ sakkā imesaṃ majjhe vasantena vūpasametunti tesañhi majjhe vasanto tesuyeva antogadhattā ādeyyavacano na hoti, tasmā evaṃ cintesi. Tadā tasmiṃ ṭhāne vasantassa sukhavihārābhāvato taṃ pahāya icchitabbasukhavihāramattaṃ gahetvā vuttaṃ ‘‘attanā phāsukavihārena viharitukāmo’’ti. Ahogaṅgapabbatanti evaṃnāmakaṃ pabbataṃ. Dhammena vinayena satthusāsanenāti ettha dhammoti bhūtaṃ vatthu. Vinayoti codanā sāraṇā ca. Satthusāsananti ñattisampadā anusāvanasampadā ca, tasmā bhūtena vatthunā codetvā sāretvā ñattisampadāya anusāvanasampadāya ca ukkhepanīyādikammavasena niggayhamānāpīti vuttaṃ hoti. Abbudaṃ thenanaṭṭhena, malaṃ kiliṭṭhabhāvakaraṇaṭṭhena, kaṇṭakaṃ vijjhanaṭṭhena. Aggiṃ paricarantīti aggihuttakā viya aggiṃ pūjenti. Pañcātape tappantīti catūsu ṭhānesu aggiṃ katvā majjhe ṭhatvā sūriyātapena tappanti. Ādiccaṃ anuparivattantīti udayakālato pabhuti sūriyaṃ olokayamānā yāvatthaṅgamanā sūriyābhimukhāva parivattanti. Vobhindissāmāti paggaṇhiṃsūti vināsessāmāti ussāhamakaṃsu. Avisahantoti asakkonto.

Here, in 'Views,' a 'view-going' means a view itself, like in 'gone to filth, gone to urine,' and 'gone to formations,' etc. Or, because there is no destination to be reached, the mere state of having gone to a view is a 'view-going'; the meaning is the mere grasping of a view. Alternatively, a 'view-going' is a type of view; it is said to mean a variety of views. For worldly scholars consider words such as 'kind,' 'connected,' 'gone,' and 'type' to have similar meanings. 'But it is not possible for one dwelling in their midst to settle this': for one who dwells in their midst, being included among them, does not have speech that should be heeded. Therefore, he thought thus. At that time, because for one dwelling in that place there was no pleasant abiding, having abandoned it and taking only the desired pleasant abiding, it was said, 'wishing to dwell with a pleasant abiding himself.' 'To the Ahogaṅga mountain' means to the mountain named Ahogaṅga. In the phrase 'by the Dhamma, by the Vinaya, by the Teacher's instruction,' herein 'Dhamma' means the actual fact. 'Vinaya' means accusation and reminding. 'The Teacher's instruction' means the accomplishment of the motion and the accomplishment of the announcement. Therefore, it is said: 'even when being suppressed by way of acts such as suspension, etc., after having been accused and reminded with the actual fact, and by the accomplishment of the motion and the accomplishment of the announcement.' 'Tumor' (abbuda) is so called because of the meaning of congealing, 'stain' (mala) because of the meaning of causing a defiled state, and 'thorn' (kaṇṭaka) because of the meaning of piercing. 'They attend to fire' means they worship fire, like fire-sacrificers. 'They scorch themselves with five fires' means: having made fires in four places and standing in the middle, they scorch themselves with the sun's heat. 'They follow the sun' means they turn around facing the sun, watching it from sunrise until sunset. '"We will destroy it," they resolved' means they made an effort, thinking, 'We will destroy.' 'Not being able' means being incapable.

Sattadivasena [Pg.139] rajjaṃ sampaṭicchāti sattadivase rajjasukhaṃ tāva anubhava. Tamatthaṃ saññāpesīti kukkuccāyitamatthaṃ bodhesi. Kathaṃ saññāpesīti āha ‘‘so kirā’’tiādi. Cittarūpanti cittānurūpaṃ, yathākāmanti vuttaṃ hoti. Kissāti kena kāraṇena. Are tvaṃ nāma paricchinnamaraṇanti sattahi divasehi paricchinnamaraṇaṃ. Vissatthoti nirāsaṅkacitto, maraṇasaṅkārahito nibbhayoti vuttaṃ hoti. Assāsapassāsanibaddhaṃ maraṇaṃ pekkhamānāti ‘‘aho vatāhaṃ tadantaraṃ jīveyyaṃ, yadantaraṃ assasitvā passasāmi passasitvā vā assasāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’’ti evaṃ maraṇassatiyā anuyuñjanato assāsapassāsappavattikālapaṭibaddhaṃ maraṇaṃ pekkhamānā. Tattha assāsoti bahinikkhamananāsavāto. Passāsoti antopavisanavāto. Vuttavipariyāyenapi vadanti.

"He accepts the kingship for seven days"—experience the pleasure of kingship for seven days. "He informed him of that matter"—he made him understand the cause of his scruple. How did he inform him? He said, 'That one, indeed...' etc. "According to the mind’s form"—in accordance with the mind; it is said to be according to one’s wish. "Why?"—for what reason? "O you, indeed, your death is determined"—death determined within seven days. "Confident"—with a mind free from anxiety, devoid of the fear of death; it is said to be without fear. "Observing death tied to out-breaths and in-breaths"—thinking, 'Oh, that I might live for that interval, the interval between an out-breath and an in-breath, or an in-breath and an out-breath, that I might bear in mind the Blessed One's teaching—how much would I have accomplished!' Thus, because of applying oneself to mindfulness of death, one observes death tied to the moment of the arising of out-breaths and in-breaths. Here, 'out-breath' means the breath flowing outwards from the nose. 'In-breath' means the breath flowing inwards. They also state it in the opposite way.

Migavaṃ nikkhamitvāti migamāraṇatthāya ‘‘araññe migapariyesanaṃ carissāmī’’ti nikkhamitvā. Tattha migavanti migānaṃ vānanato hesanato bādhanato ‘‘migava’’nti laddhasamaññaṃ migavaṃ. Yonakamahādhammarakkhitattheranti yonakavisaye jātaṃ idhāgantvā pabbajitaṃ dhammarakkhitanāmadheyyaṃ mahātheraṃ. Hatthināgenāti mahāhatthinā. Mahantapariyāyopi hi nāgasaddoti vadanti. Ahināgādito vā visesanatthaṃ ‘‘hatthināgenā’’ti vuttaṃ. Tassāsayaṃ tassa ajjhāsayaṃ. Tassa passantassevāti anādare sāmivacanaṃ, tasmiṃ passanteyevāti attho. Ākāse uppatitvāti ettha ayaṃ vikubbaniddhi na hotīti gihissapi imaṃ iddhipāṭihāriyaṃ dassesi. Sā hi ‘‘pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti nāgavaṇṇaṃ vā, vividhampi senābyūhaṃ dassetī’’ti evaṃ āgatā iddhi pakativaṇṇavijahanavikāravasena pavattattā vikubbaniddhi nāma. Adhiṭṭhāniddhiyā pana paṭikkhepo natthi. Tathā ca vakkhati khuddakavatthukkhandhakavaṇṇanāyaṃ (cūḷava. aṭṭha. 252) ‘‘iddhipāṭihāriyanti ettha vikubbaniddhipāṭihāriyaṃ paṭikkhittaṃ, adhiṭṭhāniddhi pana appaṭikkhittāti veditabbā’’ti. Laggetvāti ākāse kāyabandhanaṃ pasāretvā tattha cīvaraṃ laggetvā.

Having gone out for the hunt means: having gone out for the purpose of killing deer, thinking, "I will wander in the forest searching for deer." Therein, `migava` is that which has received the designation 'migava' because it is a place where deer are desired, harassed, and harmed. The Elder Mahādhammarakkhita of the Yonaka country means: the great elder named Dhammarakkhita, who was born in the Yonaka country, came here, and was ordained. By the elephant-king means: by a great elephant. Indeed, they say that the word `nāga` is also a term for 'great'. Or, to distinguish it from serpent-`nāga`s and so on, 'by the elephant-king' was said. His intention means: his disposition. Even while he was looking: this is a genitive case in the sense of disregard; the meaning is 'while he was just looking.' Regarding 'having risen into the sky': herein, because this is not the miraculous power of transformation (`vikubbaniddhi`), he showed this miracle of psychic power even to a layperson. For that psychic power which is described thus: "abandoning one’s natural form and displaying the form of a youth or a serpent-king, or showing various military formations," is called the miraculous power of transformation because it proceeds by way of the alteration of abandoning one's natural form. But for the miracle of resolve (`adhiṭṭhāniddhi`), there is no prohibition. And so it will be said in the commentary on the Khuddakavatthukkhandhaka (Cūḷavagga Aṭṭhakathā 252): "Regarding the miracle of psychic power, herein the miracle of transformation is prohibited, but the miracle of resolve should be understood as not prohibited." Having attached means: having spread a body-band in the sky and having attached the robe to it.

Chaṇavesanti [Pg.140] tuṭṭhijananavesaṃ, ussavavesanti attho. Paṭiyādesunti ‘‘āgatakāle cīvarādīnaṃ pariyesanaṃ bhāriya’’nti paṭhamameva pattacīvarāni sampādesuṃ. Padhānagharanti bhāvanānuyogavasena vīriyārambhassa anurūpaṃ vivittasenāsanaṃ. Sopīti rañño bhāgineyyaṃ sandhāya vuttaṃ. Anupabbajitoti uḷāravibhavena khattiyajanena anugantvā pabbajito. Gantvāti iddhiyā gantvā. Kusalādhippāyoti manāpajjhāsayo. Dveḷhakajātoti ‘‘ime bhikkhū na ekamaggena kathentī’’ti saṃsayamāpanno. Ekekaṃ bhikkhusahassaparivāranti ekekassa ekekasahassaparicchinnaṃ bhikkhuparivārañca. Gaṇhitvā āgacchathāti vuttepi ‘‘sāsanaṃ paggaṇhituṃ samattho’’ti vuttattā therā bhikkhū ‘‘dhammakamma’’nti maññamānā gatā. Īdisesu hi ṭhānesu kukkuccaṃ na kātabbaṃ. Kappiyasāsanañhetaṃ na gihikammapaṭisaṃyuttaṃ. Thero nāgacchīti kiñcāpi ‘‘rājā pakkosatī’’ti vuttepi dhammakammatthāya āgantuṃ vaṭṭati, dvikkhattuṃ pana pesitepi na āgato kira. Thero hi sabbattha vikhyātavasena sambhāvanuppattito sambhāvitassa ca uddhaṃ kattabbakiccasiddhito asāruppavacanalesena na āgacchīti. Mahallako nu kho bhante theroti kiñcāpi rājā theraṃ diṭṭhapubbo, nāmaṃ pana sallakkhetuṃ asakkonto evaṃ pucchīti vadanti. Vayhanti upari maṇḍapasadisaṃ padaracchannaṃ, sabbapaliguṇṭhimaṃ vā chādetvā kataṃ sakaṭavisesaṃ vayhanti vadanti. Nāvāsaṅghāṭaṃ bandhitvāti ettha nāvāti poto. So hi orato pāraṃ patati gacchatīti poto, satte netīti nāvāti ca vuccati. Ekato saṅghaṭitā nāvā nāvāsaṅghāṭaṃ, tathā taṃ bandhitvāti attho.

Festive attire means: attire that generates delight, that is, festival attire. They prepared beforehand means: thinking, 'When the time comes, searching for robes and so on will be burdensome,' they prepared their bowls and robes from the very beginning. A meditation hall means: a secluded dwelling suitable for the exertion of energy in the practice of meditative development. He also refers to the king’s nephew. He went forth after means: he went forth, having been followed by a person of the noble class of great splendor. Having gone means: having gone by psychic power. Of wholesome intention means: of agreeable disposition. He became uncertain means: he became doubtful, thinking, 'These monks do not speak with one voice.' A retinue of a thousand monks for each one means: a retinue of monks limited to one thousand for each one. Even when it was said, 'Take them and come,' the elder monks, thinking it was a 'Dhamma-act' because it was said 'he is capable of upholding the Dispensation,' went. In such situations, indeed, scrupulousness should not be practiced. For this is a permissible instruction, not connected with the work of householders. The elder did not come: although it was proper for him to come for the sake of a Dhamma-act even when it was said, 'The king summons,' it seems that even after being sent for twice, he did not come. For the elder, due to the arising of esteem from being renowned everywhere, and due to the completion of the duties to be performed for one so esteemed, did not come because of a trace of unsuitable speech. 'Venerable sir, is the elder old?': although the king had seen the elder before, they say he asked in this way because he was unable to recall his name. They convey means: they say they convey a special cart made by covering it above with a cloth roof like a pavilion, or one that is completely enclosed. Having fastened a raft of boats: here, `nāvā` means a vessel. It is called a `pota` because it proceeds and goes from this shore to the other, and it is called a `nāvā` because it leads beings. A raft of boats is boats fastened together; thus, 'having fastened them' is the meaning.

Sāsanapaccatthikānaṃ bahubhāvato āha ‘‘ārakkhaṃ saṃvidhāyā’’ti. Yanti yasmā, yena kāraṇenāti attho. ‘‘Āguṃ na karotīti nāgo’’ti (cūḷava. mettagūmāṇavapūcchāniddesa 27) vacanato pāpakaraṇābhāvato samaṇo idha nāgo nāmāti maññamānā ‘‘eko taṃ mahārāja samaṇanāgo dakkhiṇahatthe gaṇhissatī’’ti byākariṃsu. Abbāhiṃsūti ākaḍḍhiṃsu. ‘‘Rañño hatthaggahaṇaṃ līḷāvasena kataṃ viya hotīti kasmātiādicodanaṃ kata’’nti vadanti. Bāhiratoti uyyānassa bāhirato. Passantānaṃ atidukkaraṃ hutvā paññāyatīti āha ‘‘padesapathavīkampanaṃ dukkara’’nti. Adhiṭṭhāne panettha visuṃ dukkaratā nāma natthi. Sīmaṃ akkamitvāti antosīmaṃ sīmāya [Pg.141] abbhantaraṃ akkamitvā. Abhiññāpādakanti abhiññāya patiṭṭhābhūtaṃ. Vikubbaniddhiyā eva paṭikkhittattā pathavīcalanaṃ adhiṭṭhahi. Rathassa antosīmāya ṭhito pādova calīti ettha pādoti rathacakkaṃ sandhāya vuttaṃ. Tañhi rathassa gamanakiccasādhanato pādasadisattā idha ‘‘pādo’’ti vuttaṃ. Sakkhatīti sakkhissati. Etamatthanti vinā cetanāya pāpassa asambhavasaṅkhātaṃ atthaṃ. Cetanāhanti ettha ‘‘cetanaṃ aha’’nti padacchedo kātabbo. Cetayitvāti cetanaṃ pavattayitvā. Dīpakatittiroti attano nisinnabhāvassa dīpanato evaṃladdhanāmo tittiro. Yaṃ araññaṃ netvā sākuṇiko tassa saddena āgatāgate tittire gaṇhāti.

Because of the abundance of enemies of the Dispensation, he said, 'Prepare a guard.' `Yanti` means 'because,' that is, 'for which reason.' From the saying, 'He does no evil, thus he is a nāga' (Cūḷaniddesa, Mettagūmāṇavapucchā), thinking that a monk here is called a `nāga` due to the absence of wrongdoing, they declared, 'O great king, one monk-`nāga` will take you by the right hand.' They pulled means: they drew him. Some say, 'The accusation beginning with "Why?" was made on the grounds that the king's taking of the hand was as if done artfully.' From outside means: from outside the park. Because it appeared to those watching as extremely difficult to do, he said, 'Shaking the earth in a specific area is difficult.' However, in this resolve, there is no separate difficulty. Not stepping over the boundary means: not stepping over the interior of the boundary. The basis for higher knowledge means: being the foundation for higher knowledge. Because only the power of transformation was rejected, he resolved upon the shaking of the earth. In the phrase "Standing within the boundary of the chariot, only the foot moved," here "foot" is said in reference to the chariot wheel. For that wheel, because it accomplishes the task of the chariot's movement and is similar to a foot, it is called 'foot' here. He will be able means: he will be capable. This meaning means: the meaning which is reckoned as the impossibility of evil without intention. `Cetanāhaṃ ti`: here, the word division should be made as 'cetanaṃ ahaṃ' (intention, I). Having intended means: having set the intention in motion. The decoy partridge means: a partridge that obtained its name because it reveals its own sitting position, which a fowler, having taken it into the forest, uses to catch the partridges that come again and again by its sound.

Tāpasaṃ pucchīti atīte kira ekasmiṃ paccantagāme eko sākuṇiko ekaṃ dīpakatittiraṃ gahetvā suṭṭhu sikkhāpetvā pañjare pakkhipitvā paṭijaggati. So taṃ araññaṃ netvā tassa saddena āgatāgate tittire gaṇhāti. Tittiro ‘‘maṃ nissāya bahū mama ñātakā nassanti, mayhetaṃ pāpa’’nti nissaddo ahosi. So tassa nissaddabhāvaṃ ñatvā veḷupesikāya taṃ sīse paharati. Tittiro dukkhāturatāya saddaṃ karoti. Evaṃ so sākuṇiko taṃ nissāya tittire gahetvā jīvikaṃ kappesi. Atha so tittiro cintesi ‘‘ime marantūti mayhaṃ cetanā natthi, paṭicca kammaṃ pana maṃ phusati. Mayi saddaṃ akaronte hi ete nāgacchanti, karonteyevāgacchanti, āgatāgate ayaṃ gahetvā jīvitakkhayaṃ pāpeti, atthi nu kho ettha mayhaṃ pāpaṃ, natthī’’ti. So tato paṭṭhāya ‘‘ko nu kho me imaṃ kaṅkhaṃ chindeyyā’’ti tathārūpaṃ paṇḍitaṃ upadhārento carati. Athekadivasaṃ so sākuṇiko bahuke tittire gahetvā pacchiṃ pūretvā ‘‘pānīyaṃ pivissāmī’’ti bodhisattassa tāpasapabbajjāya pabbajitvā jhānābhiññāyo nibbattetvā araññe vasantassa assamaṃ gantvā taṃ pañjaraṃ bodhisattassa santike ṭhapetvā pānīyaṃ pivitvā vālikātale nipanno niddaṃ okkami. Tittiro tassa niddamokkantabhāvaṃ ñatvā ‘‘mama kaṅkhaṃ imaṃ tāpasaṃ pucchissāmi, jānanto me kathessatī’’ti pañjare nisinnoyeva –

He questioned the ascetic: In the past, it is said, in a certain border village, a fowler captured a decoy partridge, trained it well, placed it in a cage, and took care of it. He would take it to the forest and, by its call, would catch the partridges that came. The partridge thought, 'Many of my kinsmen are perishing on account of me; this is an evil for me,' and so it became silent. The fowler, knowing it had become silent, struck it on the head with a bamboo strip. The partridge, afflicted by pain, made a sound. In this way, the fowler, relying on it, caught partridges and made his living. Then the partridge reflected, 'I have no intention that these should die, yet dependent action touches me. For when I do not make a sound, they do not come; only when I make a sound do they come. When they come, this man catches them and brings them to the destruction of their lives. Is there evil for me in this, or not?' From that time on, it went about seeking such a wise one, thinking: 'Who, indeed, can cut through this doubt of mine?' Then one day, that fowler, having caught many partridges and filled his basket, thought, 'I will drink some water,' and went to the hermitage of the Bodhisatta, who had gone forth into the ascetic life, developed the jhānas and supernormal knowledges, and was dwelling in the forest. He placed the cage near the Bodhisatta, drank water, lay down on the sandy ground, and fell asleep. The partridge, knowing he had fallen asleep, thought, 'I will ask this ascetic about my doubt. If he knows, he will explain it to me.' And so, while still sitting in the cage—

‘‘Ñātako no nisinnoti, bahu āgacchate jano;

Paṭicca kammaṃ phusati, tasmiṃ me saṅkate mano’’ti. (jā. 1.4.75) –

“Thinking, ‘Our kinsman is sitting there,’ many folk approach; dependent action touches me, and concerning that, my mind is apprehensive.”

Tāpasaṃ [Pg.142] pucchi. Tassattho (jā. aṭṭha. 3.75) – bhante, sacāhaṃ saddaṃ na kareyyaṃ, ayaṃ tittirajano na āgaccheyya, mayi pana saddaṃ karonte ‘‘ñātako no nisinno’’ti ayaṃ bahujano āgacchati, taṃ āgatāgataṃ luddo gahetvā jīvitakkhayaṃ pāpento maṃ paṭicca maṃ nissāya etaṃ pāṇātipātakammaṃ phusati paṭilabhati vindati, tasmiṃ maṃ paṭicca kate pāpe ‘‘mama nu kho etaṃ pāpa’’nti evaṃ me mano saṅkati parisaṅkati kukkuccaṃ āpajjatīti.

He questioned the ascetic. The meaning of the verse is this: 'Venerable sir, if I were not to make a sound, this flock of partridges would not come. But when I do make a sound, this great crowd comes, thinking, “Our kinsman is sitting there.” Then, the hunter seizes them as they come and brings them to the destruction of their lives. In dependence on me, on account of me, he is affected by, obtains, and acquires this kamma of taking life. With regard to that evil deed done in dependence on me, my mind is anxious and apprehensive, and falls into remorse, thinking, “Is this evil indeed mine?”'

Na paṭicca kammaṃ phusatītiādikāya pana tāpasena vuttagāthāya ayamattho – yadi tava pāpakiriyāya mano na padussati, tanninno tappoṇo na hoti, evaṃ sante luddena taṃ paṭicca katampi pāpakammaṃ taṃ na phusati na allīyati. Pāpakiriyāya hi appossukkassa nirālayassa bhadrassa parisuddhassa sato tava pāṇātipātacetanāya abhāvā taṃ pāpaṃ na upalimpati, tava cittaṃ na allīyatīti.

Now, this is the meaning of the verse spoken by the ascetic, beginning with 'Dependent action does not touch one': If your mind is not corrupted by the evil action, and is not inclined or bent towards it, then, this being so, even the evil kamma done by the hunter in dependence on you does not touch you, does not cling to you. For, being mindful, unconcerned with the evil action, unattached, virtuous, and pure, that evil does not stain you, does not cling to your mind, because of the absence of the intention to take life.

Samayaṃ uggaṇhāpesīti attano sammāsambuddhassa laddhiṃ uggaṇhāpesi. Sāṇipākāraṃ parikkhipāpetvāti ettha sāṇipākāranti karaṇatthe upayogavacanaṃ, attānañca therañca yathā te bhikkhū na passanti, evaṃ sāṇipākārena samantato parikkhipāpetvāti attho, sāṇipākāraṃ vā samantato parikkhipāpetvāti evamettha attho gahetabbo. Sāṇipākārantareti sāṇipākārassa abbhantare. Ekaladdhiketi samānaladdhike. Kiṃ vadati sīlenāti kiṃvādī. Atha vā ko katamo vādo kiṃvādo, so etassa atthīti kiṃvādī. Sassataṃ attānañca lokañca vadanti paññapenti sīlenāti sassatavādino. Atha vā vadanti etenāti vādo, diṭṭhiyā etaṃ adhivacanaṃ. Sassato vādo sassatavādo, so etesaṃ atthīti sassatavādino, sassatadiṭṭhinoti attho. Atha sassato vādo etesamatthīti kasmā vuttaṃ, tesañhi attā loko ca sassatoti adhippeto, na vādoti? Saccametaṃ. Sassatasahacaritatāya pana vādopi sassatoti vutto yathā ‘‘kuntā pacarantī’’ti. Sassatoti vādo etesanti vā itisaddalopo daṭṭhabbo. Ye rūpādīsu aññataraṃ attāti ca lokoti ca gahetvā taṃ sassataṃ amataṃ niccaṃ dhuvaṃ paññapenti, te sassatavādinoti veditabbā. Vuttañhetaṃ niddese paṭisambhidāyañca –

“He made him grasp the teaching” means he made him grasp the doctrine of the Perfectly Enlightened One himself. “Having had a cloth screen put up all around”: here, “cloth screen” is a term used in the instrumental sense. The meaning is: “having had a cloth screen put up all around so that those monks would not see himself or the elder.” Or, the meaning here should be understood as: “having had a cloth screen put up all around.” “Inside the cloth screen” means within the cloth screen. “Of the same doctrine” means holding the same view. “What is his doctrine?” is the meaning of `kiṃvādī`. Or, what (`ko katamo`) is the doctrine (`vādo`)? It is `kiṃvādo`. He who has this (`so etassa atthi`) is a `kiṃvādī`. “Those who, by their nature, declare and proclaim the self and the world to be eternal” are eternalists (`sassatavādino`). Or, “that by which they declare” is a doctrine (`vādo`); this is a term for a view (`diṭṭhi`). An eternal doctrine is `sassatavādo`; “they have this,” thus they are eternalists (`sassatavādino`). The meaning is “those who hold an eternalist view.” Now, why is it said, “They have an eternal doctrine,” when for them it is the self and the world that are held to be eternal, not the doctrine? This is true. But because it is associated with the eternal, the doctrine is also called “eternal,” as in the expression, “the spears are advancing.” Alternatively, it should be seen as an elision of `iti` in “their doctrine is ‘it is eternal.’” Those who, having taken one or another of form and so on to be the self and the world, proclaim it to be eternal, deathless, permanent, and stable, are to be known as eternalists. And this is stated in the Niddesa and the Paṭisambhidāmagga:

‘‘Rūpaṃ [Pg.143] attā ceva loko ca sassato cāti attānañca lokañca paññapenti. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attā ceva loko ca sassato cāti attānañca lokañca paññapentī’’ti.

“They proclaim the self and the world, saying: ‘Form is the self, and the world is eternal.’ They proclaim the self and the world, saying: ‘Feeling… perception… mental formations… consciousness is the self, and the world is eternal.’”

Ayañca attho ‘‘rūpaṃ attato samanupassati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassatī’’ti imissā pañcavidhāya sakkāyadiṭṭhiyā vasena vutto. ‘‘Rūpavantaṃ attāna’’ntiādikāya pana pañcadasavidhāya sakkāyadiṭṭhiyā vasena cattāro cattāro khandhe ‘‘attā’’ti gahetvā tadañño lokoti paññapentīti ayañca attho labbhati. Tathā ekaṃ khandhaṃ ‘‘attā’’ti gahetvā añño attano upabhogabhūto lokoti, sasantatipatite vā khandhe ‘‘attā’’ti gahetvā tadañño lokoti paññapentīti evamettha attho veditabbo. Sattesu saṅkhāresu vā ekaccaṃ sassataṃ etassāti ekaccasassato, ekaccasassatavādo. So etesamatthīti ekaccasassatikā, ekaccasassatavādino. Te duvidhā honti sattekaccasassatikā saṅkhārekaccasassatikāti. Tattha ‘‘issaro nicco, aññe sattā aniccā’’ti evaṃ pavattavādā sattekaccasassatikā seyyathāpi issaravādā. ‘‘Nicco brahmā, aññe sattā aniccā’’ti evaṃ pavattavādāpi sattekaccasassatikāti veditabbā. ‘‘Paramāṇavo niccā, dviaṇukādayo aniccā’’ti evaṃ pavattavādā saṅkhārekaccasassatikā seyyathāpi kaṇādavādādayo. ‘‘Cakkhādayo aniccā, viññāṇaṃ nicca’’nti evaṃvādinopi saṅkhārekaccasassatikāti veditabbā.

This meaning is stated in connection with the fivefold identity-view, as in: 'One regards form as self, feeling... perception... formations... consciousness as self.' But by way of the fifteenfold identity-view, such as 'a self possessing form,' etc., four aggregates in each case are taken as 'self,' and the other is proclaimed to be 'the world'—this meaning is also obtained. Similarly, by taking one aggregate as 'self,' the other is proclaimed as the world for one's enjoyment, or by taking the aggregates that have arisen in one's own continuity as 'self,' the other is proclaimed to be 'the world'—thus the meaning should be understood here. One for whom some part of beings or formations is eternal is a partial-eternalist (`ekaccasassato`), a holder of the doctrine of partial eternity. Those for whom this view exists are partial-eternalists (`ekaccasassatikā`). They are of two kinds: partial-eternalists with regard to beings and partial-eternalists with regard to formations. Among them, those whose doctrine proceeds thus: 'The Lord (Issara) is eternal, other beings are impermanent,' are partial-eternalists with regard to beings, such as the proponents of a creator god (Issara). Similarly, those whose doctrine proceeds thus: 'Brahmā is eternal, other beings are impermanent,' should also be understood as partial-eternalists with regard to beings. Those whose doctrine proceeds thus: 'Atoms are eternal, dyads and so on are impermanent,' are partial-eternalists with regard to formations, such as the followers of Kaṇāda and others. Likewise, those who say, 'The eye and so on are impermanent, but consciousness is eternal,' should also be understood as partial-eternalists with regard to formations.

Nanu ‘‘ekacce dhammā sassatā, ekacce asassatā’’ti etasmiṃ vāde cakkhādīnaṃ asassatabhāvasanniṭṭhānaṃ yathāsabhāvāvabodho eva, tayidaṃ kathaṃ micchādassananti? Ko vā evamāha – ‘‘cakkhādīnaṃ asassatabhāvasanniṭṭhānaṃ micchādassana’’nti, asassatesuyeva pana kesañci dhammānaṃ sassatabhāvābhiniveso idha micchādassanaṃ. Tena pana ekavāre pavattamānena cakkhādīnaṃ asassatabhāvāvabodho vidūsito saṃsaṭṭhabhāvato, visasaṃsaṭṭho viya sabbo sappimaṇḍo sakiccakaraṇāsamatthatāya sammādassanapakkhe [Pg.144] ṭhapetabbataṃ nārahatīti. Asassatabhāvena nicchitāpi vā cakkhuādayo samāropitajīvasabhāvā eva diṭṭhigatikehi gayhantīti tadavabodhassa micchādassanabhāvo na sakkā nivāretuṃ. Evañca katvā asaṅkhatāya ca saṅkhatāya ca dhātuyā vasena yathākkamaṃ ekacce dhammā sassatā, ekacce asassatāti evaṃ pavatto vibhajjavādopi ekaccasassatavādo āpajjatīti evaṃpakārā codanā anavakāsā hoti aviparītadhammasabhāvasampaṭipattibhāvato. Kāmañcettha purimasassatavādepi asassatānaṃ dhammānaṃ sassatāti gahaṇaṃ visesato micchādassanaṃ, sassatānaṃ pana sassatāti gāho na micchādassanaṃ yathāsabhāvaggahaṇabhāvato. Asassatesuyeva pana kecideva dhammā sassatāti gahetabbadhammesu vibhāgappavattiyā imassa vādassa vādantaratā vuttā. Na cettha samudāyantogadhattā ekadesassa sappadesasassataggāho nippadesasassataggāhe samodhānaṃ gacchatīti sakkā vattuṃ vāditabbisayavisesavasena vādadvayassa pavattattā. Aññe eva hi diṭṭhigatikā ‘‘sabbe dhammā sassatā’’ti abhiniviṭṭhā, aññe ekaccasassatāti saṅkhārānaṃ anavasesapariyādānaṃ ekadesapariggaho ca vādadvayassa paribyattoyevāti.

Surely, in the statement 'some things are eternal, some things are not eternal,' the ascertainment of the impermanent nature of the eye and so forth is precisely an understanding in accordance with their true nature; so how is this a wrong view? And who is saying that 'the ascertainment of the impermanent nature of the eye and so forth is a wrong view'? Rather, the wrong view here is the adherence to the eternal nature in the case of some things that are themselves impermanent. However, the understanding of the impermanent nature of the eye and so forth, arising simultaneously with that [wrong view], is corrupted due to association. Like an entire lump of ghee mixed with poison, it becomes unfit for fulfilling its purpose and thus does not deserve to be placed on the side of right view. Alternatively, even though the eye and so on are ascertained as impermanent, those holding wrong views still grasp them as possessing an imputed life-nature; therefore, the status of that understanding as a wrong view cannot be prevented. And this being the case, the criticism that the Vibhajjavāda, which states 'some things are eternal, some things are impermanent' based on the unconditioned element and the conditioned element respectively, also falls into the view of partial eternalism is without basis, since it is in accordance with the nature of reality and not contrary to it. Granted, in the earlier eternalist view, the grasping of impermanent things as eternal is especially a wrong view, but the grasping of eternal things as eternal is not a wrong view, since it is a grasping in accordance with their true nature. However, this view [of partial eternalism] is said to be a separate view because a division is made among things to be grasped that are themselves impermanent, with some being held as eternal. And it cannot be said here that because a part is included in the whole, the grasping of partial eternalism merges with the grasping of universal eternalism, for the two views arise due to the distinction of the proponent and the subject matter. For indeed, some adherents to wrong views are convinced that 'all things are eternal,' while others hold that 'only some are eternal.' The complete inclusion of formations (in the eternalist view) and the grasping of only a part (in the partial eternalist view) are clearly distinct in the two views.

Antānantikāti ettha amati gacchati ettha sabhāvo osānanti anto, mariyādā. Tappaṭisedhena ananto. Kassa panāyaṃ antānantoti? Lokīyati saṃsāranissaraṇatthikehi diṭṭhigatikehi, lokīyati vā ettha tehi puññāpuññaṃ tabbipāko cāti lokoti saṅkhyaṃ gatassa paṭibhāganimittādisabhāvassa attano. Anto ca ananto ca antānanto ca nevantanānanto cāti antānanto sāmaññaniddesena, ekasesena vā ‘‘nāmarūpapaccayā saḷāyatana’’ntiādīsu viya. Antānantasahacarito vādo antānanto yathā ‘‘kuntā pacarantī’’ti. Antānantasannissayo vā yathā ‘‘mañcā ukkuṭṭhiṃ karontī’’ti. So etesamatthīti antānantikā, antānantavādino. ‘‘Antavā ayaṃ loko, ananto ayaṃ loko, antavā ca ayaṃ loko ananto ca, nevāyaṃ loko antavā na panānanto’’ti evaṃ antaṃ vā anantaṃ vā antānantaṃ vā nevantanānantaṃ vā ārabbha pavattavādāti attho. Catubbidhā [Pg.145] hi antānantavādino antavādī anantavādī antānantavādī nevantanānantavādīti. Tathā hi koci paṭibhāganimittaṃ cakkavāḷapariyantaṃ avaḍḍhetvā taṃ ‘‘loko’’ti gahetvā antasaññī lokasmiṃ hoti. Cakkavāḷapariyantaṃ katvā vaḍḍhitakasiṇe pana anantasaññī hoti. Uddhamadho avaḍḍhetvā pana tiriyaṃ vaḍḍhetvā uddhamadho antasaññī tiriyaṃ anantasaññī hoti. Koci pana yasmā lokasaññito attā adhigatavisesehi mahesīhi kadāci ananto sakkhidiṭṭho anusuyyati, tasmā nevantavā. Yasmā pana tehiyeva kadāci antavā sakkhidiṭṭho anusuyyati, tasmā na pana anantoti evaṃ nevantanānantasaññī lokasmiṃ hoti. Keci pana yadi panāyaṃ attā antavāsiyā, dūradese upapajjamānānussaraṇādikiccanipphatti na siyā. Atha ananto idha ṭhitassa devalokanirayādīsu sukhadukkhānubhavanampi siyā. Sace pana antavā ca ananto ca, tadubhayapaṭisedhadosasamāyogo, tasmā antavā anantoti ca abyākaraṇīyo attāti evaṃ takkanavasena nevantanānantasaññī hotīti vaṇṇayanti.

Here, in the term 'antānantikā,' 'anto' means the end or limit, where nature comes to a conclusion. By its negation, it is 'ananto,' the infinite. But whose finite and infinite is this? The 'world' (loka) is contemplated by those with views who seek to escape from saṃsāra; or, it is that wherein merit, demerit, and their results are contemplated by them. It pertains to the nature of one's own counterpart sign and so on, which has attained the designation 'world.' 'Antānanto' refers to the finite, the infinite, both finite and infinite, and neither finite nor infinite, by way of general designation or by way of single remainder, as in such phrases as 'dependent on name-and-form, the six sense bases.' Alternatively, 'antānanto' is a view associated with the finite and infinite, as in the expression 'spears roam about.' Or it is a reliance on the finite and infinite, as in 'beds shout.' Because this view exists for them, they are called 'antānantikā,' proponents of the finite and infinite. The meaning is that this is a view that arises concerning the finite, the infinite, both finite and infinite, or neither finite nor infinite, expressed as: 'This world is finite,' 'This world is infinite,' 'This world is both finite and infinite,' or 'This world is neither finite nor infinite.' Indeed, there are four types of proponents of the finite and infinite: the proponent of the finite, the proponent of the infinite, the proponent of both finite and infinite, and the proponent of neither finite nor infinite. For example, someone, not extending the counterpart sign to the cosmic boundary and taking that as the 'world,' perceives the world as finite. But one who has extended the kasiṇa beyond the cosmic boundary perceives it as infinite. Another, not extending it upwards and downwards but extending it sideways, perceives it as finite upwards and downwards and infinite sideways. Still another reasons: 'Because it is heard that the self, conceived as the world, has sometimes been directly seen as infinite by great seers who have attained special qualities, therefore it is not finite. And because it is heard that it has sometimes been directly seen as finite by those same seers, therefore it is not infinite.' Thus, one has the perception of the world as neither finite nor infinite. Some, however, explain: 'If this self were finite, the accomplishment of such functions as recollecting rebirths in a distant place would not be possible. If, on the other hand, it were infinite, one remaining here could also experience pleasure and pain in the deva world, hells, and so on. And if it were both finite and infinite, it would be subject to the combination of faults from both positions. Therefore, the self is undeclared as to whether it is finite or infinite.' Thus, they explain, by way of reasoning one becomes a perceiver of it as neither finite nor infinite.

Ettha ca yuttaṃ tāva purimānaṃ tiṇṇaṃ vādīnaṃ antañca anantañca antānantañca ārabbha pavattavādattā antānantikattaṃ, pacchimassa pana tadubhayapaṭisedhanavasena pavattavādattā kathaṃ antānantikattanti? Tadubhayapaṭisedhanavasena pavattavādattā eva. Yasmā antānantapaasedhavādopi antānantavisayo eva taṃ ārabbha pavattattā. Etadatthameva hi ārabbha ‘‘pavattavādā’’ti heṭṭhā vuttaṃ, evaṃ santepi yuttaṃ tāva pacchimavādadvayassa antānantikattaṃ, antānantānaṃ vasena ubhayavisayattā etesaṃ vādassa, purimavādadvayassa pana kathaṃ visuṃ antānantikattanti? Upacāravuttiyā. Samuditesu hi antānantavādesu pavattamāno antānantikasaddo tattha niruḷhatāya paccekampi antānantavādīsu pavattati yathā arūpajjhānesu paccekaṃ aṭṭhavimokkhapariyāyo, yathā ca loke sattisayoti.

Here, it is appropriate first that the first three theorists, whose views arise in relation to the finite, the infinite, and both the finite and infinite, are designated as 'theorists on the finite and infinite' (antānantikā). But as for the last one, since his view arises by way of rejecting both of those, how can he be designated a 'theorist on the finite and infinite'? Precisely because his view arises by way of rejecting both of those. For even the view that denies the finite and infinite is indeed within the scope of the finite and infinite, because it arises in relation to them. Indeed, it was with reference to this very meaning that it was stated earlier as 'views that have arisen.' This being so, it is fitting that the latter two views are designated as 'on the finite and infinite,' because their view has both as its scope, by way of the finite and the infinite. But how can the first two views be separately designated as such? Through figurative usage. For the term 'antānantika,' which applies to the views on the finite and infinite when taken together, being established by convention therein, also applies to each individual view on the finite or the infinite, just as the term 'eight liberations' applies individually to the formless absorptions, and as in the worldly expression 'a hundred spears' (meaning 'a hundred men with spears').

Amarāvikkhepikāti ettha na marati na upacchijjatīti amarā. Kā sā? ‘‘Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’’ti (dī. ni. 1.62) evaṃ pavattavādavasena pariyantarahitā diṭṭhigatikassa diṭṭhi ceva vācā ca. ‘‘Evantipi me no’’tiādinā vividho nānappakāro khepo paravādīnaṃ khipanaṃ vikkhepo, amarāya diṭṭhiyā vācāya vā vikkhepo [Pg.146] amarāvikkhepo, so etesamatthīti amarāvikkhepikā. Atha vā amarāya diṭṭhiyā vācāya vikkhipantīti amarāvikkhepino, amarāvikkhepino eva amarāvikkhepikā. Atha vā amarā nāma macchajāti, sā ummujjananimujjanādivasena udake sandhāvamānā gahetuṃ na sakkā, evameva ayampi vādo ekasmiṃ sabhāve anavaṭṭhānato ito cito ca sandhāvati, gāhaṃ na upagacchatīti amarāya vikkhepo viyāti amarāvikkhepoti vuccati. Ayañhi amarāvikkhepiko ‘‘idaṃ kusala’’nti vā ‘‘akusala’’nti vā puṭṭho na kiñci byākaroti. ‘‘Idaṃ kusala’’nti vā puṭṭho ‘‘evantipi me no’’ti vadati. Tato ‘‘kiṃ akusala’’nti vutte ‘‘tathātipi me no’’ti vadati. ‘‘Kiṃ ubhayato aññathā’’tipi vutte ‘‘aññathātipi me no’’ti vadati. Tato ‘‘tividhenapi na hoti, kiṃ te laddhī’’ti vutte ‘‘notipi me no’’ti vadati. Tato ‘‘kiṃ no no te laddhī’’ti vutte ‘‘no notipi me no’’ti vadati. Evaṃ vikkhepameva āpajjati, ekamekasmimpi pakkhe na tiṭṭhati. Tato ‘‘atthi paro loko’’tiādinā puṭṭhopi evameva vikkhipati, na ekasmiṃ pakkhe tiṭṭhati. So vuttappakāro amarāvikkhepo etesamatthīti amarāvikkhepikā.

Here, in the word 'amarāvikkhepikā,' 'amarā' means that which does not die, does not get cut off. What is that? It is the view and speech of one holding a certain view, a view which is endless by way of the doctrine that proceeds thus: ‘It is not thus for me, nor is it so for me, nor is it otherwise for me, nor is it not for me, nor is it not not for me.’ Beginning with ‘It is not thus for me,’ the various and manifold evasion (khepo), the confounding (khipanaṃ) of other theorists, is ‘vikkhepo.’ The evasion (vikkhepo) by means of an undying (amarāya) view or speech is ‘amarāvikkhepo.’ Those who have this are ‘amarāvikkhepikā.’ Alternatively, because they evade with an undying view or speech, they are ‘amarāvikkhepino’; the ‘amarāvikkhepino’ themselves are the ‘amarāvikkhepikā.’ Alternatively, ‘amarā’ is the name of a species of fish. While moving about in the water by surfacing and diving, it cannot be caught. In the very same way, this doctrine, due to its not being established in any single nature, moves about here and there and is not grasped. Thus, it is called ‘amarāvikkhepo’ because it is like the evasion (vikkhepo) of an amarā fish. For this eel-wriggler (amarāvikkhepiko), when asked, ‘Is this wholesome?’ or ‘Is this unwholesome?’ does not declare anything. When asked, ‘Is this wholesome?’ he says, ‘It is not thus for me.’ Then, when it is said, ‘What, is it unwholesome?’ he says, ‘Nor is it so for me.’ When it is said, ‘What, is it otherwise than both?’ he says, ‘Nor is it otherwise for me.’ Then, when it is said, ‘It is not so in any of these three ways, what is your doctrine?’ he says, ‘Nor is it not for me.’ Then, when it is said, ‘What, is your doctrine “no, no”?’ he says, ‘Nor is it not not for me.’ In this way, he resorts only to evasion and does not stand on any single position. Then, even when asked questions beginning with, ‘Does another world exist?’ he evades in the very same way and does not stand on a single position. Those for whom this afore-described eel-wriggling (amarāvikkhepo) exists are the ‘amarāvikkhepikā.’

Nanu cāyaṃ sabbopi amarāvikkhepiko kusalādayo dhamme paralokatthikādīni ca yathābhūtaṃ anavabujjhamāno tattha tattha pañhaṃ puṭṭho pucchāya vikkhepanamattaṃ āpajjati, tassa kathaṃ diṭṭhigatikabhāvo. Na hi avattukāmassa viya pucchitaṃ ajānantassa vikkhepakaraṇamattena diṭṭhigatikatā yuttāti? Vuccate – na heva kho pucchāya vikkhepakaraṇamattena tassa diṭṭhigatikatā, atha kho micchābhinivesavasena sassatābhinivesato. Micchābhiniviṭṭhoyeva hi puggalo mandabuddhitāya kusalādidhamme paralokatthikādīni ca yāthāvato asampaṭipajjamāno attanā aviññātassa atthassa paraṃ viññāpetuṃ asakkuṇeyyatāya musāvādādibhayena ca vikkhepaṃ āpajjatīti. Tathā ca vuttaṃ ‘‘satteva ucchedadiṭṭhiyo, sesā sassatadiṭṭhiyo’’ti. Atha vā puññapāpānaṃ tabbipākānañca anavabodhena asaddahanena ca tabbisayāya pucchāya vikkhepakaraṇaṃyeva sundaranti khantiṃ ruciṃ uppādetvā abhinivisantassa uppannā visuṃyeva cesā ekā diṭṭhi sattabhaṅgadiṭṭhi viyāti daṭṭhabbaṃ. Tatoyeva ca vuttaṃ ‘‘pariyantarahitā diṭṭhigatikassa diṭṭhi ceva vācā cā’’ti.

Is it not so that this eel-wriggler, in every way, not comprehending as they truly are wholesome states, etc., and matters pertaining to the next world, etc., when questioned here and there, merely resorts to evasion in response to the questions? How then can he be one who adheres to a view? For it is not proper that one who does not know what was asked should be considered one who adheres to a view merely by the act of evasion, like one who does not wish to speak. It is said: It is not merely by the act of evasion in response to a question that he becomes one who adheres to a view; but rather, it is through wrong adherence, due to adherence to eternalism. For a person who is wrongly adherent, being of weak intellect and not practicing correctly in regard to wholesome states, etc., and matters pertaining to the next world, etc., resorts to evasion due to the inability to make another understand the meaning not understood by himself, and out of fear of false speech, etc. And so it is said: 'Seven are annihilationist views; the rest are eternalist views.' Alternatively, it should be understood that for one who, through not understanding and through lack of faith in merit and demerit and their results, generates the forbearance and inclination that 'it is good merely to evade in response to a question on that subject' and adheres to it, a separate, single view has arisen, like the view of sevenfold destruction. And for that very reason it is said: 'The view and the speech of one who adheres to a view are without limit.'

Adhiccasamuppannikāti [Pg.147] ettha adhicca yadicchakaṃ yaṃ kiñci kāraṇaṃ vinā samuppanno attā ca loko cāti dassanaṃ adhiccasamuppannaṃ. Attalokasaññitānañhi khandhānaṃ adhiccuppattiākārārammaṇaṃ dassanaṃ tadākārasannissayavasena pavattito tadākārasahacaritatāya ca adhiccasamuppannanti vuccati yathā ‘‘mañcā ghosanti, kuntā pacarantī’’ti ca. Taṃ etesamatthīti adhiccasamuppannikā.

Regarding 'adhiccasamuppannikā' (proponents of spontaneous generation): Herein, the view that 'the self and the world have arisen spontaneously, at random, without any cause whatsoever' is 'adhiccasamuppanna' (spontaneous generation). For the aggregates which are perceived as self and world, the view which has as its object the mode of their spontaneous arising is called 'adhiccasamuppanna' because it proceeds in dependence upon that mode and is associated with that mode, just as one says, 'The beds shout,' or 'The spears advance.' Those for whom this view exists are called 'adhiccasamuppannikā'.

Saññīvādāti saññī vādo etesamatthīti saññīvādā ‘‘buddhaṃ assa atthīti buddho’’ti yathā. Atha vā saññīti pavatto vādo saññīsahacaraṇanayena. Saññī vādo yesaṃ te saññīvādā. ‘‘Rūpī attā hoti arogo paraṃ maraṇā, saññīti naṃ paññapenti, arūpī attā hoti, rūpī ca arūpī ca attā hoti, neva rūpī nārūpī ca attā hoti. Antavā attā hoti, anantavā attā hoti, antavā ca anantavā ca attā hoti, nevantavā nānantavā attā hoti. Ekattasaññī attā hoti, nānattasaññī attā hoti. Parittasaññī attā hoti, appamāṇasaññī attā hoti. Ekantasukhī attā hoti, ekantadukkhī attā hoti. Sukhadukkhī attā hoti, adukkhamasukhī attā hoti arogo paraṃ maraṇā, saññīti naṃ paññapentī’’ti (dī. ni. 1.76) evaṃ soḷasavidhena vibhattavādānametaṃ adhivacanaṃ.

Regarding Saññīvādā (Percipientists): They are called 'Percipientists' because the doctrine of a percipient self belongs to them, just as one who possesses enlightenment is called a 'Buddha'. Alternatively, the doctrine that proceeds as 'percipient' is Saññīvāda. They are Percipientists for whom the doctrine is 'percipient'. This is a designation for those whose doctrines are differentiated in sixteen ways, such as: 'The self after death is material and healthy, and they designate it as percipient; the self is immaterial; the self is both material and immaterial; the self is neither material nor immaterial. The self is finite; the self is infinite; the self is both finite and infinite; the self is neither finite nor infinite. The self is of a singular perception; the self is of a manifold perception. The self is of a limited perception; the self is of a boundless perception. The self is exclusively happy; the self is exclusively miserable; the self is both happy and miserable; the self is neither miserable nor happy, and is healthy after death, and they designate it as percipient.'

Asaññīvādā nevasaññīnāsaññīvādā ca saññīvāde vuttanayeneva veditabbā. Kevalañhi ‘‘saññī attā’’ti gaṇhantānaṃ vasena saññīvādā vuttā, ‘‘asaññī’’ti ca ‘‘nevasaññīnāsaññī’’ti ca gaṇhantānaṃ vasena asaññīvādā ca nevasaññīnāsaññīvādā ca vuttāti veditabbā. Tattha asaññīvādā ‘‘rūpī attā hoti arogo paraṃ maraṇā, asaññīti naṃ paññapenti, arūpī attā hoti, rūpī ca arūpī ca attā hoti, neva rūpī nārūpī attā hoti. Antavā attā hoti, anantavā attā hoti, antavā ca anantavā ca attā hoti, nevantavā nānantavā attā hoti arogo paraṃ maraṇā, asaññīti naṃ paññapentī’’ti evaṃ aṭṭhavidhena vibhattā. Nevasaññīnāsaññīvādāpi evameva ‘‘rūpī attā hoti arogo paraṃ maraṇā, nevasaññīnāsaññīti naṃ paññapentī’’tiādinā (dī. ni. 1.82) aṭṭhavidhena vibhattāti veditabbā.

The Asaññīvādā (Non-percipientists) and the Nevasaññīnāsaññīvādā (Neither-percipient-nor-non-percipientists) are to be understood in the same way as stated for the Saññīvādā. For it is simply that the Saññīvādā are so called by way of those who hold that 'the self is percipient,' while the Asaññīvādā and the Nevasaññīnāsaññīvādā are so called by way of those who hold that 'the self is non-percipient' and 'the self is neither-percipient-nor-non-percipient,' respectively; thus it should be understood. Therein, the Asaññīvādā are differentiated in eight ways: 'The self after death is material and healthy, and they designate it as non-percipient; the self is immaterial; the self is both material and immaterial; the self is neither material nor immaterial. The self is finite; the self is infinite; the self is both finite and infinite; the self is neither finite nor infinite, and is healthy after death, and they designate it as non-percipient.' The Nevasaññīnāsaññīvādā are also differentiated in just the same way into eight kinds, beginning with: 'The self after death is material and healthy, and they designate it as neither-percipient-nor-non-percipient,' and so on; thus it should be understood.

Ucchedavādāti [Pg.148] ‘‘ayaṃ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’ti (dī. ni. 1.85) evamādinā nayena pavattaṃ ucchedadassanaṃ ucchedo sahacaraṇanayena. Ucchedo vādo yesaṃ te ucchedavādā, ucchedavādo vā etesamatthīti ucchedavādā, ucchedaṃ vadantīti vā ucchedavādā.

Regarding 'Ucchedavādā' (Annihilationists): The view of annihilation, which proceeds by such a method as, 'This self is material, composed of the four great elements, originating from mother and father; with the breakup of the body, it is annihilated, destroyed, and does not exist after death,' is called 'annihilation' by way of association. Those whose doctrine is annihilation are Annihilationists; or, those for whom the doctrine of annihilation exists are Annihilationists; or, they are Annihilationists because they proclaim annihilation.

Diṭṭhadhammanibbānavādāti ettha diṭṭhadhammo nāma dassanabhūtena ñāṇena upaladdhadhammo, paccakkhadhammoti attho. Tattha tattha paṭiladdhattabhāvassetaṃ adhivacanaṃ. Diṭṭhadhamme nibbānaṃ diṭṭhadhammanibbānaṃ, imasmiṃyeva attabhāve dukkhavūpasamanti attho. Taṃ vadantīti diṭṭhadhammanibbānavādā. Te pana ‘‘yato kho bho ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānappatto hotī’’ti (dī. ni. 1.94) evamādinā nayena diṭṭheva dhamme nibbānaṃ paññapenti. Te hi mandhātukāmaguṇasadise mānusake kāmaguṇe, paranimmitavasavattidevarājassa kāmaguṇasadise dibbe ca kāmaguṇe upagatānaṃ diṭṭheva dhamme nibbānappattiṃ vadanti.

Regarding 'Diṭṭhadhammanibbānavādā' (Advocates of Nibbāna in this very life): Herein, 'diṭṭhadhamma' means a phenomenon obtained by wisdom that has become vision; the meaning is a directly experienced phenomenon. This is a designation for the state of being attained in various existences. 'Diṭṭhadhammanibbāna' means Nibbāna in this very life; the meaning is the calming of suffering in this very existence. Those who proclaim this are called Diṭṭhadhammanibbānavādā. They, however, declare Nibbāna in this very life by such a method as saying, 'When, friends, this self, being provided and replete with the five strands of sensual pleasure, indulges in them, to that extent, friends, this self has attained the ultimate Nibbāna in this very life.' For they speak of the attainment of Nibbāna in this very life for those who have attained human sensual pleasures similar to those of King Mandhātu, and divine sensual pleasures similar to those of the king of the Paranimmitavasavatti devas.

Vibhajjavādīti verañjakaṇḍe āgatanayeneva venayikādibhāvaṃ vibhajja vadatīti vibhajjavādī.

Regarding 'Vibhajjavādī' (a proponent of analysis): He is called a Vibhajjavādī because he speaks having analyzed matters of discipline and so forth, in accordance with the method that has come in the Verañjakaṇḍa.

Tattha hi bhagavatā ‘‘ahañhi, brāhmaṇa, vinayāya dhammaṃ desemi rāgassā’’tiādiṃ vatvā ‘‘no ca kho yaṃ tvaṃ sandhāya vadesī’’tiādinā verañjabrāhmaṇassa attano venayikādibhāvo vibhajja vuttoti. Apica somanassādīnaṃ cīvarādīnañca sevitabbāsevitabbabhāvaṃ vibhajja vadatīti vibhajjavādī, sassatucchedavāde vā vibhajja vadatīti vibhajjavādī, ‘‘sassato attā ca loko cā’’tiādīnaṃ ṭhapanīyānaṃ pañhānaṃ ṭhapanato rāgādikhayasaṅkhātassa sassatassa rāgādikāyaduccaritādiucchedassa vacanato vibhajjavādī, sassatucchedabhūte ubho ante anupaggamma majjhimapaṭipadābhūtassa paṭiccasamuppādassa desanato vibhajjavādī, bhagavā. Parappavādaṃ maddantoti tasmiṃ tatiyasaṅgītikāle uppannaṃ vādaṃ, tato paṭṭhāya yāva saddhammantaradhānā āyatiṃ uppajjanakavādañca sandhāya vuttaṃ. Tasmiñhi samāgame ayaṃ thero yāni ca tadā uppannāni vatthūni, yāni ca āyatiṃ uppajjissanti, sabbesampi tesaṃ paṭibāhanatthaṃ [Pg.149] satthārā dinnanayavaseneva tathāgatena ṭhapitamātikaṃ vibhajanto sakavāde pañca suttasatāni, paravāde pañcāti suttasahassaṃ āharitvā tadā uppannavādassa maddanato parappavādamaddanaṃ āyatiṃ uppajjanakavādānaṃ paṭisedhanalakkhaṇabhāvato āyatiṃ paṭisedhalakkhaṇaṃ kathāvatthuppakaraṇaṃ akāsi.

For there, it is stated that the Blessed One, having said, 'Indeed, brahmin, I teach the Dhamma for the removal of passion,' etc., and 'but not in the way that you mean,' etc., distinguished and spoke of his own quality of being a disciplinarian to the brahmin Verañja. Furthermore, he is a Vibhajjavādī (Analyst) because he speaks by distinguishing the state of what should and should not be associated with regarding pleasant feelings, etc., and robes, etc. Or, he is a Vibhajjavādī because he speaks by distinguishing the eternalist and annihilationist views. He is a Vibhajjavādī because of setting aside the questions that should be set aside, such as 'The self and the world are eternal,' and because of speaking of the eternal—designated as the destruction of passion, etc.—and of the annihilation of bodily misconduct, etc., which begins with passion. The Blessed One is a Vibhajjavādī because, without approaching both extremes which are eternalism and annihilationism, he teaches dependent origination, which is the middle way. The phrase 'crushing the doctrines of others' was said in reference to the doctrine that arose at the time of that Third Council, and also the doctrine that would arise in the future, from then on until the disappearance of the true Dhamma. Indeed, in that assembly, this elder, in order to refute all those points of controversy that had arisen then and that would arise in the future, analyzing the matrix laid down by the Tathāgata only by the method given by the Teacher, brought forth five hundred suttas on his own doctrine and five hundred on the doctrines of others, thus a thousand suttas. He composed the Kathāvatthu treatise, which is a 'crushing of others' doctrines' because it crushed the doctrine that had arisen then, and which has the characteristic of future refutation because it has the characteristic of refuting the doctrines that would arise in the future.

Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ

Thus in the Sāratthadīpanī, the sub-commentary to the Samantapāsādikā, the Vinaya commentary.

Tatiyasaṅgītikathāvaṇṇanā samattā.

The commentary on the account of the Third Council is concluded.

Ācariyaparamparakathāvaṇṇanā

Commentary on the Account of the Lineage of Teachers

‘‘Kenābhata’’nti imaṃ pañhaṃ visajjentena jambudīpe tāva ācariyaparamparā yāva tatiyasaṅgīti, tāva dassetvā idāni sīhaḷadīpe ācariyaparamparaṃ dassetuṃ ‘‘tatiyasaṅgahato pana uddha’’ntiādi āraddhaṃ. Imaṃ dīpanti imaṃ tambapaṇṇidīpaṃ. Kañci kālanti kismiñci kāle. Porāṇāti aṭṭhakathācariyā. Bhaddanāmoti bhaddasālatthero. Nāmassa ekadesenapi hi vohāro dissati ‘‘devadatto datto’’ti yathā. Āguṃ na karontīti nāgā. Vinayapiṭakaṃ vācayiṃsūti sambandho. Tambapaṇṇiyāti bhummavacanaṃ. Nikāye pañca vācesunti vinayābhidhammavajje dīghanikāyādike pañca nikāye ca vācesuṃ. Satta ceva pakaraṇeti dhammasaṅgaṇīvibhaṅgādike satta abhidhammappakaraṇe ca vācesunti attho. Asani viya siluccaye kilese medhati hiṃsatīti medhā, khippaṃ gahaṇadhāraṇaṭṭhena vā medhā, paññā, sā etassa atthīti medhāvī. Tipeṭakoti tīṇi piṭakāni etassa atthīti tipeṭako, tepiṭakoti vuttaṃ hoti, tipiṭakapariyattidharoti attho. Tārakānaṃ rājāti tārakarājā, candimā. Atirocathāti ativiya virocittha. Pupphanāmoti mahāpadumatthero. Saddhammavaṃsakovidoti saddhammatantiyā kovido. Pupphanāmoti sumanatthero. Jambudīpe patiṭṭhitoti sumanatthero kira ekasmiṃ samaye sīhaḷadīpamhi sāsane osakkamāne jambudīpaṃ gantvā uggaṇhitvā sāsanaṃ anurakkhanto tattheva patiṭṭhāsi. Maggakovidāti saggamaggamokkhamaggesu kovidā.

"By whom was it brought?" To answer this question, first, the lineage of teachers in Jambudīpa up to the Third Council was shown. Now, to present the lineage of teachers in the island of Sīhaḷa, it begins with "from the Third Council onwards." "This island" refers to this island of Tambapaṇṇi. "At some time" means at a certain time. "The ancients" refers to the commentary teachers. "Bhaddanāma" is the Elder Bhaddasāla. Indeed, usage is seen even with a part of a name, just as "Devadatta" is called "Datta." Because they do not commit wrong, they are called Nāgas. The connection is to be made with "they recited the Vinayapiṭaka." "Tambapaṇṇiyā" is a locative term. "They taught the five Nikāyas" means they taught the five Nikāyas, such as the Dīgha Nikāya, excluding the Vinaya and Abhidhamma. "And the seven treatises" means they also taught the seven Abhidhamma treatises, such as the Dhammasaṅgaṇī and Vibhaṅga. That which crushes and harms the defilements like lightning on a mountain peak is called wisdom (medhā); or, because of its quality of quick grasping and retaining, it is called wisdom (medhā), which is understanding (paññā). He who possesses this is wise (medhāvī). "Tipeṭaka" means one for whom the three Piṭakas exist; it is said to be "Tepiṭaka," and the meaning is one who bears the scriptural learning of the Tipiṭaka. "King of the stars" (Tārakarājā) is the moon. "Atirocatha" means he shone very brightly. "Named Puppha" is the Elder Mahāpaduma. "Skilled in the lineage of the true Dhamma" means skilled in the tradition of the Saddhamma. "Named Puppha" is the Elder Sumana. "Established in Jambudīpa"—it is said that the Elder Sumana, at one time when the Dispensation was declining in the island of Sīhaḷa, went to Jambudīpa, learned the Dhamma, and while protecting the Dispensation, became established right there. "Skilled in the path" means skilled in the paths to heaven and the path to liberation.

Bhāraṃ [Pg.150] katvāti tesaṃ tesaṃ bhikkhūnaṃ sāsanaṃ bhāraṃ katvā, paṭibaddhaṃ katvāti attho. ‘‘Te te bhikkhū tattha tattha pesesī’’ti saṅkhepato vuttamevatthaṃ vitthāretvā dassento āha ‘‘majjhantikattheraṃ kasmīragandhāraraṭṭhaṃ pesesī’’tiādi. Mahiṃsakamaṇḍalanti andhakaraṭṭhaṃ vadanti. Vanavāsinti vanavāsiraṭṭhaṃ. Attā pañcamo etesanti attapañcamā, taṃ taṃ disābhāgaṃ pañca pañceva bhikkhū agamaṃsūti vuttaṃ hoti.

Having made it a charge means having made the Dispensation a charge for those monks, having bound them to it—this is the meaning. 'He sent those monks to those respective places'—this was stated briefly; to elaborate and show the meaning, he said, 'He sent the Elder Majjhantika to the Kashmir-Gandhāra region,' and so on. The Mahiṃsaka-maṇḍala, they say, is the Andhaka country. Vanavāsi means the Vanavāsi country. 'With himself as the fifth among them' means with himself as the fifth; it is said that five monks each went to each respective region.

Idāni tattha tattha gatānaṃ therānaṃ kiccānubhāvaṃ dassetukāmo majjhantikattherassa gataṭṭhāne kiccaṃ tāva dassento ‘‘tena kho pana samayena kasmīragandhāraraṭṭhe’’tiādimāha. Karakavassanti himapātanakavassaṃ. Harāpetvāti udakoghena harāpetvā. Aravāḷadahapiṭṭhiyanti aravāḷadahassa udakapiṭṭhiyaṃ. Chinnabhinnapaṭadharoti satthakena chinnaṃ raṅgena bhinnaṃ vaṇṇavikāramāpannaṃ paṭaṃ dhāretīti chinnabhinnapaṭadharo. Atha vā satthakena chinnānaṃ gihivatthavisabhāgānaṃ kāsāvānaṃ dhāraṇato chinnabhinnapaṭadharo. Bhaṇḍūti muṇḍako. Kāsāvavasanoti kāsāvavatthanivattho. Makkhaṃ asahamānoti theraṃ paṭicca attano santāne uppannaṃ paresaṃ guṇamakkhanalakkhaṇaṃ makkhaṃ asahamāno sandhāretuṃ adhisahituṃ vūpasametuṃ asakkonto. Bhiṃsanakānīti bheravārammaṇāni. Tāni dassetuṃ ‘‘tato tato bhusā vātā vāyantī’’tiādimāha. Bhusā vātāti rukkhabhedanapabbatakūṭanipātanasamatthā balavavātā. Asaniyo phalantīti asaniyo bhijjanti, patantīti vuttaṃ hoti. Paharaṇavuṭṭhiyoti anekappakārā āvudhavuṭṭhiyo. Niddhamathāti gahetvā apanetha. Bhiṃsanakanti nāgarājassa kāyikavācasikapayogajanitabhayanimittaṃ vippakāraṃ.

Now, wishing to show the power of the deeds of the elders who had gone to those various places, first showing the duty in the place where the elder Majjhantika had gone, he said, beginning with, “At that time, in the country of Kasmīra and Gandhāra...” `Karakavassaṃ` means a rain of hail. `Harāpetvāti` means having caused to be carried away by a flood of water. `Aravāḷadahapiṭṭhiyanti` means on the surface of the water of the Aravāḷa lake. `Chinnabhinnapaṭadharoti`: one who wears a cloth that is cut with a knife and spoiled by dye, having undergone an alteration of color; thus, he is a `chinnabhinnapaṭadharo` (wearer of a cut and spoiled cloth). Or alternatively, he is a `chinnabhinnapaṭadharo` because of wearing ochre robes that are cut with a knife and are dissimilar to the clothes of householders. `Bhaṇḍūti` means a shaven-headed one. `Kāsāvavasanoti` means one who is clad in an ochre-dyed cloth. `Makkhaṃ asahamānoti` means not enduring the disparagement—which has the characteristic of denigrating the virtues of others—that had arisen in his own mental continuum on account of the elder; being unable to bear it, to endure it, or to appease it. `Bhiṃsanakānīti` means terrifying sense-objects. To show them, he said, beginning with, “From here and there, strong winds blow...” `Bhusā vātāti` means powerful winds, capable of breaking trees and felling mountain peaks. `Asaniyo phalantīti` means thunderbolts split apart; it is said that they fall. `Paharaṇavuṭṭhiyoti` means showers of weapons of many kinds. `Niddhamathāti` means: having seized, remove them. `Bhiṃsanakanti` means the strange and terrifying sign of danger generated by the bodily and verbal exertions of the nāga king.

Me bhayabheravaṃ janetuṃ paṭibalo na assa na bhaveyyāti sambandho. Tattha bhayabheravaṃ nāma khuddānukhuddakaṃ bhayaṃ. Atha vā bhayanti cittutrāsabhayaṃ, paṭighabhayassetaṃ adhivacanaṃ. Bheravanti bhayajanakamārammaṇaṃ. Sacepi tvaṃ mahiṃ sabbanti sacepi tvaṃ mahānāga sabbaṃ mahiṃ samuddena saha sasamuddaṃ pabbatena saha sapabbataṃ ukkhipitvā mamūpari mayhaṃ sīsopari khipeyyāsīti attho. Me bhayabheravaṃ janetuṃ neva sakkuṇeyyāsīti sambandho. Aññadatthūti ekaṃsena. Tavevassa vighāto uragādhipāti uragānaṃ [Pg.151] nāgānaṃ adhipati rāja tava eva vighāto dukkhaṃ vihiṃsā assa bhaveyyāti attho.

You would not be capable of creating fear and terror in me, nor would it be possible—this is the connection. Here, 'fear and terror' means major and minor fears. Alternatively, 'fear' means fear that is mental terror, a term for the fear that is aversion. 'Terror' means a fear-producing object. Even if you, O great nāga, were to lift up the entire earth—with the ocean, the whole ocean; with the mountains, the whole mountains—and hurl it upon me, upon my head, you would still not be able to create fear and terror in me—this is the connection. On the contrary, definitively. 'Only vexation would come to you, O lord of serpents'—you, the lord of serpents, the king of nāgas, only vexation, suffering, and harm would befall you—this is the meaning.

Dhammiyā kathāya sandassetvātiādīsu taṅkhaṇānurūpāya dhammadesanāya diṭṭhadhammasamparāyikaṃ atthaṃ sandassetvā kusale dhamme samādapetvā gaṇhāpetvā tattha ca naṃ samuttejetvā saussāhaṃ katvā tāya ca saussāhatāya aññehi ca vijjamānaguṇehi sampahaṃsetvā tosetvāti attho. Therena kataṃ nāgānusāsanaṃ dassento ‘‘athāyasmā’’tiādimāha. Tattha ito uddhaṃ yathā pureti yathā tumhe ito pure saddhammasavanuppattivirahitakāle parassa kodhaṃ uppādayittha, idāni ito paṭṭhāya uddhaṃ anāgate kodhañca mā janayittha, vijātamātuyāpi putte sinehacchedanaṃ sabbavināsamūlakaṃ sassaghātakañca mā karitthāti attho. Sukhakāmā hi pāṇinoti ettha hi-saddo kāraṇopadese, yasmā sabbe sattā sukhakāmā, tasmā hitasukhaupacchedakaraṃ sassaghātañca mā karothāti vuttaṃ hoti.

In the words beginning with 'having shown with a talk on the Dhamma': having clearly shown the meaning pertaining to the present life and future lives with a Dhamma discourse suitable for that occasion, having encouraged and caused him to undertake wholesome states, and therein having incited him, made him zealous, and because of that zeal and with other existing virtues, having gladdened and delighted him—this is the meaning. Showing the admonition made by the elder to the nāga, he said, 'Then the venerable one...' and so on. Herein, regarding 'from now onward, just as before': just as you, before this, at a time devoid of the arising of hearing the true Dhamma, aroused anger in another, so now, from this point onward into the future, do not generate anger. And do not cause the severing of affection for a son even by the mother who gave birth, an act which is the root of all destruction and is destructive to the crop—this is the meaning. Regarding 'For beings are desirous of happiness': herein, the word 'hi' (for) is in the sense of indicating a reason. Because all beings are desirous of happiness, therefore, do not do that which cuts off welfare and happiness, nor destroy the crop—this is what is said.

Yathānusiṭṭhanti yaṃ yaṃ anusiṭṭhaṃ yathānusiṭṭhaṃ, anusiṭṭhaṃ anatikkamma vā yathānusiṭṭhaṃ, therena dinnovādaṃ anatikkammāti vuttaṃ hoti. Dhammābhisamayo ahosīti paṭhamamaggaphalādhigamo ahosīti vadanti. Kulasatasahassanti iminā purisānaṃ satasahassaṃ dasseti. Kasmīragandhārāti kasmīragandhāraraṭṭhavāsino. Kāsāvapajjotāti bhikkhūnaṃ nivatthapārutakāsāvavatthehi obhāsitā. Isivātapaṭivātāti bhikkhūnaṃ nivāsanapārupanavātena ceva hatthapādānaṃ samiñjanapasāraṇādivātena ca samantato bījiyamānā ahesuṃ. Duṭṭhanti kupitaṃ. Bandhanāti saṃsārabandhanato.

`As instructed` means: whatever was instructed; or, without transgressing the instruction; or, it is said to mean, without transgressing the admonition given by the elder. The realization of the Dhamma occurred: they say the attainment of the first path and fruit occurred. A hundred thousand families: by this, it indicates a hundred thousand men. From Kashmir and Gandhāra: the inhabitants of the Kashmir and Gandhāra regions. Illuminated by the ochre robe: illuminated by the ochre robes worn as under-robes and outer-robes of the monks. The wind of the sages and the counter-wind: they were being fanned on all sides by the wind from the monks' under-robes and outer-robes, and by the wind from the bending and stretching, etc., of their hands and feet. Angry: angered. From bondage: from the bondage of saṃsāra.

Dhammacakkhunti heṭṭhāmaggattaye ñāṇaṃ. Keci panettha ‘‘paṭhamamaggañāṇameva te paṭilabhiṃsū’’ti vadanti. Codetvā devadūtehīti (ma. ni. aṭṭha. 3.263 ādayo) devadūtasuttantadesanāvasena (ma. ni. 3.261 ādayo) daharakumāro jarājiṇṇasatto gilānasatto kammakāraṇā kammakāraṇikā vā matasattoti imehi pañcahi devadūtehi codetvā ovaditvā, saṃvegaṃ uppādetvāti attho. Daharakumārādayo [Pg.152] hi tattha ‘‘devadūtā’’ti vuccanti. Tathā hi daharakumāro atthato evaṃ vadati nāma ‘‘passatha bho mayhampi tumhākaṃ viya hatthapādā atthi, sake panamhi muttakarīse palipanno, attano dhammatāya uṭṭhahitvā nahāyituṃ na sakkomi, ‘ahaṃ kiliṭṭho, nahāpetha ma’nti vattumpi na sakkomi, jātitomhi aparimuttatāya ediso jāto, na kho panāhameva, tumhepi jātito aparimuttāva. Yatheva hi mayhaṃ, evaṃ tumhākampi jāti āgamissati, iti tassā pure āgamanāva kalyāṇaṃ karothā’’ti. Tenesa devadūto nāma jāto.

`The eye of the Dhamma` is the knowledge in the three lower paths. Some, however, say here, 'They attained only the knowledge of the first path.' `Having been urged by the divine messengers`: this means, by way of the teaching of the Devadūta Sutta, having urged, advised, and aroused a sense of spiritual urgency through these five divine messengers: the young boy, the aged being, the sick being, one undergoing punishment (or an executioner), and a dead being. For there, the young boy and others are called 'divine messengers.' Indeed, the young boy, in essence, speaks thus: 'See, sirs, I too have hands and feet like yours, yet I am wallowing in my own excrement and urine. Due to my very nature, I cannot get up to bathe, nor can I even say, “I am soiled, bathe me.” Because I am not free from birth, I have become like this. But it is not only I—you too are not free from birth. Just as birth will come to me, so too will birth come to you. Therefore, before it arrives, do what is good.' For that reason, he is known as a divine messenger.

Jarājiṇṇasattopi atthato evaṃ vadati nāma ‘‘passatha bho ahampi tumhe viya taruṇo ahosiṃ ūrubalabāhubalajavasampanno, tassa me tā balajavasampattiyo antarahitā, hatthapādā hatthapādakiccañca na karonti, jarāyamhi aparimuttatāya ediso jāto, na kho panāhameva, tumhepi jarāya aparimuttāva. Yatheva hi mayhaṃ, evaṃ tumhākampi jarā āgamissati, iti tassā pure āgamanāva kalyāṇaṃ karothā’’ti. Tenesa devadūto nāma jāto.

Even a being worn out by old age speaks thus in essence: "See, sirs, I too was once young like you, endowed with the strength of thighs, the strength of arms, and with swiftness. For me, those endowments of strength and swiftness have vanished; my hands and feet do not perform their function. Because of not being free from old age, I have become like this. Indeed, it is not only I; you too are not free from old age. Just as it is for me, so too will old age come to you. Therefore, before its arrival, do what is good." For that reason, he is known as a divine messenger.

Gilānasattopi atthato evaṃ vadati nāma ‘‘passatha bho ahampi tumhe viya nirogo ahosiṃ, somhi etarahi byādhinā abhihato sake muttakarīse palipanno, uṭṭhātumpi na sakkomi, vijjamānāpi me hatthapādā hatthapādakiccaṃ na karonti, byādhitomhi aparimuttatāya ediso jāto, na kho panāhameva, tumhepi byādhito aparimuttāva. Yatheva hi mayhaṃ, evaṃ tumhākampi byādhi āgamissati, iti tassa pure āgamanāva kalyāṇaṃ karothā’’ti. Tenesa devadūto nāma jāto.

Even a sick being speaks thus in essence: "See, sirs, I too was once free from illness like you. But now, afflicted by disease, I lie fallen in my own urine and excrement, unable even to rise. Though my hands and feet exist, they do not perform their function. Because of not being free from illness, I have become like this. Indeed, it is not only I; you too are not free from illness. Just as it is for me, so too will illness come to you. Therefore, before its arrival, do what is good." For that reason, he is known as a divine messenger.

Kammakāraṇā kammakāraṇikā vā catuttho devadūtoti veditabbā. Tattha kammakāraṇapakkhe dvattiṃsa tāva kammakāraṇā atthato evaṃ vadanti nāma ‘‘mayaṃ nibbattamānā na rukkhe vā pāsāṇe vā nibbattāma, tumhādisānaṃ sarīre nibbattāma, iti amhākaṃ pure nibbattitova kalyāṇaṃ karothā’’ti. Tenetā devadūtā nāma jātā. Kammakāraṇikāpi atthato evaṃ vadanti nāma ‘‘mayaṃ dvattiṃsa kammakāraṇā karontā na rukkhādīsu [Pg.153] karoma, tumhādisesu sattesuyeva karoma, iti amhākaṃ tumhesu pure kammakāraṇākāraṇatova kalyāṇaṃ karothā’’ti. Tenetepi devadūtā nāma jātā.

The instruments of punishment or the executioners are to be understood as the fourth divine messenger. In this regard, in the case of the instruments of punishment, the thirty-two instruments of punishment speak thus in essence: "We, when coming into being, do not come into being in trees or in rocks, but in bodies like yours. Therefore, before we come into being, do what is good." For that reason, they are known as divine messengers. The executioners also speak thus in essence: "We, when inflicting the thirty-two kinds of punishment, do not do so on trees and so on, but only on beings like you. Therefore, before we inflict the punishments upon you, do what is good." For that reason, they too are known as divine messengers.

Matakasattopi atthato evaṃ vadati nāma ‘‘passatha bho maṃ āmakasusāne chaḍḍitaṃ uddhumātakādibhāvaṃ pattaṃ, maraṇatomhi aparimuttatāya ediso jāto, na kho panāhameva, tumhepi maraṇato aparimuttāva. Yatheva hi mayhaṃ, evaṃ tumhākampi maraṇaṃ āgamissati, iti tassa pure āgamanāva kalyāṇaṃ karothā’’ti. Tenesa devadūto nāma jāto. Tasmā daharakumārādayo ettha ‘‘devadūtā’’ti veditabbā.

The deceased being also speaks thus in essence: "See, sirs, me cast away in the charnel ground, having reached the state of being bloated, etc. Because I was not free from death, I have become like this. But it is not only I—you too are not free from death. Just as death has come to me, so too will death come to you. Therefore, before it arrives, do what is good." For that reason, he is known as a divine messenger. Therefore, young boys and others should be understood here as "divine messengers."

Anamataggiyanti anamataggasaṃyuttaṃ (saṃ. ni. 2.124). Dhammāmataṃ pāyesīti lokuttaradhammāmataṃ pānaṃ paṭilābhakaraṇavasena pāyesīti attho. Samadhikānīti sahādhikāni. Sahattho hettha saṃsaddo. Isīti sīlakkhandhādayo dhammakkhandhe esi gavesi pariyesīti isīti vuccati. Pañca raṭṭhānīti pañcavidhacīnaraṭṭhāni. Himavantaṃ gantvā dhammacakkappavattanaṃ pakāsento yakkhasenaṃ pasādayīti yojetabbaṃ.

`Anamataggiyaṃ` refers to the Anamatagga Saṃyutta (Saṃyutta Nikāya 2.124). 'He caused them to drink the nectar of the Dhamma' means he caused them to attain and drink the nectar of the supramundane Dhamma. `Samadhikāni` means `sahādhikāni` (with an excess); here, the word `saṃ` has the meaning of `saha` (with). 'Isi' (seer) is so called because he seeks, searches for, and investigates the aggregates of the Dhamma, such as the aggregate of virtue. 'The five kingdoms' refers to the five kinds of Chinese kingdoms. It should be construed thus: Having gone to the Himavanta and proclaiming the turning of the Wheel of Dhamma, he inspired faith in the army of yakkhas.

Tena ca samayenāti tasmiṃ samaye tesaṃ gamanato pubbabhāgakāle. Laddhaṃ bhavissatīti vessavaṇasantikā laddhaṃ bhavissati. Vegasāti vegena. Samantato ārakkhaṃ ṭhapesīti ‘‘ito paṭṭhāya mā pavisantū’’ti adhiṭṭhānavasena samantā ārakkhaṃ ṭhapesi. Aḍḍhuḍḍhāni sahassānīti aḍḍhena catutthāni aḍḍhuḍḍhāni, atirekapañcasatāni tīṇi sahassānīti vuttaṃ hoti. Diyaḍḍhasahassanti aḍḍhena dutiyaṃ diyaḍḍhaṃ, atirekapañcasataṃ ekaṃ sahassanti attho. Soṇuttarāti soṇo ca uttaro ca soṇuttarā. Niddhametvānāti palāpetvāna. Adesisunti adesayuṃ.

"At that time" means at that time, in the period preceding their departure. "It will be obtained" means it will be obtained from Vessavaṇa. "With speed" means with swiftness. "Set up guards all around" means he established protection all around by resolving, "From now on, let them not enter." "Aḍḍhuḍḍhāni sahassāni" means 'three and a half thousand.' Aḍḍhuḍḍha means 'the fourth with a half,' and it is said to be three thousand with an excess of five hundred. "Diyaḍḍhasahassaṃ" means 'one and a half thousand.' Diyaḍḍha means 'the second with a half,' and the meaning is one thousand with an excess of five hundred. "Soṇuttarā" means Soṇa and Uttara. "Having expelled" means having driven away. "They pointed out" means they indicated.

Ajjhiṭṭhoti āṇatto. Puna dānīti ettha dānīti nipātamattaṃ, puna āgaccheyyāma vā na vāti attho. Rājagahanagaraparivattakenāti rājagahanagaraṃ parivajjetvā tato bahi taṃ padakkhiṇaṃ katvā gatamaggena gamanena vā. Idāni theramātuyā veṭisanagare nivāsakāraṇaṃ dassetuṃ tassa nagarassa tassā jātibhūmibhāvaṃ therassa ca aṭṭhuppattiṃ dassento ‘‘asoko kira kumārakāle’’tiādimāha.

`Ajjhiṭṭho` means commanded. In the phrase "puna dāni," "dāni" is merely a particle; the meaning is "whether we should come again or not." "Rājagahanagaraparivattakena" means circumventing the city of Rājagaha, going around its outside, or by the path one had gone. Now, to show the reason for the Elder's mother residing in the city of Veṭisa, and to show that city's status as her birthplace and the Elder's origin story, he said, "Asoka, it is said, in his time as a prince..." and so on.

Ayaṃ [Pg.154] panettha anupubbikathā – pubbe kira moriyavaṃse jātassa candaguttassa nāma rañño putto bindusāro nāma kumāro pitu accayena pāṭaliputtamhi nagare rājā ahosi. Tassa dve puttā saudariyā ahesuṃ, tesaṃ ekūnasatamattā vemātikabhātaro ahesuṃ. Rājā pana tesaṃ sabbajeṭṭhakassa asokakumārassa uparajjaṭṭhānañca avantiraṭṭhañca datvā athekadivasaṃ attano upaṭṭhānaṃ āgataṃ disvā ‘‘tāta, uparāja, tava raṭṭhaṃ gantvā tattha ujjenīnagare vasāhī’’ti āṇāpesi. So pitu vacanena taṃ ujjeniṃ gacchanto antarāmagge veṭisagirinagare veṭisanāmakassa seṭṭhissa ghare nivāsaṃ upagantvā tassa seṭṭhissa dhītaraṃ lakkhaṇasampannaṃ yobbanappattaṃ veṭisagiriṃ nāma kumāriṃ disvā tāya paṭibaddhacitto mātāpitūnaṃ kathāpetvā taṃ tehi dinnaṃ paṭilabhitvā tāya saddhiṃ saṃvāsaṃ kappesi. Sā tena saṃvāsena sañjātagabbhā hutvā tato ujjeniṃ nītā mahindakumāraṃ janayi. Tato vassadvaye atikkante saṅghamittañca dhītaraṃ upalabhitvā uparājena saddhiṃ tattha vasati. Uparājassa pana pitā bindusāro maraṇamañce nipanno puttaṃ asokakumāraṃ saritvā taṃ pakkosāpetuṃ ujjeniṃ manusse pesesi. Te tato ujjeniṃ gantvā asokassa taṃ pavattiṃ ārocesuṃ. Tesaṃ vacanena so pitu santikaṃ turitagamanenāgacchanto antarāmagge veṭisagirinagaramhi puttadāre ṭhapetvā pitu santakaṃ pāṭaliputtanagaraṃ gantvā gatasamanantarameva kālakatassa pituno sarīrakiccaṃ kārāpetvā tato ekūnasatamatte vemātikabhātaro ca ghātāpetvā vihatakaṇṭako hutvā tattha chattaṃ ussāpetvā abhisekaṃ gaṇhi. Tadāpi theramātā dārake rañño santikaṃ pesetvā sayaṃ tattheva veṭisagirinagare vasi. Tena vuttaṃ ‘‘sā tassa mātā tena samayena ñātighare vasī’’ti.

Now, here is the sequential account: In the past, it is said, in the Moriya dynasty, a king named Candagutta had a son named Bindusāra. Upon his father's death, he became king in the city of Pāṭaliputta. He had two sons who were full brothers, and these had ninety-nine half-brothers. The king gave the position of viceroy and the kingdom of Avanti to the eldest among them, Prince Asoka. Then one day, seeing him coming to attend upon him, he commanded, "Dear viceroy, go to your kingdom and reside there in the city of Ujjenī." Following his father's order, as he was going to Ujjenī, he took up residence in the house of a merchant named Veṭisa in the city of Veṭisagiri along the way. There, he saw the merchant's daughter, a maiden named Veṭisagiri, endowed with auspicious marks and of marriageable age. Becoming attached to her, he sent word to her parents, and having obtained her from them, he lived together with her. Through their union, she became pregnant and was then taken to Ujjenī, where she gave birth to Prince Mahinda. Two years later, she also had a daughter named Saṅghamittā and continued to live there with the viceroy. Meanwhile, the viceroy's father, Bindusāra, lying on his deathbed, remembered his son Prince Asoka and sent messengers to Ujjenī to summon him. They went to Ujjenī and informed Asoka of the situation. Acting swiftly on their words, he set out for his father's presence, leaving his wife and children in the city of Veṭisagiri along the way. He reached his father's city of Pāṭaliputta, and immediately after his arrival, he had the funeral rites performed for his deceased father and then had his ninety-nine half-brothers killed, becoming free of obstacles. He raised the royal parasol and received the consecration as king. Even then, the Elder's mother, having sent the children to the king's presence, remained herself in the city of Veṭisagiri. Hence it is said, "She, his mother, lived in her relatives' house at that time."

Āropesīti paṭipādesi. Amhākaṃ idha kattabbakiccaṃ niṭṭhitanti mātu dassanassa katabhāvaṃ sandhāyāha. Anubhavatu tāva me pitarā pesitaṃ abhisekantiādīsu abhisekapesanādikathā vitthārena uttarato āvi bhavissati. Chaṇatthanti chaṇanimittaṃ, chaṇahetūti attho, sayaṃ chaṇakīḷaṃ akātukāmoti vuttaṃ hoti. Tadā kira devānaṃpiyatisso jeṭṭhamūlamāsapuṇṇamiyaṃ nakkhattaṃ ghosāpetvā ‘‘salilakīḷāchaṇaṃ [Pg.155] karothā’’ti amacce āṇāpetvā sayaṃ migavaṃ kīḷitukāmo missakapabbataṃ agamāsi. Missakapabbatanti paṃsupāsāṇamissakattā evaṃladdhanāmaṃ pabbataṃ. Diṭṭhasaccoti anāgāmimaggena paṭividdhasacco, anāgāmiphalaṃ pattoti vuttaṃ hoti. So kira therena attano mātudeviyā desitaṃ dhammaṃ sutvā anāgāmiphalaṃ sacchākāsi, so ca therassa bhāgineyyoti veditabbo. Tathā hi therassa mātudeviyā bhaginī tassā dhītā, tassā ayaṃ putto. Vuttañhetaṃ mahāvaṃse –

“He arranged it,” means he prepared it. “Our duty here is done,” referring to the fact of having seen his mother, he said. “Let my father now enjoy the consecration sent by me,” and so on—the detailed account of the consecration and sending will become manifest later. “For a festival” means for the purpose of a festival, for the sake of a festival. It is said that he himself did not wish to engage in the festival games. At that time, it is said, King Devānampiyatissa, on the full moon day of the month of Jeṭṭhamūla, had the festival proclaimed and commanded his ministers, saying: “Hold a water-sport festival.” He himself, however, wishing to hunt, went to Missaka Mountain. “Missaka Mountain” is the mountain that received its name thus because it is a mixture of soil and stone. “One who has seen the truth” means one who has penetrated the truth with the path of the non-returner; it is said he attained the fruit of non-returning. It is said that he, having heard the Dhamma taught by the Elder to the Elder's mother, Devī, realized the fruit of non-returning, and he should be understood as the Elder's nephew. For thus: the Elder's mother, Devī, had a sister; she had a daughter, and this one is her son. As it is stated in the Mahāvaṃsa—

‘‘Deviyā bhaginī dhītu, putto bhaṇḍukanāmako;

Therena deviyā dhammaṃ, sutvā desitameva tu;

Anāgāmiphalaṃ patvā, vasi therassa santike’’ti.

“The son of the daughter of Devī's sister, Bhaṇḍuka by name; having heard the Dhamma taught by the Elder to Devī, he attained the fruit of non-returning and dwelt near the Elder.”

Sammāsambuddhena ca tumhe byākatāti bodhimūle eva buddhacakkhunā lokaṃ voloketvā tambapaṇṇidīpaṃ disvā anāgate tassa dīpassa sampattiṃ diṭṭhena sammāsambuddhena ‘‘anāgate mahindo nāma bhikkhu tambapaṇṇidīpaṃ pasādessatī’’ti tumhe byākatā. Tattha tambapaṇṇidīpanti dīpavāsino vuttā. Indriyaparopariyattañāṇaṃ āsayānusayañāṇañca ‘‘buddhacakkhū’’ti vuccati. Tena pana indriyaparoparādiṃ vinā aññaṃ na sakkā daṭṭhunti ‘‘volokento’’ti avatvā ‘‘voloketvā’’ti vuttaṃ. Etamatthanti ‘‘anāgate mahindo nāma bhikkhu tambapaṇṇidīpaṃ pasādessatī’’ti imamatthaṃ.

And you were declared by the Perfectly Self-Enlightened One thus: at the very foot of the Bodhi tree, having surveyed the world with the Buddha-eye, and having seen the island of Tambapaṇṇi and its future prosperity, the Perfectly Self-Enlightened One declared: 'In the future, a monk named Mahinda will inspire faith in the island of Tambapaṇṇi.' Herein, by 'the island of Tambapaṇṇi' the inhabitants of the island are meant. The knowledge of the varying maturity of faculties and the knowledge of inclinations and underlying tendencies are called the 'Buddha-eye.' But without the knowledge of the varying maturity of faculties and so forth, it is not possible to see other things; therefore, instead of saying 'surveying,' it is said 'having surveyed.' The meaning is this: 'In the future, a monk named Mahinda will inspire faith in the island of Tambapaṇṇi'—this is the meaning.

Veṭisagirimhi rājagaheti deviyā katavihāre. Kālova gamanassa, gacchāma dīpamuttamanti yojetabbaṃ. Idañca tesaṃ parivitakkanidassanaṃ. Paḷināti ākāsaṃ pakkhandiṃsu. Ambareti ākāse. Evamākāsaṃ pakkhanditvā kiṃ te akaṃsūti cetiyapabbate nipatiṃsūti dassento āha ‘‘evamuppatitā therā, nipatiṃsu naguttame’’ti. Idāni tassa pabbatassa patiṭṭhitaṭṭhānaṃ therānañca tattha nipatitaṭṭhānaṃ dassetuṃ ‘‘purato puraseṭṭhassā’’tiādigāthamāha. Puratoti pācīnadisābhāge. Puraseṭṭhassāti anurādhapurasaṅkhātassa puravarassa. Meghasannibheti samantato nīlavaṇṇattā nīlamahāmeghasadise. Sīlakūṭamhīti evaṃnāmake pabbatakūṭe. Haṃsāva nagamuddhanīti pabbatamuddhani haṃsā viya.

At Veṭisagiri, in the monastery built by Devī. 'The time for departure has come; let us go to the supreme island'—this should be connected. And this is a demonstration of their reasoning. 'Paḷināti'—they leapt into the sky. 'Ambareti'—in the sky. Having thus leapt into the sky, to show what they did, that they landed on Cetiyapabbata, he says: 'Thus leaping up, the elders descended upon the noble mountain.' Now, to show the location of that mountain and the place where the elders landed there, he speaks the verse beginning 'Before the foremost city.' 'Before'—meaning in the eastern direction. 'Foremost city'—referring to the excellent city known as Anurādhapura. 'Like a cloud'—because it was blue in all directions, like a great blue cloud. 'Upon Sīlakūṭa'—meaning upon a mountain peak called by that name. 'Like swans upon a mountain's crest'—like swans on the summit of a mountain.

Tattha [Pg.156] pana patiṭṭhahanto kadā patiṭṭhahīti āha ‘‘evaṃ iṭṭiyādīhi saddhi’’ntiādi. Parinibbānatoti parinibbānavassato taṃ avadhibhūtaṃ muñcitvā tato uddhaṃ dvinnaṃ vassasatānaṃ upari chattiṃsatime vasseti attho gahetabbo. Kathaṃ veditabboti āha ‘‘ajātasattussa hī’’tiādi. Tasmiṃyeva vasseti ettha yasmiṃ saṃvacchare yasmiñca divase bhagavā parinibbuto, tasmiṃ saṃvacchare tasmiṃyeva ca divase vijayakumāro imaṃ dīpamāgatoti vadanti. Vuttañhetaṃ –

But there, as to when he who was establishing it would be established, he said, 'Thus, with supernormal powers, etc.' and so on. Regarding 'from the Parinibbāna,' the meaning should be understood as: having excluded that year of the Parinibbāna which is the limit, it is in the thirty-sixth year after two hundred years from then. How is this to be known? He said, 'For Ajātasattu...' and so on. Here, regarding 'in that very year,' they say that in the same year and on the very same day that the Blessed One attained Parinibbāna, Prince Vijaya arrived on this island. For this has been stated:

‘‘Laṅkāyaṃ vijayasanāmako kumāro,Otiṇṇo thiramati tambapaṇṇidīpe;

Sālānaṃ yamakaguṇānamantarasmiṃ,Nibbātuṃ sayitadine tathāgatassā’’ti.

The steadfast prince named Vijaya Landed on the island of Tambapaṇṇi in Laṅkā, On the day the Tathāgata lay down Between the pair of Sāla trees to attain Nibbāna.

Sīhakumārassa puttoti ettha kāliṅgarājadhītu kucchismiṃ sīhassa jāto kumāro sīhakumāroti veditabbo, pubbe amanussāvāsattā āha ‘‘manussāvāsaṃ akāsī’’ti. Cuddasame vasseti cuddasame vasse sampatte. Idha vijayo kālamakāsīti imasmiṃ tambapaṇṇidīpe vijayarājakumāro aṭṭhatiṃsa vassāni rajjaṃ kāretvā kālamakāsi. Tathā hi ajātasattu rājā dvattiṃsa vassāni rajjaṃ kāresi, udayabhaddo soḷasa vassāni, tasmā ajātasattussa aṭṭhamavassaṃ idha vijayassa paṭhamavassanti katvā tato uddhaṃ ajātasattussa catuvīsati vassāni udayabhaddassa cuddasa vassānīti vijayassa aṭṭhatiṃsa vassāni paripūriṃsu. Tathā ca vuttaṃ –

Here, regarding 'son of Sīhakumāra,' it should be understood that the prince born to a lion in the womb of the Kalinga king's daughter is Sīhakumāra. Because it was previously a dwelling of non-humans, he said, 'He made it a human dwelling.' 'In the fourteenth year' means when the fourteenth year arrived. 'Here Vijaya passed away' means that in this island of Tambapaṇṇi, Prince Vijaya passed away after having reigned for thirty-eight years. For indeed, King Ajātasattu reigned for thirty-two years, and Udayabhadda for sixteen years. Therefore, having considered the eighth year of Ajātasattu as the first year of Vijaya here, after that, the twenty-four years of Ajātasattu and the fourteen years of Udayabhadda completed the thirty-eight years of Vijaya. And so it was said:

‘‘Vijayo laṅkamāgamma, satthu nibbānavāsare;

Aṭṭhatiṃsa samākāsi, rajjaṃ yakkhavimaddako’’ti.

Vijaya, having come to Laṅkā On the day of the Teacher's Nibbāna, The subduer of yakkhas reigned For thirty-eight years.

‘‘Udayabhaddassa pañcadasame vasse paṇḍuvāsudevo nāma imasmiṃ dīpe rajjaṃ pāpuṇī’’ti vuttattā udayabhaddassa cuddasamavassasaṅkhātaṃ ekaṃ vassaṃ imasmiṃ dīpe vijayassa paṇḍuvāsudevassa ca antare sīhaḷaṃ arājikaṃ hutvā ṭhitanti veditabbaṃ. Tasmiñhi vasse vijayarājassa amaccā upatissaṃ nāma amaccaṃ jeṭṭhakaṃ katvā tassa nāmena kate upatissagāme vasantā arājikaṃ rajjamanusāsiṃsu. Vuttañhetaṃ –

Because it is said: “In the fifteenth year of Udayabhadda, one named Paṇḍuvāsudeva attained the kingdom on this island,” it should be understood that for one year, reckoned as the fourteenth year of Udayabhadda, Sīhaḷa stood without a king in the interim between Vijaya and Paṇḍuvāsudeva. For in that year, the ministers of King Vijaya, having made the minister named Upatissa their chief, ruled the kingless kingdom while residing in Upatissagāma, which was established in his name. And this was said:

‘‘Tasmiṃ [Pg.157] mate amaccā te, pekkhantā khattiyāgamaṃ;

Upatissagāme ṭhatvāna, raṭṭhaṃ samanusāsisuṃ.

When he died, those ministers, awaiting the arrival of a Khattiya, resided in Upatissagāma and governed the realm.

‘‘Mate vijayarājamhi, khattiyāgamanā purā;

Ekaṃ vassaṃ ayaṃ laṅkā-dīpo āsi arājiko’’ti.

When King Vijaya died, before the arrival of a Khattiya, this island of Laṅkā was without a king for one year.

Tatthāti jambudīpe. Idha paṇḍuvāsudevo kālamakāsīti imasmiṃ sīhaḷadīpe paṇḍuvāsudevo tiṃsa vassāni rajjamanusāsitvā kālamakāsi. Tathā hi udayabhaddassa anantaraṃ anuruddho ca muṇḍo ca aṭṭha vassāni rajjamanusāsiṃsu, tadanantaraṃ nāgadāsako catuvīsati vassāni, tasmā udayabhaddassa pañcadasamasoḷasamavassehi saddhiṃ anuruddhassa ca muṇḍassa ca aṭṭha vassāni, nāgadāsakassa ca catuvīsativassesu vīsati vassānīti paṇḍuvāsudevassa rañño tiṃsa vassāni paripūriṃsu. Teneva vuttaṃ –

There, that is, in Jambudīpa. Here, “Paṇḍuvāsudeva died” means: on this island of Sīhaḷa, Paṇḍuvāsudeva, having ruled the kingdom for thirty years, died. For thus: after Udayabhadda, Anuruddha and Muṇḍa ruled for eight years; after them, Nāgadāsaka ruled for twenty-four years. Therefore, together with the fifteenth and sixteenth years of Udayabhadda, the eight years of Anuruddha and Muṇḍa, and twenty years out of the twenty-four years of Nāgadāsaka—thus, thirty years were completed for King Paṇḍuvāsudeva. For that reason, it was said:

‘‘Tato paṇḍuvāsudevo, rajjaṃ tiṃsa samā akā’’ti;

Then Paṇḍuvāsudeva reigned for thirty years.

Tatthāti jambudīpe. Sattarasame vasseti sattarasame vasse sampatte. Tathā hi nāgadāsakassa anantarā susunāgo aṭṭhārasa vassāni rajjaṃ kāresi, tasmā nāgadāsakassa catuvīsativassesu vīsati vassāni ṭhapetvā sesehi catūhi vassehi saddhiṃ susunāgassa aṭṭhārasasu vassesu soḷasa vassānīti idha abhayarañño vīsati vassāni paripūriṃsu. Vuttañhetaṃ –

There, that is, in Jambudīpa. “In the seventeenth year” means when the seventeenth year arrived. For thus: after Nāgadāsaka, Susunāga ruled for eighteen years. Therefore, having set aside twenty years from the twenty-four years of Nāgadāsaka, with the remaining four years and with sixteen years from the eighteen years of Susunāga, thus twenty years were completed here for King Abhaya. And this was said:

‘‘Abhayo vīsati vassāni, laṅkārajjamakārayī’’ti;

Abhaya ruled the kingdom of Laṅkā for twenty years.

Dāmarikoti yuddhakārako coro. Paṇḍukābhayo pana abhayassa bhāgineyyo rājāyeva, na coro, balakkārena pana rajjassa gahitattā ‘‘dāmariko’’ti vuttaṃ. Rajjaṃ aggahesīti ekadesassa gahitattā vuttaṃ. Abhayassa hi vīsatime vasse na tāva sabbaṃ rajjamaggahesīti. Tathā hi vīsatimavassato paṭṭhāya abhayassa nava bhātike [Pg.158] attano mātule tattha tattha yuddhaṃ katvā ghātentassa anabhisittasseva sattarasa vassāni atikkamiṃsu, tatoyeva ca tāni rājasuññāni nāma ahesuṃ. Tathā ca vuttaṃ –

“Dāmarika” means a warlike robber. But Paṇḍukābhaya was Abhaya’s nephew and indeed a king, not a robber. However, because he seized the kingdom by force, he was called “Dāmarika.” “He seized the kingdom” was said because he had taken only a part of it. For in Abhaya’s twentieth year, he had not yet seized the entire kingdom. Indeed, from the twentieth year onwards, while he was waging war in various places and killing Abhaya's nine brothers and his own maternal uncles, seventeen years passed without his being consecrated. Therefore, those years were called “kingless.” And so it was said:

‘‘Paṇḍukābhayarañño ca, abhayassa ca antare;

Rājasuññāni vassāni, ahesuṃ dasa satta cā’’ti.

Between King Paṇḍukābhaya and Abhaya, there were seventeen kingless years.

Tatthāti jambudīpe. Paṇḍukassāti paṇḍukābhayassa. Bhavati hi ekadesenapi vohāro ‘‘devadatto datto’’ti yathā. Sattarasa vassāni paripūriṃsūti anabhisittasseva paripūriṃsu. Ettha ca kāḷāsokassa soḷasamavassaṃ ṭhapetvā pannarasa vassāni heṭṭhā susunāgassa sattarasamaaṭṭhārasamavassāni ca dve gahetvā sattarasa vassāni gaṇitabbāni. Tāni heṭṭhā ekena vassena saha aṭṭhārasa hontīti tāni rājasuññāni sattarasa vassāni heṭṭhā vijayapaṇḍuvāsudevarājūnamantare arājikena ekena vassena saddhiṃ aṭṭhārasa rājasuññavassāni nāma honti.

Therein means in Jambudīpa. `Paṇḍukassa` means of Paṇḍukābhaya. For a designation can be made even by a part, just as Devadatta is called Datta. 'The seventeen years were completed' means they were completed without his being consecrated. And here, having set aside the sixteenth year of Kāḷāsoka, seventeen years should be counted by taking the fifteen years and the two years of Susunāga below—the seventeenth and eighteenth. Those seventeen kingless years, together with the one kingless year below between the kings Vijaya and Paṇḍuvāsudeva, are called the eighteen kingless years.

Candaguttassa cuddasame vasse idha paṇḍukābhayo kālamakāsīti candaguttassa cuddasame vasse imasmiṃ tambapaṇṇidīpe paṇḍukābhayo nāma rājā sattati vassāni rajjamanusāsitvā kālamakāsi. Tathā hi susunāgassa putto kāḷāsoko aṭṭhavīsati vassāni rajjaṃ kāresi. Tato tassa puttā dasa bhātukā dvevīsati vassāni rajjaṃ kāresuṃ, tesaṃ pacchā nava nandā dvevīsati, candagutto catuvīsati vassāni rajjaṃ kāresi. Tattha kāḷāsokassa aṭṭhavīsativassesu pannarasa vassāni heṭṭhā gahitānīti tāni ṭhapetvā sesāni terasa vassāni, dasabhātukānaṃ dvevīsati, tathā navanandānaṃ dvevīsati, candaguttassa cuddasamavassaṃ ṭhapetvā terasa vassānīti paṇḍukābhayassa sattati vassāni paripūriṃsu. Tathā ca vuttaṃ –

In the fourteenth year of Candagutta, here Paṇḍukābhaya passed away; this means that in the fourteenth year of Candagutta, in this island of Tambapaṇṇi, the king named Paṇḍukābhaya, having ruled the kingdom for seventy years, passed away. For indeed, Susunāga's son, Kāḷāsoka, ruled the kingdom for twenty-eight years. Then his sons, the ten brothers, ruled the kingdom for twenty-two years; after them, the nine Nandas ruled for twenty-two years; and Candagutta ruled the kingdom for twenty-four years. Therein, of Kāḷāsoka's twenty-eight years, fifteen years are taken as prior; setting those aside, there are the remaining thirteen years; the twenty-two years of the ten brothers; likewise the twenty-two years of the nine Nandas; and of Candagutta, setting aside his fourteenth year, thirteen years—thus were Paṇḍukābhaya's seventy years completed. And so it was said:

‘‘Paṇḍukābhayanāmassa, rañño vassāni sattatī’’ti;

“Of the king named Paṇḍukābhaya, the years were seventy.”

Tattha asokadhammarājassa sattarasame vasse idha muṭasivarājā kālamakāsīti tasmiṃ jambudīpe asokadhammarājassa sattarasame vasse idha muṭasivo nāma rājā saṭṭhi vassāni rajjamanusāsitvā kālamakāsi[Pg.159]. Tathā hi candaguttassa putto bindusāro aṭṭhavīsati vassāni rajjaṃ kāresi, tato tassa putto asokadhammarājā rajjaṃ pāpuṇi, tasmā candaguttassa heṭṭhā vuttesu catuvīsativassesu terasa vassāni gahitānīti tāni ṭhapetvā sesāni ekādasa vassāni, bindusārassa aṭṭhavīsati vassāni, asokassa anabhisittassa cattāri vassāni, abhisittassa sattarasa vassānīti evaṃ saṭṭhi vassāni idha muṭasivassa paripūriṃsu. Tathā ca vuttaṃ –

Here, in the seventeenth year of King Asokadhammarāja, King Muṭasiva passed away; this means that in Jambudīpa, in the seventeenth year of King Asokadhammarāja, here the king named Muṭasiva, having ruled the kingdom for sixty years, passed away. For indeed, Candagutta’s son, Bindusāra, ruled the kingdom for twenty-eight years; then his son Asokadhammarājā attained the kingdom. Therefore, of Candagutta's previously mentioned twenty-four years, thirteen years having been taken, setting those aside, there are the remaining eleven years; Bindusāra’s twenty-eight years; Asoka’s four years before consecration; and seventeen years after consecration—thus, here Muṭasiva’s sixty years were completed. And so it was said:

‘‘Muṭasivo saṭṭhi vassāni, laṅkārajjamakārayī’’ti;

“Muṭasiva ruled the kingdom of Laṅkā for sixty years.”

Devānaṃpiyatisso rajjaṃ pāpuṇīti asokadhammarājassa aṭṭhārasame vasse pāpuṇi. Idāni parinibbute bhagavati ajātasattuādīnaṃ vassagaṇanāvasena parinibbānato dvinnaṃ vassasatānaṃ upari chattiṃsati vassāni ekato gaṇetvā dassento āha ‘‘parinibbute ca sammāsambuddhe’’tiādi. Tattha ajātasattussa catuvīsatīti parinibbānavassasaṅkhātaṃ aṭṭhamavassaṃ muñcitvā vuttaṃ. Asokassa puttakā dasa bhātukarājānoti kāḷāsokassa puttā bhaddaseno koraṇḍavaṇṇo maṅkuro sabbañjaho jāliko ubhako sañcayo korabyo nandivaḍḍhano pañcamakoti ime dasa bhātukarājānoti veditabbā. Uggasenanando paṇḍukanando paṇḍugatinando bhūtapālanando raṭṭhapālanando govisāṇakanando saviddhakanando kevaṭṭakanando dhananandoti ime nava nandāti veditabbā. Etena rājavaṃsānusārenāti etena jambudīpavāsirājūnaṃ vaṃsānusārena veditabbametanti attho.

Devānaṃpiyatissa attained kingship; he attained it in the eighteenth year of King Asokadhammarāja. Now, when the Blessed One had attained Parinibbāna, showing that thirty-six years beyond two hundred years had passed since the Parinibbāna by counting the years of Ajātasattu and others together, he says, “And when the Perfectly Self-Enlightened One had attained Parinibbāna,” and so forth. Therein, the reckoning of Ajātasattu's twenty-four years is stated omitting the eighth year, which is reckoned as the year of the Parinibbāna. Asoka's ten sons, the brother-kings; this means that Kāḷāsoka's sons, Bhaddasena, Koraṇḍavaṇṇa, Maṅkura, Sabbañjaho, Jālika, Ubhaka, Sañcaya, Korabya, Nandivaḍḍhano, and Pañcamaka—these ten are to be known as the brother-kings. Uggasena Nanda, Paṇḍuka Nanda, Paṇḍugati Nanda, Bhūtapāla Nanda, Raṭṭhapāla Nanda, Govisāṇaka Nanda, Saviddhaka Nanda, Kevaṭṭaka Nanda, and Dhana Nanda—these nine are to be known as the Nandas. 'By this, according to the royal lineage' means that it is to be understood in accordance with the lineage of the kings dwelling in Jambudīpa; this is the meaning.

Tambapaṇṇidīpavāsīnampi puna rājūnaṃ vasena evaṃ gaṇanā veditabbā – sammāsambuddhassa parinibbānavassaṃ idha vijayassa paṭhamaṃ vassanti katvā taṃ apanetvā parinibbānavassato uddhaṃ vijayassa sattatiṃsa vassāni, tato arājikamekavassaṃ, paṇḍuvāsudevassa tiṃsa vassāni, abhayassa vīsati vassāni, paṇḍukābhayassa abhisekato pubbe sattarasa vassāni, abhisittassa sattati vassāni, muṭasivassa saṭṭhi vassāni, devānaṃpiyatissassa paṭhamaṃ vassanti evaṃ parinibbānato dvinnaṃ vassasatānaṃ upari chattiṃsa vassāni veditabbāni.

Furthermore, the reckoning of the kings dwelling in the island of Tambapaṇṇi should be understood in this way: considering the year of the Perfectly Self-Enlightened One's Parinibbāna as the first year of Vijaya here, and setting that aside, there are thirty-seven years of Vijaya after the year of the Parinibbāna; then one year without a king; thirty years of Paṇḍuvāsudeva; twenty years of Abhaya; seventeen years of Paṇḍukābhaya before his consecration and seventy years after his consecration; sixty years of Muṭasiva; and the first year of Devānaṃpiyatissa—thus, it should be understood that it was two hundred and thirty-six years after the Parinibbāna.

Jeṭṭhamāsassa [Pg.160] puṇṇamiyaṃ jeṭṭhanakkhattaṃ mūlanakkhattaṃ vā hotīti āha ‘‘jeṭṭhamūlanakkhattaṃ nāma hotī’’ti. Tasmiṃ pana nakkhatte kattabbachaṇampi tannissayattā tameva nāmaṃ labhatīti veditabbaṃ. Migavanti migānaṃ vānanato hesanato bādhanato migavanti laddhasamaññaṃ migavaṃ. Rohitamigarūpanti gokaṇṇamigavesaṃ. Jiyanti dhanujiyaṃ. Anubandhantoti padasā anudhāvanto. Mamaṃyeva rājā passatūti ettha ‘‘amhesu bahūsu diṭṭhesu rājā ativiya bhāyissatī’’ti iminā kāraṇena attānameva dassetuṃ ‘‘mamaṃyeva passatū’’ti adhiṭṭhāsīti veditabbaṃ. ‘‘Cintesī’’ti vatvā tassa cintanākāraṃ dassento āha ‘‘imasmiṃ dīpe jāto’’tiādi. Thero tassa parivitakkaṃ jānitvā attano sabhāvaṃ kathetvā taṃ assāsetukāmo ‘‘samaṇā mayaṃ mahārājā’’tiādimāha. Mahārāja mayaṃ samaṇā nāma, tvaṃ parivitakkaṃ mā akāsīti vuttaṃ hoti. Taveva anukampāyāti tava anukampatthāya eva āgatā, na vimukhabhāvatthāyāti adhippāyo. ‘‘Ime samaṇā nāmā’’ti ajānantassa ‘‘samaṇā mayaṃ, mahārājā’’ti kasmā thero āhāti ce? Asokadhammarājena pesitasāsaneneva pubbe gahitasamaṇasaññaṃ sāretuṃ evamāhāti. Imamatthaṃ vibhāvetuṃ ‘‘tena ca samayenā’’tiādi vuttaṃ.

On the full moon day of the month of Jeṭṭha, there is either the Jeṭṭha constellation or the Mūla constellation; therefore, he said, 'it is called the Jeṭṭha-Mūla constellation.' It should be understood that the festival to be performed in that constellation also receives that very name because of its dependence on it. 'The deer forest' (migavaṃ): because it harasses, injures, or harms deer, it received the name 'migava'; it is a deer forest. 'In the form of a rohita deer' means in the guise of a gokaṇṇa deer. 'The bowstring' (jiyaṃ) means the bowstring of a bow (dhanujiyaṃ). 'Pursuing' means following on foot. Here, in the phrase 'Let the king see only me,' it should be understood that for the reason, 'If many of us are seen, the king will be very frightened,' in order to show only himself, he resolved, 'Let him see only me.' Having said, 'He thought,' the teacher, showing the manner of his thinking, spoke the passage beginning with 'born on this island…' The Elder, knowing his thought, having stated his own nature and wishing to console him, spoke the passage beginning with 'We are ascetics, O great king…' This is what is said: 'O great king, we are called ascetics; do not think otherwise.' 'For compassion for you' means we have come only for the sake of compassion for you, not with an adverse purpose; this is the meaning. If it is asked, 'To the king who did not know, "These are ascetics," why did the Elder say, "We are ascetics, O great king"?' He spoke thus in order to remind him of the perception of 'ascetic' previously grasped through the very message sent by King Dhammāsoka. In order to clarify this meaning, the passage beginning with 'And at that time…' was spoken.

Adiṭṭhā hutvā sahāyakāti adiṭṭhasahāyakā, aññamaññaṃ adisvāva sahāyakabhāvaṃ upagatāti vuttaṃ hoti. Chātapabbatapādeti chātavāhassa nāma pabbatassa pāde. Taṃ kira pabbataṃ anurādhapurā pubbadakkhiṇadisābhāge atirekayojanadvayamatthake tiṭṭhati. Tamhi ṭhāne pacchā saddhātisso nāma mahārājā vihāraṃ kārāpesi, taṃ ‘‘chātavihāra’’nti vohariṃsu. ‘‘Rathayaṭṭhippamāṇāti āyāmato ca āvaṭṭato ca rathapatodena samappamāṇā’’ti tīsupi gaṇṭhipadesu vuttaṃ. Mahāvaṃsepi vuttaṃ –

`Adiṭṭhā hutvā sahāyakā` means `adiṭṭhasahāyakā` (unseen companions); it is said that they attained the state of companionship without having seen one another. 'At the foot of Chāta mountain' means at the foot of the mountain named Chātavāha. Indeed, that mountain stands at a distance of more than two yojanas in the southeastern direction from Anurādhapura. Later, in that place, a great king named Saddhātissa had a monastery built, which they called the 'Chātavihāra.' 'Of the measure of a chariot-staff' means equal in measure, both in length and in circumference, to a chariot's goad, as is stated in all three `gaṇṭhipadas`. It is also stated in the Mahāvaṃsa:

‘‘Chātapabbatapādamhi, tisso ca veḷuyaṭṭhiyo;

Jātā rathapatodena, samānā parimāṇato’’ti.

“At the foot of Chāta Mountain, three bamboo stalks arose, equal in measure to a chariot goad.”

Gaṇṭhipade pana ‘‘rathayaṭṭhippamāṇāti rathassa dhajayaṭṭhippamāṇā’’ti vuttaṃ. Uppajjiṃsūti tassa abhisekasamakālameva uppajjiṃsu. Evamuttaripi vakkhamānānaṃ [Pg.161] acchariyānaṃ pātubhāvo veditabbo. Tathā ca vuttaṃ mahāvaṃse –

However, in the Gaṇṭhipada, it is stated, '`rathayaṭṭhippamāṇā`' means 'of the measure of a chariot's flagstaff.' 'They arose' means they arose at the very same time as his consecration. In this way, the appearance of the wonders to be spoken of hereafter should also be understood. And thus it is stated in the Mahāvaṃsa:

‘‘Devānaṃpiyatisso so, rājāsi pituaccaye;

Tassābhisekena samaṃ, bahūnacchariyānahū’’ti.

“That Devānaṃpiyatissa became king upon his father’s passing; simultaneously with his consecration, many wonders occurred.”

Ekā latā yaṭṭhi nāmāti kañcanalatāya paṭimaṇḍitattā evaṃladdhanāmā ekā yaṭṭhi ahosi. Taṃ alaṅkaritvā uppannalatāti taṃ rajatavaṇṇaṃ yaṭṭhiṃ alaṅkaritvā tattheva cittakammakatā viya uppannalatā. Khāyatīti dissati. Kiñjakkhānīti kesarāni. Etāni ca pupphayaṭṭhiyaṃ nīlapupphādīni sakuṇayaṭṭhiyañca nānappakārā migapakkhino tattheva cittakammakatā viya paññāyantīti daṭṭhabbaṃ. Setā rajatayaṭṭhīvāti rajatamayayaṭṭhi viya ekā yaṭṭhi setavaṇṇāti attho. Latāti tattheva cittakammakatā viya dissamānalatā. Nīlādi yādisaṃ pupphanti yādisaṃ loke nīlādipupphaṃ atthi, tādisaṃ pupphayaṭṭhimhi khāyatīti attho.

A staff named 'Vine Staff' means there was one staff that obtained this name because it was adorned with a golden vine. 'A vine that arose adorning it' means a vine arose adorning that silver-colored staff, appearing as if created by artistry right there. '`Khāyati`' means 'it appears.' '`Kiñjakkhāni`' means filaments. And it should be understood that on the flower-staff, these blue flowers and so on, and on the bird-staff, various kinds of beasts and birds, appear right there as if created by artistry. 'A white staff like a silver one' means one staff was white-colored, like a staff made of silver; this is the meaning. 'A vine' means a vine appearing right there as if created by artistry. 'Whatever kind of blue or other flower' means whatever kind of blue or other flower exists in the world, that kind of flower appears on the flower-staff; this is the meaning.

Anekavihitaṃ ratanaṃ uppajjīti anekappakāraṃ ratanaṃ samuddato sayameva tīraṃ āruhitvā velante ūmivegābhijātamariyādavaṭṭi viya uppajji, uṭṭhahitvā aṭṭhāsīti attho. Tambapaṇṇiyaṃ pana aṭṭha muttā uppajjiṃsūti etthāpi tambapaṇṇiyaṃ samuddato sayameva uṭṭhahitvā jātito aṭṭha muttā samuddatīre vuttanayeneva ṭhitāti veditabbā. Vuttañhetaṃ mahāvaṃse –

'Various kinds of gems arose' means: many types of gems, having ascended by themselves from the ocean to the shore, arose on the coast like a boundary-line formed by the force of a wave; having arisen, they stood. This is the meaning. As for 'in Tambapaṇṇi, eight pearls arose,' here too it should be understood that in Tambapaṇṇi, eight kinds of pearls, having arisen by themselves from the ocean, stood on the seashore in the manner already described. For this is stated in the Mahāvaṃsa:

‘‘Laṅkādīpamhi sakale, nidhayo ratanāni ca;

Antoṭhitāni uggantvā, pathavītalamāruhuṃ.

“Throughout the entire island of Laṅkā, treasures and jewels that were situated within, having risen up, ascended to the surface of the earth.

‘‘Laṅkādīpasamīpamhi, bhinnanāvāgatāni ca;

Tatra jātāni ca thalaṃ, ratanāni samāruhuṃ.

Jewels that came from broken ships near the island of Laṅkā, and those that originated there, ascended to the land.

‘‘Hayagajā rathāmalakā, valayaṅguliveṭhakā;

Kakudhaphalā pākatikā, iccetā aṭṭha jātito.

Horse-shaped, elephant-shaped, chariot-shaped, āmalaka-fruit-shaped, bracelet-shaped, finger-ring-shaped, kakudha-fruit-shaped, and natural—these are the eight kinds by origin.

‘‘Muttā samuddā uggantvā, tīre vaṭṭi viya ṭhitā;

Devānaṃpiyatissassa, sabbapuññavijambhita’’nti.

Pearls, having risen from the ocean, stood on the shore like a boundary-line; this was the full manifestation of all the merit of Devānaṃpiyatissa.”

Hayamuttāti [Pg.162] assarūpasaṇṭhānamuttā. Gajamuttāti hatthirūpasaṇṭhānā. Evaṃ sabbattha taṃtaṃsaṇṭhānavasena muttābhedo veditabbo. Aṅguliveṭhakamuttāti aṅgulīyakasaṇṭhānā, muddikāsaṇṭhānāti attho. Kakudhaphalamuttāti kakudharukkhaphalākārā bahū asāmuddikā muttā. Rājakakudhabhaṇḍānīti rājārahauttamabhaṇḍāni. Tāni sarūpena dassento āha ‘‘chattaṃ cāmara’’ntiādi. Aññañca bahuvidhaṃ paṇṇākāraṃ pahiṇīti sambandho. Saṅkhanti abhisekāsiñcanakaṃ sāmuddikaṃ dakkhiṇāvaṭṭaṃ saṅkhaṃ. Anotattodakameva ‘‘gaṅgodaka’’nti vuttaṃ. Vaḍḍhamānanti alaṅkāracuṇṇaṃ. ‘‘Nahānacuṇṇa’’nti keci. Vaṭaṃsakanti kaṇṇapiḷandhanavaṭaṃsakanti vuttaṃ hoti. ‘‘Vaṭaṃsakaṃ kaṇṇacūḷikaṭṭhāne olambaka’’ntipi vadanti. Bhiṅgāranti suvaṇṇamayaṃ mahābhiṅgāraṃ. ‘‘Makaramukhasaṇṭhānā balikammādikaraṇatthaṃ katā bhājanavikatī’’tipi vadanti. Nandiyāvaṭṭanti kākapadasaṇṭhānā maṅgalatthaṃ katā suvaṇṇabhājanavikati. Kaññanti khattiyakumāriṃ. Adhovimaṃ dussayuganti kiliṭṭhe jāte aggimhi pakkhittamatte parisuddhabhāvamupagacchantaṃ adhovimaṃ dussayugaṃ. Hatthapuñchananti pītavaṇṇaṃ mahagghaṃ hatthapuñchanapaṭaṃ. Haricandananti harivaṇṇacandanaṃ, suvaṇṇavaṇṇacandananti attho. Lohitacandanaṃ vā, gositacandananti attho. Taṃ kira uddhane kuthitatelamhi pakkhittamattaṃ sakalampi telaṃ aggiñca nibbāpanasamatthaṃ candanaṃ. Teneva ‘‘gositacandana’’nti vuccati. Gosaddena hi jalaṃ vuccati, taṃ viya sitaṃ candanaṃ gositacandanaṃ. Nāgabhavanasambhavaṃ aruṇavaṇṇamattikaṃ. Harītakaṃ āmalakanti agadaharītakaṃ agadāmalakaṃ. Taṃ khippameva sarīramalasodhanādikaraṇasamatthaṃ hoti.

'Horse-pearls' are pearls with the shape of a horse. 'Elephant-pearls' are pearls with the shape of an elephant. In this way, the variety of pearls should be understood everywhere according to their respective shapes. 'Aṅguliveṭhaka-pearls' are shaped like finger-rings, meaning they have the shape of a signet ring. 'Kakudha-fruit-pearls' are numerous non-oceanic pearls in the shape of the fruit of the kakudha tree. 'Royal regalia' are the most excellent articles suitable for a king. Showing them in their true form, he said, 'the parasol and the fan,' and so on. And he sent many other kinds of presents—this is the connection. 'The conch' is a right-spiraling sea conch for the anointing of consecration. The water from Lake Anotatta itself is called 'Ganges water.' 'Vaḍḍhamāna' is cosmetic powder; some say it is 'bathing powder.' 'Vaṭaṃsaka' means an ear ornament. Some also say, 'a vaṭaṃsaka is a pendant worn at the ear-crest.' 'Bhiṅgāra' is a large golden water-pot. Some also say, 'it is a type of vessel made for the purpose of bali offerings and so on, shaped like a makara's mouth.' 'Nandiyāvaṭṭa' is a type of golden vessel made for auspicious purposes, shaped like a crow’s foot. 'Kaññā' is a maiden of the warrior class. 'An unwashed pair of cloths' is a pair of unwashed cloths that, when it becomes stained, attains a state of purity merely by being thrown into a fire. 'Hatthapuñchana' is a costly, yellow cloth for wiping the hands. 'Haricandana' is yellow-colored sandalwood, meaning sandalwood of a golden color. Or it is red sandalwood, meaning 'gosita-sandalwood.' Indeed, that sandalwood, merely by being thrown into boiling oil on a stove, is capable of extinguishing both all the oil and the fire. For that reason it is called 'gosita-candana.' For by the word 'go,' water is meant; sandalwood that is cool like it is 'gosita-candana.' It is reddish clay originating from the abode of the nāgas. 'Harītaka and āmalaka' are medicinal harītaka and medicinal āmalaka. It is capable of quickly performing the cleansing of the body's impurities and so on.

Uṇhīsanti uṇhīsapaṭṭaṃ. Veṭhananti sīsaveṭhanaṃ. Sārapāmaṅganti uttamaṃ ratanapāmaṅgasuttaṃ. Vatthakoṭikanti vatthayugameva. Nāgamāhaṭanti nāgehi āhaṭaṃ. Ma-kāro padasandhikaro. Amatosadhanti evaṃnāmikā guḷikajāti, amatasadisakiccattā evaṃ vuccati. Taṃ kira paripanthaṃ vidhametvā sabbattha sādhentehi agadosadhasambhārehi yojetvā vaṭṭetvā kataṃ guḷikaṃ. Taṃ pana rājūnaṃ mukhasodhananahānapariyosāne mahatā parihārena upanenti. Tena te aṅgarāgaṃ nāma karonti, karontā ca yathārahaṃ dvīhi tīhi agadosadharaṅgatilakāhi nalāṭakaaṃsakūṭauramajjhasaṅkhātaṃ aṅgaṃ [Pg.163] sajjetvā aṅgarāgaṃ karontīti veditabbaṃ. Sā pana guḷikā ahivicchikādīnampi visaṃ hanati, tenapi taṃ vuccati ‘‘amatosadha’’nti.

Uṇhīsa is a turban band. Veṭhana is a head wrap. Sārapāmaṅga is the finest jeweled cord. Vatthakoṭika is indeed a pair of cloths. Nāgamāhaṭa means brought by nāgas; the letter 'ma' is for euphonic conjunction. Amatosadha is a type of pill with that name because it has a function similar to the deathless nectar. It is said that this pill is made by dispelling danger, and then combining and rolling it with faultless medicinal ingredients that are effective in all matters. It is brought to kings with great ceremony at the conclusion of washing the face and bathing. With it, those kings perform what is called aṅgarāga, or body anointing. And in doing so, it should be understood that they perform the aṅgarāga by appropriately decorating the body parts known as the forehead, the points of the shoulders, and the middle of the chest with two or three marks of flawless medicinal pigment. Moreover, that pill destroys the venom of snakes, scorpions, and so forth; for that reason also, it is called 'amatosadha'.

Ahaṃ buddhañcātiādīsu sabbadhamme yāthāvato abujjhi paṭibujjhīti buddhoti saṅkhyaṃ gataṃ sammāsambuddhañca, adhigatamagge sacchikatanirodhe yathānusiṭṭhaṃ paṭipajjamāne ca apāyesu apatamāne dhāretīti dhammoti saṅkhyaṃ gataṃ pariyattiyā saddhiṃ nava lokuttaradhammañca, diṭṭhisīlasāmaññena saṃhatattā saṅghoti saṅkhyaṃ gataṃ ariyasāvakasaṅghañca ahaṃ saraṇaṃ gato parāyaṇanti upagato, bhajiṃ sevinti attho. Atha vā hiṃsati tappasādataggarukatāhi vihatakilesena tapparāyaṇatākārappavattena cittuppādena saraṇagatānaṃ teneva saraṇagamanena bhayaṃ santāsaṃ dukkhaṃ duggatiṃ parikilesaṃ hanati vināsetīti saraṇaṃ, ratanattayassetaṃ adhivacanaṃ. Apica sammāsambuddho hite pavattanena ahitā ca nivattanena sattānaṃ bhayaṃ hiṃsatīti saraṇanti vuccati. Dhammopi bhavakantārā uttāraṇena assāsadānena ca sattānaṃ bhayaṃ hiṃsatīti saraṇanti vuccati. Saṅghopi appakānampi kārānaṃ vipulaphalapaṭilābhakaraṇena sattānaṃ bhayaṃ hiṃsatīti saraṇanti vuccati. Iminā atthena saraṇabhūtaṃ ratanattayaṃ teneva kāraṇena saraṇanti gato avagato, jāninti attho. Upāsakattaṃ desesinti ratanattayaṃ upāsatīti upāsakoti evaṃ dassitaṃ upāsakabhāvaṃ mayi abhiniviṭṭhaṃ vācāya pakāsesinti attho, ‘‘upāsakohaṃ ajjatagge pāṇupetaṃ saraṇaṃ gato’’ti evaṃ upāsakattaṃ paṭivedesinti vuttaṃ hoti. Sakyaputtassa sāsaneti sakyassa suddhodanassa putto so bhagavā sakyaputto, tassa sakyaputtassa sāsaneti attho. Saddhāti saddhāya, ‘‘sayaṃ abhiññā sacchikatvā’’tiādīsu viya yakāralopo daṭṭhabbo. Upehīti upagaccha.

In such phrases as 'the Buddha,' etc., because He understood (abujjhi) and penetrated (paṭibujjhi) all dhammas as they truly are, He is counted as 'Buddha'; and I go for refuge to the Perfectly Enlightened One. Because it upholds (dhāreti) those who have attained the path, have realized cessation, and who practice in accordance with what was taught, preventing them from falling into the woeful states, it is counted as 'Dhamma'; and I go for refuge to the nine supramundane Dhammas together with the scriptural teaching. Because of being united (saṃhatattā) by commonality of view and virtue, it is counted as 'Saṅgha'; and I go for refuge to the Saṅgha of noble disciples. 'I have gone for refuge' means I have approached it as a resort, I have associated with it, I have served it. This is the meaning. Alternatively, it is 'refuge' (saraṇaṃ) because for those who have gone for refuge, by that very act of going for refuge—by means of an arising of mind that proceeds in the manner of being intent on that Triple Gem as the ultimate resort, a mind in which defilements are struck down through faith in and reverence for it—it destroys (hiṃsati), strikes (hanati), and eliminates (vināseti) fear, terror, suffering, a bad destination, and defilement. This is a designation for the Triple Gem. Furthermore, the Perfectly Enlightened One is called 'refuge' because He destroys the fear of beings by causing what is beneficial to arise and by turning them away from what is not beneficial. The Dhamma, too, is called 'refuge' because it destroys the fear of beings by enabling them to cross the wilderness of existence and by giving them solace. The Saṅgha, too, is called 'refuge' because it destroys the fear of beings by causing the acquisition of an abundant result for those who perform even small meritorious acts. By this meaning, the Triple Gem has become a refuge. For that very reason, 'gone' (gato) to it as a 'refuge' (saraṇaṃ) means 'understood' (avagato), that is, 'knows'. This is the meaning. 'He declares his state as a lay follower' means: 'He attends upon (upāsati) the Triple Gem, therefore he is a lay follower (upāsaka)'; thus, 'he makes known by speech the state of a lay follower that is settled in me.' This is the meaning. It is said that 'he makes known his state as a lay follower' thus: 'I am a lay follower; from this day forth, for as long as life lasts, I have gone for refuge.' 'In the teaching of the Sakyan son' means: That Blessed One, the son of Suddhodana the Sakyan, is the Sakyan son; therefore, it means 'in the teaching of that Sakyan son.' This is the meaning. Saddhā is to be understood as saddhāya ('by faith'); the elision of the letter 'ya' should be seen here, just as in such phrases as 'having realized for oneself through direct knowledge...' Upehi means 'approach'.

Asokaraññā pesitena abhisekenāti asokaraññā pesitena abhisekupakaraṇena. Yadā hi devānaṃpiyatisso mahārājā attano sahāyassa dhammāsokarañño ito veḷuyaṭṭhiyādayo mahārahe paṇṇākāre pesesi. Tadā sopi te disvā pasīditvā ativiya tuṭṭho ‘‘imehi atirekataraṃ kiṃ nāma mahagghaṃ paṭipaṇṇākāraṃ sahāyassa me pesessāmī’’ti amaccehi saddhiṃ [Pg.164] mantetvā laṅkādīpe abhisekaparihāraṃ pucchitvā ‘‘na tattha īdiso abhisekaparihāro atthī’’ti sutvā ‘‘sādhu vata me sahāyassa abhisekaparihāraṃ pesessāmī’’ti vatvā sāmuddikasaṅkhādīni tīṇi saṅkhāni ca gaṅgodakañca aruṇavaṇṇamattikañca aṭṭhaṭṭha khattiyabrāhmaṇagahapatikaññāyo ca suvaṇṇarajatalohamattikāmayaghaṭe ca aṭṭhahi seṭṭhikulehi saddhiṃ aṭṭha amaccakulāni cāti evaṃ sabbaṭṭhakaṃ nāma idha pesesi ‘‘imehi me sahāyassa puna abhisekaṃ karothā’’ti, aññañca abhisekatthāya bahuṃ paṇṇākāraṃ pesesi. Tena vuttaṃ ‘‘asokaraññā pesitena abhisekenā’’ti. Eko māso abhisittassa assāti ekamāsābhisitto. Kathaṃ pana tassa tadā ekamāsābhisittatā viññāyatīti āha ‘‘visākhapuṇṇamāyaṃ hissa abhisekamakaṃsū’’ti, pubbe katābhisekassapi asokaraññā pesitena anagghena parihārena visākhapuṇṇamāyaṃ puna abhisekamakaṃsūti attho. Vuttañhetaṃ mahāvaṃse –

“By the consecration sent by King Asoka” means by the paraphernalia for consecration sent by King Asoka. For when King Devānampiyatissa sent great and valuable gifts, such as a bamboo staff and so forth, from here to his friend King Dhammāsoka, the latter, upon seeing them, was delighted and exceedingly pleased. He then consulted with his ministers, thinking, “What even more precious and excellent return gift can I send to my friend?” Having inquired about the consecration regalia in the island of Laṅkā and hearing that such consecration regalia did not exist there, he said, “Good indeed! I shall send the consecration regalia to my friend.” Thus, he sent the following: three conches from the sea, Ganges water, dawn-colored earth, eight each of maidens from warrior, brahmin, and householder families, golden, silver, bronze, and clay water-pots, along with eight leading merchant families and eight ministerial families—all these in sets of eight, saying, “With these, perform the consecration anew for my friend.” Moreover, he sent many other valuable gifts for the consecration. Hence it is said, “by the consecration sent by King Asoka.” “One for whom one month has passed since being consecrated” is one who is consecrated for one month. But how is it known that he was consecrated for one month at that time? To this, it is said, “For they performed his consecration on the full-moon day of Visākha.” The meaning is that although he had already been consecrated before, they performed his consecration anew on the full-moon day of Visākha with the priceless regalia sent by King Asoka. This is also stated in the Mahāvaṃsa—

‘‘Te migasiramāsassa, ādicandodayaṃ dine;

Abhisittañca laṅkindaṃ, amaccā sāmibhattino.

“In the month of Migasira, on the day of the rising of the sun and moon, the ministers, loyal to their master, consecrated the lord of Laṅkā.”

‘‘Dhammāsokassa vacanaṃ, sutvā sāmihite ratā;

Punāpi abhiseciṃsu, laṅkāhitasukhe rata’’nti.

“Having heard the words of Dhammāsoka, intent on the welfare of their master, they again consecrated him, delighting in the welfare and happiness of Laṅkā.”

Dīpavaṃsepi cetaṃ vuttaṃ –

And this was also said in the Dīpavaṃsa—

‘‘Visākhamāse dvādasiyaṃ, jambudīpā idhāgatā;

Abhisekaṃ saparivāraṃ, asokadhammena pesitaṃ.

“On the twelfth day of the month of Visākha, the consecration with its retinue, sent by the Dhamma-King Asoka, arrived here from Jambudīpa.”

‘‘Dutiyaṃ abhisiñcittha, rājānaṃ devānaṃpiyaṃ;

Abhisitto dutiyābhisekena, visākhamāse uposathe.

“They anointed him a second time, the king, beloved of the gods; he was consecrated with a second consecration on the Uposatha day in the month of Visākha.”

‘‘Tato māse atikkamma, jeṭṭhamāse uposathe;

Mahindo sattamo hutvā, jambudīpā idhāgato’’ti.

“Then, after a month had passed, on the Uposatha day of the month of Jeṭṭha, Mahinda, being the seventh, came here from Jambudīpa.”

Tadā pana tassa rañño visākhapuṇṇamāya abhisekassa katattā tato pabhuti yāvajjatanā visākhapuṇṇamāyameva abhisekakaraṇamāciṇṇaṃ. Abhisekavidhānañcettha evaṃ veditabbaṃ – abhisekamaṅgalatthaṃ alaṅkatappaṭiyattassa [Pg.165] maṇḍapassa anto katassa udumbarasākhamaṇḍapassa majjhe suppatiṭṭhite udumbarabhaddapīṭhamhi abhisekārahaṃ abhijaccaṃ khattiyaṃ nisīdāpetvā paṭhamaṃ tāva maṅgalābharaṇabhūsitā jātisampannā khattiyakaññā gaṅgodakapuṇṇaṃ sāmuddikaṃ dakkhiṇāvaṭṭasaṅkhaṃ ubhohi hatthehi sakkaccaṃ gahetvā sīsopari ussāpetvā tena tassa muddhani abhisekodakaṃ abhisiñcati, evañca vadeti ‘‘deva, taṃ sabbepi khattiyagaṇā attānamārakkhaṇatthaṃ iminā abhisekena abhisekikaṃ mahārājaṃ karonti, tvaṃ rājadhammesu ṭhito dhammena samena rajjaṃ kārehi, etesu khattiyagaṇesu tvaṃ puttasinehānukampāya sahitacitto hitasamamettacitto ca bhava, rakkhāvaraṇaguttiyā tesaṃ rakkhito ca bhavāhī’’ti.

However, at that time, since that king's consecration had been performed on the full-moon day of Visākha, from then on up to the present day, it has been the custom to perform the consecration only on the full-moon day of Visākha. And the procedure for the consecration here should be understood thus: for the auspicious purpose of the consecration, inside a prepared and adorned pavilion, in the middle of a pavilion of udumbara branches made within, a noble-born khattiya worthy of consecration is seated on a well-placed auspicious udumbara seat. First, a high-born khattiya maiden, adorned with auspicious ornaments, respectfully takes in both hands a right-spiraled conch from the ocean, filled with Ganges water. Raising it above his head, she pours the consecration water on his head with it, and says thus: ‘O king, all these khattiya clans, for their own protection, make you a consecrated great king with this consecration. You, being established in the royal principles, rule the kingdom with justice and impartiality. Toward these khattiya clans, be one with a mind endowed with affection and compassion as for a son, and with a mind of equal loving-kindness that wishes for their welfare; and be their protector by means of protection, defense, and guarding.’

Tato puna purohitopi purohiccaṭṭhānānurūpālaṅkārehi alaṅkatappaṭiyatto gaṅgodakapuṇṇaṃ rajatamayasaṅkhaṃ ubhohi hatthehi sakkaccaṃ gahetvā tassa sīsopari ussāpetvā tena tassa muddhani abhisekodakaṃ abhisiñcati, evañca vadeti ‘‘deva, taṃ sabbepi brāhmaṇagaṇā attānamārakkhaṇatthaṃ iminā abhisekena abhisekikaṃ mahārājaṃ karonti, tvaṃ rājadhammesu ṭhito dhammena samena rajjaṃ kārehi, etesu brāhmaṇesu tvaṃ puttasinehānukampāya sahitacitto hitasamamettacitto ca bhava, rakkhāvaraṇaguttiyā tesaṃ rakkhito ca bhavāhī’’ti.

Then again, the royal priest also, adorned and prepared with ornaments befitting his position, respectfully took a silver conch filled with Ganges water in both hands, raised it above the king's head, and with it sprinkled the consecration water upon the crown of his head, saying thus: 'Your Majesty, for their own protection, all the groups of brahmins make you a consecrated great king with this consecration. You, established in the royal principles, should rule the kingdom with righteousness and equity. Towards these brahmins, may you have a mind of affection and compassion as for a son, and a mind of equal loving-kindness that wishes for their welfare. By means of protection, defense, and guarding, be a protector to them.'

Tato puna seṭṭhipi seṭṭhiṭṭhānānurūpabhūsanabhūsito gaṅgodakapuṇṇaṃ ratanamayasaṅkhaṃ ubhohi hatthehi sakkaccaṃ gahetvā tassa sīsopari ussāpetvā tena tassa muddhani abhisekodakaṃ abhisiñcati, evañca vadeti ‘‘deva taṃ sabbepi gahapatigaṇā attānamārakkhaṇatthaṃ iminā abhisekena abhisekikaṃ mahārājaṃ karonti, tvaṃ rājadhammesu ṭhito dhammena samena rajjaṃ kārehi, etesu gahapatigaṇesu tvaṃ puttasinehānukampāya sahitacitto hitasamamettacitto ca bhava, rakkhāvaraṇaguttiyā tesaṃ rakkhito ca bhavāhī’’ti.

Then again, the chief merchant also, adorned with ornaments befitting his position, respectfully took a conch made of jewels filled with Ganges water in both hands, raised it above the king's head, and with it sprinkled the consecration water upon the crown of his head, saying thus: 'Your Majesty, for their own protection, all the groups of householders make you a consecrated great king with this consecration. You, established in the royal principles, should rule the kingdom with righteousness and equity. Towards these groups of householders, may you have a mind of affection and compassion as for a son, and a mind of equal loving-kindness that wishes for their welfare. By means of protection, defense, and guarding, be a protector to them.'

Te pana tassa evaṃ vadantā ‘‘sace tvaṃ amhākaṃ vacanānurūpena rajjaṃ kāressasi, iccetaṃ kusalaṃ. No ce kāressasi, tava muddhā sattadhā phalatū’’ti evaṃ rañño abhisapanti viyāti daṭṭhabbaṃ. Imasmiṃ pana dīpe devānaṃpiyatissassa [Pg.166] muddhani dhammāsokeneva idha pesitā khattiyakaññāyeva anotattodakapuṇṇena sāmuddikadakkhiṇāvaṭṭasaṅkhena abhisekodakaṃ abhisiñcīti vadanti. Idañca yathāvuttaṃ abhisekavidhānaṃ majjhimanikāye cūḷasīhanādasuttavaṇṇanāyaṃ sīhaḷaṭṭhakathāyampi ‘‘paṭhamaṃ tāva abhisekaṃ gaṇhantānaṃ rājūnaṃ suvaṇṇamayādīni tīṇi saṅkhāni ca gaṅgodakañca khattiyakaññañca laddhuṃ vaṭṭatī’’tiādinā vuttanti vadanti.

And they, speaking thus to him, say: 'If you rule the kingdom in accordance with our word, that is good. If you do not, may your head split into seven pieces!'—it should be understood that they are, as it were, cursing the king. However, in this island, they say that the consecration water was poured upon the head of Devānaṃpiyatissa by the khattiya maidens themselves, who were sent here by Dhammāsoka himself, with a right-spiraling conch from the ocean filled with water from Anotatta. And they say that this procedure of consecration, as described, is also stated in the commentary on the Cūḷasīhanāda Sutta of the Majjhima Nikāya, in the Sīhaḷa commentary, with words beginning: 'First, for kings receiving consecration, it is proper to obtain three conches, golden and so forth, water from the Ganges, and a khattiya maiden.'

Sammodanīyaṃ kathaṃ kathayamānoti pītipāmojjasaṅkhātasammodajananato sammodituṃ yuttabhāvato ca sammodanīyaṃ ‘‘kacci bhante khamanīyaṃ, kacci yāpanīyaṃ, kacci vo appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāro’’ti evamādikathaṃ kathayamāno. Cha jane dassesīti raññā saddhiṃ āgatānaṃ ‘‘na ime yakkhā, manussā ime’’ti sañjānanatthaṃ bhaṇḍukassa upāsakassa ānītattā tena saddhiṃ cha jane dassesi. Tevijjāti pubbenivāsadibbacakkhuāsavakkhayasaṅkhātāhi tīhi vijjāhi samannāgatā. Iddhippattāti iddhividhañāṇaṃ pattā. Cetopariyakovidāti paresaṃ cittācāre kusalā. Evamettha pañca abhiññā sarūpena vuttā, dibbasotaṃ pana tāsaṃ vasena āgatameva hoti. Bahūti evarūpā chaḷabhiññā buddhasāvakā bahū gaṇanapathaṃ atikkantā sakalajambudīpaṃ kāsāvapajjotaṃ katvā vicarantīti. Keci pana ‘‘tevijjā iddhippattā ca khīṇāsavā cetopariyakovidā keci khīṇāsavāti visuṃ yojetvā ‘arahanto’ti iminā sukkhavipassakā vuttā’’ti vadanti.

Engaging in pleasant conversation: because it generates joy and delight, which is known as mutual rejoicing, and because it is suitable for mutual rejoicing, it is a 'pleasant conversation.' He spoke such words as, 'Venerable sir, I hope you are well, I hope you are managing, I hope you have little illness and little affliction, and are endowed with lightness, strength, and a comfortable abiding.' He showed six people: for the purpose of making those who had come with the king know, 'These are not yakkhas, these are humans,' because the lay follower Bhaṇḍuka had been brought, he showed six people including him. Those with the three knowledges: endowed with the three knowledges called knowledge of past lives, the divine eye, and the destruction of the taints. Those who have attained supernormal power: those who have attained the knowledge of the kinds of supernormal power. Those skilled in encompassing the minds of others: those skilled in the conduct of others' minds. Thus, herein, the five higher knowledges are stated in their own form, while the divine ear is included by virtue of them. Many: such disciples of the Buddha possessing the six higher knowledges are many, having surpassed the path of counting; they wander, having made the whole of Jambudīpa blaze with the ochre robe. Some, however, say that by construing the terms separately—that some are those with the three knowledges, some have attained supernormal power, some are those with destroyed taints who are skilled in encompassing the minds of others, and some are simply those with destroyed taints—the dry-insight meditators are meant by the word 'arahants'.

Paññāveyyattiyanti paññāpāṭavaṃ, paññāya tikkhavisadabhāvanti attho. Āsannanti āsanne ṭhitaṃ. Sādhu mahārāja paṇḍitosīti rājānaṃ pasaṃsati. Puna vīmaṃsanto ‘‘atthi pana te mahārājā’’tiādimāha. Cūḷahatthipadopamasuttantaṃ kathesīti ‘‘ayaṃ rājā ‘ime samaṇā nāma īdisā, sīlādipaṭipatti ca tesaṃ īdisī’ti ca na jānāti, handa naṃ imāya cūḷahatthipadopamasuttantadesanāya samaṇabhāvūpagamanaṃ samaṇapaṭipattiñca viññāpessāmī’’ti cintetvā paṭhamaṃ cūḷahatthipadopamasuttantaṃ kathesi. Tattha hi –

'Dexterity of wisdom' means the adroitness of wisdom; the meaning is the state of wisdom being sharp and clear. 'Near' means standing nearby. 'Well done, great king, you are wise'—thus he praises the king. Then, examining further, he said, 'But is there for you, great king...?' and so on. He taught the Cūḷahatthipadopama Sutta: having thought, 'This king does not know, "These ascetics are of such a nature, and their practice of virtue and so on is of such a nature." Come now, by means of this teaching of the Cūḷahatthipadopama Sutta, I shall make him understand the approach to the state of an ascetic and the practice of an ascetic,' he first taught the Cūḷahatthipadopama Sutta. Therein:

‘‘Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno…pe… sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti, taṃ dhammaṃ suṇāti gahapati [Pg.167] vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto, so taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati, so tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ, yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

Just so, brahmin, here the Tathāgata arises in the world, an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct… He proclaims the holy life that is entirely complete and utterly pure, with its meaning and its phrasing. A householder or a householder’s son, or one born in some other family, hears that Dhamma. Having heard the Dhamma, he gains faith in the Tathāgata. Possessing that faith, he reflects thus: "Household life is crowded, a path for dust; going forth is the open air. It is not easy for one living at home to lead the utterly perfect and utterly pure holy life, like a polished conch shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?" Then, after some time, having abandoned a small or large fortune, having abandoned a small or large circle of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.

‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

Having thus gone forth, being one who has undertaken the training and livelihood of the bhikkhus, he abandons the taking of life and abstains from it. Having laid aside stick and weapon, he is conscientious, kindly, and dwells compassionate for the welfare of all living beings.

‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’’ti (ma. ni. 1.291-292) –

He abandons taking what is not given and abstains from it; taking only what is given, expecting only what is given, he dwells with a self that is free from theft and has become pure.

Evamādinā sāsane saddhāpaṭilābhaṃ paṭiladdhasaddhehi ca pabbajjupagamanaṃ pabbajitehi ca paṭipajjitabbā sīlakkhandhādayo dhammā pakāsitā.

In this way, in the Dispensation, the acquisition of faith, the undertaking of the going forth by those who have gained faith, and the qualities beginning with the aggregate of virtue to be practiced by those who have gone forth, are explained.

Rājā suttantaṃ suṇantoyeva aññāsīti ‘‘so bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattuparato virato vikālabhojanā’’ti evaṃ tasmiṃ suttante (ma. ni. 1.293) āgatattā taṃ suṇantoyeva aññāsi. Idheva vasissāmāti na tāva rattiyā upaṭṭhitattā anāgatavacanamakāsi. Āgataphaloti anāgāmiphalaṃ sandhāyāha, sampattaanāgāmiphaloti attho. Tatoyeva ca visesato aviparītaviditasatthusāsanattā viññātasāsano. Idāni pabbajissatīti gihiliṅgena ānītakiccassa niṭṭhitattā evamāha. Acirapakkantassa raññoti raññe [Pg.168] acirapakkanteti attho. Adhiṭṭhahitvāti antotambapaṇṇidīpe samāgatā suṇantūti adhiṭṭhahitvā.

The king, while listening to the Suttanta, understood: 'He abstains from damaging seed-plants and living plants, he is a one-meal eater, abstaining from food at night, abstaining from untimely food.' Because this was stated in that Suttanta, he understood it just by listening. 'I will stay right here'—since the night had not yet arrived, he made a statement about the future. 'Having attained the fruit'—this refers to the fruit of non-return; the meaning is 'having attained the fruit of non-return.' And for that very reason, because the Teacher's Dispensation was known to him especially and without distortion, he had understood the Dispensation. 'Now he will go forth'—since the task for which he was brought in the guise of a householder was completed, he spoke thus. 'Shortly after the king had departed'—the meaning is 'when the king had departed shortly.' 'Having resolved'—meaning, having resolved that 'those gathered in the inner Tambapaṇṇi island should listen.'

Bhūmattharaṇasaṅkhepenāti bhūmattharaṇākārena. Uppātapāṭhakāti nimittapāṭhakā, nemittakāti attho. Gahitā dāni imehi pathavīti āsanānaṃ pathaviyaṃ atthatattā evamāhaṃsu. Patiṭṭhahissatīti cintentoti ettha tena kāraṇena sāsanapatiṭṭhānassa abhāvato avassaṃ patiṭṭhahantassa sāsanassa pubbanimittamidanti evaṃ pubbanimittabhāvena sallakkhesīti veditabbaṃ. Paṇītenāti uttamena. Sahatthāti sahatthena santappetvāti suṭṭhu tappetvā, paripuṇṇaṃ suhitaṃ yāvadatthaṃ katvāti attho. Petavatthuṃ vimānavatthuṃ saccasaṃyuttañca kathesīti desanāvidhikusalo thero janassa saṃvegaṃ janetuṃ paṭhamaṃ petavatthuṃ kathetvā tadanantaraṃ saṃvegajātaṃ janaṃ assāsetuṃ saggakathāvasena vimānavatthuñca kathetvā tadanantaraṃ paṭiladdhassāsānaṃ ‘‘mā ettha assādaṃ karotha nibbānaṃ vinā na aññaṃ kiñci saṅkhāragataṃ dhuvaṃ nāma atthi, tasmā paramassāsakaṃ nibbānamadhigantuṃ vāyamathā’’ti saccapaṭivedhatthāya ussāhaṃ janento ante saccasaṃyuttaṃ kathesīti veditabbaṃ.

“By way of spreading on the ground” means in the manner of spreading on the ground. “The omen-readers” means the interpreters of signs, that is, the prognosticators. “Now, the earth has been taken by them”—because the seats were spread on the ground, they spoke thus. “It will be established”—thinking thus. Here, for that reason, since the Dispensation was not yet established, it should be understood that he regarded this as a preliminary sign of the Dispensation which would inevitably be established. “With the finest” means with the best. “With his own hand” means having thoroughly satisfied with his own hand; that is, having well gratified, having made it complete and satisfying to the extent desired. “He related the Petavatthu, the Vimānavatthu, and the Saccasaṃyutta”—it should be understood that the elder, skilled in the method of teaching, first narrated the Petavatthu to stir a sense of urgency in the people. Then, after that, to console the people in whom a sense of urgency had arisen, he also related the Vimānavatthu by way of a discourse on heaven. Then, after that, arousing effort for the realization of the truths in those who had gained reassurance, he said, “Do not take delight herein; apart from Nibbāna, no other conditioned thing whatsoever is permanent. Therefore, strive to attain Nibbāna, the supreme consolation,” and in the end, he taught the Saccasaṃyutta.

Tesaṃ sutvāti tesaṃ santikā therānaṃ guṇakathaṃ sutvā. Rañño saṃviditaṃ katvāti rañño nivedanaṃ katvā, rājānaṃ paṭivedayitvāti attho. Alaṃ gacchāmāti purassa accāsannattā sāruppaṃ na hotīti paṭipakkhipanto āha. Meghavanaṃ nāma uyyānanti mahāmeghavanuyyānaṃ. Tassa kira uyyānassa bhūmiggahaṇadivase akālamahāmegho uṭṭhahitvā sabbataḷākapokkharaṇiyo pūrento gimhābhihatarukkhalatādīnaṃ anuggaṇhantova pāvassi, tena kāraṇena taṃ mahāmeghavanaṃ nāma uyyānaṃ jātaṃ. Vuttañhetaṃ mahāvaṃse –

“Having heard from them” means having heard a discourse on the virtues of the elders in their presence. “Having informed the king” means having made a report to the king, that is, having notified the king. “Enough, let us go”—objecting that it would not be appropriate due to the city's proximity, he spoke thus. “The park named Meghavana” means the Great Meghavana Park. It is said that on the day of taking possession of the land for that park, an untimely great cloud arose and rained, filling all the ponds and lakes and as if supporting the trees and creepers afflicted by the summer heat. For that reason, that park came to be named the Great Meghavana. This is stated in the Mahāvaṃsa:

‘‘Uyyānaṭṭhānaggahaṇe, mahāmegho akālajo;

Pāvassi tena uyyānaṃ, mahāmeghavanaṃ ahū’’ti.

At the acquisition of the park site, an untimely great cloud rained; thereby the park became the Great Meghavana.

Sukhasayitabhāvaṃ pucchitvāti ‘‘kacci, bhante, idha sukhaṃ sayittha, tumhākaṃ idha nivāso sukha’’nti evaṃ sukhasayitabhāvaṃ pucchitvā tato therena ‘‘sukhasayitamhi, mahārāja, bhikkhūnaṃ phāsukamidaṃ uyyāna’’nti vutte ‘‘evaṃ sati [Pg.169] idaṃ no uyyānaṃ dassāmī’’ti cintetvā ‘‘kappati, bhante, bhikkhusaṅghassa ārāmo’’ti pucchi. Imaṃ suttanti veḷuvanārāmapaṭiggahaṇe vuttamimaṃ suttaṃ. Udakanti dakkhiṇodakaṃ. Mahāmeghavanuyyānaṃ adāsīti ‘‘imaṃ mahāmeghavanuyyānaṃ saṅghassa dammī’’ti vatvā jeṭṭhamāsassa kāḷapakkhe dutiyadivase adāsi. Mahāvihārassa dakkhiṇodakapāteneva saddhiṃ patiṭṭhitabhāvepi na tāva tattha vihārakammaṃ niṭṭhitanti āha ‘‘idañca paṭhamaṃ vihāraṭṭhānaṃ bhavissatī’’ti. Punadivasepīti kāḷapakkhassa dutiyadivaseyeva. Aḍḍhanavamānaṃ pāṇasahassānanti aḍḍhena navamānaṃ pāṇasahassānaṃ, pañcasatādhikānaṃ aṭṭhasahassānanti attho. Jotipātubhāvaṭṭhānanti ñāṇālokassa pātubhāvaṭṭhānaṃ. Appamādasuttanti aṅguttaranikāye mahāappamādasuttaṃ, rājovādasuttanti vuttaṃ hoti.

“Having inquired about their comfort” means asking, “Venerable sir, did you sleep comfortably here? Was your stay here pleasant?” Thus having inquired about their comfort, when the elder replied, “Great king, I slept comfortably; this park is suitable for the bhikkhus,” the king thought, “If so, I will give this park to them,” and asked, “Venerable sir, is a park allowable for the Bhikkhu Saṅgha?” “This Sutta” refers to this Sutta spoken at the acceptance of the Veḷuvana Park. “The water” means the water of dedication. “He gave the Great Meghavana Park” means he said, “I give this Great Meghavana Park to the Saṅgha,” and gave it on the second day of the dark fortnight of the month of Jeṭṭha. Although the site of the Mahāvihāra was established along with the pouring of the water of dedication, the construction of the monastery was not yet completed there, hence he said, “And this will be the first site for the monastery.” “On the next day” means on the second day of the dark fortnight itself. “Eight and a half thousand beings” means eight thousand plus five hundred. “The place of the appearance of light” means the place of the appearance of the light of knowledge. “The Appamāda Sutta” refers to the Mahā-appamāda Sutta in the Aṅguttara Nikāya; it is said to be the Rājovāda Sutta.

Mahaccanti karaṇatthe paccattavacanaṃ, mahatā rājānubhāvenāti attho. Tumhe jānanatthanti sambandho. Ariṭṭho nāma amaccoti rañño bhāgineyyo ariṭṭho nāma amacco. Pañcapaṇṇāsāyāti ettha ‘‘catupaṇṇāsāyā’’ti vattabbaṃ. Evañhi sati upari vuccamānaṃ ‘‘dvāsaṭṭhi arahanto’’ti vacanaṃ sameti. Teneva ca sīhaḷabhāsāya likhite mahāvaṃse ‘‘catupaṇṇāsāya saddhi’’nti vuttaṃ. Dasabhātikasamākulaṃ rājakulanti muṭasivassa puttehi abhayo devānaṃpiyatisso mahānāgo uttiyo mattābhayo sūratissoti evamādīhi dasahi bhātikehi samākiṇṇaṃ rājakulaṃ. Cetiyagirimhi vassaṃ vasiṃsūti āsāḷhīpuṇṇamadivase raññā dinnavihāreyeva paṭiggahetvā pāṭipadadivase vassaṃ vasiṃsu. Pavāretvāti mahāpavāraṇāya pavāretvā. Kattikapuṇṇamāyanti aparakattikapuṇṇamāyaṃ. Mahāmahindatthero hi purimikāyaṃ upagantvā vutthavasso mahāpavāraṇāya pavāretvā tato ekamāsaṃ atikkamma cātumāsiniyaṃ puṇṇamadivase ariyagaṇaparivuto rājakulaṃ gantvā bhojanāvasāne ‘‘mahārāja, amhehi ciradiṭṭho sammāsambuddho’’tiādivacanamabrvi. Evañca katvā vakkhati ‘‘puṇṇamāyaṃ mahāvīro, cātumāsiniyā idhā’’ti. Yaṃ panettha kenaci vuttaṃ ‘‘vutthavasso pavāretvāti cātumāsiniyā pavāraṇāyāti attho, paṭhamapavāraṇāya vā pavāretvā ekamāsaṃ tattheva vasitvā kattikapuṇṇamiyaṃ avoca, aññathā ‘puṇṇamāyaṃ [Pg.170] mahāvīro’ti vuttattā na sakkā gahetu’’nti, tattha cātumāsiniyā pavāraṇāyāti ayamatthavikappo na yujjati. Na hi purimikāya vassūpagatā cātumāsiniyaṃ pavārenti. Ciradiṭṭho sammāsambuddhoti satthussa sarīrāvayavo ca sammāsambuddhoyevāti katvā avayave samudāyavohāravasena evamāhāti daṭṭhabbaṃ yathā ‘‘samuddo diṭṭho’’ti.

The word “mahaccā” is an instrumental case form, meaning “by the great power of the king.” The connection is “for you to know.” The minister named Ariṭṭha was the king's nephew. Regarding “pañcapaṇṇāsāya” (fifty-five), here it should be said “catupaṇṇāsāya” (fifty-four). For if this is so, the statement mentioned above, “sixty-two arahants,” is consistent. For this very reason, in the Mahāvaṃsa written in the Sinhalese language, it is said, “together with fifty-four.” “The royal family crowded with ten brothers” means the royal family was crowded with the ten brothers who were sons of Muṭasiva, namely Abhaya, Devānaṃpiyatissa, Mahānāga, Uttiya, Mattābhaya, Sūratissa, and so on. “They spent the rains-residence at Cetiyagiri” means that on the full moon day of Āsāḷhī, having accepted the very monasteries given by the king, they entered the rains-residence on the first day of the next fortnight. “Having performed the pavāraṇā” means having performed the great pavāraṇā ceremony. “On the Kattika full moon” means on the later Kattika full moon. For the Elder Mahāmahinda, having entered the earlier rains-residence and completed it, and having performed the great pavāraṇā ceremony, then after one month had passed, on the full moon day of Cātumāsinī, surrounded by the assembly of noble ones, he went to the royal palace. At the end of the meal, he spoke the words beginning with, “Great king, by us the Perfectly Enlightened One has been seen after a long time.” And having done so, it will be said: “On the full moon day, the great hero, here in Cātumāsinī.” As for what has been said here by someone, “‘Having completed the rains-residence and performed the pavāraṇā’ means the pavāraṇā of Cātumāsinī; or, having performed the first pavāraṇā, he stayed there for one month and then spoke on the Kattika full moon; otherwise, since it is said, ‘On the full moon day, the great hero,’ it cannot be taken thus”—in that regard, this alternative interpretation of “the pavāraṇā of Cātumāsinī” is not appropriate. For those who have entered the earlier rains-residence do not perform the pavāraṇā on Cātumāsinī. “The Perfectly Enlightened One has been seen after a long time”—this should be understood as having been said by way of applying the designation of the whole to a part, considering that a bodily part of the Teacher is itself the Perfectly Enlightened One, just as one says, “the ocean has been seen.”

Therena vuttampi gamanakāraṇaṃ ṭhapetvā idha vāse payojanameva dassetvā gamanaṃ paṭisedhetukāmo āha ‘‘ahaṃ bhante tumhe’’tiādi. Abhivādanādīsu ācariyaṃ disvā abhivādanakaraṇaṃ abhivādanaṃ nāma. Yasmiṃ vā disābhāge ācariyo vasati iriyāpathe kappento, tato abhimukhova vanditvā gacchati, vanditvā tiṭṭhati, vanditvā nisīdati, vanditvā nipajjati, idaṃ abhivādanaṃ nāma. Ācariyaṃ pana dūratova disvā paccuṭṭhāya paccuggamanakaraṇaṃ paccuṭṭhānaṃ nāma. Ācariyaṃ pana disvā añjaliṃ paggayha sīse ṭhapetvā ācariyaṃ namassati, yasmiṃ disābhāge so vasati, tadabhimukhopi tatheva namassati, gacchantopi ṭhitopi nisinnopi añjaliṃ paggayha namassatiyevāti idaṃ añjalikammaṃ nāma. Anucchavikakammassa pana karaṇaṃ sāmīcikaraṇaṃ nāma. Cīvarādīsu hi cīvaraṃ dento na yaṃ vā taṃ vā deti, mahagghaṃ satamūlagghampi pañcasatamūlagghampi satasahassamūlagghampi detiyeva. Piṇḍapātādīsupi eseva nayo. Idaṃ sāmīcikaraṇaṃ nāma. Sarīradhātuyoti sarīrāvayavā. Aññātanti aññātaṃ, viditaṃ mayāti attho. Kuto lacchāmāti kuto labhissāma. Sumanena saddhiṃ mantehīti paṭhamameva sāmaṇerassa kathitattā vā ‘‘jānāti esa amhākamadhippāya’’nti ñatvā vā evamāhāti daṭṭhabbaṃ.

Setting aside even the reason for going stated by the Elder, and showing only the benefit of staying here, he, wishing to prevent their departure, said, “I, venerable sir, you,” and so on. Among acts such as obeisance, seeing the teacher and making an obeisance is called “abhivādana.” Or, in whatever direction the teacher resides, while conducting oneself with proper deportment, one faces that direction, bows, and then goes; bows and then stands; bows and then sits; or bows and then lies down; this is called “abhivādana.” However, seeing the teacher from afar, rising, and going forth to greet him is called “paccuṭṭhāna.” However, seeing the teacher, raising the joined palms to the head, one pays homage to the teacher. In whatever direction he resides, one pays homage in the same way facing that direction; whether going, standing, or sitting, one indeed pays homage with joined palms raised. This is called “añjalikamma.” However, performing a suitable action is called “sāmīcikaraṇa.” For, in regard to robes and so on, when giving a robe, one does not give just any robe, but indeed gives a very valuable one, worth a hundred, five hundred, or a hundred thousand. The same principle applies to almsfood and so on. This is called “sāmīcikaraṇa.” “Sarīradhātuyo” means bodily parts. “Aññātaṃ” means “known,” that is, “known by me.” “Kuto lacchāma” means “from where shall we obtain it?” “Discuss with Sumana”—this should be understood as him speaking thus either because it was said to the novice previously, or from knowing, “This one understands our intention.”

Appossukko tvaṃ mahārājāti mahārāja tvaṃ dhātūnaṃ paṭilābhe mā ussukkaṃ karohi, mā tvaṃ tattha vāvaṭo bhava, aññaṃ tayā kattabbaṃ karohīti adhippāyo. Idāni tadeva raññā kattabbakiccaṃ dassento ‘‘vīthiyo sodhāpetvā’’tiādimāha. Sabbatāḷāvacare upaṭṭhāpetvāti kaṃsatāḷāditāḷaṃ avacarati etthāti tāḷāvacaraṃ vuccati ātatavitatādi [Pg.171] sabbaṃ tūriyabhaṇḍaṃ. Teneva parinibbānasuttaṭṭhakathāyaṃ ‘‘sabbañca tāḷāvacaraṃ sannipātethāti ettha sabbañca tāḷāvacaranti sabbaṃ tūriyabhaṇḍa’’nti vuttaṃ. Ettha pana sahacaraṇanayena sabbatūriyabhaṇḍānaṃ vādakāpi gahetuṃ vaṭṭantīti te sabbe upaṭṭhāpetvā sannipātetvāti vuttaṃ hoti. Lacchasīti labhissasi. Therā cetiyagirimeva agamaṃsūti rājanivesanato nikkhamitvā puna cetiyagirimeva agamaṃsu.

“Appossukko tvaṃ mahārāja” means: ‘O great king, be without anxiety.’ The explanation is: ‘O great king, do not be anxious for the acquisition of the relics. Do not be occupied with that. Do the other duty that is to be done by you’—this is the intention. Now, showing that very duty to be done by the king, the author of the commentary said, “Having the streets cleaned,” and so on. “Sabbatāḷāvacare upaṭṭhāpetvā” (Having assembled all the musicians): ‘tālāvacara’ is said to be all musical instruments, such as those stretched and covered, where instruments like bronze cymbals are played. For that very reason, in the commentary on the Parinibbāna Sutta, it is said: “Here, in the phrase ‘assemble all tāḷāvacara,’ the words ‘all tāḷāvacara’ mean ‘all musical instruments.’” In this context, however, by the method of association, it is proper to include even the players of all musical instruments. Thus, it is meant ‘having arranged and assembled all of them.’ “Lacchasi” means ‘you will obtain.’ “The elders went only to Cetiyagiri” means: having left the king’s residence, they went again to Cetiyagiri itself.

Tāvadevāti taṃ khaṇaṃyeva. Pāṭaliputtadvāreti pāṭaliputtanagaradvāre. Kiṃ bhante sumana āhiṇḍasīti sumana tvaṃ samaṇadhammaṃ akatvā kasmā vicarasīti pucchati. Cetiyagirimhiyeva patiṭṭhāpetvāti pacchā tattha vihāratthāya ākaṅkhitabbabhāvato cetiyagirimhiyeva patiṭṭhāpetvā. Vaḍḍhamānakacchāyāyāti pacchābhattanti attho. Pacchābhattameva hi chāyā vaḍḍhati. Athassa etadahosīti dhātucaṅkoṭakaṃ disvā evaṃ cintesi. Chattaṃ apanamatūti idaṃ setacchattaṃ sayameva me sīsoparito dhātucaṅkoṭakābhimukhaṃ hutvā namatūti attho. Mayhaṃ matthake patiṭṭhātūti idaṃ dhātucaṅkoṭakaṃ therassa hatthato dhātuyā saha āgantvā sirasmiṃ me patiṭṭhātūti attho. Pokkharavassaṃ nāma pokkharapattappamāṇaṃ valāhakamajjhe uṭṭhahitvā kamena pharitvā temetukāmeyeva temayamānaṃ mahantaṃ hutvā vassati. Mahāvīroti mahāparakkamo. Mahāvīrāvayavattā cettha satthuvohārena dhātuyo eva niddiṭṭhā. Dhātusarīrenāgamanañhi sandhāya ayaṃ gāthā vuttā.

“Tāvadeva” means ‘at that very moment.’ “Pāṭaliputtadvāre” means ‘at the gate of the city of Pāṭaliputta.’ “Kiṃ bhante sumana āhiṇḍasi”: he asks Sumana, ‘Venerable sir, why do you wander without performing the duties of a recluse?’ “Having established it right there on Cetiyagiri” means: because later, on account of it being desirable to dwell there, having established it on Cetiyagiri itself. “Vaḍḍhamānakacchāyāya” means ‘after the meal,’ for it is then that the shade grows. “Athassa etadahosi”: seeing the relic casket, he thought thus. “Chattaṃ apanamatu”: this means, ‘Let this white parasol of its own accord bend toward the relic casket above my head.’ “Mayhaṃ matthake patiṭṭhātu”: this means, ‘Let this relic casket come from the Elder’s hand together with the relic and be established upon my head.’ A ‘lotus rain,’ namely, is a great rain that, having arisen in the midst of the clouds and spread gradually, falls, moistening only those who wish to be moistened. “Mahāvīro” means ‘one of great effort.’ And here, because they are parts of the Great Hero, the relics themselves are indicated by the term for the Teacher. Indeed, this verse was spoken with reference to the coming in a relic-body.

Pacchimadisābhimukhova hutvā apasakkantoti piṭṭhito piṭṭhitoyeva pacchimadisābhimukho hutvā osakkanto, gacchantoti attho. Kiñcāpi esa pacchimadisaṃ na oloketi, tathāpi pacchimadisaṃ sandhāya gacchatīti ‘‘pacchimadisābhimukho’’ti vuttaṃ. Puratthimena dvārena nagaraṃ pavisitvāti ettha piṭṭhito piṭṭhitoyeva āgantvā dvāre sampatte parivattetvā ujukeneva nagaraṃ pāvisīti veditabbaṃ. Mahejavatthu nāmāti mahejanāmakena yakkhena pariggahitaṃ ekaṃ devaṭṭhānanti veditabbaṃ[Pg.172]. Paribhogacetiyaṭṭhānanti ettha paribhuttūpakaraṇāni nidahitvā kataṃ cetiyaṃ paribhogacetiyanti daṭṭhabbaṃ. Tividhañhi cetiyaṃ vadanti paribhogacetiyaṃ dhātucetiyaṃ dhammacetiyanti. Tattha paribhogacetiyaṃ vuttanayameva. Dhātucetiyaṃ pana dhātuyo nidahitvā kataṃ. Paṭiccasamuppādādilikhitapotthakaṃ nidahitvā kataṃ pana dhammacetiyaṃ nāma. Sārīrikaṃ paribhogikaṃ uddissakanti evampi tippabhedaṃ cetiyaṃ vadanti. Ayaṃ pana pabhedo paṭimārūpassapi uddissakacetiyeneva saṅgahitattā suṭṭhutaraṃ yujjati.

“Having faced the western direction, he moved backward” means moving backward, going, having faced the western direction. Although he did not look toward the western direction, it is said “facing the western direction” because he was going with reference to the western direction. Regarding “having entered the city through the eastern gate,” here it should be understood that having come by backing up, upon reaching the gate, he turned and entered the city straight on. “The site of Maheja” should be understood as a certain divine abode possessed by a yakkha named Maheja. Regarding “the site of a cetiya of use,” here a cetiya made by enshrining requisites that were used should be seen as a “cetiya of use.” For they speak of three kinds of cetiya: the cetiya of use, the relic cetiya, and the Dhamma cetiya. Among these, the cetiya of use is just as has been explained. A relic cetiya, however, is made by enshrining relics. But one made by enshrining a book in which Dependent Origination and so on is written is called a Dhamma cetiya. They also speak of the cetiya as having three divisions: bodily, of use, and commemorative. This division, however, is more suitable because even an image-likeness is included only in the commemorative cetiya.

Kathaṃ pana idaṃ ṭhānaṃ tiṇṇaṃ buddhānaṃ paribhogacetiyaṭṭhānaṃ ahosīti āha ‘‘atīte kirā’’tiādi. Pajjarakenāti ettha pajjarako nāma rogo vuccati. So ca yakkhānubhāvena samuppannoti veditabbo. Tadā kira puṇṇakāḷo nāma yakkho attano ānubhāvena manussānampi sarīre pajjarakaṃ nāma rogaṃ samuṭṭhāpesi. Vuttañhetaṃ mahāvaṃse –

But how did this place become the site of a cetiya of use for the three Buddhas? He said, “In the past, it is said,” and so on. Regarding “by pajjaraka,” here a disease called pajjaraka is spoken of. And it should be understood that it arose through the power of a yakkha. At that time, it is said, a yakkha named Puṇṇakāḷa, by his own power, caused a disease called pajjaraka to arise even in the bodies of humans. And this was stated in the Mahāvaṃsa:

‘‘Rakkhasehi janassettha, rogo pajjarako ahū’’ti;

“Here, for the people, the disease pajjaraka arose from the rākkhasas;”

Dīpavaṃsepi cetaṃ vuttaṃ –

And this was also stated in the Dīpavaṃsa:

‘‘Rakkhasā ca bahū tattha, pajjarā ca samuṭṭhitā;

Pajjarena bahū sattā, nassanti dīpamuttame’’ti.

“And many rākkhasas were there, and diseases arose; by the disease, many beings perish in the excellent island.”

Anayabyasananti ettha anayoti avaḍḍhi. Kāyikaṃ cetasikañca sukhaṃ byasati vikkhipati vināsetīti byasananti dukkhaṃ vuccati. Kiñcāpi ‘‘buddhacakkhunā lokaṃ olokento’’ti vuttaṃ, tathāpi ‘‘te satte anayabyasanamāpajjante disvā’’ti vacanato paṭhamaṃ buddhacakkhunā lokaṃ oloketvā pacchā sabbaññutaññāṇena lokaṃ olokento te satte anayabyasanamāpajjante disvāti gahetabbaṃ. Na hi āsayānusayādibuddhacakkhussa te sattā anayabyasanaṃ āpajjantā dissanti. Dubbuṭṭhikāti visamavassādivasena duṭṭhā asobhanā vuṭṭhiyeva dubbuṭṭhikā, sassuppattihetubhūtā kāyasukhuppattisappāyā sattupakārā sammā vuṭṭhi tattha na hotīti adhippāyo. Tatoyeva ca ‘‘dubbhikkhaṃ dussassa’’nti vuttaṃ. Bhikkhāya abhāvo[Pg.173], dullabhabhāvo vā dubbhikkhaṃ, sulabhā tattha bhikkhā na hotīti vuttaṃ hoti. Sassānaṃ abhāvo, asampannatā vā dussassaṃ. Devoti meghassetaṃ nāmaṃ. Sammādhāramanupavecchīti udakadhāraṃ sammā vimuñci, sammā anupavassīti vuttaṃ hoti.

Herein, in the phrase ‘anayabyasana’, ‘anaya’ means non-prosperity. ‘Byasana’ is called suffering because it destroys, scatters, and ruins physical and mental happiness. Although it is said, “surveying the world with the Buddha-eye,” nevertheless, because of the statement, “having seen those beings falling into non-prosperity and ruin,” it should be understood thus: first, having surveyed the world with the Buddha-eye, and afterward, while surveying the world with the knowledge of omniscience, he saw those beings falling into non-prosperity and ruin. Indeed, those beings falling into non-prosperity and ruin are not seen by the Buddha-eye which discerns inclinations, latent tendencies, and so forth. ‘Dubbuṭṭhikā’ is bad, unwholesome rain due to irregular rainfall and so on; only that is ‘dubbuṭṭhikā’. The meaning is that proper rain, which is the cause for the arising of crops, does not occur there. For that very reason, it is said, “famine and poor crops.” ‘Dubbhikkha’ is the absence of alms-food, or its being difficult to obtain; it is said that alms-food is not easily obtained there. ‘Dussassa’ is the absence of crops, or their lack of abundance. ‘Deva’ is a name for a cloud. ‘Sammādhāramanupavecchī’ means it properly released a stream of water; it is said that it rained properly.

Mahāvivādo hotīti tasmiṃ kira kāle jayantamahārājena ca tassa rañño kaniṭṭhabhātukena samiddhakumāranāmakena uparājena ca saddhiṃ imasmiṃ dīpe mahāyuddhaṃ upaṭṭhitaṃ. Tenetaṃ vuttaṃ ‘‘tena kho pana samayena maṇḍadīpe mahāvivādo hotī’’ti. Hotīti kiriyā kālamapekkhitvā vattamānapayogo, vivādassa pana atītakālikattaṃ ‘‘tena kho pana samayenā’’ti imināva viññāyati. Saddantarasannidhānena hettha atītakālāvagamo yathā ‘‘bhāsate vaḍḍhate tadā’’ti. Evaṃ sabbattha īdisesu ṭhānesu vattamānapayogo daṭṭhabbo. Kalahaviggahajātāti ettha kalaho nāma matthakappatto kāyakalahopi vācākalahopi. Tattha hatthaparāmāsādivasena kāyena kātabbo kalaho kāyakalaho. Mammaghaṭṭanādivasena vācāya kātabbo kalaho vācākalaho. Vipaccanīkagahaṇaṃ viggaho. Kalahassa pubbabhāge uppanno aññamaññaviruddhagāho. Atha vā kalaho nāma vācākalaho. Aññamaññaṃ hatthaparāmāsādivasena virūpaṃ viruddhaṃ vā gahaṇaṃ viggaho kāyakalaho. Yathāvutto kalaho ca viggaho ca jāto sañjāto etesanti kalahaviggahajātā, sañjātakalahaviggahāti attho.

Regarding ‘Mahāvivādo hoti’ (there is a great conflict): it is said that at that time, a great war arose on this island between King Jayanta and his younger brother, the viceroy named Samiddhakumāra. Therefore, this was said: “At that time, there was a great conflict on the island of Maṇḍa.” The verb 'hoti' is a present tense usage without regard to the time of the action, but the past nature of the conflict is understood by this very phrase, “at that time.” Here, the understanding of the past tense occurs due to the proximity of another word, just as in “bhāsate vaḍḍhate tadā” (he speaks, he grows then). Thus, in all such instances, the usage of the present tense should be understood. Regarding ‘kalahaviggahajātā’ (those for whom quarrels and disputes have arisen): herein, ‘kalaha’ means physical conflict or verbal conflict that has reached its peak. Therein, physical conflict is a quarrel to be done by the body, such as by grasping with the hand, etc. Verbal conflict is a quarrel to be done by speech, such as by striking at vital points, etc. ‘Viggaha’ is taking the opposing side, a mutually hostile grasp arising in the initial stage of a quarrel. Alternatively, ‘kalaha’ means verbal conflict. A deforming or hostile grasping of one another by means of grasping with the hand, etc., is 'viggaha', which is physical conflict. They are ‘kalahaviggahajātā’ because for them the aforementioned quarrel and dispute have arisen and come to be; the meaning is, those for whom quarrels and disputes have arisen.

Tāni sāsanantaradhānena nassantīti pariyattipaṭivedhapaṭipattisaṅkhātassa tividhassapi sāsanassa antaradhānena dhātuparinibbāne sati tāni cetiyāni vinassanti. Tīṇi (dī. ni. aṭṭha. 3.161; vibha. aṭṭha. 809) hi parinibbānāni kilesaparinibbānaṃ khandhaparinibbānaṃ dhātuparinibbānanti, tāni pana amhākaṃ bhagavato vasena evaṃ veditabbāni. Tassa hi kilesaparinibbānaṃ bodhipallaṅke ahosi, khandhaparinibbānaṃ kusinārāyaṃ. Dhātuparinibbānaṃ anāgate bhavissati. Sāsanassa kira osakkanakāle imasmiṃ tambapaṇṇidīpe dhātuyo sannipatitvā [Pg.174] mahācetiyaṃ gamissanti, mahācetiyato nāgadīpe rājāyatanacetiyaṃ, tato mahābodhipallaṅkaṃ gamissanti, nāgabhavanatopi devalokatopi brahmalokatopi dhātuyo mahābodhipallaṅkameva gamissanti, sāsapamattāpi dhātu na antarā nassissati. Sabbā dhātuyo mahābodhipallaṅke rāsibhūtā suvaṇṇakkhandho viya ekagghanā hutvā chabbaṇṇarasmiyo vissajjessanti, tā dasasahassilokadhātuṃ pharissanti. Tato dasasahassacakkavāḷe devatā sannipatitvā ‘‘ajja satthā parinibbāti, ajja sāsanaṃ osakkati, pacchimadassanaṃ dāni idaṃ amhāka’’nti dasabalassa parinibbutadivasato mahantataraṃ kāruññaṃ karissanti, ṭhapetvā anāgāmikhīṇāsave avasesā sakabhāvena saṇṭhātuṃ na sakkhissanti. Dhātūsu tejodhātu uṭṭhahitvā yāva brahmalokā uggacchissati, sāsapamattiyāpi dhātuyā sati ekajālāva bhavissati, dhātūsu pariyādānaṃ gatāsu paricchijjissati. Evaṃ mahantaṃ ānubhāvaṃ dassetvā dhātūsu antarahitāsu sāsanaṃ antarahitaṃ nāma hoti.

Regarding ‘These shrines perish due to the disappearance of the Dispensation’: when the threefold Dispensation—consisting of learning, penetration, and practice—disappears, and when the relics attain final Nibbāna, those shrines too are destroyed. Indeed, there are three kinds of final Nibbāna: the final Nibbāna of defilements, the final Nibbāna of the aggregates, and the final Nibbāna of the relics. These, however, should be understood in relation to our Blessed One as follows: For his final Nibbāna of defilements occurred at the seat of enlightenment, the final Nibbāna of the aggregates at Kusinārā. The final Nibbāna of the relics will take place in the future. It is said that at the time of the decline of the Dispensation, the relics in this island of Tambapaṇṇi will gather and proceed to the Great Shrine. From the Great Shrine, they will go to the Rājāyatana Shrine in Nāgadīpa, and from there to the Great Seat of Enlightenment. Even from the abodes of the nāgas, the deva realms, and the Brahmā realms, the relics will all converge upon the Great Seat of Enlightenment. Not even a mustard-seed-sized relic will be lost along the way. All the relics, amassed together at the Great Seat of Enlightenment, will become like a solid mass of gold, radiating six-colored rays that will pervade the ten-thousandfold world-system. Then, the deities from the ten-thousandfold universe will gather and lament, saying, “Today the Teacher attains final Nibbāna, today the Dispensation declines—this now is our last sight of him!” They will feel even more intense grief than on the day the Ten-Powered One attained final Nibbāna. Except for the non-returners and arahants, the rest will not be able to remain composed in their natural state. From the relics, the fire element will arise and ascend as far as the Brahmā realm. Even if there is a relic the size of a mustard seed, it will become a single flame. When the relics are entirely consumed, it will be cut off. Having displayed such immense power, when the relics disappear, it is said that the Dispensation too has vanished.

Divā bodhirukkhaṭṭhāne hatthisālāyaṃ tiṭṭhatīti divā vatthuvicinanāya okāsaṃ kurumāno tato dhātuṃ gahetvā kumbhe ṭhapetvā sadhātukova hutvā tiṭṭhatīti vadanti. Vuttañhetaṃ mahāvaṃse –

Regarding ‘During the day, he stays in the elephant stable at the Bodhi-tree site’: they say that during the day, while making an opportunity for selecting a site for the cetiya, he takes the relic from there, places it on the frontal globe, and remains there with the relic. For this was stated in the Mahāvaṃsa:

‘‘Rattiṃ nāgonupariyāti, taṃ ṭhānaṃ so sadhātukaṃ;

Bodhiṭṭhānamhi sālāyaṃ, divā ṭhāti sadhātuko’’ti.

“By night the Nāga wanders around that place with the relic; by day he stands at the Bodhi-tree site, in the hall, with the relic.”

Thūpapatiṭṭhānabhūmiṃ pariyāyatīti matthakato dhātuṃ tattha patiṭṭhāpetvā sadhātukaṃ thūpapatiṭṭhānabhūmiṃ rattibhāge pariyāyati, samantato vicaratīti attho. Jaṅghappamāṇanti pupphaṭṭhānappamāṇaṃ. Thūpakucchito heṭṭhābhāgañhi thūpassa jaṅghāti vadanti. Dhātuoropanatthāyāti hatthikumbhato dhātukaraṇḍakassa oropanatthāya. Sakalanagarañca janapado cāti nagaravāsino janapadavāsino ca abhedato nagarajanapadasaddehi vuttā ‘‘sabbo gāmo āgato, mañcā ukkuṭṭhiṃ karontī’’tiādīsu viya. Mahājanakāyeti mahājanasamūhe. Samūhapariyāyo hettha kāyasaddo. Ekekadhātuppadesato tejodakanikkhamanādivasena yamakayamakaṃ hutvā pavattaṃ pāṭihāriyaṃ yamakapāṭihāriyaṃ[Pg.175]. Channaṃ vaṇṇānaṃ rasmiyo cāti sambandho kātabbo. Channaṃ vaṇṇānaṃ udakadhārā cāti evampettha sambandhaṃ vadanti. Parinibbutepi bhagavati tassānubhāvena evarūpaṃ pāṭihāriyamahosiyevāti dassetuṃ ‘‘evaṃ acintiyā’’tiādigāthamāha. Buddhadhammāti ettha buddhaguṇā.

Regarding ‘he wanders around the ground for the stupa’s establishment’: the meaning is that having established the relic there from the top of the frontal globe, he wanders around the ground for the stupa’s establishment with the relic during the night, meaning he moves about all around. ‘Jaṅghappamāṇa’ (leg-measure) means the measure of the flower-stand. Indeed, they call the lower part beneath the belly of the stupa the ‘leg’ of the stupa. Regarding ‘for the purpose of lowering the relic’: it is for the purpose of lowering the relic casket from the elephant’s frontal globe. Regarding ‘the entire city and the countryside’: the city dwellers and the countryside dwellers are referred to by the terms ‘city’ and ‘countryside’ without distinction, just as in phrases like ‘The whole village has come, the beds are making an uproar,’ etc. Regarding ‘mahājanakāye’ (in the great body of people): it means in the great gathering of people. Here, the word ‘kāya’ is a synonym for a group. The miracle that occurred in pairs, such as the emission of fire and water from each relic-spot, is called the ‘Twin Miracle’ (Yamaka Pāṭihāriya). The connection should be made with ‘and the rays of the six colors.’ Or, they say the connection here is thus: ‘and the streams of water of the six colors.’ To show that even when the Blessed One had attained final Nibbāna, such a miracle occurred indeed due to his power, he speaks the verse beginning with ‘Thus inconceivable...’ Here, ‘Buddhadhammā’ refers to the virtues of the Buddha.

Dharamānakālepi tikkhattuṃ āgamāsīti bhagavā kira abhisambodhito navame māse phussapuṇṇamadivase yakkhādhivāsaṃ laṅkādīpamupagantvā laṅkāmajjhe tiyojanāyate yojanavitthate mahānāgavanuyyāne mahāyakkhasamāgame upariākāse ṭhatvā kappuṭṭhānasamaye samuṭṭhitavuṭṭhivātanibbisesavassavāyunā ca lokantarikanirayandhakārasadisaghorandhakāranikāyena ca sītanarakanibbisesabahalasītena ca saṃvaṭṭakālasañjātavātasaṅkhubhitehi meghanabhagajjitasadisena gaganamedanīninnādena ca yakkhānaṃ bhayaṃ santāsaṃ janetvā tehi yācitābhayo ‘‘detha me samaggā nisīdanaṭṭhāna’’nti vatvā ‘‘dema te sakaladīpaṃ, dehi no, mārisa, abhaya’’nti vutte sabbaṃ taṃ upaddavaṃ antaradhāpetvā yakkhadattabhūmiyā cammakhaṇḍaṃ pattharitvā tattha nisinno samantato jalamānaṃ cammakhaṇḍaṃ pasāretvā kappuṭṭhānaggisadisadahanābhibhūtānaṃ jaladhisalilabhītānaṃ samantā velante bhamantānaṃ yakkhānaṃ giridīpaṃ dassetvā tesu tattha patiṭṭhitesu taṃ yathāṭhāne patiṭṭhāpetvā cammakhaṇḍaṃ saṅkhipitvā nisinno tadā samāgate anekadevatāsannipāte dhammaṃ desetvā anekapāṇakoṭīnaṃ dhammābhisamayaṃ katvā sumanakūṭavāsinā mahāsumanadevarājena samadhigatasotāpattiphalena yācitapūjanīyo sīsaṃ parāmasitvā muṭṭhimattā nīlāmalakesadhātuyo tassa datvā jambudīpamagamāsi.

It is said that even during his lifetime, the Blessed One came to this island three times. In the ninth month after his supreme enlightenment, on the full moon day of Phussa, he went to Laṅkā, the abode of yakkhas. He arrived at the Mahānāga Grove in the middle of Laṅkā, which was three yojanas long and one yojana wide, where a great gathering of yakkhas was present. Standing in the sky above them, he generated fear and terror in the yakkhas with a storm of wind and rain like that which arises at the time of the world's destruction, with a mass of dreadful darkness like the darkness of the hells between worlds, with intense cold indistinguishable from that of the cold hells, and with a sound that split the sky and earth, like the thunder of clouds agitated by the winds arising at the time of the world's destruction. When they begged for safety, he said, “Give me, all of you together, a place to sit.” When they replied, “We give you the entire island; grant us safety, O venerable sir!” he dispelled all that calamity. Spreading a piece of leather on the ground given by the yakkhas, he sat upon it. Extending the blazing leather mat in all directions, he showed the yakkhas—who were overwhelmed by a conflagration like the fire of the world's destruction and terrified of the ocean’s waters as they wandered the shore in all directions—the island of Giridīpa. Once they were established there, he set that island in its proper place, folded the leather mat, and sat down. At that time, in an assembly of many deities who had gathered, he taught the Dhamma, bringing about the realization of the Dhamma for many crores of beings. Being requested for an object of worship by the great deity king Mahāsumana of Sumanakūṭa, who had attained the fruit of stream-entry, he touched his head and gave him a handful of dark blue, stainless hair relics before departing for Jambudīpa.

Dutiyaṃ abhisambodhito pañcame saṃvacchare cūḷodaramahodarānaṃ jalathalanivāsīnaṃ mātulabhāgineyyānaṃ nāgarājūnaṃ maṇipallaṅkaṃ nissāya upaṭṭhitamahāsaṅgāme nāgānaṃ mahāvināsaṃ disvā cittamāsakāḷapakkhassa uposathadivase pātova samiddhasumanena nāma rukkhadevaputtena chattaṃ katvā dhāritarājāyatano nāgadīpaṃ samāgantvā saṅgāmamajjhe ākāse pallaṅkena nisinno ghorandhakārena nāge santāsetvā assāsento ālokaṃ dassetvā sañjātapītisomanassānaṃ upagatanāgānaṃ sāmaggikaraṇīyaṃ dhammaṃ desetvā mātulabhāgineyyehi dvīhi nāgarājūhi [Pg.176] pūjite pathavītalagate maṇipallaṅke nisinno nāgehi dibbannapānehi santappito jalathalanivāsino asītikoṭināge saraṇesu ca sīlesu ca patiṭṭhāpetvā tehi namassituṃ pallaṅkañca rājāyatanapādapañca tattha patiṭṭhāpetvā jambudīpamagamāsi.

For the second time, in the fifth year after his supreme enlightenment, seeing the great destruction of the Nāgas in a great battle that had arisen on account of a jeweled throne between the Nāga kings Cūḷodara and Mahodara, who lived in the water and on land and were maternal uncle and nephew, the Blessed One went to Nāgadīpa. Early in the morning on the Uposatha day of the dark fortnight of the month of Citta, he arrived, with the tree-deity named Samiddhasumana holding the Rājāyatana tree as a parasol for him. Seated cross-legged in the sky amidst the battle, he terrified the Nāgas with dreadful darkness; then, reassuring them, he showed them light. When the Nāgas were filled with joy and gladness and had approached him, he taught them the Dhamma conducive to harmony. Honored by the two Nāga kings, uncle and nephew, he sat on the jeweled throne placed on the ground. Being satisfied with divine food and drink by the Nāgas, he established eighty crores of Nāgas who dwell in water and on land in the refuges and precepts. For them to pay homage, he established the throne and the Rājāyatana tree there, and then departed for Jambudīpa.

Tatiyampi abhisambodhito aṭṭhame saṃvacchare mahodaramātulena maṇiakkhikanāgarājenābhiyācito visākhapuṇṇamadivase pañcabhikkhusataparivuto kalyāṇīpadese maṇiakkhikassa bhavanamupagantvā tattha māpitaruciraratanamaṇḍape manoharavarapallaṅke nisinno nāgarājena dibbannapānehi santappetvā nāgamāṇavikagaṇaparivutena dibbamālāgandhādīhi pūjito tattha dhammaṃ desetvā vuṭṭhāyāsanā sumanakūṭe padaṃ dassetvā pabbatapāde divāvihāraṃ katvā dīghavāpicetiyaṭṭhāne ca mubhiyaṅgaṇacetiyaṭṭhāne ca kalyāṇīcetiyaṭṭhāne ca mahābodhiṭṭhāne ca thūpārāmaṭṭhāne ca mahācetiyaṭṭhāne ca sasāvako nisīditvā nirodhasamāpattiṃ samāpajjitvā silācetiyaṭṭhāneyeva ṭhatvā devanāge samanusāsitvā jambudīpamagamāsi. Evaṃ bhagavā dharamānakālepi imaṃ dīpaṃ tikkhattuṃ āgamāsīti veditabbaṃ.

For the third time, in the eighth year after his supreme enlightenment, he was invited by the Nāga king Maṇiakkhika, who was the maternal uncle of Mahodara. On the full moon day of Visākha, surrounded by five hundred monks, he arrived at the Kalyāṇī region and entered the palace of Maṇiakkhika. There, seated on a splendid, beautiful couch in a beautifully constructed jeweled pavilion, he was satisfied with divine food and drink by the Nāga king. He was then worshipped with divine garlands, perfumes, and other offerings by that king, who was surrounded by a retinue of young Nāgas. After teaching the Dhamma there, he rose from his seat and placed his footprint on Sumanakūṭa. Spending the day at the foot of the mountain, he then, together with his disciples, sat down and entered the attainment of cessation at the Dīghavāpi Cetiya site, the Mubhiyaṅgaṇa Cetiya site, the Kalyāṇī Cetiya site, the Mahābodhi site, the Thūpārāma site, and the Mahācetiya site. Then, standing at the Silā Cetiya site, he admonished the devas and nāgas and returned to Jambudīpa. Thus, it should be understood that even during his lifetime, the Blessed One visited this island three times.

Idāni tadeva tikkhattumāgamanaṃ saṅkhepato vibhāvento āha ‘‘paṭhamaṃ yakkhadamanattha’’ntiādi. Rakkhaṃ karontoti yakkhānaṃ puna apavisanatthāya rakkhaṃ karonto. Āvijjīti samantato vicari. Mātulabhāgineyyānanti cūḷodaramahodarānaṃ. Ettha pana kiñcāpi bhagavā samiddhasumanena nāma devaputtena saddhiṃ āgato, tathāpi pacchāsamaṇena ekenapi bhikkhunā saddhiṃ anāgatattā ‘‘ekakova āgantvā’’ti vuttaṃ. Tadanurūpassa paripanthassa vihatattā ‘‘pariḷāhaṃ vūpasametvā’’ti vuttaṃ. Rañño bhātāti rañño kaniṭṭhabhātā. Abhayoti mattābhayo.

Now, explaining that threefold arrival concisely, he says, “First, for the subduing of yakkhas,” and so on. “Performing protection” means performing protection to prevent the yakkhas from entering again. “Āvijjī” means he wandered all around. “Maternal uncle and nephew” refers to Cūḷodara and Mahodara. Here, although the Blessed One came accompanied by the devaputta named Samiddhasumana, nevertheless, since he did not come with even a single monk following behind, it is said, “He came alone.” Because the obstruction appropriate to that was removed, it is said, “Having calmed the burning.” “The king’s brother” means the king’s younger brother. “Abhaya” means Mattābhaya.

Anuḷā devīti rañño jeṭṭhabhātujāyā anuḷā devī. Purimakānaṃ tiṇṇaṃ sammāsambuddhānaṃ bodhi patiṭṭhāsīti yadā hi so kakusandho nāma bhagavā imasmiṃ dīpe manusse pajjarakābhibhūte anayabyasanamāpajjante disvā karuṇāya sañcoditahadayo imaṃ dīpamāgato, tadā [Pg.177] taṃ rogabhayaṃ vūpasametvā sannipatitānaṃ dhammaṃ desento caturāsītiyā pāṇasahassānaṃ dhammābhisamayaṃ katvā sāyanhasamaye bodhipatiṭṭhānārahaṭṭhānaṃ gantvā tattha samāpattiṃ samāpajjitvā vuṭṭhāya ‘‘mama sirīsamahābodhito dakkhiṇamahāsākhamādāya rucanandā bhikkhunī idhāgacchatū’’ti adhiṭṭhāsi. Sā satthu cittaṃ ñatvā taṅkhaṇaññeva khemavatīrājadhāniyā khemarājānamādāya mahābodhimupagantvā dakkhiṇamahāsākhāya manosilālekhaṃ khemarājena dāpetvā taṃ sayaṃ chijjitvā suvaṇṇakaṭāhe ṭhitaṃ bodhisākhamādāya pañcasatabhikkhunīhi ceva devatāhi ca parivāritā iddhiyā idhānetvā tathāgatena pasārite dakkhiṇahatthe sasuvaṇṇakaṭāhaṃ mahābodhiṃ ṭhapesi. Taṃ tathāgato abhayassa nāma rañño datvā tena tasmiṃ samaye ‘‘mahātitthavana’’nti paññāte mahāmeghavanuyyāne patiṭṭhāpesi.

“Anuḷā Devī” means Anuḷā Devī, the wife of the king's elder brother. Regarding the establishment of the Bodhi trees of the three previous Perfectly Self-Enlightened Ones: When the Blessed One named Kakusandha saw the people of this island overwhelmed by disease and falling into ruin, moved by compassion, he came to this island. Having pacified that fear of disease and taught the Dhamma to the assembled, he brought about the realization of the Dhamma for eighty-four thousand beings. In the evening, he went to a place worthy for the establishment of the Bodhi tree. There, he entered into meditative attainment and, upon emerging, resolved: “From my Sirīsa Mahābodhi tree, let the bhikkhunī Rucanandā take the southern great branch and come here.” Knowing the Teacher’s thought, she immediately brought King Khema from the capital Khemavatī to the Mahābodhi tree. She had King Khema make a mark with red arsenic on the southern great branch, and it severed itself. Taking the Bodhi branch placed in a golden vessel, surrounded by five hundred bhikkhunīs and deities, she brought it here through psychic power. She placed the Mahābodhi tree, along with the golden vessel, into the right hand extended by the Tathāgata. The Tathāgata gave it to King Abhaya, who at that time established it in the Mahāmeghavana grove, which was known as “Mahātitthavana.”

Koṇāgamano ca bhagavā dubbuṭṭhipīḷite dīpavāsino disvā imaṃ dīpamāgato taṃ bhayaṃ vūpasametvā dhammaṃ desento caturāsīti pāṇasahassāni maggaphalesu patiṭṭhāpetvā pubbabodhiṭṭhānaṃ gantvā samāpattipariyosāne ‘‘mama udumbaramahābodhito dakkhiṇamahāsākhamādāya karakanattā bhikkhunī idhāgacchatū’’ti cintesi. Sā bhagavato adhippāyaṃ viditvā taṅkhaṇaññeva sobharājadhāniyā sobharājānamādāya mahābodhimupagantvā dakkhiṇamahāsākhāya manosilālekhaṃ sobharājena dāpetvā taṃ sayaṃ chijjitvā hemakaṭāhe patiṭṭhitaṃ bodhisākhamādāya pañcasatabhikkhunīhi saddhiṃ suragaṇaparivutā iddhiyā idhāharitvā satthārā pasāritadakkhiṇapāṇitale sahemakaṭāhaṃ mahābodhiṃ ṭhapesi. Taṃ tathāgato samiddhassa rañño datvā tena tasmiṃ samaye ‘‘mahānāgavana’’nti saṅkhyaṃ gate mahāmeghavanuyyāne mahābodhiṃ patiṭṭhāpesi.

The Blessed One Koṇāgamana, seeing the island-dwellers afflicted by drought, came to this island, dispelled that fear, and while teaching the Dhamma, established eighty-four thousand beings in the paths and fruits. Having gone to the site of the former Bodhi tree, at the conclusion of his meditative attainment, he thought, “Let the bhikkhunī Karakanattā come here, bringing the southern great branch from my Udumbara Mahābodhi.” Understanding the Blessed One’s intention, she at that very moment took King Sobha from the royal city of Sobha and approached the Mahābodhi. She had King Sobha make a mark with red arsenic on the southern great branch. The branch then severed itself and was established in a golden vessel. Taking this Bodhi branch, she, together with five hundred bhikkhunīs and surrounded by a host of devas, brought it here by supernatural power and placed the Mahābodhi, together with the golden vessel, on the Teacher’s outstretched right palm. The Tathāgata gave it to King Samiddha, and that king had the Mahābodhi established in the Mahāmeghavana park, which at that time had come to be known as “Mahānāgavana.”

Kassapopi ca bhagavā upaṭṭhitarājūparājayuddhena pāṇino vināsaṃ disvā karuṇāya codito imaṃ dīpamāgantvā taṃ kalahaṃ vūpasametvā dhammaṃ desento caturāsīti pāṇasahassāni maggaphalaṃ pāpetvā mahābodhiṭṭhānaṃ gantvā tattha samāpattiṃ samāpajjitvā vuṭṭhāya ‘‘mama nigrodhamahābodhito dakkhiṇamahāsākhamādāya sudhammā bhikkhunī idhāgacchatū’’ti adhiṭṭhāsi. Sā bhagavato cittaṃ viditvā taṅkhaṇaññeva bārāṇasīrājadhāniyā [Pg.178] brahmadattarājānamādāya mahābodhimupagantvā dakkhiṇamahāsākhāya manosilālekhaṃ brahmadattena dāpetvā taṃ sayaṃ chijjitvā kanakakaṭāhe ṭhitaṃ bodhisākhamādāya pañcasatabhikkhunīparivārā devagaṇaparivutā iddhiyā ettha ānetvā munindena pasārite dakkhiṇakaratale sasuvaṇṇakaṭāhaṃ mahābodhiṃ ṭhapesi. Taṃ bhagavā jayantarañño datvā tena tasmiṃ samaye ‘‘mahāsālavana’’nti saṅkhyaṃ gate mahāmeghavanuyyāne mahābodhiṃ patiṭṭhāpesi. Evaṃ imasmiṃ dīpe purimakānaṃ tiṇṇaṃ sammāsambuddhānaṃ bodhiṃ patiṭṭhāpesi. Taṃ sandhāya evamāha ‘‘imasmiñca mahārāja dīpe purimakānaṃ tiṇṇaṃ sammāsambuddhānaṃ bodhi patiṭṭhāsī’’ti.

The Blessed One Kassapa also, seeing the destruction of beings due to a war that had arisen between the king and the viceroy, and being urged by compassion, came to this island. Having pacified that conflict, while teaching the Dhamma he caused eighty-four thousand beings to attain the path and fruit. He then went to the site of the Great Bodhi. There, having entered into meditative attainment and emerged from it, he made the resolution: 'May the bhikkhunī Sudhammā come here, bringing the great southern branch from my Nigrodha Great Bodhi.' Knowing the Blessed One's mind, she at that very moment took King Brahmadatta from the royal capital of Bārāṇasī and approached the Great Bodhi. After she had King Brahmadatta make a mark with red arsenic on the great southern branch, she took that Bodhi branch, which severed by itself and stood in a golden vessel. Accompanied by a retinue of five hundred bhikkhunīs and surrounded by a host of devas, she brought it here by psychic power and placed the Great Bodhi, together with its golden vessel, on the outstretched right palm of the Lord of Sages. The Blessed One gave it to King Jayanta, and that king had the Great Bodhi established in the Mahāmeghavana park, which at that time was known as the 'Mahāsālavana'. Thus, in this island, the Bodhi trees of the three previous Sammāsambuddhas were established. Referring to this, it was said: 'And in this island, O great king, the Bodhi of the three previous Sammāsambuddhas was established.'

Sarasaraṃsijālavissajjanakenāti siniddhatāya rasavantaṃ ojavantaṃ abhinavaraṃsijālaṃ vissajjentena. Atha vā ito cito ca saṃsaraṇato sarasaṃ sajīvaṃ jīvamānaṃ viya raṃsijālaṃ vissajjentena. Atha vā sarasakāle dharamānakāle buddhena viya raṃsijālaṃ muñcantenāti evamettha atthaṃ vaṇṇayanti. Ekadivaseneva agamāsīti sambandho. Pañcahi kaññāsatehīti attano paricārikehi pañcahi kaññāsatehi. Upassayaṃ kārāpetvāti bhikkhunupassayaṃ kārāpetvā. Appesīti lekhasāsanaṃ patiṭṭhāpesi. Evañca avocāti rājasandesaṃ appetvā therassa mukhasāsanaṃ viññāpento evaṃ avoca. Udikkhatīti apekkhati pattheti.

Sarasaraṃsijālavissajjanakena: by one who emits a network of fresh rays, full of essence and vigor, due to their smoothness. Or, by one who emits a network of rays as if alive and vibrant, moving and circulating here and there. Or, by one who releases a network of rays like the Buddha during the rainy season, while existing. Thus, they explain the meaning here. 'In a single day, he arrived'—this is the connection. 'With five hundred maidens'—that is, with his own attendants, five hundred maidens. 'Having built a dwelling'—that is, having constructed a residence for the nuns. 'He sent'—he established a written message. 'And thus he spoke'—having delivered the king's message and making known the elder's oral message, he spoke thus. 'He looks forward'—he anticipates, he hopes for.

Chinnahatthaṃ viyāti chinnahatthavantaṃ viya. Chinnā hatthā etassāti chinnahatthoti aññapadatthasamāso daṭṭhabbo. Pabbajjāpurekkhārāti pabbajjābhimukhā, pabbajjāya sañjātābhilāsā ‘‘kadā nu kho pabbajissāmī’’ti tattha ussukkamāpannāti vuttaṃ hoti. Maṃ paṭimānetīti maṃ udikkhati. Satthena ghātaṃ na arahatīti asatthaghātārahaṃ. Himavalāhakagabbhanti himapuṇṇavalāhakagabbhaṃ. Pāṭihāriyavasena jātaṃ himameva ‘‘valāhakagabbha’’ntipi vadanti. Doṇamattāti magadhanāḷiyā soḷasanāḷippamāṇā.

'Like one whose hands are cut off' means like one who has severed hands. 'His hands are cut off' (chinnā hatthā etassa), thus he is 'one with cut hands' (chinnahattho). This should be understood as a bahubbīhi compound. 'Intent on renunciation' means with renunciation as their foremost concern, having developed a desire for renunciation, thinking, 'When will I renounce?' and being eager for that—this is what is meant. 'He waits for me' means he looks towards me. 'He does not deserve to be killed with a sword' means he is unworthy of being killed by a sword. 'The womb of a snow-laden cloud' means the interior of a cloud filled with snow. They also call snow that arises through miraculous power 'the womb of a cloud.' 'A measure of a doṇa' means the measure of sixteen Magadhan nāḷis.

Magganti sattayojanikaṃ maggaṃ. Paṭijaggāpetvāti sodhāpetvā, khāṇukaṇṭakādīni harāpetvā tattha bahalavipulavālukaṃ okirāpetvāti vuttaṃ hoti. Kammāravaṇṇanti rañño pakatisuvaṇṇakāravaṇṇaṃ. Navahatthaparikkhepanti navahatthappamāṇo parikkhepo assāti navahatthaparikkhepaṃ, parikkhepato [Pg.179] navahatthappamāṇanti vuttaṃ hoti. ‘‘Pañcahatthubbedha’’ntiādīsupi imināva nayena attho veditabbo. Tihatthavikkhambhanti tihatthappamāṇavitthāraṃ. Samussitadhajapaṭākanti ussāpitanīlapītādivividhadhajapaṭākaṃ. Nānāratanavicittanti tattha tattha racitanānāratanehi suvicittaṃ. Anekālaṅkārapaṭimaṇḍitanti pasannajanapūjitehi hatthūpagādīhi nānālaṅkārehi sajjitaṃ. Nānāvidhakusumasamākiṇṇanti upahāravasena upanītehi nānappakārehi vaṇṇagandhasampannehi jalathalapupphehi ākiṇṇaṃ. Anekatūriyasaṅghuṭṭhanti ātabhavitatādipañcaṅgikatūriyasaṅghositaṃ. Avasesaṃ adassanaṃ agamāsīti ettha ‘‘handa, mahārāja, tayā gahetabbā ayaṃ sākhā, tassa upanissayabhūto ayaṃ khandho, na mayaṃ tayā gahetabbā’’ti vadantā viya avasesā sākhā satthu tejasā adassanamagamaṃsūti vadanti. Gavakkhajālasadisanti bhāvanapuṃsakaṃ, jālakavāṭasadisaṃ katvāti attho. Celukkhepasatasahassāni pavattiṃsūti tesaṃ tesaṃ janānaṃ sīsopari bhamantānaṃ uttarāsaṅgacelānaṃ ukkhepasatasahassāni pavattiṃsūti attho. Mūlasatenāti dasasu lekhāsu ekekāya dasa dasa hutvā nikkhantamūlasatena. Dasa mahāmūlāti paṭhamalekhāya nikkhantadasamahāmūlāni.

“The road” means a road of seven yojanas. “Having had it prepared” means having had it cleaned, having had stumps, thorns, and so forth removed, and then having had thick and widespread sand scattered there; thus it is said. “The color of a goldsmith” means the natural color of a goldsmith's gold. “With a circumference of nine cubits” means it has a circumference of the measure of nine cubits; it is said to be of the measure of nine cubits in circumference. In “five cubits in height” and so on, the meaning should be understood in this same way. “Three cubits in breadth” means a breadth of the measure of three cubits. “With raised banners and flags” means with various raised banners and flags of blue, yellow, and so forth. “Variegated with various jewels” means beautifully variegated with various jewels arranged here and there. “Adorned with many ornaments” means decorated with various ornaments such as hand-ornaments and so on, offered by devoted people. “Strewn with various kinds of flowers” means strewn with flowers of water and land of various kinds, endowed with color and fragrance, brought by way of offerings. “Resounding with many musical instruments” means resounded with the fivefold musical instruments such as one-sided drums, two-sided drums, and so on. Regarding “The remaining ones became invisible,” here they say that the remaining branches, as if saying, “Come, great king, this branch is to be taken by you; this trunk is the support for it, but we are not to be taken by you,” became invisible by the Teacher’s power. “Like a lattice of windows” is an abstract neuter noun; the meaning is “having made it like a latticed screen.” “A hundred thousand tossings of cloths occurred” means that a hundred thousand tossings of upper garments occurred, whirling above the heads of those people. “With a hundred roots” means with the hundred roots that emerged, ten from each of the ten lines. “Ten great roots” means the ten great roots that emerged from the first line.

Devadundubhiyo phaliṃsūti devadundubhiyo thaniṃsu. Devadundubhīti ca na ettha kāci bherī adhippetā, atha kho uppātabhāvena ākāsagato nigghosasaddo. Devoti hi megho. Tassa hi acchabhāvena ākāsavaṇṇassa devassābhāvena sukkhagajjitasaññite sadde niccharante devadundubhīti samaññā, tasmā devadundubhiyo phaliṃsūti devo sukkhagajjitaṃ gajjīti vuttaṃ hoti. Pabbatānaṃ naccehīti pathavīkampena ito cito ca bhamantānaṃ pabbatānaṃ naccehi. Yakkhānaṃ hiṅkārehīti vimhayajātānaṃ yakkhānaṃ vimhayappakāsanavasena pavattehi hiṅkārasaddehi. Yakkhā hi vimhayajātā ‘‘hiṃ hi’’nti saddaṃ nicchārenti. Thutijappehīti pasaṃsāvacanehi. Brahmānaṃ apphoṭanehīti pītisomanassajātānaṃ brahmānaṃ bāhāyaṃ paharaṇasaṅkhātehi apphoṭanehi. Pītisomanassajātā hi brahmāno vāmahatthaṃ samiñjitvā dakkhiṇena hatthena bāhāyaṃ pahāraṃ denti. Ekakolāhalanti ekato pavattakolāhalaṃ[Pg.180]. Ekaninnādanti ekato pavattanigghosaṃ. Phalato nikkhantā chabbaṇṇarasmiyo ujukaṃ uggantvā onamitvā cakkavāḷapabbatamukhavaṭṭiṃ āhacca tiṭṭhantīti āha ‘‘sakalacakkavāḷaṃ ratanagopānasīvinaddhaṃ viya kurumānā’’ti. Taṅkhaṇato ca pana pabhutīti vuttanayena suvaṇṇakaṭāhe patiṭṭhitassa mahābodhissa chabbaṇṇarasmīnaṃ vissajjitakālato pabhuti. Himavalāhakagabbhaṃ pavisitvā aṭṭhāsīti suvaṇṇakaṭāheneva saddhiṃ uggantvā himodakapuṇṇaṃ valāhakagabbhaṃ pavisitvā aṭṭhāsi. Paṭhamaṃ suvaṇṇakaṭāhe patiṭṭhitoyeva hi bodhi pacchā vuttappakāraacchariyapaṭimaṇḍito hutvā himavalāhakagabbhaṃ pavisitvā aṭṭhāsi. Teneva vakkhati ‘‘paṭhamaṃ suvaṇṇakaṭāhe patiṭṭhahi, tato himagabbhasattāhaṃ abhisekasattāhañca vītināmetvā’’tiādi. Tatoyeva ca mahāvaṃsepi vuttaṃ –

"The divine drums sounded" means the divine drums thundered. And here, by "divine drums," no actual drum is intended, but rather a resounding sound that arises in the sky as a portent. For "deva" here means "cloud." For, due to the clear nature and sky-like color of that deva, when sounds designated as "dry thunder" are emitted, this is known as "divine drums." Therefore, "the divine drums sounded" means it is said that the deva thundered with dry thunder. "By the dances of the mountains" means by the dances of the mountains whirling here and there due to the shaking of the earth. "By the 'hiṃ' sounds of the yakkhas" means by the 'hiṃ' sounds uttered by the yakkhas who were struck with wonder, as a way of expressing their astonishment. For yakkhas, when struck with wonder, emit the sound, "Hiṃ! Hiṃ!" "With laudatory recitations" means with words of praise. "By the clapping of the brahmās" means by the clapping of the brahmās in whom joy and gladness had arisen, which is defined as striking the arm. For brahmās in whom joy and gladness have arisen, having bent the left arm, strike the arm with the right hand. "A single uproar" means an uproar that arose at once. "A single resounding" means a resounding that arose at once. The six-colored rays that emerged from the fruit, having risen straight up and then bent down, stood striking the rim of the Cakkavāḷa mountain range; thus, it is said: "making the entire Cakkavāḷa as if bound with jeweled rafters." "And from that moment on" means from the time of the emission of the six-colored rays from the great Bodhi tree that was established in the golden bowl, in the way that was described. "Having entered the womb of the snow cloud, it stood" means having risen up together with the golden bowl itself, it entered the womb of the cloud full of snow-water and stood. For first, the Bodhi tree was established in the golden bowl; afterwards, having become adorned with marvels of the kind already described, it entered the womb of the snow cloud and stood. For that reason, it will be said: "First, it was established in the golden bowl, then having passed a week in the snow-womb and a week of consecration," and so on. And for that very reason, in the Mahāvaṃsa too it is said—

‘‘Evaṃ satena mūlānaṃ, tatthesā gandhakaddame;

Patiṭṭhāsi mahābodhi, pasādentī mahājanaṃ.

Thus, with a hundred roots, there in the fragrant mud, the great Bodhi tree was established, delighting the great multitude.

‘‘Tassā khandho dasahattho, pañca sākhā manoramā;

Catuhatthā catuhatthā, dasaḍḍhaphalamaṇḍitā.

Its trunk was ten cubits, with five lovely branches, each four cubits long, adorned with five fruits.

‘‘Sahassantu pasākhānaṃ, sākhānaṃ tāsamāsi ca;

Evaṃ āsi mahābodhi, manoharasirindharā.

And of those branches, there were a thousand sub-branches. Thus was the great Bodhi tree, possessing delightful splendor.

‘‘Kaṭāhamhi mahābodhi, patiṭṭhitakkhaṇe mahī;

Akampi pāṭihīrāni, ahesuṃ vividhāni ca.

At the moment the great Bodhi tree was established in the pot, the earth trembled, and there were various miracles.

‘‘Sayaṃ nādehi tūriyānaṃ, devesu mānusesu ca;

Sādhukāraninnādehi, devabrahmagaṇassa ca.

With the sounds of musical instruments of their own accord among devas and humans, and with the resounding cries of 'Sādhu' from the assembly of devas and brahmās,

‘‘Meghānaṃ migapakkhīnaṃ, yakkhādīnaṃ ravehi ca;

Ravehi ca mahīkampe, ekakolāhalaṃ ahu.

with the cries of clouds, beasts, birds, yakkhas and others, and with the roar of the earth-trembling, there was a single uproar.

‘‘Bodhiyā phalapattehi, chabbaṇṇaraṃsiyo subhā;

Nikkhamitvā cakkavāḷaṃ, sakalaṃ sobhayiṃsu ca.

From the fruits and leaves of the Bodhi tree, beautiful six-colored rays, having emerged, illuminated the entire world-sphere.

‘‘Sakaṭāhā mahābodhi, uggantvāna tato nabhaṃ;

Aṭṭhāsi himagabbhamhi, sattāhāni adassanā’’ti.

The great Bodhi tree, together with its pot, having risen from there into the sky, stood in the womb of the snow-cloud, unseen for seven days.

Tasmā [Pg.181] suvaṇṇakaṭāhe patiṭṭhitoyeva bodhi kaṭāheneva saddhi uggantvā himavalāhakagabbhaṃ pavisitvā aṭṭhāsīti veditabbaṃ.

Therefore, it should be known that the Bodhi tree, being established in the golden pot, having ascended together with the pot itself and having entered into the womb of the snow-cloud, stood there.

Heṭṭhā pana bhagavato adhiṭṭhānakkamaṃ dassentena yaṃ vuttaṃ –

However, below, by the one showing the sequence of the Blessed One’s resolutions, what was said is as follows—

‘‘Bhagavā kira mahāparinibbānamañce nipanno laṅkādīpe mahābodhipatiṭṭhāpanatthāya asokamahārājā mahābodhiggahaṇatthaṃ gamissati, tadā mahābodhissa dakkhiṇasākhā sayameva chijjitvā suvaṇṇakaṭāhe patiṭṭhātūti adhiṭṭhāsi, idamekamadhiṭṭhānaṃ.

The Blessed One, it is said, while lying on the couch of the great final Nibbāna, made this resolution: 'For the purpose of establishing the great Bodhi tree on the island of Laṅkā, when the great King Asoka goes to take the great Bodhi tree, then may the southern branch of the great Bodhi tree break off by itself and be established in a golden pot.' This is the first resolution.

‘‘Tattha patiṭṭhānakāle ca ‘mahābodhi himavalāhakagabbhaṃ pavisitvā tiṭṭhatū’ti adhiṭṭhāsi, idaṃ dutiyamadhiṭṭhānaṃ.

And at the time of its establishment there, he resolved, 'May the great Bodhi tree enter the womb of the snow-cloud and stand there.' This is the second resolution.

‘‘Sattame divase himavalāhakagabbhato oruyha suvaṇṇakaṭāhe patiṭṭhahanto pattehi ca phalehi ca chabbaṇṇarasmiyo muñcatūti adhiṭṭhāsi, idaṃ tatiyamadhiṭṭhāna’’nti.

He resolved: 'On the seventh day, having descended from the womb of the snow-cloud, while being established in the golden pot, may it release six-colored rays from its leaves and fruits.' This is the third resolution.

Taṃ iminā na sameti. Tattha hi paṭhamaṃ himavalāhakagabbhaṃ pavisitvā pacchā sattame divase himavalāhakagabbhato oruyha chabbaṇṇaraṃsivissajjanaṃ suvaṇṇakaṭāhe patiṭṭhahanañca vuttaṃ, tasmā aṭṭhakathāya pubbenāparaṃ na sameti. Mahāvaṃse pana adhiṭṭhānepi paṭhamaṃ suvaṇṇakaṭāhe patiṭṭhahanaṃ pacchāyeva chabbaṇṇaraṃsivissajjanaṃ himavalāhakagabbhapavisanañca. Vuttañhetaṃ –

That statement does not agree with this. For in that statement it is said that first, having entered the womb of the snow-cloud, and afterwards, on the seventh day, having descended from the womb of the snow-cloud, there was the emission of six-colored rays and the establishment in the golden pot. Therefore, in the commentary, the former does not agree with the latter. But in the Mahāvaṃsa, even in the resolution, first the establishment in the golden pot is stated, and only afterwards the emission of six-colored rays and the entering into the womb of the snow-cloud. For this was said:

‘‘Parinibbānamañcamhi, nipannena jinena hi;

Kataṃ mahāadhiṭṭhānaṃ, pañcakaṃ pañcacakkhunā.

Indeed, by the Conqueror lying on the couch of Parinibbāna, a great fivefold resolution was made by the Five-Eyed One.

‘‘Gayhamānā mahābodhi-sākhāsokena dakkhiṇā;

Chijjitvāna sayaṃyeva, patiṭṭhātu kaṭāhake.

When the southern branch of the great Bodhi tree was being taken by Asoka, may it, having broken off by itself, be established in the pot.

‘‘Patiṭṭhahitvā sā sākhā, chabbaṇṇarasmiyo subhā;

Rājayantī disā sabbā, phalapattehi muñcatu.

Having been established, may that branch, illuminating all directions, emit beautiful six-colored rays from its fruits and leaves.

‘‘Sasuvaṇṇakaṭāhā sā, uggantvāna manoramā;

Adissamānā sattāhaṃ, himagabbhamhi tiṭṭhatū’’ti.

May that lovely branch, together with its golden pot, having risen up, remain unseen for seven days in the womb of snow.

Bodhivaṃsepi [Pg.182] ca ayameva adhiṭṭhānakkamo vutto, tasmā aṭṭhakathāyaṃ vutto adhiṭṭhānakkamo yathā pubbenāparaṃ na virujjhati, tathā vīmaṃsitvā gahetabbo.

And in the Bodhivaṃsa also, this very sequence of resolutions is stated. Therefore, the sequence of resolutions stated in the commentary should be accepted after having investigated in such a way that the former does not conflict with the latter.

Himañca chabbaṇṇaraṃsiyo ca āvattitvā mahābodhimeva pavisiṃsūti mahābodhiṃ paṭicchādetvā ṭhitaṃ himañca bodhito nikkhantachabbaṇṇarasmiyo ca āvattitvā padakkhiṇaṃ katvā bodhimeva pavisiṃsu, bodhipaviṭṭhā viya hutvā antarahitāti vuttaṃ hoti. Ettha pana ‘‘himañca raṃsiyo cā’’ti ayameva pāṭho satasodhitasammate porāṇapotthake sesesu ca sabbapotthakesu dissati. Mahāvaṃsepi cetaṃ vuttaṃ –

The meaning of 'The snow and the six-colored rays, having turned back, entered the Great Bodhi tree itself' is as follows: the snow that stood covering the Great Bodhi tree, and the six-colored rays that had emerged from the Bodhi tree, having turned back and circumambulated it to the right, entered the Bodhi tree itself. Having become as if entered into the Bodhi tree, they vanished—this is what is said. Here, however, this very reading, 'the snow and the rays,' is seen in the ancient manuscript approved as being purified a hundred times, and in all the remaining manuscripts. And this is also stated in the Mahāvaṃsa:

‘‘Atīte tamhi sattāhe, sabbe himavalāhakā;

Pavisiṃsu mahābodhiṃ, sabbā tā raṃsiyopi cā’’ti.

When that week had passed, all the snow-clouds and also all those rays entered the Great Bodhi tree.

Kenaci pana ‘‘pañca raṃsiyo’’ti pāṭhaṃ parikappetvā yaṃ vuttaṃ ‘‘sabbadisāhi pañca rasmiyo āvattitvāti pañcahi phalehi nikkhantattā pañca, tā pana chabbaṇṇāvā’’ti, taṃ tassa sammohavijambhitamattanti daṭṭhabbaṃ. Paripuṇṇakhandhasākhāpasākhapañcaphalapaṭimaṇḍitoti paripuṇṇakhandhasākhāpasākhāhi ceva pañcahi ca phalehi paṭimaṇḍito, samantato vibhūsitoti attho. Abhisekaṃ datvāti anotattodakena abhisekaṃ datvā. Mahābodhiṭṭhāneyeva aṭṭhāsīti bodhisamīpeyeva vasi.

But what was said by someone, having conjectured the reading 'five rays'—'The five rays turned back from all directions; because they emerged from the five fruits, they are five, but those are of six colors'—that should be seen as merely a striving born of his delusion. 'Adorned with full trunk, branches, twigs, and five fruits' means adorned with a full trunk, branches, and twigs, as well as with five fruits; embellished on all sides—this is the meaning. 'Having given the consecration' means having given the consecration with water from Lake Anotatta. 'He stayed right there at the site of the Great Bodhi' means he dwelt right near the Bodhi tree.

Pubbakattikapavāraṇādivaseti assayujamāsassa juṇhapakkhapuṇṇamiyaṃ. Cātuddasīuposathattā dvisattāhe jāte uposatho sampattoti āha ‘‘kāḷapakkhassa uposathadivase’’ti, assayujamāsakāḷapakkhassa cātuddasīuposatheti attho. Pācīnamahāsālamūle ṭhapesīti nagarassa pācīnadisābhāge jātassa mahāsālarukkhassa heṭṭhā maṇḍapaṃ kāretvā tattha ṭhapesi. Sattarasame divaseti pāṭipadadivasato dutiyadivase. Kattikachaṇapūjaṃ addasāti kattikachaṇavasena bodhissa kariyamānaṃ pūjaṃ sumanasāmaṇero addasa, disvā ca āgato sabbaṃ taṃ pavattiṃ ārocesi. Taṃ sandhāyeva ca thero bodhiāharaṇatthaṃ pesesi.

'The former Kattika-pavāraṇā day' refers to the full moon day of the bright fortnight of the month of Assayuja. Because it was a fourteenth Uposatha, when two weeks had passed, the Uposatha arrived—thus it is said, 'on the Uposatha day of the dark fortnight,' meaning on the fourteenth Uposatha of the dark fortnight of the month of Assayuja. 'He placed it at the foot of the great Sāla tree to the east' means he had a pavilion built at the base of the great Sāla tree that grew in the eastern part of the city and placed it there. 'On the seventeenth day' means the second day from the first day of the fortnight. 'The novice Sumana saw the Kattika festival offering' means the novice Sumana saw the offering being performed for the Bodhi tree in connection with the Kattika festival; and having seen it, he came and reported the whole event. And it was with this in mind that the elder sent him for the purpose of bringing the Bodhi tree.

Aṭṭhārasa devatākulānīti mahābodhiṃ parivāretvā ṭhitanāgayakkhādidevatākulāni datvāti sambandho. Amaccakulāni bodhissa kattabbavicāraṇatthāya [Pg.183] adāsi, brāhmaṇakulāni lokasammatattā udakāsiñcanatthāya adāsi, kuṭumbiyakulāni bodhissa kattabbapūjopakaraṇagopanatthāya adāsi. ‘‘Gopakā rājakammino tathā taracchā’’ti mahāgaṇṭhipade vuttaṃ. Gaṇṭhipade pana ‘‘gopakakulāni bodhisiñcanatthaṃ khīradhenupālanatthāya taracchakulāni kāliṅgakulāni vissāsikāni padhānamanussakulānī’’ti vuttaṃ. Kāliṅgakulānīti ettha ‘‘udakādigāhakā kāliṅgā’’ti mahāgaṇṭhipade vuttaṃ. ‘‘Kaliṅgesu janapade jātisampannakulaṃ kāliṅgakula’’nti keci. Iminā parivārenāti sahatthe karaṇavacanaṃ, iminā vuttappakāraparivārena saddhinti attho. Viñjhāṭaviṃ samatikkammāti rājā sayampi mahābodhissa paccuggamanaṃ karonto senaṅgaparivuto thalapathena gacchanto viñjhāṭaviṃ nāma aṭaviṃ atikkamitvā. Tāmalittiṃ anuppattoti tāmalittiṃ nāma titthaṃ sampatto. Idamassa tatiyanti suvaṇṇakaṭāhe patiṭṭhitamahābodhissa rajjasampadānaṃ sandhāya vuttaṃ. Tato pubbe panesa ekavāraṃ saddhāya sakalajambudīparajjena mahābodhiṃ pūjesiyeva, tasmā tena saddhiṃ catutthamidaṃ rajjasampadānaṃ. Mahābodhiṃ pana yasmiṃ yasmiṃ divase rajjena pūjesi, tasmiṃ tasmiṃ divase sakalajambudīparajjato uppannaṃ āyaṃ gahetvā mahābodhipūjaṃ kāresi.

“Eighteen families of deities”—this is the connection, meaning “having given the families of nāgas, yakkhas, and other deities stationed around the Great Bodhi tree.” He gave families of ministers for deliberating on duties for the Bodhi tree, families of brahmins for the sprinkling of water due to their worldly esteem, and families of householders for guarding the requisites for worship to be performed for the Bodhi tree. In the Mahāgaṇṭhipada, it is said: “The gopakas are the royal servants; likewise the Taracchas.” However, in the Gaṇṭhipada, it is stated: “The gopaka families for watering the Bodhi tree, the Taraccha families for tending milk-cows, the Kāliṅga families, the trustworthy ones, and the principal human families.” Here, regarding “Kāliṅga families,” it is stated in the Mahāgaṇṭhipada: “The Kāliṅgas are those who fetch water and other things.” Some say, “A noble family born in the Kaliṅga country is called a Kāliṅga family.” “With this retinue”—this is an instrumental case denoting accompaniment, meaning “together with the retinue described in this manner.” “Having crossed the Viñjhāṭavi forest” means the king himself, going forth to welcome the Great Bodhi tree, surrounded by his fourfold army, traveling by land, crossed a forest called Viñjhāṭavi. “He reached Tāmalitti” means he arrived at a landing place called Tāmalitti. “This was his third”—this is said with reference to the offering of sovereignty to the Great Bodhi tree established in the golden pot. However, before that, he had already worshipped the Great Bodhi tree once with faith, offering the entire kingdom of Jambudīpa. Therefore, this was the fourth offering of sovereignty along with that. However, on whatever day he worshipped the Great Bodhi tree with sovereignty, on that very day, he took the revenue generated from the entire kingdom of Jambudīpa and performed the worship of the Great Bodhi tree.

Māgasiramāsassāti migasiramāsassa. Paṭhamapāṭipadadivaseti sukkapakkhapāṭipadadivase. Tañhi kaṇhapakkhapāṭipadadivasaṃ apekkhitvā ‘‘paṭhamapāṭipadadivasa’’nti vuccati. Idañca imasmiṃ dīpe pavattamānavohāraṃ gahetvā vuttaṃ. Tattha pana puṇṇamito paṭṭhāya yāva aparā puṇṇamī, tāva eko māsoti vohārassa pavattattā tena vohārena ‘‘dutiyapāṭipadadivase’’ti vattabbaṃ siyā. Tattha hi kaṇhapakkhapāṭipadadivasaṃ ‘‘paṭhamapāṭipada’’nti vuccati. Ukkhipitvāti mahāsālamūle dinnehi soḷasahi jātisampannakulehi saddhiṃ ukkhipitvāti vadanti. Gacchati vatareti ettha areti khede. Tenevāha ‘‘kanditvā’’ti, bodhiyā adassanaṃ asahamāno roditvā paridevitvāti attho. Sarasaraṃsijālanti ettha pana heṭṭhā vuttanayeneva attho veditabbo. Mahābodhisamāruḷhāti mahābodhinā samāruḷhā. Passato passatoti anādare sāmivacanaṃ, passantassevāti attho[Pg.184]. Mahāsamuddatalaṃ pakkhantāti mahāsamuddassa udakatalaṃ pakkhandi. Samantā yojananti samantato ekekena passena yojanappamāṇe padese. Accantasaṃyoge cetaṃ upayogavacanaṃ. Vīciyo vūpasantāti vīciyo na uṭṭhahiṃsu, nāhesunti vuttaṃ hoti. Pavajjiṃsūti viraviṃsu, nādaṃ pavattayiṃsūti attho. Rukkhādisannissitāhīti ettha ādi-saddena pabbatādisannissitā devatā saṅgaṇhāti.

“The month of Māgasira” means the month of Migasira. “On the first pāṭipada day” refers to the first day of the bright fortnight. For it is called the “first pāṭipada day” with reference to the first day of the dark fortnight. This is stated based on the conventional usage prevailing in this island. In that place, however, as the convention is to reckon one month from one full moon to the next, by that convention it should be called “the second pāṭipada day.” For there, the first day of the dark fortnight is called the “first pāṭipada.” “Lifted up” means, they say, it was lifted up together with the sixteen families endowed with noble birth given at the foot of the great Sāla tree. In “Gacchati vatareti,” herein “are” is in the sense of sorrow. Hence, he said “having wept”; the meaning is, unable to bear not seeing the Bodhi tree, he cried and lamented. As for “the net of shimmering waves,” here the meaning should be understood in the manner previously explained. “Mahābodhisamāruḷhā” means well mounted by the Great Bodhi. “Passato passato” is a genitive of disrespect; the meaning is “of one who is merely looking on.” “Plunged into the surface of the great ocean” means plunged into the water-surface of the great ocean. “A yojana all around” refers to a region measuring a yojana in extent on each side. And this is the accusative case in the sense of continuous extent. “The waves subsided” means the waves did not rise; it is said they ceased to be. “They resounded” means they uttered a sound; the meaning is they produced a noise. In “deities dependent on trees, etc.,” here by the word “etc.” are included deities dependent on mountains and the like.

Supaṇṇarūpenāti supaṇṇasadisena rūpena. Nāgakulāni santāsesīti mahābodhiggahaṇatthaṃ āgatāni nāgakulāni santāsesi, tesaṃ bhayaṃ uppādetvā palāpesīti vuttaṃ hoti. Tadā hi samuddavāsino nāgā mahābodhiṃ gahetuṃ vātavassandhakārādīhi mahantaṃ vikubbanaṃ akaṃsu. Tato saṅghamittattherī garuḷavaṇṇaṃ māpetvā tena garuḷarūpena ākāsaṃ pūrayamānā sikhāmarīcijālena gaganaṃ ekandhakāraṃ katvā pakkhappahāravātena mahāsamuddaṃ āloḷetvā saṃvaṭṭajaladhinādasadisena ravena nāgānaṃ hadayāni bhindantī viya tāsetvā nāge palāpesi. Te ca utrastarūpā nāgā āgantvāti te ca vuttanayena uttāsitā nāgā puna āgantvā. Taṃ vibhūtinti taṃ iddhipāṭihāriyasaṅkhātaṃ vibhūtiṃ, taṃ acchariyanti vuttaṃ hoti. Therī yācitvāti ‘‘ayye, amhākaṃ bhagavā mucalindanāgarājassa bhogāvaliṃ attano gandhakuṭiṃ katvā sattāhaṃ tassa saṅgahaṃ akāsi. Abhisambujjhanadivase nerañjarānadītīre attano ucchiṭṭhapattaṃ mahākāḷanāgassa vissajjesi. Uruvelanāgena māpitaṃ visadhūmadahanaṃ agaṇetvā tassa saraṇasīlābharaṇamadāsi. Mahāmoggallānattheraṃ pesetvā nandopanandanāgarājānaṃ dametvā nibbisaṃ akāsi. Evaṃ so lokanāyako amhākaṃ upakārako, tvampi no dosamassaritvā muhuttaṃ mahābodhiṃ vissajjetvā nāgalokassa saggamokkhamaggaṃ sampādehī’’ti evaṃ yācitvā. Mahābodhiviyogadukkhitoti mahābodhiviyogena dukkhito sañjātamānasikadukkho. Kanditvāti imassa pariyāyavacanamattaṃ roditvāti, guṇakittanavasena vā punappunaṃ roditvā, vilāpaṃ katvāti attho.

“In the form of a supaṇṇa,” meaning in a form resembling a supaṇṇa. “She terrified the nāga clans,” meaning she frightened the nāga clans that had come to seize the Great Bodhi tree, causing them fear and making them flee; thus it is said. Indeed, at that time, the nāgas dwelling in the ocean, in order to take the Great Bodhi tree, created a great magical display with wind, rain, darkness, and so on. Then, the elder nun Saṅghamittā, having created the appearance of a garuḍa, filled the sky with that garuḍa form, making the heavens completely dark with a net of crest-rays. Stirring up the great ocean with the wind from the flapping of her wings, she terrified the nāgas with a roar like that of the ocean at the end of a world-cycle, as if shattering their hearts, and made them flee. “And those nāgas, having become terrified, returned,” meaning those nāgas, terrified in the manner described, came back again. “That magnificence,” meaning that splendor designated as a miracle of psychic power, that wonder; thus it is said. “The nāgas entreated the elder nun,” saying: ‘Venerable lady, our Blessed One made the coils of Mucalinda, the nāga king, his fragrant chamber and showed him kindness for seven days. On the day of his full enlightenment, on the bank of the Nerañjarā river, he gave his alms-bowl to the great nāga Kāḷa. Disregarding the burning with poisonous smoke created by the Uruvelā nāga, he gave him the ornament of the refuges and precepts. He sent the great elder Mahāmoggallāna, and having tamed Nandopananda, the nāga king, rendered him harmless. In this way, the Leader of the World has been our benefactor. You too, not recalling our fault, please release the Great Bodhi tree for a moment and provide for the nāga world the path to heaven and liberation.’ Having thus entreated her. “Grieving from separation from the Great Bodhi,” meaning distressed by the separation from the Great Bodhi, with mental suffering having arisen. “Kanditvā” (having wailed) is merely a synonym for this. “Roditvā” (having wept) means having wept again and again while proclaiming its virtues, or having lamented; this is the meaning.

Uttaradvāratoti anurādhapurassa uttaradvārato. Maggaṃ sodhāpetvāti khāṇukaṇṭakādīnaṃ uddharāpanavasena maggaṃ sodhāpetvā. Alaṅkārāpetvāti [Pg.185] vālukādīnaṃ okirāpanādivasena sajjetvā. Samuddasālavatthusminti samuddāsannasālāya vatthubhūte padese. Tasmiṃ kira padese ṭhitehi samuddassa diṭṭhattā taṃ acchariyaṃ pakāsetuṃ tattha ekā sālā katā. Sā nāmena ‘‘samuddāsannasālā’’ti pākaṭā jātā. Vuttañhetaṃ –

From the northern gate, meaning from the northern gate of Anurādhapura. Having the road cleared, meaning having the road cleared by means of having stumps, thorns, and the like removed. Having it adorned, meaning having it prepared by means of having sand and the like scattered. At the site of the Samuddasālā, meaning at the place that was the site for the hall near the ocean. It is said that because the ocean could be seen by those standing in that place, a hall was built there to display that marvel. It became famous by the name 'Samuddāsannasālā.' For this was said:

‘‘Samuddāsannasālāya, ṭhāne ṭhatvā mahaṇṇave;

Āgacchantaṃ mahābodhiṃ, mahātheriddhiyāddasa.

Standing at the place of the hall near the ocean, by the great sea, he saw the great Bodhi tree approaching by the great elder's psychic power.

‘‘Tasmiṃ ṭhāne katā sālā, pakāsetuṃ tamabbhutaṃ;

‘Samuddāsannasālā’ti, nāmenāsidha pākaṭā’’ti.

At that place a hall was built, to display that marvel; here it became famous by the name 'Samuddāsannasālā'.

Tāya vibhūtiyāti tāya vuttappakārāya pūjāsakkārādisampattiyā. Therassāti mahāmahindattherassa. Maggassa kira ubhosu passesu antarantarā pupphehi kūṭāgārasadisasaṇṭhānāni pupphacetiyāni kārāpesi. Taṃ sandhāyetaṃ vuttaṃ ‘‘antarantare pupphaagghiyāni ṭhapento’’ti. Āgato vatareti ettha areti pasaṃsāyaṃ, sādhu vatāti attho. Soḷasahi jātisampannakulehīti aṭṭhahi amaccakulehi aṭṭhahi ca brāhmaṇakulehīti evaṃ soḷasahi jātisampannakulehi. Samuddatīre mahābodhiṃ ṭhapetvāti samuddavelātale alaṅkatappaṭiyatte ramaṇīye maṇḍape mahābodhiṃ ṭhapetvā. Evaṃ pana katvā sakalatambapaṇṇirajjena mahābodhiṃ pūjetvā soḷasannaṃ kulānaṃ rajjaṃ niyyātetvā sayaṃ dovārikaṭṭhāne ṭhatvā tayo divase anekappakāraṃ pūjaṃ kārāpesi. Taṃ dassento ‘‘tīṇi divasānī’’tiādimāha. Rajjaṃ vicāresīti rajjaṃ vicāretuṃ vissajjesi, soḷasahi vā jātisampannakulehi rajjaṃ vicārāpesīti attho. Catutthe divaseti migasiramāsassa sukkapakkhadasamiyaṃ. Anupubbena anurādhapuraṃ sampattoti dasamiyaṃ alaṅkatappaṭiyattarathe mahābodhiṃ ṭhapetvā uḷārapūjaṃ kurumāno pācīnapassavihārassa patiṭṭhātabbaṭṭhānamānetvā tattha saṅghassa pātarāsaṃ pavattetvā mahindattherena bhāsitaṃ nāgadīpe dasabalena kataṃ nāgadamanaṃ sutvā ‘‘sammāsambuddhena nisajjādinā paribhuttaṭṭhānesu thūpādīhi sakkāraṃ karissāmī’’ti saññāṇaṃ kāretvā tato āharitvā tavakkabrāhmaṇassa gāmadvāre ṭhapetvā pūjetvā evaṃ tasmiṃ tasmiṃ ṭhāne pūjaṃ katvā iminā anukkamena anurādhapuraṃ [Pg.186] sampatto. Cātuddasīdivaseti migasiramāsasseva sukkapakkhacātuddase. Vaḍḍhamānakacchāyāyāti chāyāya vaḍḍhamānasamaye, sāyanhasamayeti vuttaṃ hoti. Samāpattinti phalasamāpattiṃ. Tilakabhūteti alaṅkārabhūte. Rājavatthudvārakoṭṭhakaṭṭhāneti rājuyyānassa dvārakoṭṭhakaṭṭhāne. ‘‘Sakalarajjaṃ mahābodhissa dinnapubbattā upacāratthaṃ rājā dovārikavesaṃ gaṇhī’’ti vadanti.

By that glory means: by that accomplishment of offerings, respect, and so forth, of the aforementioned kind. Of the Elder means: of the great Elder Mahinda. It is said that on both sides of the road, at intervals, he had flower-shrines built, which had a shape similar to gabled mansions. In reference to that, this was said: 'placing flower offerings at intervals.' In the phrase Āgato vata re, the particle are is used in the sense of praise; the meaning is 'it is indeed good.' By sixteen high-born families means: by eight ministerial families and eight brahmin families, thus by sixteen high-born families. Having placed the Great Bodhi on the seashore means: having placed the Great Bodhi in a delightful, adorned, and prepared pavilion on the seashore. Having done so, and having worshipped the Great Bodhi with the entire kingdom of Tambapaṇṇi, he entrusted the kingdom to the sixteen families, and standing himself in the position of a gatekeeper, he caused offerings of many kinds to be made for three days. Showing that, the text says, 'For three days,' and so on. He administered the kingdom means: he dispatched them to administer the kingdom, or, the meaning is, he caused the kingdom to be administered by the sixteen high-born families. On the fourth day means: on the tenth day of the waxing moon of the month of Migasira. Gradually arriving at Anurādhapura means: on the tenth day, having placed the Great Bodhi on an adorned and prepared chariot and making a grand offering, he brought it to the site where the Pācīnapassa Monastery was to be established. There, having provided the morning meal for the Saṅgha, and having heard from the Elder Mahinda the account of the taming of the Nāgas performed by the one with Ten Powers in Nāgadīpa, he made a resolution, 'I will pay homage with stūpas and so forth at the places used by the Perfectly Enlightened One for sitting and other activities.' Having brought it from there, he had it placed at the village gate of the brahmin Tavakka and worshipped it. Thus, making offerings at each respective place, in this sequence he arrived at Anurādhapura. On the fourteenth day means: on the fourteenth day of the waxing moon of the very same month of Migasira. During the increasing shadow means: at the time when the shadow is increasing; this is to say, in the evening. Attainment means: fruition attainment. Being a tilaka means: being an ornament. At the site of the gatehouse of the royal grounds means: at the site of the gatehouse of the royal garden. They say: 'Because the entire kingdom had previously been given to the Great Bodhi, the king took on the guise of a gatekeeper for the sake of service.'

Anupubbavipassananti udayabbayādianupubbavipassanaṃ. Paṭṭhapetvāti ārabhitvā. Atthaṅgamiteti atthaṅgate. ‘‘Saha bodhipatiṭṭhānenā’’ti vattabbe vibhattivipariṇāmaṃ katvā ‘‘saha bodhipatiṭṭhānā’’ti nissakkavacanaṃ kataṃ. Sati hi sahayoge karaṇavacanena bhavitabbaṃ. Mahāpathavī akampīti ca idaṃ mukhamattanidassanaṃ, aññānipi anekāni acchariyāni ahesuṃyeva. Tathā hi saha bodhipatiṭṭhānena udakapariyantaṃ katvā mahāpathavī akampi, tāni mūlāni kaṭāhamukhavaṭṭito uggantvā taṃ kaṭāhaṃ vinandhantā pathavītalamotariṃsu, samantato dibbakusumāni vassiṃsu, ākāse dibbatūriyāni vajjiṃsu, mahāmegho uṭṭhahitvā vuṭṭhidhāramakāsi, ākāsapadesā viraviṃsu, vijjulatā nicchariṃsu. Devatā sādhukāramadaṃsu, samāgatā sakaladīpavāsino gandhamālādīhi pūjayiṃsu, gahitamakarandā mandamārutā vāyiṃsu, samantato ghanasītalahimavalāhakā mahābodhiṃ chādayiṃsu. Evaṃ bodhi pathaviyaṃ patiṭṭhahitvā himagabbhe sannisīditvā sattāhaṃ lokassa adassanaṃ agamāsi. Himagabbhe sannisīdīti himagabbhassa anto aṭṭhāsi. Vipphurantāti vipphurantā ito cito ca saṃsarantā. Nicchariṃsūti nikkhamiṃsu. Dassiṃsūti paññāyiṃsu. Sabbe dīpavāsinoti sabbe tambapaṇṇidīpavāsino. Uttarasākhato ekaṃ phalanti uttarasākhāya ṭhitaṃ ekaṃ phalaṃ. ‘‘Pācīnasākhāya ekaṃ phala’’ntipi keci. Mahāāsanaṭṭhāneti pubbapasse mahāsilāsanena patiṭṭhitaṭṭhāne. Issaranimmānavihāreti issaranimmānasaṅkhāte kassapagirivihāre. ‘‘Issaranimmānavihāre’’ti hi pubbasaṅketavasena vuttaṃ, idāni pana so vihāro ‘‘kassapagirī’’ti paññāto. ‘‘Issarasamaṇārāme’’tipi keci paṭhanti. Tathā ca vuttaṃ –

Gradual insight means: gradual insight into arising and passing away, and so forth. Having established means: having begun. Having disappeared means: having vanished. Where it should be said “together with the establishment of the Bodhi tree” (saha bodhipatiṭṭhānena), a change in inflection was made, and the ablative case was used, saying “together with the establishment of the Bodhi tree” (saha bodhipatiṭṭhānā). For when “saha” (with) is connected, it must be expressed with the instrumental case. “The great earth trembled”—this is merely a brief illustration; indeed, there were many other wonders as well. For indeed, together with the establishment of the Bodhi tree, the great earth trembled down to its watery limit. Those roots, rising from the rim of the pot, entwining it, descended to the surface of the earth. Divine flowers rained down all around, divine musical instruments sounded in the sky, a great cloud arose and poured down rain, the regions of the sky resounded, and flashes of lightning issued forth. The deities gave cries of approval, and all the island-dwellers who had gathered paid homage with perfumes, garlands, and so forth. Gentle breezes blew, carrying the nectar of flowers, and from all around, dense, cool clouds of mist covered the great Bodhi tree. Thus, the Bodhi tree, having been established on the earth, settled into a chamber of mist and remained unseen by the world for seven days. Settled into a chamber of mist means: it stood within the chamber of mist. Flashing forth means: flashing forth and moving about here and there. Issued forth means: they came out. Appeared means: they were seen. All the island-dwellers means: all the dwellers of the island of Tambapaṇṇi. One fruit from the northern branch means: one fruit situated on the northern branch. Some also say, “One fruit from the eastern branch.” At the site of the great seat means: at the place established with the great stone seat on the eastern side. In the Issaranimmāna Monastery means: in the Kassapagiri monastery, designated as Issaranimmāna. For “in the Issaranimmāna Monastery” was said according to a former designation, but now that monastery is known as “Kassapagiri.” Some also read it as “in the Issarasamaṇārāma.” And so it is said:

‘‘Tavakkabrāhmaṇagāme[Pg.187], thūpārāme tatheva ca;

Issarasamaṇārāme, paṭhame cetiyaṅgaṇe’’ti.

In the village of Tavakkabrāhmaṇa, and likewise in the Thūpārāma, in the Issarasamaṇārāma, and in the first cetiya-courtyard.

Yojaniyaārāmesūti anurādhapurassa samantā yojanassa anto kataārāmesu. Samantā patiṭṭhite mahābodhimhīti sambandho. Anurādhapurassa samantā evaṃ puttanattuparamparāya mahābodhimhi patiṭṭhiteti attho. Lohapāsādaṭṭhānaṃ pūjesīti lohapāsādassa kattabbaṭṭhānaṃ pūjesi. ‘‘Kiñcāpi lohapāsādaṃ devānaṃpiyatissoyeva mahārājā kāressati, tathāpi tasmiṃ samaye abhāvato ‘anāgate’ti vutta’’nti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana ‘‘duṭṭhagāmaṇiabhayeneva kārito lohapāsādo’’ti vadanti. Mūlāni panassa na tāva otarantīti iminā, mahārāja, imasmiṃ dīpe satthusāsanaṃ patiṭṭhitamattameva ahosi, na tāva supatiṭṭhitanti dasseti, assa satthusāsanassa mūlāni pana na tāva otiṇṇānīti evamettha attho veditabbo. Otarantīti hi atītatthe vattamānavacanaṃ. Tenevāha ‘‘kadā pana bhante mūlāni otiṇṇāni nāma bhavissantī’’ti. Yo amacco catupaṇṇāsāya jeṭṭhakakaniṭṭhabhātukehi saddhiṃ cetiyagirimhi pabbajito, taṃ sandhāya vuttaṃ ‘‘mahāariṭṭho bhikkhū’’ti. Meghavaṇṇābhayassa amaccassa pariveṇaṭṭhāneti meghavaṇṇābhayassa rañño amaccena kattabbassa pariveṇassa vatthubhūte ṭhāne. Maṇḍapappakāranti maṇḍapasadisaṃ. Sadisatthampi hi pakārasaddaṃ vaṇṇayanti. Sāsanassa mūlāni otarantāni passissāmīti iminā sāsanassa suṭṭhu patiṭṭhānākāraṃ passissāmīti dīpeti.

“In monasteries within a yojana” means in monasteries made within a yojana around Anurādhapura. The connection is with “when the great Bodhi tree was established all around.” The meaning is that around Anurādhapura, the great Bodhi tree was established in this manner through successive generations of descendants. “He honored the site of the Lohapāsāda” means he honored the site where the Lohapāsāda was to be built. “Although King Devānampiyatissa himself would construct the Lohapāsāda, at that time, since it did not yet exist, the term ‘in the future’ is used”—this is stated in all three commentaries. However, some say that the Lohapāsāda was built by Duṭṭhagāmaṇi Abhaya. “But its roots had not yet descended”—by this, O king, it is shown that the Teacher’s Dispensation had only just been established on this island; it was not yet firmly established. The meaning here should be understood thus: the roots of that Dispensation of the Teacher had not yet descended. For “descending” is a present tense verb used in the past sense. Therefore, he asked, “But when, venerable sir, will the roots be said to have descended?” The minister who went forth on Cetiyagiri with fifty-four elder and younger brothers—it is with reference to him that the phrase “the monk Mahāariṭṭha” is used. “At the site of the residence of the minister of Meghavaṇṇābhaya” means at the place that was the site for the residence to be built by the minister of King Meghavaṇṇābhaya. “Like a pavilion” means resembling a pavilion. For they explain the word “pakāra” to mean something similar. “I shall see the roots of the Dispensation descending”—by this, it is indicated that he would see the manner of the Dispensation becoming well-established.

Meghavirahitassa nimmalasseva ākāsassa viravitattā ‘‘ākāsaṃ mahāviravaṃ ravī’’ti vuttaṃ. Paccekagaṇīhīti visuṃ visuṃ gaṇācariyehi. Paccekaṃ gaṇaṃ etesaṃ atthīti paccekagaṇino. Yathā vejjo gilānesu karuṇāya tikicchanameva purakkhatvā vigatacchandadoso jigucchanīyesu vaṇesu guyhaṭṭhānesu ca bhesajjalepanādinā tikicchanameva karoti, evaṃ bhagavāpi kilesabyādhipīḷitesu sattesu karuṇāya te satte kilesabyādhidukkhato mocetukāmo avattabbārahāni guyhaṭṭhānanissitānipi asappāyāni vadanto vinayapaññattiyā sattānaṃ kilesabyādhiṃ [Pg.188] tikicchati. Tena vuttaṃ ‘‘satthu karuṇāguṇaparidīpaka’’nti. Anusiṭṭhikarānanti anusāsanīkarānaṃ, ye bhagavato anusāsaniṃ sammā paṭipajjanti, tesanti attho. Kāyakammavacīkammavipphanditavinayananti kāyavacīdvāresu ajjhācāravasena pavattassa kilesavipphanditassa vinayanakaraṃ.

Because the sky, being devoid of clouds and indeed stainless, resounded, it is said, “the sky resounded with a great roar.” “By individual groups” means by individual group leaders. Because they have their own separate groups, they are called “paccekagaṇino.” Just as a physician, out of compassion for the sick, having made treatment his priority, being free from desire and aversion, treats even repulsive wounds and in private areas with the application of medicine and so on, so too the Blessed One, out of compassion for beings afflicted by the disease of defilements, desiring to free those beings from the suffering of the disease of defilements, speaking of even unsuitable things related to hidden matters that should not be spoken of, by means of the disciplinary regulation, treats the disease of defilements of beings. Therefore, it is said, “illuminating the quality of the Teacher’s compassion.” “Anusiṭṭhikarānaṃ” means “of those who carry out the instruction,” that is, of those who correctly practice the Blessed One’s instruction; this is the meaning. “Kāyakammavacīkammavipphanditavinayanaṃ” means that which brings about the subduing of the agitation of defilements that arises by way of misconduct through the doors of body and speech.

Rājinoti upayogatthe sāmivacanaṃ, rājānamanusāsiṃsūti attho. Ālokanti ñāṇālokaṃ. Nibbāyiṃsu mahesayoti ettha mahāmahindatthero dvādasavassiko hutvā tambapaṇṇidīpaṃ sampatto, tattha dve vassāni vasitvā vinayaṃ patiṭṭhapesi. Dvāsaṭṭhivassiko hutvā parinibbutoti vadanti.

“Rājino” is a genitive case used in the sense of the accusative; the meaning is “they instructed the king.” “Ālokaṃ” means the light of knowledge. Regarding “The great sages attained Nibbāna,” here the great elder Mahinda, having twelve vassas, arrived at the island of Tambapaṇṇi. There, having stayed for two years, he established the Vinaya. They say that he attained parinibbāna having sixty-two vassas.

Tesaṃ therānaṃ antevāsikāti tesaṃ mahāmahindattherappamukhānaṃ therānaṃ antevāsikā. Tissadattādayo pana mahāariṭṭhattherassa antevāsikā, tasmā tissadattakāḷasumanadīghasumanādayo mahāariṭṭhattherassa antevāsikā cāti yojetabbaṃ. Antevāsikānaṃ antevāsikāti ubhayathā vuttaantevāsikānaṃ antevāsikā. Pubbe vuttappakārāti –

“The disciples of those elders” means the disciples of those elders headed by the great elder Mahinda. But Tissadatta and others were disciples of the great elder Ariṭṭha; therefore, it should be understood that Tissadatta, Kāḷasumana, Dīghasumana, and others were also disciples of the great elder Ariṭṭha. “The disciples of the disciples” means the disciples of the disciples mentioned in both ways. “Of the kind previously stated” means:

‘‘Tato mahindo iṭṭiyo, uttiyo sambalo tathā;

Bhaddanāmo ca paṇḍito.

“Then Mahinda, Iṭṭiya, Uttiya, Sambala likewise, and the wise Bhaddanāma.

‘‘Ete nāgā mahāpaññā, jambudīpā idhāgatā;

Vinayaṃ te vācayiṃsu, piṭakaṃ tambapaṇṇiyā.

These nāgas of great wisdom came here from Jambudīpa; they recited the Vinaya Piṭaka in Tambapaṇṇi.

‘‘Nikāye pañca vācesuṃ, satta ceva pakaraṇe;

Tato ariṭṭho medhāvī, tissadatto ca paṇḍito.

They recited the five Nikāyas and also the seven treatises; then Ariṭṭha the wise, and Tissadatta the learned.

‘‘Visārado kāḷasumano, thero ca dīghanāmako’’ti. –

The confident Kāḷasumana, and the elder Dīghanāmaka.”

Evamādinā pubbe vuttappakārā ācariyaparamparā.

In this way and so forth, the lineage of teachers is of the kind previously stated.

Ācariyaparamparakathāvaṇṇanā niṭṭhitā.

The Exposition on the Lineage of Teachers is concluded.

Vinayānisaṃsakathāvaṇṇanā

Exposition on the Discourse on the Benefits of the Vinaya

Ettāvatā [Pg.189] ca ‘‘kenābhata’’nti imaṃ pañhaṃ vitthārato vibhajitvā idāni ‘‘kattha patiṭṭhita’’nti imaṃ pañhaṃ vissajjento āha ‘‘kattha patiṭṭhita’’ntiādi. Tattha telamivāti sīhatelamiva. Adhimattasatigatidhītimantesūti ettha satīti buddhavacanaṃ uggahetvā dhāraṇakasati. Gatīti uggaṇhanakagati. Dhītīti sanniṭṭhānaṃ katvā gaṇhanakañāṇaṃ. Gatīti vā paññāgati. Dhītīti buddhavacanaṃ uggaṇhanavīriyaṃ sajjhāyanavīriyaṃ dhāraṇavīriyañca. Lajjīsūti pāpajigucchanakalakkhaṇāya lajjāya samannāgatesu. Kukkuccakesūti aṇumattesupi vajjesu dosadassāvitāya kappiyākappiyaṃ nissāya kukkuccakārīsu. Sikkhākāmesūti adhisīlaaacittaadhipaññāvasena tisso sikkhā kāmayamānesu sampiyāyitvā sikkhantesu.

Thus far, having extensively analyzed the question “By whom was it brought?”, now, answering the question “Where is it established?”, he says, “Where is it established?” and so forth. Here, “like oil” means like lion’s oil. Regarding “in those endowed with exceeding mindfulness, understanding, and resolution”: Here, “mindfulness” (sati) is the mindfulness that retains the Buddha’s words after having grasped them. “Understanding” (gati) is the understanding of grasping. “Resolution” (dhīti) is the knowledge of grasping, having made a firm decision. Alternatively, “understanding” (gati) is the path of wisdom, and “resolution” (dhīti) is the energy of grasping the Buddha’s words, the energy of recitation, and the energy of retention. Regarding “the conscientious” (lajjīsu): in those endowed with shame, which has the characteristic of abhorring evil. Regarding “the scrupulous” (kukkuccakesu): in those who act scrupulously depending on what is allowable and not allowable, by way of seeing fault even in minute offenses. Regarding “those desirous of the training” (sikkhākāmesu): in those who, desiring the three trainings by way of higher virtue, higher mind, and higher wisdom, train in them with affection.

Akattabbato nivāretvā kattabbesu patiṭṭhāpanato mātāpituṭṭhāniyoti vuttaṃ. Ācāragocarakusalatāti veḷudānādimicchājīvassa kāyapāgabbhiyādīnañca akaraṇena sabbaso anācāraṃ vajjetvā ‘‘kāyiko avītikkamo vācasiko avītikkamo’’ti (vibha. 511) evaṃ vuttabhikkhusāruppaācārasampattiyā vesiyādiagocaraṃ vajjetvā piṇḍapātādiatthaṃ upasaṅkamituṃ yuttaṭṭhānasaṅkhātagocarena ca sampannattā samaṇācāresu ceva samaṇagocaresu ca kusalatā. Apica yo bhikkhu satthari sagāravo sappatisso sabrahmacārīsu sagāravo sappatisso hirottappasampanno sunivattho supāruto pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhu iriyāpathasampanno indriyesu guttadvāro bhojane mattaññū jāgariyamanuyutto satisampajaññena samannāgato appiccho santuṭṭho āraddhavīriyo pavivitto asaṃsaṭṭho ābhisamācārikesu sakkaccakārī garucittīkārabahulo viharati, ayaṃ vuccati ācāro.

Having prevented one from what should not be done and established one in what should be done, they are therefore said to be in the place of a mother and father. Skillfulness in conduct and resort: this means skillfulness in monastic conduct and monastic resorts, attained by not engaging in wrong livelihood such as giving bamboo and so forth, by not engaging in bodily insolence and so forth, by entirely avoiding improper conduct—as stated, “bodily non-transgression, verbal non-transgression”—thus being accomplished in conduct befitting a monk, avoiding resorts like those of courtesans, and being accomplished in resorts designated as proper places for approaching for alms-food and other purposes. Furthermore, a monk who dwells respectful and deferential toward the Teacher, respectful and deferential toward his fellow monastics, endowed with shame and fear of wrongdoing, well-clothed and well-robed, with inspiring manners in going forward and back, looking ahead and around, bending and stretching, with downcast eyes, accomplished in deportment, guarding the sense doors, moderate in eating, devoted to wakefulness, possessed of mindfulness and clear comprehension, of few desires, content, energetic, secluded, not mixing closely, diligent in the minor rules of conduct, often giving importance with reverence—this is called conduct.

Gocaro pana upanissayagocaro ārakkhagocaro upanibandhagocaroti tividho. Tattha dasakathāvatthuguṇasamannāgato kalyāṇamitto, yaṃ nissāya assutaṃ suṇāti, sutaṃ pariyodāpeti, kaṅkhaṃ vitarati[Pg.190], diṭṭhiṃ ujuṃ karoti, cittaṃ pasādeti, yassa vā pana anusikkhamāno saddhāya vaḍḍhati, sīlena, sutena, cāgena, paññāya vaḍḍhati, ayaṃ upanissayagocaro. Yo pana bhikkhu antaragharaṃ paviṭṭho vīthipaṭipanno okkhittacakkhu yugamattadassāvī saṃvuto gacchati, na hatthiṃ olokento, na assaṃ, na rathaṃ, na pattiṃ, na itthiṃ, na purisaṃ olokento, na uddhaṃ olokento, na adho olokento, na disāvidisampi pekkhamāno gacchati, ayaṃ ārakkhagocaro. Upanibandhagocaro pana cattāro satipaṭṭhānā, yattha bhikkhu attano cittaṃ upanibandhati. Vuttañhetaṃ bhagavatā – ‘‘ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo, yadidaṃ cattāro satipaṭṭhānā’’ti. Ayaṃ upanibandhagocaro. Iti iminā ca ācārena iminā ca gocarena samannāgatattā ācāragocarakusalatā. Evaṃ anācāraṃ agocarañca vajjetvā saddhāpabbajitānaṃ yathāvuttaācāragocaresu kusalabhāvo vinayadharāyattoti ayamānisaṃso vinayapariyattiyā dassitoti veditabbo.

Resort, however, is of three kinds: resort of support, resort of protection, and resort of attachment. Herein, a good friend endowed with the ten qualities of the subject of discussion, relying on whom one hears what has not been heard, purifies what has been heard, dispels doubt, straightens one’s view, clarifies the mind, or by following whom one grows in faith, virtue, learning, generosity, and wisdom—this is the resort of support. Then, a monk who has entered the village, walking along the street with eyes downcast and seeing only a yoke’s length ahead, goes about restrained; he does not go about looking at an elephant, a horse, a chariot, an infantryman, a woman, or a man; nor does he go about looking up, down, or in the cardinal and intermediate directions. This is the resort of protection. The resort of attachment, however, is the four foundations of mindfulness, where a monk attaches his mind. For this has been said by the Blessed One: “And what, monks, is the monk’s own resort, his ancestral domain? It is these four foundations of mindfulness.” This is the resort of attachment. Thus, being endowed with this conduct and this resort is skillfulness in conduct and resort. In this way, having avoided improper conduct and improper resort, the skillfulness in the conduct and resort as described for those gone forth in faith depends on one who is versed in the Vinaya; this benefit should be understood as being shown by the study of the Vinaya.

Vinayapariyattiṃ nissāyāti vinayapariyāpuṇanaṃ nissāya. Attano sīlakkhandho sugutto hoti surakkhitoti kathamassa attano sīlakkhandho sugutto hoti surakkhito? Āpattiñhi āpajjanto chahākārehi āpajjati alajjitā, aññāṇatā, kukkuccapakatatā, akappiye kappiyasaññitā, kappiye akappiyasaññitā, satisammosāti. Vinayadharo pana imehi chahākārehi āpattiṃ nāpajjati.

Relying on the study of the Vinaya: this means relying on learning the Vinaya. His own aggregate of virtue is well-guarded and well-protected. How is his own aggregate of virtue well-guarded and well-protected? For one who commits an offense does so in six ways: through shamelessness, ignorance, succumbing to scruples, perceiving what is unallowable as allowable, perceiving what is allowable as unallowable, and through lapse of mindfulness. But one who is versed in the Vinaya does not commit an offense in these six ways.

Kathaṃ alajjitāya nāpajjati? So hi ‘‘passatha bho, ayaṃ kappiyākappiyaṃ jānantoyeva paṇṇattivītikkamaṃ karotī’’ti imaṃ parūpavādaṃ rakkhantopi akappiyabhāvaṃ jānantoyeva madditvā vītikkamaṃ na karoti. Evaṃ alajjitāya nāpajjati. Sahasā āpannampi desanāgāminiṃ desetvā vuṭṭhānagāminiyā vuṭṭhahitvā suddhante patiṭṭhāti, tato –

How does one not fall into an offense through shamelessness? For, guarding against such blame as, “See, friends, this one knowingly violates the rules regarding what is allowable and what is not,” he does not, even while knowing its unallowable nature, disregard it and commit a transgression. Thus, he does not fall into an offense through shamelessness. Even if he has hastily fallen into an offense, after confessing what is to be confessed and rising up from what is to be risen up from, he becomes established in purity. From there—

‘‘Sañcicca āpattiṃ nāpajjati, āpattiṃ na parigūhati;

Agatigamanañca na gacchati, ediso vuccati lajjipuggalo’’ti. (pari. 359) –

“One does not intentionally fall into an offense, nor does one conceal an offense; one does not follow a wrong course, such a person is called conscientious.”

Imasmiṃ lajjibhāve patiṭṭhitova hoti.

He is established in this state of conscientiousness.

Kathaṃ [Pg.191] aññāṇatāya nāpajjati? So hi kappiyākappiyaṃ jānāti, tasmā kappiyaṃyeva karoti, akappiyaṃ na karoti. Evaṃ aññāṇatāya nāpajjati.

How does one not fall into an offense through ignorance? He knows what is allowable and what is unallowable; therefore, he does only what is allowable and does not do what is unallowable. Thus, he does not fall into an offense through ignorance.

Kathaṃ kukkuccapakatatāya nāpajjati? Kappiyākappiyaṃ nissāya kukkucce uppanne vatthuṃ oloketvā mātikaṃ padabhājanaṃ antarāpattiṃ anāpattiṃ oloketvā kappiyaṃ ce hoti, karoti, akappiyaṃ ce, na karoti. Uppannaṃ pana kukkuccaṃ avinicchinitvāva ‘‘vaṭṭatī’’ti madditvā na vītikkamati. Evaṃ kukkuccapakatatāya nāpajjati.

How does one not fall into an offense on account of being overcome by scruples? When scruples arise concerning what is allowable and unallowable, he examines the basis, and having examined the matrix, the word-analysis, the intermediate offense, and the non-offense, if it is allowable, he does it; if it is unallowable, he does not do it. But without having decided the scruple that has arisen, he does not transgress by suppressing it, thinking, “It is allowable.” Thus, he does not fall into an offense on account of being overcome by scruples.

Kathaṃ akappiye kappiyasaññitādīhi nāpajjati? So hi kappiyākappiyaṃ jānāti, tasmā akappiye kappiyasaññī na hoti, kappiye akappiyasaññī na hoti, supatiṭṭhitā cassa sati hoti, adhiṭṭhātabbaṃ adhiṭṭheti, vikappetabbaṃ vikappeti. Iti imehi chahākārehi āpattiṃ nāpajjati, āpattiṃ anāpajjanto akhaṇḍasīlo hoti parisuddhasīlo. Evamassa attano sīlakkhandho sugutto hoti surakkhito.

How does one not fall into an offense through perceiving the unallowable as allowable, and so forth? For he knows what is allowable and what is unallowable; therefore, he is not one who perceives the unallowable as allowable, nor is he one who perceives the allowable as unallowable. And his mindfulness is well-established; he determines what should be determined, and makes a formal transfer of what should be formally transferred. Thus, in these six ways, he does not fall into an offense. Not falling into an offense, his virtue is unbroken and pure. In this way, his own aggregate of virtue is well-guarded and well-protected.

Kukkuccapakatānanti kappiyākappiyaṃ nissāya uppannena kukkuccena abhibhūtānaṃ. Kathaṃ pana kukkuccapakatānaṃ paṭisaraṇaṃ hoti? Tiroraṭṭhesu tirojanapadesu ca uppannakukkuccā bhikkhū ‘‘asukasmiṃ kira vihāre vinayadharo vasatī’’ti dūratopi tassa santikaṃ āgantvā kukkuccaṃ pucchanti. So tehi katakammassa vatthuṃ oloketvā āpattānāpattiṃ garukalahukādibhedaṃ sallakkhetvā desanāgāminiṃ desāpetvā vuṭṭhānagāminiyā vuṭṭhāpetvā suddhante patiṭṭhāpeti. Evaṃ kukkuccapakatānaṃ paṭisaraṇaṃ hoti.

“Those overcome by scruples” means those who are overwhelmed by scruples that have arisen based on what is allowable and not allowable. And how is there a refuge for those overcome by scruples? When scruples arise for monks in other countries and in other regions, they hear, “It is said that a Vinaya master resides in such-and-such a monastery,” and even from afar, they go to his presence and ask about their scruples. He, having examined the basis of the deed done by them, and having discerned the distinctions such as offense and non-offense, grave and light, has them confess what is to be confessed, has them rise up from what requires rehabilitation, and establishes them in purity. Thus, there is a refuge for those overcome by scruples.

Visārado saṅghamajjhe voharatīti vigato sārado bhayaṃ etassāti visārado, abhītoti attho. Avinayadharassa hi saṅghamajjhe kathentassa bhayaṃ sārajjaṃ okkamati, vinayadharassa taṃ na hoti. Kasmā? ‘‘Evaṃ kathentassa doso hoti, evaṃ na doso’’ti ñatvā kathanato.

“Confident, he speaks in the midst of the Saṅgha”: ‘visārado’ means one from whom diffidence and fear have departed, therefore he is confident; the meaning is fearless. For one who is not a master of the Vinaya, fear and diffidence arise when speaking in the midst of the Saṅgha, but for a master of the Vinaya, that does not happen. Why? Because he speaks having known, “For one speaking thus, there is a fault; for one speaking thus, there is no fault.”

Paccatthike [Pg.192] sahadhammena suniggahitaṃ niggaṇhātīti ettha dvidhā paccatthikā nāma attapaccatthikā ca sāsanapaccatthikā ca. Tattha mettiyabhummajakā ca bhikkhū vaḍḍho ca licchavī amūlakena antimavatthunā codesuṃ, ime attapaccatthikā nāma. Ye vā panaññepi dussīlā pāpadhammā, sabbe te attapaccatthikā. Viparītadassanā pana ariṭṭhabhikkhukaṇṭakasāmaṇeravesālikavajjiputtakā mahāsaṅghikādayo ca abuddhasāsanaṃ ‘‘buddhasāsana’’nti vatvā katapaggahā sāsanapaccatthikā nāma. Te sabbepi sahadhammena sahakāraṇena vacanena yathā taṃ asaddhammaṃ patiṭṭhāpetuṃ na sakkonti, evaṃ suniggahitaṃ katvā niggaṇhāti.

“He restrains the enemies well in accordance with the Dhamma”: Here, enemies are of two kinds, namely, personal enemies and enemies of the Dispensation. Among them, the monks Mettiya and Bhummajaka, and Vaḍḍha the Licchavi accused with a groundless final matter; these are called personal enemies. And whatever other immoral ones there are of evil nature, all of them are personal enemies. But those of wrong view—such as the monk Ariṭṭha, the novice Kaṇṭaka, the Vajjiputtakas of Vesālī, the Mahāsaṅghikas, and others—who, having taken a stand, declare what is not the Buddha’s Dispensation to be “the Buddha’s Dispensation,” are called enemies of the Dispensation. He restrains all of them, having subdued them well with speech that is in accordance with the Dhamma and with reason, in such a way that they are not able to establish that false doctrine.

Saddhammaṭṭhitiyā paṭipanno hotīti ettha pana tividho saddhammo pariyattipaṭipattiadhigamavasena. Tattha tipiṭakaṃ buddhavacanaṃ pariyattisaddhammo nāma. Terasa dhutaṅgaguṇā cuddasa khandhakavattāni dveasīti mahāvattānīti ayaṃ paṭipattisaddhammo nāma. Cattāro maggā ca cattāri phalāni ca, ayaṃ adhigamasaddhammo nāma. Tattha keci therā ‘‘yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti (dī. ni. 2.216) iminā suttena ‘‘sāsanassa pariyatti mūla’’nti vadanti. Keci therā ‘‘ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā’’ti iminā suttena (dī. ni. 2.214) ‘‘sāsanassa paṭipatti mūla’’nti vatvā ‘‘yāva pañca bhikkhū sammā paṭipannā saṃvijjanti, tāva sāsanaṃ ṭhitaṃ hotī’’ti āhaṃsu. Itare pana therā ‘‘pariyattiyā antarahitāya suppaṭipannassapi dhammābhisamayo natthī’’ti vatvā āhaṃsu. Sacepi pañca bhikkhū cattāri pārājikāni rakkhaṇakā honti, te saddhe kulaputte pabbājetvā paccantime janapade upasampādetvā dasavaggagaṇaṃ pūretvā majjhimajanapadepi upasampadaṃ karissanti. Etenupāyena vīsativaggasaṅghaṃ pūretvā attanopi abbhānakammaṃ katvā sāsanaṃ vuḍḍhiṃ viruḷhiṃ gamayissanti. Evamayaṃ vinayadharo tividhassapi saddhammassa ciraṭṭhitiyā paṭipanno hotīti. Evamayaṃ vinayadharo ime pañcānisaṃse paṭilabhatīti veditabbo.

He is one who practices for the stability of the true Dhamma—here, the true Dhamma is threefold: through learning (pariyatti), practice (paṭipatti), and realization (adhigama). Among them, the Tipiṭaka, the Buddha’s word, is called the true Dhamma of learning. The thirteen ascetic practices, the fourteen duties of the sections, and the eighty-two major duties—these are called the true Dhamma of practice. The four paths and the four fruits—these are called the true Dhamma of realization. Here, some elders say, based on the sutta, “Ānanda, the Dhamma and Vinaya I have taught and laid down shall be your teacher after my passing” (DN 2.216), that “the learning of the Dispensation is its root.” Other elders say, based on the sutta, “Subhadda, as long as these monks practice rightly, the world will not be empty of arahants” (DN 2.214), that “the practice of the Dispensation is its root,” and declare, “As long as even five monks practice rightly, the Dispensation remains established.” Still other elders say, “When learning disappears, even for those well-practiced, there is no penetration of the Dhamma,” and declare: “Even if five monks are guardians of the four defeats, they will ordain faithful sons of good families, give higher ordination in the border regions, complete the ten-member assembly, and also perform higher ordination in the middle country. By this means, they will complete the twenty-member assembly, perform acts of rehabilitation for themselves, and lead the Dispensation to growth and prosperity. Thus, this Vinaya-holder is one who practices for the long stability of the threefold true Dhamma. In this way, it should be understood that this Vinaya-holder attains these five benefits.

Vinayo saṃvaratthāyātiādīsu (pari. aṭṭha. 366) vinayoti vinayassa pariyāpuṇanaṃ, vinayoti vā vinayapaññatti vuttā, tasmā sakalāpi vinayapaññatti vinayapariyāpuṇanaṃ [Pg.193] vā kāyavacīdvārasaṃvaratthāyāti attho, ājīvapārisuddhipariyosānassa sīlassa upanissayapaccayo hotīti vuttaṃ hoti. Avippaṭisāroti pāpapuññānaṃ katākatānusocanavasena pavattacittavippaṭisārābhāvo. Pāmojjanti dubbalā taruṇapīti. Pītīti balavapīti. Passaddhīti kāyacittadarathapaṭippassaddhi. Sukhanti kāyikaṃ cetasikañca sukhaṃ. Tañhi duvidhampi samādhissa upanissayapaccayo hoti. Samādhīti cittekaggatā. Yathābhūtañāṇadassananti sappaccayanāmarūpapariggaho. Nibbidāti vipassanā. Atha vā yathābhūtañāṇadassanaṃ taruṇavipassanā, udayabbayañāṇassetaṃ adhivacanaṃ. Cittekaggatā hi taruṇavipassanāya upanissayapaccayo hoti. Nibbidāti sikhāppattā vuṭṭhānagāminibalavavipassanā. Virāgoti ariyamaggo. Vimuttīti arahattaphalaṃ. Catubbidhopi hi ariyamaggo arahattassa upanissayapaccayo hoti. Vimuttiñāṇadassananti paccavekkhaṇañāṇaṃ. Anupādāparinibbānatthāyāti kañci dhammaṃ aggahetvā anavasesetvā parinibbānatthāya, appaccayaparinibbānatthāyāti attho. Appaccayaparinibbānassa hi vimuttiñāṇadassanaṃ paccayo hoti tasmiṃ anuppatte avassaṃ parinibbāyitabbato, na ca paccavekkhaṇañāṇe anuppanne antarā parinibbānaṃ hoti.

In such as ‘The Vinaya is for the sake of restraint,’ etc. (Pari. Aṭṭha. 366), ‘Vinaya’ means the learning of the Vinaya, or ‘Vinaya’ refers to the Vinaya regulation. Therefore, the meaning is that the entire Vinaya regulation or the learning of the Vinaya is for the sake of restraint of the doors of body and speech. It is said that it is a decisive support condition for the virtue that culminates in purity of livelihood. Freedom from remorse (avippaṭisāra) is the absence of mental displeasure that proceeds by way of sorrowing over what has been done and not done regarding evil and merit. Joy (pāmojja) is weak, tender rapture. Rapture (pīti) is strong rapture. Tranquility (passaddhi) is the calming of the agitation of body and mind. Happiness (sukha) is bodily and mental happiness. For that, being of two kinds, is a decisive support condition for concentration. Concentration (samādhi) is one-pointedness of mind. Knowledge and vision of things as they really are (yathābhūtañāṇadassana) is the comprehension of name-and-form together with its conditions. Disenchantment (nibbidā) is insight. Or, knowledge and vision of things as they really are is tender insight; this is a designation for the knowledge of arising and passing away. For one-pointedness of mind is a decisive support condition for tender insight. Disenchantment (nibbidā) is powerful insight that has reached the peak and leads to emergence. Dispassion (virāga) is the noble path. Liberation (vimutti) is the fruit of Arahantship. For the fourfold noble path is a decisive support condition for the fruit of Arahantship. Knowledge and vision of liberation (vimuttiñāṇadassana) is reviewing knowledge. ‘For the sake of final Nibbāna without clinging’ (anupādāparinibbānatthāya) means for the sake of final Nibbāna without grasping any phenomenon, without leaving a remainder; the meaning is for the sake of Nibbāna without conditions. For knowledge and vision of liberation is a condition for Nibbāna without conditions, because when that is attained, one must inevitably attain final Nibbāna; and when reviewing knowledge has not arisen, there is no final Nibbāna in the interim.

Etadatthā kathāti ayaṃ vinayakathā nāma etadatthāya, anupādāparinibbānatthāyāti attho. Evaṃ sabbatthapi. Mantanāpi vinayamantanāeva, ‘‘evaṃ karissāma, na karissāmā’’ti vinayapaṭibaddhasaṃsandanā. Etadatthā upanisāti upanisīdati ettha phalaṃ tappaṭibaddhavuttitāyāti upanisā vuccati kāraṇaṃ paccayoti. ‘‘Vinayo saṃvaratthāyā’’tiādikā kāraṇaparamparā etadatthāti attho. Etadatthaṃ sotāvadhānanti imissā paramparapaccayakathāya sotāvadhānaṃ imaṃ kathaṃ sutvā yaṃ uppajjati ñāṇaṃ, tampi etadatthaṃ. Yadidaṃ anupādācittassa vimokkhoti yadidanti nipāto. Sabbaliṅgavibhattivacanesu tādisova tattha tattha atthato pariṇāmetabbo, tasmā evamettha attho veditabbo – yo ayaṃ catūhi upādānehi anupādiyitvā cittassa arahattaphalasaṅkhāto vimokkho, sopi etadatthāya anupādāparinibbānatthāyāti evamettha sambandho veditabbo. Yo ayaṃ anupādācittassa vimokkhasaṅkhāto maggo, heṭṭhā vuttaṃ sabbampi etadatthamevāti. Evañca sati iminā mahussāhato sādhitabbaṃ [Pg.194] niyatappayojanaṃ dassitaṃ hoti. Heṭṭhā ‘‘virāgo…pe… nibbānatthāyā’’ti iminā pana labbhamānānisaṃsaphalaṃ dassitanti veditabbaṃ. Āyogoti uggahaṇacintanādivasena punappunaṃ abhiyogo.

This discourse on the Vinaya is for this purpose, meaning for the sake of Parinibbāna without any remaining kamma-born matter; this is the meaning. Thus it is in all cases. Deliberation, too, is only deliberation on the Vinaya, a discussion connected with the Vinaya, such as, 'We will do this,' 'We will not do that.' This is the proximate cause for this purpose. Because the result is established in this cause, due to its connection with it, it is called a proximate cause (upanisā); it is said to be a cause, a condition. The series of causes beginning with, 'The Vinaya is for the sake of restraint,' is for this purpose; this is the meaning. Attentive listening is for this purpose. Attentive listening to this discourse on the sequence of conditions, and the knowledge that arises upon hearing this discourse, that too is for this purpose. As for 'that is, the liberation of the mind without clinging'—'yadidaṃ' is a particle. In all genders, cases, and numbers, it should be construed accordingly in each and every context by way of meaning. Therefore, the meaning here should be understood thus: this liberation of the mind, designated as the fruit of Arahantship, which is without being clung to by the four kinds of clinging—that too is for this purpose, for the sake of Parinibbāna without any remaining kamma-born matter. Thus, the connection here should be understood. That path designated as the liberation of the mind without clinging, and all that was stated before, is for this purpose alone. And when this is so, by this, the definite purpose to be accomplished through great effort is shown. Previously, by the passage 'dispassion... for the sake of Nibbāna,' the fruit which is the attainable benefit was shown; this should be known. Application (āyoga) is repeated exertion (abhiyogo) by way of learning, reflecting, and so on.

Vinayānisaṃsakathāvaṇṇanā niṭṭhitā.

The commentary on the discourse on the advantages of the Vinaya is complete.

Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ

Thus, in the Sāratthadīpanī, the sub-commentary on the Vinaya commentary, the Samantapāsādikā.

Bāhiranidānavaṇṇanā samattā.

The explanation of the external introduction is complete.

Verañjakaṇḍavaṇṇanā

Exposition of the Verañja Section

1. Seyyathidanti [Pg.195] taṃ katamaṃ, taṃ kathanti vā attho. Aniyamaniddesavacananti natthi etassa niyamoti aniyamo, niddisīyati attho etenāti niddeso, vuccati etenāti vacanaṃ, niddesoyeva vacanaṃ niddesavacanaṃ, aniyamassa niddesavacanaṃ aniyamaniddesavacanaṃ, paṭhamaṃ aniyamitassa samayassa niddesavacananti attho. ‘‘Yenāti avatvā tenāti vuttattā aniyamaṃ katvā niddiṭṭhavacanaṃ aniyamaniddesavacana’’ntipi vadanti. Yaṃtaṃsaddānaṃ niccasambandhabhāvato āha ‘‘tassa sarūpena avuttenapī’’tiādi. Tattha tassāti ‘‘tenā’’ti etassa. Sarūpena avuttenapīti ‘‘yenā’’ti evaṃ sarūpato pāḷiyaṃ avuttenapi. Atthato siddhenāti parabhāge sāriputtattherassa uppajjanakaparivitakkasaṅkhātaatthato siddhena. Parivitakke hi siddhe yena samayena parivitakko udapādīti idaṃ atthato siddhameva hoti. Tenevāha ‘‘aparabhāge hi vinayapaññattiyācanahetubhūto āyasmato sāriputtassa parivitakko siddho’’tiādi. ‘‘Tenā’’ti vatvā tato tadatthameva ‘‘yenā’’ti atthato vuccamānattā ‘‘yenā’’ti ayaṃ ‘‘tenā’’ti etassa paṭiniddeso nāma jāto. Paṭiniddesoti ca vitthāraniddesoti attho.

1. As to `Seyyathidaṃ`: What is that? Or, how is that? Thus the meaning should be understood. As to `aniyamaniddesavacanaṃ`: There is no fixedness for this, thus it is `aniyama` (indefinite). The meaning is indicated by this, thus it is `niddeso` (indication). It is spoken by this, thus it is `vacanaṃ` (expression). An indication itself is an expression, thus `niddesavacanaṃ` (indicative expression). The indicative expression of the indefinite is `aniyamaniddesavacanaṃ`. The meaning is: firstly, it is the indicative expression of an unfixed time. They also say: 'Because `tena` is stated without stating `yena`, it is an expression that indicates indefinitely, thus it is `aniyamaniddesavacanaṃ`.' Because of the state of constant connection between the words `yaṃ` and `taṃ`, the Commentator said: 'even though not stated in its own form,' and so on. Therein, `tassa` refers to this `tena`. 'Even though not stated in its own form' means: even though not stated in the Pāḷi in its own form as `yena`. 'Established by meaning' means: established by the meaning designated as the reflective thought that arose in the Elder Sāriputta in a later section. For when the reflective thought is established, this phrase 'at which time the reflective thought arose' is thereby established by meaning. For that very reason, he said: 'For in a later section, the reflective thought of the Venerable Sāriputta, which was the cause for requesting the laying down of a Vinaya rule, is established,' and so on. Having stated `tena`, and because afterwards that very meaning is expressed by `yena` in terms of meaning, this `yena` has become what is called the counter-indication of that `tena`. And `paṭiniddeso` means an indication in detail.

Aparabhāge hīti ettha hi-saddo hetumhi, yasmāti attho. Vinayapaññattiyācanahetubhūtoti ‘‘etassa bhagavā kālo, etassa sugata kālo, yaṃ bhagavā sāvakānaṃ sikkhāpadaṃ paññapeyya, uddiseyya pātimokkhaṃ. Yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitika’’nti evaṃ pavattassa vinayapaññattiyācanassa kāraṇabhūtoti attho. Parivitakkoti ‘‘katamesānaṃ kho buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikaṃ ahosi, katamesānaṃ buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’ti evaṃ pavatto parivitakko. Yaṃtaṃsaddānaṃ niccasambandhoti āha ‘‘tasmā yena samayenā’’tiādi. Pubbe vā pacchā vā atthato siddhenāti pubbe vā pacchā vā uppannaatthato siddhena. Paṭiniddeso kattabboti etassa ‘‘yadida’’nti iminā sambandho. ‘‘Paṭiniddeso kattabbo’’ti yadidaṃ yaṃ idaṃ vidhānaṃ, ayaṃ sabbasmiṃ vinaye yuttīti attho. Atha vā ‘‘paṭiniddeso kattabbo’’ti yadidaṃ yā ayaṃ yutti, ayaṃ sabbasmiṃ vinaye yuttīti attho.

Here, the word 'hi' in 'aparabhāge hi' is in the sense of cause, meaning 'because.' 'Vinayapaññattiyācanahetubhūto' means being the cause for the request to establish the Vinaya rule, which proceeded thus: 'Now is the time, Blessed One, now is the time, Sugata, for the Blessed One to lay down a training rule for the disciples and to recite the Pātimokkha, so that this holy life may be long-lasting and endure for a long time.' The term 'parivitakko' refers to the reflection: 'For which Buddhas, the Blessed Ones, did the holy life not endure for long? For which Buddhas, the Blessed Ones, did the holy life endure for long?' Such was the reflection that arose. Because of the constant connection of the words 'yaṃ' and 'taṃ', it is said: 'Therefore, at the time when...' and so on. 'Pubbe vā pacchā vā atthato siddhena' means established by meaning, whether arising earlier or later. 'Paṭiniddeso kattabbo' is connected with 'yadidaṃ.' The meaning is that 'Paṭiniddeso kattabbo'—that is, this injunction—is applicable throughout the entire Vinaya. Alternatively, the meaning is that 'Paṭiniddeso kattabbo'—that is, this reasoning—is applicable throughout the entire Vinaya.

Tatridaṃ [Pg.196] mukhamattanidassananti tassā yathāvuttayuttiyā paridīpane idaṃ mukhamattanidassanaṃ, upāyamattanidassananti attho. Mukhaṃ dvāraṃ upāyoti hi atthato ekaṃ. ‘‘Tena hi bhikkhave bhikkhūnaṃ sikkhāpadaṃ paññapessāmī’’ti pāḷiṃ dassetvā tattha paṭiniddesamāha ‘‘yena sudinno’’tiādinā. Tenāti hetuatthe karaṇavacanattā tassa paṭiniddesopi tādisoyevāti āha ‘‘yasmā paṭisevī’’ti. Pubbe atthato siddhenāti pubbe uppannamethunadhammapaṭisevanasaṅkhātaatthato siddhena. Pacchā atthato siddhenāti raññā adinnaṃ dārūnaṃ ādiyanasaṅkhātapacchāuppannaatthato siddhena. Samayasaddoti etassa ‘‘dissatī’’ti iminā sambandho.

Here, 'this is a mere indication of the cause' means that in illustrating the aforementioned reasoning, this is a mere indication of the cause, meaning a mere indication of the means. For 'face,' 'door,' and 'means' are, in meaning, one. Having shown the Pāli text, 'Therefore, monks, I will lay down a training rule for the monks,' he then gives its detailed explanation there with 'by which Sudinna,' and so on. As for 'tena,' because it is an instrumental expression in the sense of cause, its detailed explanation is also of the same nature; thus he said, 'because he indulged.' 'Established by meaning previously' means established by the meaning designated as the previously arisen act of indulging in sexual intercourse. 'Established by meaning afterwards' means established by the meaning designated as the later-arisen act of taking wood not given by the king. The word 'samaya' is to be connected with this 'dissati'.

Samavāyeti paccayasāmaggiyaṃ, kāraṇasamavāyeti attho. Khaṇeti okāse. Assāti assa samayasaddassa samavāyo atthoti sambandho. Appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyāti ettha kālo nāma upasaṅkamanassa yuttapayuttakālo. Samayo nāma tasseva paccayasāmaggī, atthato tadanurūpaṃ sarīrabalañceva tappaccayaparissayābhāvo ca. Upādānaṃ nāma ñāṇena tesaṃ gahaṇaṃ sallakkhaṇaṃ, tasmā kālañca samayañca paññāya gahetvā upadhāretvāti attho. Idaṃ vuttaṃ hoti – sace amhākaṃ sve gamanassa yuttakālo bhavissati, kāye balamattā ceva pharissati, gamanapaccayā ca añño aphāsuvihāro na bhavissati, athetaṃ kālañca gamanakāraṇasamavāyasaṅkhātaṃ samayañca upadhāretvā api eva nāma sve āgaccheyyāmāti.

As for 'samavāya,' it means 'in the coming together of conditions'; the meaning is 'the combination of causes.' As for 'khaṇa,' it means 'in an opportunity.' As for 'assa,' the connection is that 'samavāya' is the meaning of this word 'samaya.' In the phrase 'Perhaps tomorrow we may approach, having considered the time and the occasion,' 'time' (kāla) means the suitable and appropriate time for approaching. 'Occasion' (samaya) means the very gathering of conditions for that; in meaning, both suitable bodily strength and the absence of dangers dependent on those conditions. 'Upādāna' means the grasping and discerning of these with wisdom. Therefore, the meaning is: having grasped and reflected on both the time and the occasion with wisdom. This is what is meant: If tomorrow is a suitable time for us to go, and if sufficient strength pervades the body, and if no other discomfort arising from the journey will occur, then, having reflected on both that time and the occasion designated as the combination of conditions for going, perhaps indeed we may come tomorrow.

Khaṇoti okāso. Tathāgatuppādādiko hi maggabrahmacariyassa okāso tappaccayapaṭilābhahetuttā, khaṇo eva ca samayo. Yo khaṇoti ca samayoti ca vuccati, so ekovāti hi attho. Mahāsamayoti mahāsamūho. Pavuddhaṃ vanaṃ pavanaṃ, tasmiṃ pavanasmiṃ, vanasaṇḍeti attho. Samayopi kho te bhaddāli appaṭividdho ahosīti ettha samayoti sikkhāpadapūraṇassa hetu. Bhaddālīti tassa bhikkhuno nāmaṃ. Idaṃ vuttaṃ hoti – bhaddāli tayā paṭivijjhitabbayuttakaṃ etaṃ kāraṇaṃ atthi, tampi te na paṭividdhaṃ na sallakkhitanti. Kiṃ taṃ kāraṇanti āha ‘‘bhagavā kho’’tiādi.

'Khaṇa' means opportunity. Indeed, the arising of the Tathāgata and so forth is the opportunity for the holy life of the path because it is the cause for obtaining its requisites; and 'khaṇa' is indeed 'samaya.' For what is called both 'khaṇa' and 'samaya' is indeed one in meaning. 'Mahāsamaya' means a great gathering. 'Pavana' means a luxuriant forest; in that 'pavanasmiṃ' (forest), the meaning is a grove. In the phrase 'But that occasion, Bhaddāli, was not penetrated by you,' 'occasion' (samaya) refers to the cause for fulfilling the training rule. 'Bhaddāli' is the name of that monk. This is what is meant: Bhaddāli, there is this reason that should have been penetrated by you, but even that was not penetrated or discerned by you. What was that reason? He said, 'The Blessed One, indeed...' and so on.

Uggāhamāno [Pg.197] tiādīsu mānoti tassa paribbājakassa pakatināmaṃ, kiñci kiñci pana uggahetuṃ samatthatāya ‘‘uggāhamāno’’ti naṃ sañjānanti, tasmā ‘‘uggāhamāno’’ti vuccati. Samaṇamuṇḍikāya putto samaṇamuṇḍikāputto. So kira devadattassa upaṭṭhāko. Samayaṃ diṭṭhiṃ pavadanti etthāti samayappavādako, tasmiṃ samayappavādake, diṭṭhippavādaketi attho. Tasmiṃ kira ṭhāne caṅkītārukkhapokkharasātipabhutayo brāhmaṇā nigaṇṭhācelakaparibbājakādayo ca paribbājakā sannipatitvā attano attano samayaṃ diṭṭhiṃ pavadanti kathenti dīpenti, tasmā so ārāmo ‘‘samayappavādako’’ti vuccati, sveva tindukācīrasaṅkhātāya timbarurukkhapantiyā parikkhittattā ‘‘tindukācīra’’nti vuccati. Ekā sālā etthāti ekasālako. Yasmā panettha paṭhamaṃ ekā sālā katā ahosi, pacchā mahāpuññaṃ poṭṭhapādaparibbājakaṃ nissāya bahū sālā katā, tasmā tameva ekaṃ sālamupādāya laddhanāmavasena ‘‘ekasālako’’ti vuccati. Mallikāya pana pasenadirañño deviyā uyyānabhūto so pupphaphalasañchanno ārāmoti katvā ‘‘mallikāya ārāmo’’ti saṅkhyaṃ gato. Tasmiṃ samayappavādake tindukācīre ekasālake mallikāya ārāme. Paṭivasatīti tasmiṃ vāsaphāsutāya vasati.

In 'Uggāhamāno' and so on, 'Māna' is the personal name of that wanderer. However, because of his ability to learn something or other, they knew him as 'Uggāhamāno,' meaning 'one who has the conceit of grasping'; therefore, he is called 'Uggāhamāno.' 'Samaṇamuṇḍikāputto' is the son of Samaṇamuṇḍikā. It is said that he was an attendant of Devadatta. 'Samayappavādako' is so called because 'here they proclaim their doctrine and view'; in that 'samayappavādaka,' the meaning is 'a place for proclaiming views.' It is said that in that place, brahmins such as Caṅkī, Tārukkha, and Pokkharasāti, and wanderers such as Nigaṇṭhas, Acelakas, and others, would gather and each proclaim, declare, and expound their own doctrine and view. Therefore, that park was called 'Samayappavādako.' That very place was also called 'Tindukācīra' because it was surrounded by a row of Timbaru trees known as Tindukācīra. 'Ekasālako' is so called because 'there is one hall here.' Because at first one hall was built there, and later, on account of the wanderer Poṭṭhapāda of great merit, many halls were built, it was thus called 'Ekasālako' by way of the name acquired with reference to that one hall. Moreover, because that park, which was the pleasure garden of Queen Mallikā, the consort of King Pasenadi, was covered with flowers and fruits, it came to be designated as 'Mallikā's Park.' In that Samayappavādaka, Tindukācīra, Ekasālaka, the park of Mallikā. 'Paṭivasati' means he resides there comfortably.

Diṭṭhe dhammeti paccakkhe attabhāve. Atthoti vuḍḍhi. Samparāyikoti kammakilesavasena samparetabbato sampāpuṇitabbato samparāyo, paraloko. Tattha niyutto samparāyiko, paralokattho. Atthābhisamayāti yathāvuttaubhayatthasaṅkhātahitapaṭilābhā. Samparāyikopi hi attho kāraṇassa nipphannattā paṭiladdho nāma hotīti tamatthadvayaṃ ekato katvā ‘‘atthābhisamayā’’ti vuttaṃ. Dhiyā paññāya rāti gaṇhātīti dhīro. Atha vā dhī paññā etassa atthīti dhīro.

‘In this very life’ means in one's own manifest existence. ‘Benefit’ means growth. ‘Pertaining to the future world’ (samparāyika) is so called because the future world (samparāya), which is the other world (paraloka), is to be approached or reached by way of kamma and defilements. One engaged therein is ‘samparāyika,’ meaning one who obtains the benefit of the future world. ‘Realization of benefit’ means the gaining of welfare, counted as both benefits as described. For even the benefit of the hereafter is indeed considered gained because of the accomplishment of the cause. Thus, combining both of those benefits, it is said ‘realization of benefit.’ He who grasps with wisdom is wise. Or, he is wise because he possesses wisdom.

Sammā mānābhisamayāti mānassa sammā pahānena. Sammāti iminā mānassa aggamaggañāṇena samucchedappahānaṃ vuttaṃ. Dukkhassa pīḷanaṭṭhotiādīsu dukkhasaccassa pīḷanaṃ taṃsamaṅgino hiṃsanaṃ avipphārikatākaraṇaṃ, pīḷanameva attho pīḷanaṭṭho, tthakārassa ṭṭhakāraṃ katvā vuttaṃ. Evaṃ sesesupi. Samecca paccayehi katabhāvo saṅkhataṭṭho. Santāpo dukkhadukkhatādivasena santāpanaṃ paridahanaṃ. Vipariṇāmo jarāya maraṇena [Pg.198] cāti dvidhā vipariṇāmetabbatā. Abhisametabbo paṭivijjhitabboti abhisamayo, abhisamayova attho abhisamayaṭṭho, pīḷanādīni. Tāni hi abhisametabbabhāvena ekībhāvaṃ upanetvā ‘‘abhisamayaṭṭho’’ti vuttāni, abhisamayassa vā paṭivedhassa visayabhūto attho abhisamayaṭṭhoti tāneva pīḷanādīni abhisamayassa visayabhāvūpagamanasāmaññato ekattena vuttāni.

‘Right direct understanding of conceit’ means the right abandonment of conceit. By ‘right’ here is meant the cutting-off abandonment of conceit by the knowledge of the highest path. In ‘the characteristic of suffering as oppressive,’ etc., the oppression of the truth of suffering is the tormenting of those endowed with it, the causing of non-flourishing. The meaning of ‘pīḷanaṭṭho’ is simply oppression, stated by changing ‘ttha’ to ‘ṭṭha’. The same applies to the rest. ‘Conditioned characteristic’ refers to the state of being produced by the coming together of conditions. ‘Affliction’ means tormenting and burning distress by way of the suffering of suffering, etc. ‘Change’ refers to the twofold alteration that must be undergone, brought about by aging and death. What is to be fully understood, what is to be penetrated, is full understanding. The meaning of ‘the characteristic of full understanding’ is full understanding itself, namely, oppression and so forth. For these characteristics, by virtue of being what must be fully understood, are brought together and called ‘the characteristic of full understanding.’ Alternatively, ‘the characteristic of full understanding’ refers to the meaning that is the object of full understanding or penetration; thus, those very characteristics of oppression and so forth are spoken of as one due to their commonality in becoming objects of full understanding.

Ettha ca upasaggānaṃ jotakamattattā tassa tassa atthassa vācako samayasaddo evāti samayasaddassa atthuddhārepi saupasaggo abhisamayasaddo vutto. Tattha sahakārīkāraṇasannijjhaṃ sameti samavetīti samayo, samavāyo. Sameti samāgacchati maggabrahmacariyaṃ ettha tadādhārapuggalehīti samayo, khaṇo. Samenti ettha, etena vā saṃgacchanti dhammā sahajātadhammehi uppādādīhi vāti samayo, kālo. Dhammappavattimattatāya atthato abhūtopi hi kālo dhammappavattiyā adhikaraṇaṃ kāraṇaṃ viya ca parikappanāmattasiddhena rūpena voharīyati. Samaṃ, saha vā avayavānaṃ ayanaṃ pavatti avaṭṭhānanti samayo, samūho yathā ‘‘samudāyo’’ti. Avayavena sahāvaṭṭhānameva hi samūho. Paccayantarasamāgame eti phalaṃ etasmā uppajjati pavattati cāti samayo, hetu yathā ‘‘samudayo’’ti. Sameti saṃyojanabhāvato sambandho eti attano visaye pavattati, daḷhaggahaṇabhāvato vā taṃsaṃyuttā ayanti pavattanti sattā yathābhinivesaṃ etenāti samayo, diṭṭhi. Diṭṭhisaṃyojanena hi sattā ativiya bajjhanti. Samiti saṅgati samodhānanti samayo, paṭilābho. Samassa nirodhassa yānaṃ, sammā vā yānaṃ apagamo appavattīti samayo, pahānaṃ. Ñāṇena abhimukhaṃ sammā etabbo adhigantabboti abhisamayo, dhammānaṃ aviparīto sabhāvo. Abhimukhabhāvena sammā eti gacchati bujjhatīti abhisamayo, dhammānaṃ yathābhūtasabhāvāvabodho. Evaṃ tasmiṃ tasmiṃ atthe samayasaddassa pavatti veditabbā.

Here, because prefixes are mere illuminators, the word 'samaya' itself is the expresser of this or that meaning. Therefore, even in the extraction of the meaning of the word 'samaya,' the word 'abhisamaya' with its prefix is stated. Therein: it comes together or associates by the conjunction of cooperative causes—this is 'samaya,' meaning conjunction. The path and the holy life come together here with the individuals who are its basis—this is 'samaya,' meaning moment. Phenomena come together or coincide here, or by means of this, with co-arisen phenomena or with arising, etc.—this is 'samaya,' meaning time. For time, which is merely the occurrence of phenomena and thus in reality non-existent, is conventionally spoken of, by a form established merely by conceptual designation, as if it were a basis and a cause for the occurrence of phenomena. It is the equal or co-existing going, proceeding, and stationing of parts—this is 'samaya,' meaning aggregate, as in 'samudāya' (collection). For an aggregate is simply the co-existence with its parts. A result comes, arises, and proceeds from this when there is a convergence of various conditions—this is 'samaya,' meaning cause, as in 'samudaya' (origin). A connection comes together by way of being a fetter and proceeds in its own sphere; or, by way of firm grasping, beings connected with it go and proceed by means of this according to their adherence—this is 'samaya,' meaning view. For beings are extremely bound by the fetter of views. A coming together, a meeting, a uniting—this is 'samaya,' meaning acquisition. The going to the cessation of that which has come together, or the right going, disappearance, and non-occurrence—this is 'samaya,' meaning abandonment. To be rightly approached and realized face-to-face with knowledge—this is 'abhisamaya,' the non-perverted nature of phenomena. One rightly goes, proceeds, and understands face-to-face—this is 'abhisamaya,' the comprehension of the nature of phenomena as it really is. Thus, the usage of the word 'samaya' should be understood in this or that meaning.

Nanu ca atthamattaṃ paṭicca saddā abhinivisanti, na ekena saddena aneke atthā abhidhīyantīti? Saccametaṃ saddavisese apekkhite. Saddavisese hi apekkhiyamāne ekena saddena anekatthābhidhānaṃ na sambhavati. Na hi yo kālattho samayasaddo, soyeva samūhādiatthaṃ vadati. Ettha pana tesaṃ tesaṃ atthānaṃ samayasaddavacanīyatāsāmaññamupādāya anekatthatā [Pg.199] samayasaddassa vuttā. Evaṃ sabbattha atthuddhāre adhippāyo veditabbo. Idha panassa kālo atthoti assa samayasaddassa idha kālo attho samavāyādīnaṃ atthānaṃ idha asambhavato desadesakādīnaṃ viya nidānabhāvena kālassa apadisitabbato ca.

Is it not the case that words adhere to just one meaning, and that many meanings are not expressed by a single word? This is true when a specific word is regarded. For when a specific word is regarded, the expression of many meanings by a single word is not possible. Indeed, the word 'samaya' that has the meaning of time does not itself express the meaning of aggregate, etc. Here, however, the multiplicity of meanings of the word 'samaya' is stated by taking into account the commonality of being expressible by the word 'samaya' for each of those meanings. Thus, in every extraction of meaning, the intention should be understood. But here, its meaning is time; that is, the meaning of this word 'samaya' here is time, both because the meanings of conjunction, etc., are not possible here, and because time should be indicated as the basis, just like location and that which is located.

Upayogavacanena bhummavacanena ca niddesamakatvā idha karaṇavacanena niddese payojanaṃ niddhāretukāmo parammukhena codanaṃ samuṭṭhāpeti ‘‘etthāhā’’tiādi. Ettha ‘‘tena samayenā’’ti imasmiṃ ṭhāne vitaṇḍavādī āhāti attho. Athāti codanāya kattukāmataṃ dīpeti, nanūti iminā samānattho. Kasmā karaṇavacanena niddeso katoti sambandho. Bhummavacanena niddeso katoti yojetabbaṃ. Etthāpi ‘‘yathā’’ti idaṃ ānetvā sambandhitabbaṃ. Tatthāti tesu suttābhidhammesu. Tathāti upayogabhummavacanehi. Idhāti imasmiṃ vinaye. Aññathāti karaṇavacanena. Accantamevāti ārambhato paṭṭhāya yāva desanāniṭṭhānaṃ, tāva accantameva, nirantaramevāti attho. Karuṇāvihārenāti parahitapaṭipattisaṅkhātena karuṇāvihārena. Tathā hi karuṇānidānattā desanāya idha parahitapaṭipatti ‘‘karuṇāvihāro’’ti vuttā, na pana karuṇāsamaāpattivihāro. Na hi desanākāle desetabbadhammavisayassa desanāñāṇassa sattavisayāya mahākaruṇāya sahuppatti sambhavati bhinnavisayattā, tasmā karuṇāvasena pavatto parahitapaapattisaṅkhāto vihāro idha karuṇāvihāroti veditabbo. Tadatthajotanatthanti accantasaṃyogatthadīpanatthaṃ upayoganiddeso kato yathā ‘‘māsaṃ ajjhetī’’ti.

Not having made the designation by the accusative case and the locative case, here, wishing to ascertain the purpose in the designation by the instrumental case, he raises an objection through another, saying, 'Here it is said,' and so on. Here, the meaning is that in this context, the caviller says, 'by that time.' 'Now' (atha) indicates the desire to make an objection; 'nanu' has the same meaning. Thus is the connection: 'Why was the designation made by the instrumental case?' It should be construed thus: 'The designation was made by the locative case.' Here too, this word 'just as' should be brought in and construed. 'There' means in those Suttas and Abhidhamma. 'Thus' means by the accusative and locative cases. 'Here' means in this Vinaya. 'Otherwise' means by the instrumental case. 'Continuously' means from the beginning up to the end of the teaching; for that long, it is continuous, without interruption—this is the meaning. 'By the dwelling in compassion' means by the dwelling in compassion which is called the practice for the welfare of others. For indeed, because compassion is the cause of the teaching, here the practice for the welfare of others is called 'the dwelling in compassion,' but not the dwelling in the attainment of compassion. For at the time of teaching, the co-arising of the teaching-knowledge, whose object is the Dhamma to be taught, with great compassion, whose object is beings, is not possible, because of their having different objects. Therefore, the dwelling which occurs through the power of compassion, and is called the practice for the welfare of others, should be understood here as 'the dwelling in compassion.' For the purpose of illuminating that meaning, that is, for the purpose of showing the meaning of continuous connection, the designation by the accusative case was made, as in 'he studies for a month.'

Adhikaraṇatthoti ādhārattho. Bhāvo nāma kiriyā, kiriyāya kiriyantaralakkhaṇaṃ bhāvenabhāvalakkhaṇaṃ, soyevattho bhāvenabhāvalakkhaṇattho. Kathaṃ pana abhidhamme yathāvuttaatthadvayasambhavoti āha ‘‘adhikaraṇañhī’’tiādi. Tattha kālasaṅkhāto attho kālattho, samūhasaṅkhāto attho samūhattho. Atha vā kālasaddassa attho kālattho, samūhasaddassa attho samūhattho. Ko so? Samayo. Idaṃ vuttaṃ hoti – kālattho samūhattho ca samayo tattha abhidhamme vuttānaṃ phassādidhammānaṃ adhikaraṇaṃ ādhāroti yasmiṃ kāle dhammapuñje vā kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva kāle puñje ca phassādayopi hontīti ayañhi tattha attho.

The meaning of 'adhikaraṇa' is the meaning of 'basis.' 'Bhāva' means action; by one action, the marking of another action is 'bhāvenabhāvalakkhaṇa.' That very meaning is the meaning of 'bhāvenabhāvalakkhaṇa.' 'But how in the Abhidhamma is the arising of the two meanings as stated possible?' Thus, he said, 'For it is a basis...' and so on. Therein, the meaning designated as time is 'kālattha'; the meaning designated as a collection is 'samūhattha.' Alternatively, the meaning of the word 'kāla' is 'kālattha'; the meaning of the word 'samūha' is 'samūhattha.' What is that? 'Samaya.' This is what is said: The 'samaya,' which has the meaning of time and the meaning of a collection, is the basis, the support, for the dhammas such as contact, etc., mentioned in the Abhidhamma. For, at whatever time or in whatever collection of dhammas a wholesome sense-sphere consciousness has arisen, at that very time and in that very collection, contact and so on also exist. This indeed is the meaning there.

Nanu [Pg.200] cāyaṃ upādāya paññatto kālo samūho ca vohāramattako, so kathaṃ ādhāro tattha vuttadhammānanti? Nāyaṃ doso. Yathā hi kālo sabhāvadhammaparicchinno sayaṃ paramatthato avijjamānopi ādhārabhāvena paññatto taṅkhaṇappavattānaṃ tato pubbe parato ca abhāvato ‘‘pubbaṇhe jāto sāyanhe gacchatī’’tiādīsu, samūho ca avayavavinimutto avijjamānopi kappanāmattasiddho avayavānaṃ ādhārabhāvena paññapīyati ‘‘rukkhe sākhā, yavarāsimhi sambhūto’’tiādīsu, evamidhāpīti daṭṭhabbaṃ.

Objection: Are not this time and this collection, which are designated in dependence, merely a matter of convention? How then can they be a basis for the dhammas mentioned there? This is no fault. For just as time, which is delimited by real phenomena, although not existing in an ultimate sense, is designated as a basis for things that occur at that moment—due to their non-existence before and after that—as in 'born in the morning, he goes in the evening,' and so on; and just as a collection, though not existing apart from its parts, is established merely by conceptualization and is designated as a basis for its parts, as in 'a branch on the tree,' 'arisen in a heap of barley,' and so on; so too should it be understood here.

Abhidhamme ādhāratthasambhavaṃ dassetvā idāni bhāvenabhāvalakkhaṇatthasambhavaṃ dassento āha ‘‘khaṇasamavāyahetusaṅkhātassā’’tiādi. Tattha khaṇo nāma aṭṭhakkhaṇavinimutto navamo buddhuppādasaṅkhāto khaṇo, yāni vā panetāni ‘‘cattārimāni, bhikkhave, cakkāni yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ pavattatī’’ti (a. ni. 4.31) ettha patirūpadesavāso, sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatāti cattāri cakkāni vuttāni, tāni ekajjhaṃ katvā okāsaṭṭhena khaṇoti veditabbo. Tāni hi kusaluppattiyā okāsabhūtāni. Samavāyo nāma ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’nti (ma. ni. 1.204; 3.421; saṃ. ni. 4.60) evamādinā niddiṭṭhā cakkhuviññāṇādisaṅkhātasādhāraṇaphalanipphādakattena saṇṭhitā cakkhurūpādipaccayasāmaggī. Cakkhurūpādīnañhi cakkhuviññāṇādisādhāraṇaphalaṃ. Hetūti janakahetu. Yathāvuttakhaṇasaṅkhaātassa samavāyasaṅkhātassa hetusaṅkhātassa ca samayassa bhāvena sattāya tesaṃ phassādidhammānaṃ bhāvo sattā lakkhīyati viññāyatīti attho. Idaṃ vuttaṃ hoti – yathā ‘‘gāvīsu duyhamānāsu gato, duddhāsu āgato’’ti dohanakiriyāya gamanakiriyā lakkhīyati, evamidhāpi ‘‘yasmiṃ samaye, tasmiṃ samaye’’ti ca vutte ‘‘satī’’ti ayamattho viññāyamāno eva hoti aññakiriyāya sambandhābhāve padatthassa sattāvirahābhāvatoti samayassa sattākiriyāya cittassa uppādakiriyā phassādibhavanakiriyā ca lakkhīyatīti. Ayañhi tattha attho yasmiṃ yathāvutte khaṇe paccayasamavāye hetumhi ca sati kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva khaṇe paccayasamavāye hetumhi ca sati phassādayopi hontīti[Pg.201]. Tadatthajotanatthanti adhikaraṇatthassa bhāvenabhāvalakkhaṇatthassa ca dīpanatthaṃ.

Having shown the possibility of the meaning of 'basis' in the Abhidhamma, now, to show the possibility of the meaning of 'one state indicating another' (bhāvenabhāvalakkhaṇa), he said, 'of that which is designated as moment, conjunction, and cause,' and so on. Therein, 'moment' (khaṇa) refers to the ninth moment, free from the eight inopportune moments, designated as the arising of a Buddha. Or, as to these four wheels spoken of in the text, 'Monks, there are these four wheels by which, when endowed, the fourfold wheel of devas and humans turns'—herein, dwelling in a suitable region, relying on true persons, rightly directing oneself, and having made merit in the past—these are the four wheels. Having taken them together, it should be understood as 'moment' in the sense of opportunity. For they are the opportunity for the arising of the wholesome. 'Conjunction' (samavāya), namely, is the assemblage of conditions such as the eye and form, which is indicated by such texts as 'Dependent on the eye and forms, eye-consciousness arises,' and so on, and is established by its nature of producing the common result designated as eye-consciousness and so on. For of the eye, form, and so on, the common result is eye-consciousness and so on. 'Cause' (hetu) is the generative cause. The meaning is this: by the existence, the being, of the occasion (samaya)—designated as the aforementioned moment, conjunction, and cause—the existence, the being, of those phenomena such as contact is marked and understood. This is what is said: Just as in the expression, 'He went while the cows were being milked; he came when they had been milked,' the action of going is marked by the action of milking, so also here, when 'at which time' (yasmiṃ samaye) and 'at that time' (tasmiṃ samaye) are said, this meaning 'being' (sati) is indeed understood, because without a connection to another action, the meaning of the word would lack existence. Thus, by the action of the occasion's existence, the action of the mind's arising and the action of the becoming of contact and so on are marked. For this is the meaning there: When, in the aforementioned moment, conjunction of conditions, and cause, a wholesome sense-sphere consciousness has arisen, then in that very same moment, conjunction of conditions, and cause, contact and so on also come to be. As for the phrase 'for the purpose of illuminating that meaning,' it is for the purpose of clarifying the meaning of 'basis' and the meaning of 'one state indicating another' (bhāvenabhāvalakkhaṇa).

Idha panāti imasmiṃ vinaye. Hetuattho karaṇattho ca sambhavatīti ‘‘annena vasati, vijjāya vasatī’’tiādīsu viya hetuattho ‘‘pharasunā chindati, kudālena khaṇatī’’tiādīsu viya karaṇattho ca sambhavati. Kathaṃ sambhavatīti āha ‘‘yo hi so’’tiādi. Tena samayena hetubhūtena karaṇabhūtenāti ettha pana taṃtaṃvatthuvītikkamova sikkhāpadapaññattiyā hetu ceva karaṇañca. Tathā hi yadā bhagavā sikkhāpadapaññattiyā paṭhamameva tesaṃ tesaṃ tattha tattha taṃtaṃsikkhāpadapaññattihetubhūtaṃ vītikkamaṃ apekkhamāno viharati, tadā taṃ taṃ vītikkamaṃ apekkhitvā tadatthaṃ vasatīti siddho vatthuvītikkamassa hetubhāvo ‘‘annena vasati, annaṃ apekkhitvā tadatthāya vasatī’’tiādīsu viya. Sikkhāpadapaññattikāle pana teneva pubbasiddhena vītikkamena sikkhāpadaṃ paññapetīti sikkhāpadapaññattiyā sādhakatamattā karaṇabhāvopi vītikkamasseva siddho ‘‘asinā chindatī’’tiādīsu viya. Vītikkamaṃ pana apekkhamāno teneva saddhiṃ tannissayakālampi apekkhitvā viharatīti kālassapi idha hetubhāvo vutto, sikkhāpadaṃ paññapento ca taṃ taṃ vītikkamakālaṃ anatikkamitvā teneva kālena sikkhāpadaṃ paññapetīti vītikkamanissayassa kālassapi karaṇabhāvo vutto, tasmā iminā pariyāyena kālassapi hetubhāvo karaṇabhāvo ca labbhatīti vuttaṃ ‘‘tena samayena hetubhūtena karaṇabhūtenā’’ti. Nippariyāyato pana vītikkamoyeva hetubhūto karaṇabhūto ca. So hi vītikkamakkhaṇe hetu hutvā pacchā sikkhāpadapaññāpane karaṇampi hotīti.

Here, 'in this discipline' means in this Vinaya. The meaning of 'cause' and the meaning of 'instrument' are possible; just as the causal meaning is possible in 'he lives by food, he lives by knowledge,' and so on, and the instrumental meaning is possible in 'he cuts with an axe, he digs with a spade,' and so on. How is this possible? He says, 'For indeed, that which...' and so on. Here, regarding 'at that time, serving as both cause and instrument,' it is precisely the particular transgression of an object that is both the cause and the instrument for the laying down of a training rule. For when the Blessed One, for the purpose of laying down a training rule, first dwells contemplating the respective transgressions in various places that serve as the cause for laying down each respective training rule, then by considering those transgressions, he abides for that purpose. Thus, the causal role of the transgression of an object is established, just as in 'he lives by food,' meaning, 'having considered food, he abides for that purpose,' and so on. At the time of laying down the training rule, however, it is precisely through that previously established transgression that the rule is laid down. Thus, because it is the most effective means for laying down the rule, the transgression itself is established as having an instrumental role, just as in 'he cuts with a sword,' and so on. Moreover, when contemplating the transgression, he also abides contemplating the time dependent on it along with it. Thus, here even time is spoken of as having a causal role. And when laying down the rule, he does so without going beyond the time of that transgression, but lays down the rule at that very time. Thus, the time dependent on the transgression is also spoken of as having an instrumental role. Therefore, by this method, even time can be understood as having both a causal and instrumental role, as stated: 'at that time, serving as both cause and instrument.' In the direct sense, however, it is the transgression itself that serves as both cause and instrument. For at the moment of transgression, it acts as the cause, and later, in the laying down of the training rule, it also serves as the instrument.

Sikkhāpadāni paññāpayantoti vītikkamaṃ pucchitvā bhikkhusaṅghaṃ sannipātāpetvā otiṇṇavatthukaṃ puggalaṃ paṭipucchitvā vigarahitvā ca taṃ taṃ vatthuṃ otiṇṇakālaṃ anatikkamitvā teneva kālena karaṇabhūtena sikkhāpadāni paññāpayanto. Sikkhāpadapaññattihetuñca apekkhamānoti tatiyapārājikādīsu viya sikkhāpadapaññattiyā hetubhūtaṃ taṃ taṃ vatthuṃ vītikkamasamayaṃ apekkhamāno tena samayena hetubhūtena bhagavā tattha tattha vihāsīti attho. ‘‘Sikkhāpadāni paññāpayanto sikkhāpadapaññattihetuñca [Pg.202] apekkhamāno’’ti vacanato ‘‘tena samayena karaṇabhūtena hetubhūtenā’’ti evaṃ vattabbepi paṭhamaṃ ‘‘hetubhūtenā’’ti vacanaṃ idha hetuatthassa adhippetattā vuttaṃ. Bhagavā hi verañjāyaṃ viharanto therassa sikkhāpadapaññattiyācanahetubhūtaṃ parivitakkasamayaṃ apekkhamāno tena samayena hetubhūtena vihāsīti tīsupi gaṇṭhipadesu vuttaṃ. Kiṃ panettha yutticintāya, ācariyassa idha kamavacanicchā natthīti evametaṃ gahetabbaṃ. Teneva dīghanikāyaṭṭhakathāyampi (dī. ni. aṭṭha. 1.paribbājakakathāvaṇṇanā) ‘‘tena samayena hetubhūtena karaṇabhūtenā’’tiādinā ayameva anukkamo vutto. Na hi tattha paṭhamaṃ ‘‘hetubhūtenā’’ti vacanaṃ idha ‘‘tena samayena verañjāyaṃ viharatī’’ti ettha hetuatthassa adhippetabhāvadīpanatthaṃ vuttaṃ. ‘‘Sikkhāpadāni paññāpayanto hetubhūtena karaṇabhūtena samayena vihāsi, sikkhāpadapaññattihetuñca apekkhamāno hetubhūtena samayena vihāsīti evamettha sambandho kātabbo’’tipi vadanti. Tadatthajotanatthanti hetuatthassa karaṇatthassa vā dīpanatthaṃ. Idhāti imasmiṃ vinaye. Hoti cetthāti ettha imasmiṃ padese yathāvuttatthasaṅgahavasena ayaṃ gāthā hoti. Aññatrāti suttābhidhammesu.

"Laying down the training rules" means: having inquired about the transgression, having caused the Saṅgha of bhikkhus to assemble, having questioned again the person concerning the incident that had occurred, and having rebuked them, without letting the time of that incident pass, he lays down the training rules at that very time, which is the occasion. "And considering the cause for the laying down of the training rule" means: just as in the case of the third Pārājika and so forth, considering that very time of transgression in that particular incident which became the cause for the laying down of the training rule. The meaning is: the Blessed One dwelled in those various places because of that time which was the cause. From the statement, "Laying down the training rules and considering the cause for the laying down of the training rule," although it should be said, "by that time which is the occasion and which is the cause," the word "hetubhūtena" (which is the cause) is stated first because here, in this Vinaya, the meaning of 'cause' is intended. For, it is stated in all three Gaṇṭhipada commentaries thus: "The Blessed One, while dwelling at Verañjā, considering the time of the Elder's reflection which was the cause for the request to lay down the training rules, dwelled because of that time which was the cause." What is the reasoning here? It should be understood that the Teacher here has no desire for a specific word order. For that very reason, in the Dīghanikāya commentary as well (Dī. Ni. Aṭṭha. 1. Paribbājakakathāvaṇṇanā), this very same sequence is stated, beginning with: "by that time which is the cause and which is the occasion." For, in that commentary, the word "hetubhūtena" is not stated first for the purpose of indicating that the meaning of 'cause' is intended here, in this Vinaya, in the phrase "at that time, dwelling in Verañjā." Some also say: "The connection here should be made thus: 'Laying down the training rules, he dwelled at the time which was the cause and the occasion; and considering the cause for the laying down of the training rule, he dwelled because of the time which was the cause.'" "For the purpose of illuminating its meaning" means for the purpose of clarifying the meaning of 'cause' or the meaning of 'occasion'. "Here" means in this Vinaya. "And it occurs here" means: here, in this passage, this verse exists by way of summarizing the aforesaid meaning. "Elsewhere" means in the Suttas and Abhidhamma.

Porāṇāti aṭṭhakathācariyā. Abhilāpamattabhedoti vacanamattena viseso. Tena suttavinayesu vibhattivipariṇāmo katoti dasseti. Parato atthaṃ vaṇṇayissāmāti parato ‘‘itipi so bhagavā’’tiādinā āgataṭṭhāne vaṇṇayissāma. Verañjāyanti ettha ‘‘balikaraggahaṇena janassa pīḷābhāvato niddosattā vigato rajo assāti verañjā, serivāṇijajātake devadattassa veruppannapadese katattā veraṃ ettha jātanti verañjā, paviṭṭhapaviṭṭhe naṭasamajjādīhi khādanīyabhojanīyālaṅkārādīhi ca vividhehi upakaraṇehi rañjanato vividhehi rañjayatīti verañjā, paṭipakkhe abhibhavitvā katabhāvato veraṃ abhibhavitvā jātāti verañjā, verañjassa nāma isino assamaṭṭhāne katattā verañjā’’ti evamādinā keci vaṇṇayanti. Kiṃ iminā, nāmamattametaṃ tassa nagarassāti dassento āha ‘‘verañjāti aññatarassa nagarassetaṃ adhivacana’’nti. Samīpatthe bhummavacananti ‘‘gaṅgāyaṃ gāvo caranti, kūpe gaggakula’’ntiādīsu viya. Avisesenāti [Pg.203] ‘‘pātimokkhasaṃvarasaṃvuto viharati. Paṭhamaṃ jhānaṃ upasampajja viharati. Mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ samāpajjitvā viharatī’’tiādīsu viya saddantarasannidhānasiddhena visesaparāmasanena vinā. Atha vā avisesenāti na visesena, vihārabhāvasāmaññenāti attho.

“The ancient ones” refers to the commentary teachers. “Difference merely in speech” means a distinction only in wording. By this, it shows that in the Suttas and Vinaya, a change of inflection is made. “We will explain the meaning later” means we will explain it in the place where it occurs, with “Thus indeed, the Blessed One,” and so on. Regarding “Verañjā,” some explain it thus: “Because there was no oppression of the people by the collection of taxes, it was free from faults, hence ‘dust has departed from it’ (vigato rajo assā), thus Verañjā. In the Serivāṇija Jātaka, because it was established in the place where enmity with Devadatta arose, ‘enmity (veraṃ) arose here,’ thus Verañjā. Because it delights those who enter with various means such as dancers and assemblies, and with hard and soft foods, ornaments, and so on, ‘it delights with various things’ (vividhehi rañjayatī), thus Verañjā. Because it was established after having overcome opponents, ‘arisen having overcome enmity’ (veraṃ abhibhavitvā jātā), thus Verañjā. Because it was established at the site of the hermitage of the sage named Verañja, thus Verañjā.” But what is the use of this? To indicate that this is merely the name of that city, he says, “Verañjā is a designation for a certain city.” “The locative case in the sense of proximity” is like in the examples, “Cows graze on the Ganges,” “A flock of cranes in the well,” etc. “Without distinction” means as in the cases: “He dwells restrained by the Pātimokkha restraint. He attains and dwells in the first jhāna. He dwells pervading one direction with a mind imbued with loving-kindness. He attains and dwells in the signless concentration of mind by not attending to all signs,” etc., without a specific reference established by the proximity of another word. Alternatively, “without distinction” means not with distinction, but by the general nature of dwelling—this is the meaning.

Iriyāpatha…pe… vihāresūti iriyāpathavihāro dibbavihāro brahmavihāro ariyavihāroti etesu catūsu vihāresu. Tattha iriyanaṃ pavattanaṃ iriyā, kāyappayogo kāyikakiriyā. Tassā pavattanupāyabhāvato iriyāya pathoti iriyāpatho, ṭhānanisajjādi. Na hi ṭhānanisajjādīhi avatthāhi vinā kañci kāyikakiriyaṃ pavattetuṃ sakkā. Ṭhānasamaṅgī vā hi kāyena kiñci kareyya gamanādīsu aññatarasamaṅgī vāti. Viharaṇaṃ, viharati etenāti vā vihāro, iriyāpathova vihāro iriyāpathavihāro, so ca atthato ṭhānanisajjādiākārappavatto catusantatirūpappabandhova. Divi bhavo dibbo, tattha bahulappavattiyā brahmapārisajjādidevalokabhavoti attho. Tattha yo dibbānubhāvo tadatthāya saṃvattatīti vā dibbo, abhiññābhinīhāravasena mahāgatikattā vā dibbo, dibbo ca so vihāro cāti dibbavihāro, dibbabhāvāvaho vā vihāro dibbavihāro, mahaggatajjhānāni. Āruppasamāpattiyopi hi ettheva saṅgahaṃ gacchanti. Nettiyaṃ pana ‘‘catasso āruppasamāpattiyo āneñjavihāro’’ti vuttaṃ, taṃ mettājhānādīnaṃ brahmavihāratā viya tāsaṃ bhāvanāvisesabhāvaṃ sandhāya vuttaṃ. Aṭṭhakathāsu pana dibbabhāvāvahasāmaññato tāpi ‘‘dibbavihārā’’tveva vuttā. Brahmānaṃ vihārā brahmavihārā, brahmāno vā vihārā brahmavihārā, hitūpasaṃharādivasena pavattiyā brahmabhūtā seṭṭhabhūtā vihārāti attho, mettājhānādikā catasso appamaññāyo. Ariyā uttamā vihārāti ariyavihārā, anaññasādhāraṇattā ariyānaṃ vā vihārā ariyavihārā, catasso phalasamāpattiyo. Visesato pana rūpāvacaracatutthajjhānaṃ catasso appamaññāyo catutthajjhānikaphalasamāpatti ca bhagavato dibbabrahmaariyavihārā.

Postures…pe… abodes—the postural abode, the divine abode, the sublime abode, and the noble abode—these are the four abodes. Herein, `iriyā` (deportment) is `iriyanaṃ` (moving), which is `pavattanaṃ` (occurrence). `Kāyappayogo` (bodily application) is `kāyikakiriyā` (bodily action). Because it is the means for the occurrence of that bodily action, it is the `patho` (path) of `iriyā` (deportment), hence `iriyāpatho` (postural path)—standing, sitting, etc. For it is not possible to carry out any bodily action without these states of standing, sitting, and so on. Indeed, one endowed with standing, or endowed with one of the others such as walking, would perform some action with the body. `Viharaṇaṃ` (dwelling), or that by which one dwells (`viharati etena`), is a `vihāro` (abode). The postural path itself is an abode, hence the postural abode. And in essence, it is the continuity of the fourfold series of material form occurring in the manner of standing, sitting, etc. That which exists in the divine realm (`divi bhavo`) is divine (`dibbo`); there, due to its frequent occurrence, the meaning is existence in the deva world, such as that of the retinue of Brahmā. Or, because it conduces to whatever divine power there is, it is divine. Or, because it has great scope by way of the aspiration for higher knowledge, it is divine. And that is divine (`dibbo`) and it is an abode (`vihāro`), thus a divine abode (`dibbavihāro`). Or, an abode that brings about a divine state is a divine abode; these are the sublime jhānas. Indeed, the formless attainments are also included right here. In the Netti, however, it is said: “The four formless attainments are the imperturbable abiding.” That is said with reference to their being a special kind of development, just as the loving-kindness jhānas, etc., are sublime abodes. But in the commentaries, due to the commonality of bringing about a divine state, they too are called simply “divine abodes.” The abodes of Brahmās are sublime abodes (`brahmavihārā`); or, abodes that are Brahmā-like are sublime abodes. The meaning is: abodes that have become Brahmā-like, that have become supreme, through their occurrence by way of bringing welfare, etc. These are the four immeasurables, such as the loving-kindness jhāna. Abodes that are noble (`ariyā`), supreme (`uttamā`), are noble abodes (`ariyavihārā`). Or, because they are not common to others, they are the abodes of the noble ones, hence noble abodes. These are the four fruition attainments. Specifically, however, the fourth jhāna of the form sphere, the four immeasurables, and the fruition attainment associated with the fourth jhāna are the Blessed One’s divine, sublime, and noble abodes.

Aññataravihārasamaṅgīparidīpananti [Pg.204] yathāvuttavihāresu aññataravihārasamaṅgībhāvaparidīpanaṃ. Bhagavā hi lobhadosamohussannakāle loke tassa sakāya paṭipattiyā vinayanatthaṃ dibbabrahmaaayavihāre upasampajja viharati. Tathā hi yadā sattā kāmesu vippaṭipajjanti, tadā kira bhagavā dibbena vihārena viharati tesaṃ alobhakusalamūluppādanatthaṃ ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha ruciṃ uppādentā kāmesu virajjeyyu’’nti. Yadā pana issariyatthaṃ sattesu vippaṭipajjanti, tadā pana brahmavihārena viharati tesaṃ adosakusalamūluppādanatthaṃ ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha ruciṃ uppādetvā adosena dosaṃ vūpasameyyu’’nti. Yadā pana pabbajitā dhammādhikaraṇaṃ vivadanti, tadā ariyavihārena viharati tesaṃ amohakusalamūluppādanatthaṃ ‘‘appeva nāma imaṃ paṭipattiṃ disvā tattha ruciṃ uppādetvā amohena mohaṃ vūpasameyyu’’nti. Evañca katvā imehi dibbabrahmaariyavihārehi sattānaṃ vividhaṃ hitasukhaṃ harati upaharati upaneti janeti uppādetīti ‘‘viharatī’’ti vuccati.

The explanation of being endowed with a certain abode: this is the explanation of the state of being endowed with a certain one among the abodes already mentioned. Indeed, when greed, hatred, and delusion are prevalent in the world, the Blessed One, for the purpose of disciplining those beings by his own practice, attains and dwells in the divine, sublime, and noble abodes. Thus, it is said that when beings practice wrongly with regard to sensual pleasures, the Blessed One dwells in the divine abode for the purpose of arousing in them the wholesome root of non-greed, thinking: 'Perhaps, having seen this practice and arousing interest in it, they might become dispassionate towards sensual pleasures.' But when, for the sake of sovereignty, they practice wrongly towards other beings, he then dwells in the sublime abode for the purpose of arousing in them the wholesome root of non-hatred, thinking: 'Perhaps, having seen this practice and having aroused interest in it, they might quell hatred through non-hatred.' And when renunciants dispute over a legal matter concerning the Dhamma, he then dwells in the noble abode for the purpose of arousing in them the wholesome root of non-delusion, thinking: 'Perhaps, having seen this practice and having aroused interest therein, they might quell delusion through non-delusion.' And having done so, by means of these divine, sublime, and noble abodes, he brings, offers, presents, generates, and arouses diverse welfare and happiness for beings; for this reason, he is said to 'dwell' (viharati).

Iriyāpathavihārena pana na kadāci na viharati taṃ vinā attabhāvapariharaṇābhāvato, tatoyeva ca dibbavihārādīnampi sādhāraṇo iriyāpathavihāroti āha ‘‘idha panā’’tiādi. Iriyāpathasamāyogaparidīpananti itaravihārasamāyogaparidīpanassa visesavacanassa abhāvato iriyāpathasamāyogaparidīpanassa ca atthasiddhattā vuttaṃ. Asmiṃ pana pakkhe viharatīti ettha vi-saddo vicchedatthajotano, haratīti neti pavattetīti attho, vicchinditvā haratīti vuttaṃ hoti. Tattha kassa kena vicchindanaṃ, kathaṃ kassa pavattananti antolīnacodanaṃ sandhāyāha ‘‘so hī’’tiādi. Soti bhagavā. Yadipi bhagavā ekenapi iriyāpathena cirataraṃ kālaṃ attabhāvaṃ pavattetuṃ sakkoti, tathāpi upādinnakasarīrassa nāma ayaṃ sabhāvoti dassetuṃ ‘‘ekaṃ iriyāpathabādhana’’ntiādi vuttaṃ. Aparipatantanti apatantaṃ. Yasmā pana bhagavā yattha katthaci vasanto vineyyānaṃ dhammaṃ desento nānāsamāpattīhi ca kālaṃ vītināmento vasatīti sattānaṃ attano ca vividhaṃ hitasukhaṃ harati upaneti, tasmā vividhaṃ haratīti viharatīti evampettha attho veditabbo.

However, he never dwells without the postural abode, for without it, the maintenance of his personal existence would not occur. Therefore, the postural abode is common even to the divine abodes and others; thus, it is said, “Here, however,” and so on. The explanation of the connection with the postural abode is stated because of the absence of a specific statement explaining the connection with other abodes, and because the explanation of the connection with the postural abode is established by the meaning. However, in this alternative, in the word ‘viharati,’ the prefix ‘vi-’ indicates the meaning of separation, and ‘harati’ means ‘he carries on’ or ‘he causes to occur.’ Thus, it is said, ‘he carries on by interrupting.’ Therein, referring to the implicit objection, “The interruption of what by what? The causing to occur of what in what way?” he says, “For he,” and so on. ‘So’ refers to the Blessed One. Although the Blessed One is able to maintain his personal existence for a very long time with even a single posture, nevertheless, to show that “this is the nature of a body that is a product of grasping,” it is said, “the affliction of a single posture,” and so on. ‘Aparipatantaṃ’ means not falling away. Furthermore, since the Blessed One, while dwelling somewhere or other, teaching the Dhamma to those who are to be trained and passing the time with various attainments, brings and conveys various kinds of welfare and happiness to beings and to himself, therefore, because ‘he brings variously,’ he is said to ‘dwell.’ In this way also should the meaning be understood here.

Naḷerupucimandamūleti [Pg.205] ettha vaṇṇayanti – naḷerūti tasmiṃ rukkhe adhivatthayakkhassetaṃ adhivacanaṃ, tasmā tena adhivattho pucimando ‘‘naḷerussa pucimando naḷerupucimando’’ti vuccati. Atha vā naḷe ruhattā jātattā naḷeru. Susiramettha naḷasaddena vuccati, tasmā rukkhasusire jātattā naḷeru ca so pucimando cāti naḷerupucimandoti vuccati. Naḷavane ruhattā jātattā vā naḷeru. Naḷavane kira so pucimandarukkho jāto. Urunaḷo pucimando naḷerupucimando. Urusaddo cettha mahantapariyāyo, naḷasaddo susirapariyāyo, tasmā mahantena susirena samannāgato pucimando naḷerupucimandoti vuccatīti. Ācariyo pana kimettha bahubhāsitenāti ekamevatthaṃ dassento ‘‘naḷeru nāma yakkho’’tiādimāha.

In the phrase 'at the root of the Naḷeru-pucimanda,' they explain: 'Naḷeru' is a designation for the yakkha dwelling in that tree. Therefore, the pucimanda tree inhabited by him is called 'the pucimanda of Naḷeru,' thus 'Naḷeru-pucimanda.' Alternatively, because it grows, having originated in reeds (naḷa), it is 'Naḷeru.' Here, 'naḷa' is used to mean a hollow; therefore, since it grows, having originated in the hollow of a tree, it is 'Naḷeru,' and that pucimanda tree is thus called 'Naḷeru-pucimanda.' Or, because it grows, having originated in a reed forest (naḷavana), it is 'Naḷeru.' It is said that that pucimanda tree grew in a reed forest. A great-hollow pucimanda (Urunaḷo pucimando) is a Naḷeru-pucimanda. Here, the word 'uru' is a synonym for 'great,' and the word 'naḷa' is a synonym for 'hollow.' Therefore, a pucimanda tree endowed with a great hollow is called 'Naḷeru-pucimanda.' The Teacher, however, thinking, 'What is the use of much talk here?' and showing only one meaning, said, 'Naḷeru is the name of a yakkha,' etc.

Mūla-saddo ettha samīpavacano adhippeto, na mūlamūlādīsu vattamānoti dassento āha ‘‘mūlanti samīpa’’ntiādi. Nippariyāyena sākhādimato saṅghātassa suppatiṭṭhitabhāvasādhane avayavavisese pavattamāno mūlasaddo yasmā taṃsadisesu tannissaye padese ca ruḷhīvasena pariyāyato pavattati, tasmā ‘‘mūlāni uddhareyyā’’ti ettha nippariyāyato mūlaṃ adhippetanti ekena mūlasaddena visesetvā āha ‘‘mūlamūle dissatī’’ti yathā ‘‘dukkhadukkhaṃ, rūparūpa’’nti ca. Asādhāraṇahetumhīti asādhāraṇakāraṇe. Lobho hi lobhasahagataakusalacittuppādasseva hetuttā asādhāraṇo, tasmā lobhasahagatacittuppādānameva āveṇike nesaṃ suppatiṭṭhitabhāvasādhanato mūlaṭṭhena upakārake paccayadhammaviseseti attho. Atha vā yathā alobhādayo kusalābyākatasādhāraṇā, lobhādayo pana tathā na honti akusalasseva sādhāraṇattāti asādhāraṇakāraṇaṃ. Atha vā ādīsūti ettha ādi-saddena alobhādīnampi kusalābyākatamūlānaṃ saṅgaho daṭṭhabbo. Tesupi hi alobhādikusalamūlaṃ akusalābyākatehi asādhāraṇattā asādhāraṇakāraṇaṃ, tathā alobhādiabyākatamūlampi itaradvayehi asādhāraṇattāti. Nivāteti vātarahite padese, vātassa abhāve vā. Patantīti nipatanti, ayameva vā pāṭho. Ramaṇīyoti manuñño. Pāsādikoti pasādāvaho, pasādajanakoti attho. Ādhipaccaṃ kurumāno viyāti sambandho.

The word 'root' (mūla) here is intended to mean proximity, not that which occurs in the sense of 'root of a root,' etc. Showing this, he said: 'Mūla means near,' etc. The word 'root,' which in its primary sense refers to a specific part that establishes the firm foundation of an aggregate such as a tree with branches, also occurs figuratively by convention in relation to similar things and to the place on which it depends. Therefore, to show that in the phrase 'one should uproot the roots,' the root is intended in its primary sense, he distinguished it with the single word 'mūla' and said, 'it is seen in the essential root,' just as in 'essential suffering' and 'essential form.' 'Because it is an uncommon cause' (asādhāraṇahetumhi) means in the sense of an uncommon condition (asādhāraṇakāraṇe). For greed, being the cause only of unwholesome consciousness-arisings accompanied by greed, is uncommon. Therefore, the meaning is: it is a specific supporting condition that is beneficial by its nature as a root, because it uniquely accomplishes the state of being well-established for those associated states of consciousness-arisings accompanied by greed. Alternatively, just as non-greed, etc., are common to wholesome and indeterminate states, greed, etc., are not so, being common only to the unwholesome; hence, it is an uncommon condition. Or, here in the word 'etc.' (ādi), the inclusion of non-greed, etc.—which are wholesome and indeterminate roots—should be understood by the word 'ādi'. For among them, the wholesome roots of non-greed, etc., are uncommon conditions because they are not shared with unwholesome and indeterminate states. Similarly, the indeterminate roots of non-greed, etc., are also uncommon conditions because they are not shared with the other two. 'Sheltered from the wind' (nivāte) means in a place free from wind, or in the absence of wind. 'Falling' (patanti) means falling down (nipatanti); or this itself may be the reading. 'Delightful' (ramaṇīyo) means pleasing (manuñño). 'Inspiring confidence' (pāsādiko) means bringing about confidence (pasādāvaho), that is, generating confidence (pasādajanako)—this is the meaning. The connection should be made as 'as if exercising sovereignty' (ādhipaccaṃ kurumāno viya).

Tatthāti [Pg.206] ‘‘tena samayena buddho bhagavā verañjāyaṃ viharati naḷerupucimandamūle’’ti yaṃ vuttaṃ, tattha. Siyāti kassaci evaṃ parivitakko siyā, vakkhamānākārena kadāci codeyya vāti attho. Yadi tāva bhagavātiādīsu codakassāyamadhippāyo – ‘‘pāṭaliputte pāsāde vasatī’’tiādīsu viya adhikaraṇādhikaraṇaṃ yadi bhaveyya, tadā ‘‘verañjāyaṃ viharati naḷerupucimandamūle’’ti adhikaraṇadvayaniddeso yutto siyā, imesaṃ pana bhinnadesattā na yutto ubhayaniddesoti. Atha tattha viharatīti yadi naḷerupucimandamūle viharati. Na vattabbanti nānāṭhānabhūtattā verañjānaḷerupucimandamūlānaṃ ‘‘tena samayenā’’ti ca vuttattāti adhippāyo. Idāni codako tameva attano adhippāyaṃ ‘‘na hi sakkā’’tiādinā vivarati. Verañjānaḷerupucimandamūlānaṃ bhūmibhāgavasena bhinnattāyeva hi na sakkā ubhayattha teneva samayena viharituṃ, ‘‘ubhayattha teneva samayenā’’ti ca vuttattā nānāsamaye vihāro avāritoti veditabbo.

‘Therein’ (tattha) refers to what was said: ‘At that time the Buddha, the Blessed One, was dwelling in Verañjā, at the root of the Naḷerupucimanda tree.’ ‘There might be’ (siyā) means that such a thought might occur to someone, or one might at some point raise an objection in the manner to be explained—this is the meaning. In ‘If, indeed, the Blessed One,’ etc., this is the objector's intention: if it were a locative of location within a location, as in such phrases as ‘He dwells in the palace in Pāṭaliputta,’ then the specification of two locatives—‘He dwells in Verañjā, at the root of the Naḷerupucimanda tree’—would be appropriate. But since these are different places, the specification of both is not appropriate. Alternatively, if ‘dwelling there’ means dwelling at the root of the Naḷerupucimanda tree, then it should not be said that he dwelt at Verañjā. The intention is that this should not be stated because Verañjā and the root of the Naḷerupucimanda tree are different locations, and because it was said ‘at that time.’ Now the objector clarifies this very intention of his with ‘for it is not possible,’ etc. Indeed, precisely because Verañjā and the root of the Naḷerupucimanda tree are distinct in terms of geographical division, it is not possible to dwell in both places at that very same time. And since it was stated ‘in both places at that very same time,’ it should be understood that dwelling at different times is not precluded.

Itaro sabbametaṃ aviparītamatthaṃ ajānantena tayā vuttanti dassento ‘‘na kho panetaṃ evaṃ daṭṭhabba’’ntiādimāha. Tattha etanti ‘‘verañjāyaṃ viharati naḷerupucimandamūle’’ti etaṃ vacanaṃ. Evanti ‘‘yadi tāva bhagavā’’tiādinā yaṃ taṃ bhavatā coditaṃ, taṃ atthato evaṃ na kho pana daṭṭhabbaṃ, na ubhayattha apubbaṃ acarimaṃ vihāradassanatthanti attho. Idāni attanā yathādhippetaṃ aviparītamatthaṃ tassa ca paṭikacceva vuttabhāvaṃ tena ca appaṭividdhataṃ pakāsento ‘‘nanu avocumha samīpatthe bhummavacana’’ntiādimāha. Goyūthānīti gomaṇḍalāni. Evampi naḷerupucimandamūle viharaticceva vattabbaṃ, na verañjāyanti, tasmā samīpādhikaraṇatthavasena ubhayathā nidānakittane kiṃ payojananti codanaṃ manasi nidhāyāha ‘‘gocaragāmanidassanattha’’ntiādi. Assāti bhagavato.

The other, to show that 'All this was said by you who do not know the undistorted meaning,' said: 'But this should not be seen thus,' and so on. Therein, 'this' refers to the statement: 'He dwells at Verañjā, at the root of the Naḷeru-pucimanda tree.' 'Thus' means that what was objected to by your honor with the words, 'If indeed the Blessed One,' and so on, should not, in terms of its meaning, be understood in that way. The meaning is that it is not for the purpose of showing a simultaneous dwelling in both places. Now, clarifying the undistorted meaning as intended by himself, the fact that it was stated from the very beginning, and the fact that it was not penetrated by that one, he said: 'Did we not say that the locative case is used in the sense of proximity?' and so on. 'Herds of cattle' (goyūthāni) means groups of cattle (gomaṇḍalāni). Even so, it should be said only that 'He dwells at the root of the Naḷeru-pucimanda tree,' not that 'He dwells at Verañjā.' Therefore, keeping in mind the objection, 'What is the purpose of narrating the introduction in two ways by means of the locative case in the sense of proximity?' he said: 'For the purpose of indicating the alms-resort village,' and so on. 'His' (assa) refers to the Blessed One.

Avassañcettha gocaragāmakittanaṃ kattabbaṃ. Yathā hi naḷerupucimandamūlakittanaṃ pabbajitānuggahakaraṇādianekappayojanaṃ, evaṃ gocaragāmakittanampi gahaṭṭhānuggahakaraṇādivividhappayojananti dassento ‘‘verañjākittanenā’’tiādimāha. Tattha gahaṭṭhānuggahakaraṇanti tesaṃ tattha paccayaggahaṇena upasaṅkamanapayirupāsanādīnaṃ okāsadānena dhammadesanāya saraṇesu [Pg.207] sīlesu ca patiṭṭhāpanena yathūpanissayaṃ uparivisesādhigamāvahanena ca gahaṭṭhānaṃ anuggahakaraṇaṃ. Pabbajitānuggahakaraṇanti uggahaparipucchānaṃ kammaṭṭhānānuyogassa ca anurūpavasanaṭṭhānapariggahenettha pabbajitānaṃ anuggahakaraṇaṃ.

And here the mention of the alms-resort village must certainly be made. For just as the mention of the root of the Naḷeru-pucimanda tree has many purposes, such as the supporting of renunciants, so too the mention of the alms-resort village has various purposes, such as the supporting of householders. Showing this, the teacher said: 'By the mention of Verañjā,' and so on. Therein, 'the supporting of householders' is the supporting of householders by the acceptance of requisites from them there, by giving the opportunity for approaching, attending upon, and so on, by the teaching of the Dhamma, by establishing them in the refuges and the precepts, and by bringing about the attainment of higher distinctions in accordance with their supporting condition. 'The supporting of renunciants' is the supporting of renunciants here through the provision of a suitable dwelling place for learning, questioning, and for the practice of meditation subjects.

Paccayaggahaṇeneva paccayaparibhogasiddhito āha ‘‘tathā purimena…pe… vivajjananti. Tattha purimenāti verañjāvacanena. Āhito ahaṃmāno etthāti attā, attabhāvo. Tassa kilamatho kilantabhāvo attakilamatho, attapīḷā attadukkhanti vuttaṃ hoti, tassa anuyogo karaṇaṃ attakilamathānuyogo, upavāsakaṇṭakāpassayaseyyādinā attano dukkhuppādananti vuttaṃ hoti. Tassa vivajjanaṃ attakilamathānuyogavivajjanaṃ. Antogāme vasantānaṃ anicchantānampi visabhāgarūpādiārammaṇadassanādisambhavato bahigāme patirūpaṭṭhāne vasantānaṃ tadabhāvato āha ‘‘pacchimena vatthukāmappahānato’’tiādi. Tattha pacchimenāti naḷerupucimandamūlavacanena. Kilesakāmassa vatthubhūtattā rūpādayo pañca kāmaguṇā vatthukāmo, tassa pahānaṃ vatthukāmappahānaṃ. Kāmasukhallikānuyogavivajjanupāyadassananti vatthukāmesu kilesakāmasaṃyuttassa sukhassa yogo anuyogo anubhavo, tassa parivajjane upāyadassanaṃ.

Because the use of the requisites is accomplished by the very act of accepting them, he said, 'Thus, by the former…pe… avoidance.' Therein, 'by the former' refers to the expression concerning Verañjā. 'Self' (attā) is that wherein the conceit 'I am' is placed; it is self-existence (attabhāvo). Its fatigue, the state of being weary, is self-mortification (attakilamatho); it is said to be self-torment and self-suffering. The application to it, the doing of it, is the practice of self-mortification (attakilamathānuyogo); this is said to be the producing of suffering for oneself by means of fasting, lying on thorn-beds, and so on. The avoidance of that is the avoidance of the practice of self-mortification. Because for those dwelling inside a village, even if they are unwilling, there is the possibility of encountering unsuitable sense-objects such as forms, etc., whereas for those dwelling in a suitable place outside a village such things are absent, he said, 'By the latter, through the abandoning of the objects of sensuality,' etc. Therein, 'by the latter' refers to the expression concerning the root of the Naḷeru-pucimanda tree. The five strands of sensual pleasure—forms, etc.—are the objects of sensuality (vatthukāma) because they are the basis (vatthubhūta) for defilement-sensuality (kilesakāma). The abandoning of them is the abandoning of the objects of sensuality. 'Seeing the means to avoid the practice of indulgence in sensual pleasure' refers to seeing the means for avoiding the experience (anubhavo), the practice (anuyogo), of pleasure associated with defilement-sensuality in relation to the objects of sensuality.

Sayameva gocaragāmaṃ upasaṅkamitvā attano dhammassavanānurūpabhabbapuggalānaṃ dassanato dhammadesanāya kālo sampatto nāma hotīti dhammadesanāya abhiyogo viññāyatīti āha ‘‘purimena ca dhammadesanābhiyoga’’nti. Dhammadesanāya saussāhabhāvo dhammadesanābhiyogo. Bahigāme vivittokāse vasantassa ākiṇṇavihārābhāvato kāyavivekādīsu adhimutti tappoṇatā viññāyatīti āha ‘‘pacchimena vivekādhimutti’’nti.

When one has approached the alms-resort village oneself and sees persons suitable and fit for hearing one's Dhamma, the time for teaching the Dhamma is considered to have arrived. Thus, the exertion for teaching the Dhamma is understood. Therefore, he said, 'And by the former, the exertion in teaching the Dhamma.' The exertion in teaching the Dhamma is the state of being zealous for teaching the Dhamma. For one dwelling in a secluded place outside a village, due to the absence of a crowded dwelling, a resolve and inclination towards physical seclusion and so on is understood. Therefore, he said, 'By the latter, the resolve for seclusion.'

Dhammadesanābhiyogavivekādhimuttīnaṃ hetubhūtā eva karuṇāpaññā dhammadesanāya upagamanassa tato apagamanassa kāraṇabhūtā hontīti āha ‘‘purimena karuṇāya upagamana’’ntiādi. Karuṇāpaññāyeva hi anantaradukassa hetū honti. Etena ca karuṇāya upagamanaṃ na lābhādinimittaṃ[Pg.208], paññāya apagamanaṃ na virodhādinimittanti upagamanāpagamanānaṃ nirupakkilesataṃ vibhāvibhanti daṭṭhabbaṃ. Adhimuttatanti tanninnabhāvaṃ. Nirupalepananti anupalepanaṃ anallīyanaṃ.

Compassion and wisdom are indeed the causes for the exertion in teaching the Dhamma and for the resolve for seclusion; they are the reasons for approaching to teach the Dhamma and for withdrawing from there. Hence it is said, 'By the former, through compassion, one approaches,' and so on. Indeed, compassion and wisdom are the very causes of the subsequent suffering. By this, it should be understood that approaching through compassion is not for the sake of gain and so on, and withdrawing through wisdom is not for the sake of opposition and so on, thus showing the unblemished nature of approaching and withdrawing. Resolve (adhimuttatā) means the state of being inclined towards that. Unstained (nirupalepana) means not being smeared, not clinging.

Dhammikasukhāpariccāganimittanti ettha dhammikasukhaṃ nāma anavajjasukhaṃ. Tañhi dhammikaṃ lābhaṃ paṭicca uppannattā ‘‘dhammikasukha’’nti vuccati. Uttarimanussadhammābhiyoganimittaṃ phāsuvihāranti sambandho. Manussānaṃ upakārabahulatanti paccayapaṭiggahaṇadhammadesanādivasena upakārabahulataṃ. Devatānaṃ upakārabahulataṃ janavivittatāya. Pacurajanavivittañhi ṭhānaṃ devā upasaṅkamitabbaṃ maññanti. Loke saṃvaḍḍhabhāvanti āmisopabhogena saṃvaḍḍhitabhāvaṃ.

Here, 'as the sign of not abandoning righteous happiness' (dhammikasukhāpariccāganimitta), righteous happiness (dhammikasukha) means blameless happiness. Indeed, because it arises dependent on righteous gain, it is called 'righteous happiness.' The connection is with a comfortable dwelling (phāsuvihāra) as the sign of striving for higher human qualities (uttarimanussadhamma). The great benefit to humans (manussānaṃ upakārabahulatā) means the abundance of help through receiving requisites, teaching the Dhamma, and so on. The great benefit to deities (devatānaṃ upakārabahulatā) is due to seclusion from people. Indeed, deities consider a place secluded from many people to be approachable. 'Growth in the world' (loke saṃvaḍḍhabhāva) means being enriched through the enjoyment of material things.

Ekapuggaloti ettha (a. ni. aṭṭha. 1.1.170) ekoti dutiyādipaṭikkhepattho gaṇanaparicchedo. Puggaloti sammutikathā, na paramatthakathā. Buddhassa hi bhagavato duvidhā desanā sammutidesanā paramatthadesanā cāti. Ayamattho pana heṭṭhā vitthāritovāti idha na vuccati. Eko ca so puggalo cāti ekapuggalo. Kenaṭṭhena ekapuggalo? Asadisaṭṭhena guṇavisiṭṭhaṭṭhena asamasamaṭṭhena. So hi dasannaṃ pāramīnaṃ paṭipāṭiyā āvajjanaṃ ādiṃ katvā bodhisambhāraguṇehi ceva buddhaguṇehi ca sesamahājanena asadisoti asadisaṭṭhenapi ekapuggalo. Ye cassa te guṇā, tepi aññasattānaṃ guṇehi visiṭṭhāti guṇavisiṭṭhaṭṭhenapi ekapuggalo. Purimakā sammāsambuddhā sabbasattehi asamā, tehi saddhiṃ ayameva eko rūpakāyaguṇehi ceva nāmakāyaguṇehi ca samoti asamasamaṭṭhenapi ekapuggalo. Loketi sattaloke.

Here, in the term 'ekapuggala', 'eka' (one) is a numerical distinction, in the sense of excluding a second or others. 'Puggala' (individual) is a conventional term, not an ultimate term. Indeed, the teaching of the Blessed Buddha is twofold: conventional teaching and ultimate teaching. This meaning, however, has been elaborated below, so it is not stated here. He is one, and he is an individual; thus, he is a 'single individual' (ekapuggalo). In what sense is he a single individual? In the sense of being incomparable, in the sense of being distinguished by virtues, and in the sense of being equal to the unequalled. For he, beginning with the directing of the mind in the sequence of the ten perfections, is incomparable to the rest of the great populace through the virtues that are the requisites for enlightenment and the virtues of a Buddha—thus, he is a single individual also in the sense of being incomparable. And whatever virtues he has, those virtues are distinguished from the virtues of other beings—thus, he is a single individual also in the sense of being distinguished by virtues. The Perfectly Self-Enlightened Ones of the past were unequal to all beings; with them, this one alone is equal in the virtues of both the form-body and the name-body—thus, he is a single individual also in the sense of being equal to the unequalled. 'Loke' (in the world) means in the world of beings.

Uppajjamāno uppajjatīti idaṃ pana ubhayampi vippakatavacanameva. Uppajjanto bahujanahitatthāya uppajjati, na aññena kāraṇenāti evaṃ panettha attho veditabbo. Evarūpañcettha lakkhaṇaṃ na sakkā etaṃ aññena saddalakkhaṇena paṭibāhituṃ. Apica uppajjamāno nāma, uppajjati nāma, uppanno nāmāti ayamettha bhedo veditabbo. Esa hi dīpaṅkarapādamūlato laddhabyākaraṇo buddhakārakadhamme pariyesanto dasa pāramiyo disvā ‘‘ime dhammā mayā pūretabbā’’ti katasanniṭṭhāno dānapāramiṃ [Pg.209] pūrentopi uppajjamāno nāma. Sīlapāramiṃ…pe… upekkhāpāraminti imā dasa pāramiyo pūrentopi, dasa upapāramiyo pūrentopi uppajjamāno nāma. Dasa paramatthapāramiyo pūrentopi uppajjamāno nāma. Pañca mahāpariccāge pariccajantopi uppajjamāno nāma. Ñātatthacariyaṃ lokatthacariyaṃ buddhatthacariyaṃ pūrayamānopi uppajjamāno nāma. Kappasatasahassādhikāni cattāri asaṅkhyeyyāni buddhakārake dhamme matthakaṃ pāpentopi uppajjamāno nāma. Vessantarattabhāvaṃ pahāya tusitapure paṭisandhiṃ gahetvā saṭṭhivassasatasahassādhikā sattapaṇṇāsa vassakoṭiyo tiṭṭhantopi uppajjamāno nāma. Devatāhi yācito pañca mahāvilokanāni viloketvā māyādeviyā kucchismiṃ paṭisandhiṃ gaṇhantopi, anūnādhike dasa māse gabbhavāsaṃ vasantopi uppajjamāno nāma. Ekūnatiṃsa vassāni agāramajjhe tiṭṭhantopi uppajjamāno nāma. Kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ disvā rāhulabhaddassa jātadivase channasahāyo kaṇḍakaṃ assavaramāruyha nikkhamantopi uppajjamāno nāma. Tīṇi rajjāni atikkamanto anomanaditīre pabbajantopi uppajjamāno nāma. Chabbassāni mahāpadhānaṃ karontopi uppajjamāno nāma. Paripākagate ñāṇe oḷārikaṃ āhāraṃ āharantopi uppajjamāno nāma. Sāyanhasamaye visākhapuṇṇamāyaṃ mahābodhimaṇḍaṃ āruyha mārabalaṃ vidhametvā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ parisodhetvā pacchimayāmasamanantare dvādasaṅgaṃ paṭiccasamuppādaṃ anulomapaṭilomato sammasitvā sotāpattimaggaṃ paṭivijjhantopi uppajjamāno nāma. Sotāpattiphalakkhaṇepi sakadāgāmiphalakkhaṇepi anāgāmiphalakkhaṇepi uppajjamāno nāma. Arahattamaggakkhaṇe pana uppajjati nāma. Arahattaphalakkhaṇe uppanno nāma. Buddhānañhi sāvakānaṃ viya na paṭipāṭiyā iddhividhañāṇādīni uppajjanti, saheva pana arahattamaggena sakalopi sabbaññutaññāṇādi guṇarāsi āgatova nāma hoti, tasmā nibbattasabbakiccattā arahattaphalakkhaṇe uppanno nāma hoti. Imasmimpi sutte arahattaphalakkhaṇaṃyeva sandhāya ‘‘uppajjatī’’ti vuttaṃ. Uppanno hotīti ayañhettha attho.

“‘One who will arise’ and ‘one who is arising’—both these are expressions of an incomplete action. The meaning here should be understood thus: ‘When arising, he arises for the welfare and benefit of many people, not for any other reason.’ Moreover, such a characteristic here cannot be refuted by any other grammatical rule. Furthermore, the distinction here should be understood as: ‘one who will arise,’ ‘one who is arising,’ and ‘one who has arisen.’ For this Blessed One, having received the prophecy at the feet of the Buddha Dīpaṅkara, while seeking the qualities that make a Buddha, saw the ten perfections and made the resolution, ‘These qualities must be fulfilled by me’—thus, even while fulfilling the perfection of generosity, he is called ‘one who will arise.’ Even while fulfilling the perfection of virtue… up to… the perfection of equanimity—even while fulfilling these ten perfections, even while fulfilling the ten sub-perfections, he is called ‘one who will arise.’ Even while fulfilling the ten ultimate perfections, he is called ‘one who will arise.’ Even while making the five great relinquishments, he is called ‘one who will arise.’ Even while fulfilling the conduct for the welfare of relatives, the conduct for the welfare of the world, and the conduct for the sake of Buddhahood, he is called ‘one who will arise.’ Even while bringing the qualities that make a Buddha to their culmination over four incalculable aeons and one hundred thousand kappas, he is called ‘one who will arise.’ Having abandoned the existence as Vessantara, having taken rebirth in the Tusita realm, even while remaining there for fifty-seven crores and six million years, he is called ‘one who will arise.’ Being requested by the devas, having made the five great investigations, even while taking conception in the womb of Queen Māyā, and even while dwelling in the womb for ten full months, he is called ‘one who will arise.’ Even while staying in the midst of the household for twenty-nine years, he is called ‘one who will arise.’ Having seen the danger in sensual pleasures and the benefit in renunciation, on the day of the birth of Rāhulabhadda, with Channa as his companion, having mounted the noble horse Kaṇṭhaka, even while going forth, he is called ‘one who will arise.’ Even while crossing three kingdoms and going forth on the bank of the river Anomā, he is called ‘one who will arise.’ Even while undertaking the great striving for six years, he is called ‘one who will arise.’ When his knowledge had matured, even while partaking of physical food, he is called ‘one who will arise.’ In the evening on the full moon day of Visākha, having ascended to the seat of great awakening, having vanquished the army of Māra, in the first watch having recollected past existences, in the middle watch having purified the divine eye, and at the beginning of the last watch, having comprehended the twelve-linked dependent origination in forward and reverse order, even while penetrating the path of stream-entry—he is called ‘one who will arise.’ Even at the moment of the fruition of stream-entry, even at the moment of the fruition of the once-returner, even at the moment of the fruition of the non-returner, he is called ‘one who will arise.’ But at the moment of the path of Arahantship, he is called ‘one who is arising.’ At the moment of the fruition of Arahantship, he is called ‘one who has arisen.’ For to the Buddhas, unlike for the disciples, the knowledges of the kinds of supernormal power and so on do not arise sequentially; rather, together with the path of Arahantship, the entire mass of qualities, such as the knowledge of omniscience, is said to have arrived all at once. Therefore, because all duties have been completed, at the moment of the fruition of Arahantship, he is said to be ‘one who has arisen.’ In this sutta too, it is with reference to the moment of the fruition of Arahantship that it is said, ‘he is arising.’

Bahujanahitāyāti mahājanassa hitatthāya uppajjati. Bahujanasukhāyāti mahājanassa sukhatthāya uppajjati. Lokānukampāyāti sattalokassa [Pg.210] anukampaṃ paṭicca uppajjati. Katarasattalokassāti? Yo tathāgatassa dhammadesanaṃ sutvā amatapānaṃ pivi, dhammaṃ paṭivijjhi, tassa. Bhagavatā hi mahābodhimaṇḍe sattasattāhaṃ vītināmetvā bodhimaṇḍā isipatanaṃ āgamma ‘‘dveme, bhikkhave, antā pabbajitena na sevitabbā’’ti dhammacakkappavattanasuttante (saṃ. ni. 3.5; mahāva. 13) desite āyasmatā aññāsikoṇḍaññattherena saddhiṃ aṭṭhārasakoṭisaṅkhā brahmāno amatapānaṃ piviṃsu, etassa sattalokassa anukampāya uppanno. Pañcamadivase anattalakkhaṇasuttantapariyosāne pañcavaggiyattherā arahatte patiṭṭhahiṃsu, etassapi sattalokassa anukampāya uppanno. Tato yasadārakappamukhe pañcapaṇṇāsa purise arahatte patiṭṭhāpesi, tato kappāsikavanasaṇḍe tiṃsa bhaddavaggiye tayo magge ca phalāni ca sampāpesi, etassapi sattalokassa anukampāya uppanno. Gayāsīse ādittapariyāyapariyosāne (saṃ. ni. 4.28; mahāva. 54) jaṭilasahassaṃ arahatte patiṭṭhāpesi, tato laṭṭhivane bimbisārappamukhā ekādasa nahutā brāhmaṇagahapatikā satthu dhammadesanaṃ sutvā sotāpattiphale patiṭṭhahiṃsu, ekaṃ nahutaṃ saraṇesu patiṭṭhitaṃ. Tirokuṭṭaanumodanāvasāne (khu. pā. 7. 1 ādayo) caturāsītiyā pāṇasahassehi amatapānaṃ pītaṃ. Sumanamālākārasamāgame caturāsītiyā, dhanapālasamāgame dasahi pāṇasahassehi, khadiraṅgārajātakasamāgame caturāsītiyā pāṇasahassehi, jambukaājīvakasamāgame caturāsītiyāva, ānandaseṭṭhisamāgame caturāsītiyāva pāṇasahassehi amatapānaṃ pītaṃ. Pāsāṇakacetiye pārāyanasuttakathādivase (su. ni. 982 ādayo) cuddasa koṭiyo amatapānaṃ piviṃsu. Yamakapāṭihāriyadivase vīsati pāṇakoṭiyo, tāvatiṃsabhavane paṇḍukambalasilāyaṃ nisīditvā mātaraṃ kāyasakkhiṃ katvā sattappakaraṇaṃ abhidhammaṃ desentassa asīti pāṇakoṭiyo, devorohaṇe tiṃsa pāṇakoṭiyo, sakkapañhasuttante (dī. ni. 2.344 ādayo) asīti devasahassāni amatapānaṃ piviṃsu. Mahāsamayasuttante (dī. ni. 2.331 ādayo) maṅgalasutte (khu. pā. 5.1 ādayo; su. ni. maṅgalasutta) cūḷarāhulovāde (ma. ni. 3.416 ādayo) samacittapaṭipadāyāti (a. ni. 2.33) imesu catūsu ṭhānesu abhisamayappattasattānaṃ paricchedo natthi, etassapi sattalokassa anukampāya uppannoti. Yāvajjadivasā ito [Pg.211] parampi anāgate imaṃ sāsanaṃ nissāya saggamokkhamagge patiṭṭhahantānaṃ vasenapi ayamattho veditabbo.

‘For the welfare of the many’ means he arises for the welfare of the great multitude. ‘For the happiness of the many’ means he arises for the happiness of the great multitude. ‘Out of compassion for the world’ means he arises out of compassion for the world of beings. For which world of beings? For those who, having heard the Dhamma teaching of the Tathāgata, drank the nectar of the Deathless and penetrated the Dhamma. Indeed, after the Blessed One spent seven weeks at the great Bodhi seat, he went from the Bodhi seat to Isipatana and, when the Dhammacakkappavattana Sutta was taught, declaring: ‘Monks, these two extremes ought not to be pursued by one gone forth,’ eighteen koṭis of Brahmās, together with the Venerable Aññāsikoṇḍañña, drank the nectar of the Deathless. He arose out of compassion for that world of beings. On the fifth day, at the conclusion of the Anattalakkhaṇa Sutta, the elders of the group of five became established in arahantship. He arose out of compassion for that world of beings too. Then, with Yasa the youth at the forefront, he established fifty-five men in arahantship. Next, in the Kappāsika forest grove, he led the thirty Bhaddavaggiya monks to attain the three paths and fruits. He arose out of compassion for that world of beings too. At Gayāsīsa, at the conclusion of the Ādittapariyāya, he established a thousand matted-hair ascetics in arahantship. Then, in Laṭṭhivana, eleven nahutas of brahmins and householders, led by King Bimbisāra, hearing the Teacher’s Dhamma teaching, became established in the fruit of stream-entry, while one nahuta became established in the refuges. At the conclusion of the Tirokuṭṭa Anumodanā, the nectar of the Deathless was drunk by eighty-four thousand beings. At the gathering of Sumanamālākāra, by eighty-four thousand; at the gathering of Dhanapāla, by ten thousand beings; at the gathering of the Khadiraṅgāra Jātaka, by eighty-four thousand beings; at the gathering of Jambuka the Ājīvaka, by eighty-four thousand; at the gathering of Ānanda the merchant, by eighty-four thousand beings, the nectar of the Deathless was drunk. At Pāsāṇaka Cetiya, on the day of the Pārāyana Sutta discourse, fourteen koṭis drank the nectar of the Deathless. On the day of the Twin Miracle, twenty koṭis of beings; while seated on the Paṇḍukambala stone in the Tāvatiṃsa realm, making his mother a corporeal witness, as he taught the seven treatises of the Abhidhamma, eighty koṭis of beings; at the descent from the world of the devas, thirty koṭis of beings; in the Sakkapañha Sutta, eighty thousand devas drank the nectar of the Deathless. In the Mahāsamaya Sutta, the Maṅgala Sutta, the Cūḷarāhulovāda, and the Samacittapaṭipadā—in these four places, there is no limit to the beings who attained realization. He arose out of compassion for that world of beings too. This meaning should be understood to apply also by way of those who, from this day onward and in the future, become established in the path to heaven and liberation by relying on this Dispensation.

Devamanussānanti na kevalaṃ devamanussānaṃyeva, avasesānaṃ nāgasupaṇṇādīnampi atthāya hitāya sukhāyeva uppanno. Sahetukapaṭisandhike pana maggaphalasacchikiriyāya bhabbe puggale dassetuṃ evaṃ vuttaṃ. Tasmā etesampi atthatthāya hitatthāya sukhatthāyeva uppannoti veditabbo.

‘For devas and humans’ means he arose not only for devas and humans, but also for the benefit, welfare, and happiness of the remaining beings such as nāgas and supaṇṇas. However, it is said thus to show those individuals with a rebirth-linking consciousness accompanied by root-causes who are capable of realizing the path and its fruit. Therefore, it should be understood that he arose for their benefit, welfare, and happiness as well.

Katamo ekapuggaloti kathetukamyatāpucchā. Idāni tāya pucchāya puṭṭhaṃ ekapuggalaṃ vibhāvento ‘‘tathāgato arahaṃ sammāsambuddho’’ti āha. Tadatthaparinipphādananti lokatthanipphādanaṃ, buddhakiccasampādananti attho. Paṭhamaṃ lumbinīvane dutiyaṃ bodhimaṇḍeti lumbinīvane rūpakāyena jāto, bodhimaṇḍe dhammakāyena. Evamādināti ādi-saddena verañjākittanato rūpakāyassa anuggaṇhanaṃ dasseti, naḷerupucimandamūlakittanato dhammakāyassa. Tathā purimena parādhīnakiriyākaraṇaṃ, dutiyena attādhīnakiriyākaraṇaṃ. Purimena vā karuṇākiccaṃ, itarena paññākiccaṃ, purimena cassa paramāya anukampāya samannāgamaṃ, pacchimena paramāya upekkhāya samannāgamanti evamādiṃ saṅgaṇhāti.

‘Who is the one person?’ This is a question asked out of a desire to speak. Now, analyzing the one person asked about in that question, he says: ‘The Tathāgata, the Arahant, the Perfectly Self-Enlightened One.’ ‘The fulfillment of that purpose’ means the accomplishment of the world's welfare, that is, the completion of the Buddha's duties. ‘First, in the Lumbinī Grove; second, at the seat of enlightenment’ means: in the Lumbinī Grove, he was born with a physical body; at the seat of enlightenment, with the Dhamma-body. ‘And so on’ means: with the word ‘ādi’ (and so on), it shows the honoring of the physical body through the mention of Verañjā, and the honoring of the Dhamma-body through the mention of the root of the Naḷeru-pucimanda tree. Likewise, by the former is shown the performance of action dependent on others; by the latter, the performance of action dependent on oneself. Or, by the former, the duty of compassion; by the other, the duty of wisdom. And by the former, his possession of supreme compassion; by the latter, his possession of supreme equanimity—thus it includes such examples.

Pacchimakoti guṇena pacchimako. Ānandattheraṃ sandhāyetaṃ vuttaṃ. Saṅkhyāyapīti gaṇanatopi. Diṭṭhisīlasāmaññena saṃhatattā saṅghoti imamatthaṃ vibhāvento āha ‘‘diṭṭhisīlasāmaññasaṅkhātasaṅghātena samaṇagaṇenā’’ti. Ettha pana ‘‘yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī’’ti (dī. ni. 3.324, 356, ma. ni. 1.492; 3.54) evaṃ vuttāya diṭṭhiyā, ‘‘yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharatī’’ti (dī. ni. 3.324; 356; ma. ni. 1.492; 3.54) evaṃ vuttānañca sīlānaṃ sāmaññasaṅkhātena saṅghato saṅghaṭito sametoti diṭṭhisīlasāmaññasaṅkhātasaṅghāto, samaṇagaṇo. Diṭṭhisīlasāmaññena saṃhatoti vuttaṃ hoti. Tathā hi ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo sañcicca pāṇaṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī’’ti [Pg.212] ādivacanato diṭṭhisīlānaṃ niyatasabhāvattā sotāpannāpi aññamaññaṃ diṭṭhisīlasāmaññena saṃhatā, pageva sakadāgāmiādayo. Ariyapuggalā hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatāyeva. ‘‘Tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54), tathārūpesu sīlesu sīlasāmaññagato viharatī’’ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54) vacanato puthujjanānampi diṭṭhisīlasāmaññena saṃhatabhāvo labbhatiyeva, idha pana ariyasaṅghoyeva adhippeto ‘‘yo tattha pacchimako, so sotāpanno’’ti vacanato. Etenāti ‘‘pañcamattehi bhikkhusatehī’’ti etena vacanena. Assāti pañcamattassa bhikkhusatassa. Nirabbudotiādīnaṃ vacanattho parato eva āvi bhavissati.

“The last one” means the last by virtue. This was said with reference to the Elder Ānanda. “Also by number” means also by calculation. Explaining this meaning—that it is a Saṅgha because of being united by the commonality of view and virtue—he said: “by the group of ascetics united, designated as the commonality of view and virtue.” Here, regarding the view thus spoken of: “That view which is noble, leading out, which leads one who practices it rightly to the complete destruction of suffering—with such a view, one dwells having attained commonality of view”; and regarding the virtues thus spoken of: “Those virtues which are unbroken, untorn, unspotted, unblemished, liberating, praised by the wise, not clung to, and conducive to concentration—with such virtues, one dwells having attained commonality of virtue.” Thus, because of being united, assembled, and come together by what is designated as the commonality of these views and virtues, it is a union designated as the commonality of view and virtue, a group of ascetics. “United by the commonality of view and virtue” is what is meant. For it is said: “Monks, this is impossible, this is no occasion, that a person endowed with right view should intentionally deprive a living being of life; that situation does not exist.” Because view and virtue have a fixed nature, even stream-enterers are united with one another by the commonality of view and virtue, how much more so once-returners and so on. For noble individuals, even while staying in a distant place, wherever it may be, are indeed united by the harmony of their qualities. Because of the saying, “With such a view, one dwells having attained commonality of view... with such virtues, one dwells having attained commonality of virtue,” the state of being united by the commonality of view and virtue is indeed obtained even for ordinary people. Here, however, only the noble Saṅgha is intended, because of the saying, “The last one there is a stream-enterer.” “By this” means by this statement: “with just five hundred monks.” “Of this” means of the five hundred monks. The meaning of the words “Nirabbudo” and so on will become clear only later.

Assosīti ettha savanamupalabbhoti āha ‘‘assosīti suṇi upalabhī’’ti, aññāsīti attho. So cāyamupalabbho savanavasenevāti imamatthaṃ dassento āha ‘‘sotadvārasampattavacananigghosānusārena aññāsī’’ti. Avadhāraṇaphalattā saddappayogassa sabbampi vākyaṃ antogadhāvadhāraṇanti āha ‘‘khoti padapūraṇamatte nipāto’’ti. Avadhāraṇattheti pana iminā antogadhāvadhāraṇepi sabbasmiṃ vākye iṭṭhatovadhāraṇatthaṃ khosaddaggahaṇanti dasseti. Tameva iṭṭhatovadhāraṇaṃ dassento āha ‘‘tattha avadhāraṇatthenā’’tiādi. Atha padapūraṇatthena khosaddena kiṃpayojananti āha ‘‘padapūraṇena pana byañjanasiliṭṭhatāmattamevā’’ti. ‘‘Assosī’’ti hi padaṃ khosadde gahite tena phullitamaṇḍitavibhūsitaṃ viya hontaṃ pūritaṃ nāma hoti, tena ca purimapacchimapadāni siliṭṭhāni honti, na tasmiṃ aggahite, tasmā padapūraṇena byañjanasiliṭṭhatāmattameva payojanaṃ. Matta-saddo cettha visesanivattiattho, tenassa anatthantaradīpanataṃ dasseti, eva-saddena pana byañjanasiliṭṭhatāya ekantikataṃ.

Here, regarding ‘assosi,’ he says that it means ‘he heard, he apprehended,’ which is to say, ‘he understood.’ And this apprehension occurs through the process of hearing, as shown by the explanation: ‘He understood by following the sound of words that reached the ear-door.’ Since the use of the word has the effect of determination, and the entire sentence contains determination, it is said: ‘The particle “kho” merely serves to fill out the word.’ However, by stating ‘in the sense of determination,’ it indicates that even when determination is already implicit in the entire sentence, the particle ‘kho’ is taken to convey the intended meaning of determination. To clarify this intended determination, it is said: ‘Here, in the sense of determination,’ etc. Now, what is the purpose of the particle ‘kho’ in filling out the word? It is said: ‘As for filling out the word, it merely smoothens the expression.’ For when the word “assosi” is taken with the particle ‘kho,’ it becomes filled out, as if blossomed, adorned, and beautified, and thus the preceding and following words are smoothed. Without it, they would not be so. Therefore, the only purpose of filling out the word is to smoothen the expression. Here, the word “matta” (merely) serves to exclude a special quality, showing that it does not indicate another meaning. By the word “eva,” however, the smoothness of the phrasing is made definite.

Verañjoti ettha saddalakkhaṇānusārena atthaṃ dassento āha ‘‘verañjāyaṃ jāto’’tiādi. Brahmaṃ aṇatīti ettha brahmanti vedo vuccati, so pana mantabrahmakappavasena tividho. Tattha mantā padhānamūlabhāvatoyeva aṭṭhakādīhi pavuttā, itare pana tannissayena jātā, tena [Pg.213] padhānasseva gahaṇaṃ. Mante sajjhāyatīti iruvedādike mantasatthe sajjhāyatīti attho. Iruvedādayo hi guttabhāsitabbatāya ‘‘mantā’’ti vuccanti. Idameva hīti avadhāraṇena brahmato jātotiādikaṃ niruttiṃ paṭikkhipati. Jātibrāhmaṇānanti iminā aññepi brāhmaṇā atthīti dasseti. Duvidhā hi brāhmaṇā jātibrāhmaṇā visuddhibrāhmaṇā cāti. Idāni tattha visuddhibrāhmaṇānaṃ niruttiṃ dassento āha ‘‘ariyā panā’’tiādi.

Here, explaining the meaning according to the characteristics of the word, he says: ‘born in Verañjā,’ and so on. In ‘Brahmaṃ aṇati,’ ‘brahma’ refers to the Veda. It is threefold: by way of Manta, Brāhmaṇa, and Kappa. Among these, the Mantas, precisely because of being the primary root, were spoken by Aṭṭhaka and others, while the others arise dependent on them. Hence, only the primary is taken. ‘Mante sajjhāyati’ means reciting the Mantra scriptures, such as the Iru-veda and others. Indeed, the Iru-veda and others are called ‘mantas’ because they are to be spoken secretly. By the emphasis in ‘Idameva hi,’ it rejects the etymology such as ‘born from Brahmā,’ and so on. By ‘Jātibrāhmaṇānaṃ,’ it indicates that there are other brahmins as well. For brahmins are twofold: brahmins by birth and brahmins by purity. Now, explaining the etymology of those brahmins by purity, he says: ‘But the noble ones,’ and so on.

Samitapāpattāti accantaṃ anavasesato savāsanaṃ samitapāpattā. Evañhi bāhirakaavītarāgasekkhāsekkhapāpasamaṇato bhagavato pāpasamaṇaṃ visesitaṃ hoti. Vuttamevatthaṃ udāharaṇena vibhāvento āha ‘‘vuttañheta’’ntiādi. Ettha pana ‘‘bāhitapāpoti brāhmaṇo, samitapāpattā samaṇoti vuccatīti idaṃ bhinnagāthāsannissitapadadvayaṃ ekato gahetvā vutta’’nti vadanti. Vuttañhetaṃ tīsupi gaṇṭhipadesu ‘‘samitattā hi pāpānaṃ, samaṇoti pavuccatīti idaṃ vacanaṃ gahetvā ‘samitattā samaṇoti vuccatī’ti vuttaṃ. Bāhitapāpoti brāhmaṇoti idaṃ pana aññasmiṃ gāthābandhe vuttavacana’’nti. Anekatthattā nipātānaṃ idha anussavanatthe adhippetoti āha ‘‘khalūti anussavanatthe nipāto’’ti. Jātisamudāgatanti jātiyā āgataṃ, jātisiddhanti vuttaṃ hoti. Ālapanamattanti piyālāpavacanamattaṃ. Piyasamudāhārā hete bhoti vā āvusoti vā devānampiyāti vā. Bhovādī nāma so hotīti yo āmantanādīsu ‘‘bho bho’’ti vadanto vicarati, so bhovādī nāma hotīti attho. Sakiñcanoti rāgādīhi kiñcanehi sakiñcano. Rāgādayo hi satte kiñcenti maddanti palibundhantīti ‘‘kiñcanānī’’ti vuccanti. Manussā kira goṇehi khalaṃ maddāpentā ‘‘kiñcehi kapila, kiñcehi kāḷakā’’ti vadanti, tasmā maddanaṭṭho kiñcanaṭṭhoti veditabbo.

"Samitapāpattā": Because evil has been pacified completely, without remainder, together with its latent tendencies. Thus indeed, the Blessed One's pacification of evil is distinguished from that of external ascetics—trainees and non-trainees who are not free from passion. Elaborating on this very meaning with an example, he said, "For it has been said," and so on. Here, some say, "'A brāhmaṇa is one who has barred evil, and he is called a samaṇa because of having pacified evil'—these two phrases, which rely on separate verses, are taken together and stated here." For this is stated in all three Gaṇṭhipadas: Having taken the statement, "Indeed, because of the pacification of evils, he is called an ascetic," it is said, "He is called an ascetic because of pacification." However, this statement, "A brāhmaṇa is one who has barred evil," is a statement said in another verse composition. Due to the multiple meanings of particles, here it is intended in the sense of report, as stated: "The particle 'khalu' is in the sense of report." "Jātisamudāgata" means come from lineage; it is said to be established by birth. "Ālapanamatta" means a mere term of endearment, a mere friendly form of address. These are friendly expressions, such as "bho" or "āvuso" or "devānampiya." One who goes about saying "bho, bho" in address is called a "bhovādī"—this is the meaning. "Sakiñcana" means one with impediments, with impediments such as lust. For lust and other such things torment, crush, and bind beings—thus they are called "kiñcanāni" (impediments). It is said that when people are having a threshing floor trampled by oxen, they say, "Trample, O brown one! Trample, O black one!" Therefore, it should be understood that the meaning of "kiñcana" is "crushing."

Gottavasenāti ettha gaṃ tāyatīti gottaṃ. Gosaddena cettha abhidhānaṃ buddhi ca vuccati, tasmā evamettha attho daṭṭhabbo. Gotamoti pavattamānaṃ abhidhānaṃ buddhiñca ekaṃsikavisayatāya tāyati rakkhatīti gottaṃ. Yathā hi buddhi ārammaṇabhūtena atthena vinā na vattati, evaṃ abhidhānaṃ [Pg.214] abhidheyyabhūtena, tasmā so gottasaṅkhāto attho tāni buddhiabhidhānāni tāyati rakkhatīti vuccati. So pana aññakulaparamparāya asādhāraṇaṃ tassa kulassa ādipurisasamudāgataṃ taṃkulapariyāpannasādhāraṇaṃ sāmaññarūpanti daṭṭhabbaṃ. Ettha ca samaṇoti iminā sarikkhakajanehi bhagavato bahumatabhāvo dassito samitapāpatākittanato, gotamoti iminā lokiyajanehi uḷārakulasambhūtatādīpanato. Sakyassa suddhodanamahārājassa putto sakyaputto. Iminā ca uditoditavipulakhattiyakulavibhāvanato vuttaṃ ‘‘idaṃ pana bhagavato uccākulapaadīpana’’nti. Sabbakhattiyānañhi ādibhūtamahāsammatamahārājato paṭṭhāya asambhinnaṃ uḷāratamaṃ sakyarājakulaṃ. Kenaci pārijuññena anabhibhūtoti ñātipārijuññabhogapārijuññādinā kenaci pārijuññena parihāniyā anabhibhūto anajjhotthaṭo. Tathā hi lokanāthassa abhijātiyaṃ tassa kulassa na kiñci pārijuññaṃ, atha kho vaḍḍhiyeva. Abhinikkhamane ca tato samiddhatamabhāvo loke pākaṭo paññāto. Tena ‘‘sakyakulā pabbajito’’ti idaṃ vacanaṃ bhagavato saddhāpabbajitabhāvaparidīpanatthaṃ vuttaṃ mahantaṃ ñātiparivaṭṭaṃ mahantañca bhogakkhandhaṃ pahāya pabbajitabhāvasiddhito. Tato paranti ‘‘verañjāyaṃ viharatī’’tiādi.

Herein, regarding 'by way of lineage' (gottavasena): it is called 'gotta' because it protects (tāyati) the name (gaṃ); alternatively, because it protects knowledge (gaṃ). By the word 'go' in this context, both designation and intellect are referred to; therefore, the meaning should be understood thus. 'Gotama' is so called because it protects (tāyati rakkhati) the proceeding designation and intellect by means of its unwavering scope. For just as intellect does not proceed without a meaning that has become its object, so too designation does not proceed without a meaning that has become its referent. Therefore, it is said that the meaning designated as 'gotta' protects that intellect and designation. Moreover, this should be understood as a common characteristic, not shared with the lineage of other families, that has come down from the first ancestor of that family and is common to those included in that family. Herein, by the term 'Samaṇa', the Blessed One's high esteem among the wise is shown, due to the proclamation of his having pacified evil; and by the term 'Gotama', his high esteem among worldly people is shown, due to the revelation of his birth in a noble clan. He is the son of the Sakyan, King Suddhodana, a Sakyan son. And by this, because of revealing the most eminent and extensive Khattiya clan, it was said: 'This, moreover, is the revelation of the Blessed One's high clan.' For among all Khattiyas, the Sakyan royal clan, beginning from the first king, Mahāsammata, is unmixed and most exalted. 'Unconquered by any failing' means not overcome or oppressed by any failing or decline, such as deficiency of relatives or deficiency of possessions. Indeed, in the lineage of the Lord of the World, there was no failing whatsoever in that clan, but rather only growth. And at his great renunciation, from that state, his utmost prosperity became manifest and known in the world. Therefore, the statement 'he went forth from the Sakyan clan' was spoken for the purpose of revealing the Blessed One's state of having gone forth out of faith, because of the accomplishment of his having gone forth after abandoning a great circle of kinsmen and a great mass of wealth. What follows after that is 'dwelling at Verañjā,' and so on.

Itthambhūtākhyānatthe upayogavacananti itthaṃ imaṃ pakāraṃ bhūto āpannoti ittambhūto, tassa ākhyānaṃ itthambhūtākhyānaṃ, soyeva attho itthambhūtākhyānattho. Atha vā itthaṃ evaṃ pakāro bhūto jātoti evaṃ kathanattho itthambhūtākhyānattho, tasmiṃ upayogavacananti attho. Ettha ca abbhuggatoti ettha abhi-saddo itthambhūtākhyānatthajotako abhibhavitvā uggamanappakārassa dīpanato. Tena yogato ‘‘taṃ kho pana bhavantaṃ gotama’’nti idaṃ upayogavacanaṃ sāmiatthepi samānaṃ itthambhūtākhyānadīpanato ‘‘itthambhūtākhyānatthe’’ti vuttaṃ. Tenevāha ‘‘tassa kho pana bhoto gotamassāti attho’’ti. Idaṃ vuttaṃ hoti – yathā ‘‘sādhu devadatto mātaramabhī’’ti ettha abhisaddayogato itthambhūtākhyāne upayogavacanaṃ kataṃ, evamidhāpi taṃ kho pana bhavantaṃ gotamaṃ abhi evaṃ kalyāṇo kittisaddo uggatoti abhisaddayogato [Pg.215] itthambhūtākhyāne upayogavacananti. ‘‘Sādhu devadatto mātaramabhī’’ti ettha hi ‘‘devadatto mātaramabhi mātari visaye mātuyā vā sādhū’’ti evaṃ adhikaraṇatthe sāmiatthe vā bhummavacanassa vā sāmivacanassa vā pasaṅge itthambhūtākhyānatthajotakena abhisaddena yoge upayogavacanaṃ kataṃ. Yathā cettha ‘‘devadatto mātu visaye mātusambandhī vā sādhuttappakārappatto’’ti ayamattho viññāyati, evamidhāpi ‘‘bhoto gotamassa sambandhī kittisaddo abbhuggato abhibhavitvā uggamanappakārappatto’’ti ayamattho viññāyati. Tattha hi devadattaggahaṇaṃ viya idha kittisaddaggahaṇaṃ, tathā tattha ‘‘mātara’’nti vacanaṃ viya idha ‘‘taṃ kho pana bhavantaṃ gotama’’nti vacanaṃ, tattha sādhusaddaggahaṇaṃ viya idha uggatasaddaggahaṇaṃ veditabbaṃ.

Regarding the accusative case (upayogavacana) in the sense of itthambhūtākhyāna: itthaṃ means 'in this particular way' (imaṃ pakāraṃ); bhūto means 'has attained' (āpanno); thus, itthambhūto is 'one who has attained a particular state'. The telling (ākhyānaṃ) of that (tassa) is itthambhūtākhyānaṃ. The very meaning (so yeva attho) of that is itthambhūtākhyānattho. Alternatively, itthaṃ means 'of this kind' (evaṃ pakāro); bhūto means 'has become' (jāto). The meaning of stating (kathanattho) thus is itthambhūtākhyānattho. In that sense (tasmiṃ), there is the accusative case (upayogavacanaṃ); this is the meaning. And here, in the word abbhuggato, the prefix abhi- is an illuminator of the meaning of itthambhūtākhyāna because it shows the particular manner of rising by overcoming. Due to its connection with that [prefix], this accusative case in “taṃ kho pana bhavantaṃ gotamaṃ”—although it is also in the possessive sense—is said to be “in the sense of itthambhūtākhyāna” because it indicates the itthambhūtākhyāna. For that very reason, he said, “It has the meaning of ‘tassa kho pana bhoto gotamassa’ (of that venerable Gotama).” This is what is said: Just as in “sādhu devadatto mātaramabhi,” the accusative case is used in the sense of itthambhūtākhyāna due to its connection with the word abhi, so too here, in the sense of “an excellent fame has thus arisen with respect to that venerable Gotama,” the accusative case is used in the sense of itthambhūtākhyāna due to its connection with the word abhi. For in “sādhu devadatto mātaramabhi,” when there is an occasion for the locative case in the locative sense or the genitive case in the possessive sense—as in “Devadatta is good in relation to his mother (mātari visaye)” or “of his mother (mātuyā)”—the accusative case is used due to its connection with the word abhi, which illuminates the meaning of itthambhūtākhyāna. And just as here the meaning is understood as “Devadatta, in relation to his mother or connected with his mother, has attained a state of goodness,” so too here the meaning is understood as “the fame connected with the venerable Gotama has arisen, having overcome [others] and attained a state of rising up.” For there, the taking of “Devadatta” is like the taking of “fame” here. Likewise, the word “mother” there is like the phrase “taṃ kho pana bhavantaṃ gotamaṃ” here. The taking of the word “good” there is like the taking of the word “arisen” here. This should be understood.

Kalyāṇoti bhaddako. Kalyāṇabhāvo cassa kalyāṇaguṇavisayatāyāti āha ‘‘kalyāṇaguṇasamannāgato’’ti, kalyāṇehi guṇehi samannāgato taṃvisayatāya yuttoti attho. Taṃvisayatā hettha samannāgamo kalyāṇaguṇavisayatāya tannissitoti adhippāyo. Seṭṭhoti etthāpi eseva nayo. Seṭṭhaguṇavisayatāya eva hi kittisaddassa seṭṭhatā ‘‘bhagavāti vacanaṃ seṭṭha’’ntiādīsu viya. ‘‘Bhagavā araha’’ntiādinā guṇānaṃ saṃkittanato saddanīyato ca kittisaddo vaṇṇoti āha ‘‘kittisaddoti kitti evā’’ti. Vaṇṇoyeva hi kittetabbato kittisaddanīyato saddoti ca vuccati. Kittipariyāyo hi saddasaddo yathā ‘‘uḷārasaddā isayo, guṇavanto tapassino’’ti. Abhitthavanavasena pavatto saddo thutighoso, abhitthavudāhāro.

“Kalyāṇa” means excellent. And its state of being excellent is due to its being the domain of excellent qualities; therefore, he says, “endowed with excellent qualities,” meaning, endowed with excellent qualities, it is connected with that domain. Here, being endowed with that domain means being dependent on the domain of excellent qualities—this is the intended meaning. The same principle applies also to “seṭṭha” (foremost). Indeed, the preeminence of the word 'kitti' (renown) is only due to its being the domain of the best qualities, as in such phrases as, “The word 'Bhagavā' is the best.” Because the qualities are proclaimed by such phrases as 'Bhagavā, Arahant,' and because it is worthy of being sounded, the sound of fame (kittisadda) is praise (vaṇṇa); therefore, he says, “'kittisadda' is just 'kitti'.” Indeed, praise (vaṇṇa) itself is called 'kitti' because it is to be proclaimed, and it is called 'sadda' because it is to be sounded. Indeed, the word 'sadda' is a synonym for 'kitti,' as in, “Sages of lofty fame, virtuous and ascetic.” The sound that proceeds by way of glorification is the sound of praise, an utterance of commendation.

‘‘Abbhuggato’’ti pana etassa attho aṭṭhakathāyaṃ na dassito, tasmā tassattho evaṃ veditabbo – abbhuggatoti abhibhavitvā uggato, anaññasādhāraṇaguṇe ārabbha pavattattā sadevakaṃ lokaṃ ajjhottharitvā pavattoti vuttaṃ hoti. Kinti saddo abbhuggatoti āha ‘‘itipi so bhagavā’’tiādi. Ito paraṃ pana īdisesu ṭhānesu yattha yattha pāḷipāṭhassa attho vattabbo siyā, tattha tattha ‘‘pāḷiyaṃ panā’’ti vatvā atthaṃ dassayissāma, idāni tattha padayojanāpubbakaṃ atthaṃ dassento āha ‘‘itipi so bhagavātiādīsu pana [Pg.216] ayaṃ tāva yojanā’’tiādi. So bhagavāti yo so samatiṃsa pāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho devānaṃ atidevo sakkānaṃ atisakko brahmānaṃ atibrahmā lokanātho bhāgyavantatādīhi kāraṇehi bhagavāti laddhanāmo, so bhagavā. Bhagavāti hi idaṃ satthu nāmakittanaṃ. Tenāha āyasmā dhammasenāpati ‘‘bhagavāti netaṃ nāmaṃ mātarā kata’’ntiādi (mahāni. 84). Parato pana bhagavāti guṇakittanameva. Yathā kammaṭṭhānikena ‘‘araha’’ntiādīsu navasu ṭhānesu paccekaṃ itipisaddaṃ yojetvā buddhaguṇā anussarīyanti, evaṃ buddhaguṇasaṃkittakenapīti dassento ‘‘itipi arahaṃ itipi sammāsambuddho…pe… itipi bhagavā’’ti āha. Evañhi sati ‘‘araha’’ntiādīhi navahi padehi ye sadevake loke ativiya pākaṭā paññātā buddhaguṇā, te nānappakārato vibhāvitā honti. ‘‘Itipetaṃ bhūtaṃ, itipetaṃ taccha’’ntiādīsu (dī. ni. 1.6) viya hi idha iti-saddo āsannapaccakkhakāraṇattho, pi-saddo sampiṇḍanattho, tena ca tesaṃ guṇānaṃ bahubhāvo dīpito, tāni ca guṇasallakkhaṇakāraṇāni saddhāsampannānaṃ viññujātikānaṃ paccakkhāni hontīti tāni saṃkittentena viññunā cittassa sammukhībhūtāneva katvā saṃkittetabbānīti dassento ‘‘iminā ca iminā ca kāraṇenāti vuttaṃ hotī’’ti āha.

The meaning of 'abbhuggato' is not shown in the commentary; therefore, its meaning should be understood thus: 'abbhuggato' means 'having overcome, it has arisen'; because it occurs on account of unparalleled qualities, it is said to have occurred by overwhelming the world with its devas. How has the fame 'prominently arisen'? He said, 'Thus indeed is the Blessed One,' and so on. From here on, however, in such places where the meaning of the Pāli text is to be stated, in each of those places, having said, 'But in the Pāli,' we will show the meaning. Now, showing the meaning there preceded by the connection of words, he said, 'But in (the phrases) “Iti pi so Bhagavā,” etc., this is the connection,' and so on. 'So Bhagavā' refers to the one who, having fulfilled the thirty perfections, destroyed all defilements, has fully awakened to the unsurpassed perfect enlightenment, is the supreme deva of devas, the supreme Sakka of Sakkas, the supreme Brahmā of Brahmās, the lord of the world, and has obtained the name 'Bhagavā' for reasons such as being fortunate; he is the Bhagavā. For 'Bhagavā' is a proclamation of the Teacher's name. Therefore, the Venerable General of the Dhamma said: 'Bhagavā is not a name made by his mother,' etc. Furthermore, 'Bhagavā' is indeed a proclamation of qualities. Just as the Buddha's qualities are recollected by one practicing meditation by connecting the phrase 'itipi' to each of the nine instances beginning with 'arahaṃ,' so too, showing that it should be done by one who proclaims the Buddha's qualities, he said, 'Thus indeed an Arahant, thus indeed a Perfectly Enlightened One... and so on... thus indeed a Blessed One.' This being so, by these nine terms beginning with 'arahaṃ,' the Buddha’s qualities, which are exceedingly manifest and renowned in the world with its devas, are explained in various ways. For here, as in phrases like 'Thus this is real, thus this is true,' the word 'iti' has the meaning of a reason for what is near and directly perceived, while the word 'pi' has the meaning of aggregation. And by that, the abundance of those qualities is shown. And since those reasons for recognizing the qualities become directly perceived for those endowed with faith and of a wise nature, showing that they should be proclaimed by a wise person, having made them present to the mind, he said, 'It is said, “for this and that reason.”'

‘‘Suttantikānaṃ vacanānamatthaṃ, suttānurūpaṃ paridīpayantī’’ti heṭṭhā vuttattā visuddhimagge (visuddhi. 1.125-128) sabbākārato saṃvaṇṇitampi atthaṃ idhāpi vitthāretvā dassetukāmo tattha payojanamāha ‘‘idāni vinayadharāna’’ntiādi. Tattha cittasampahaṃsanatthanti cittasantosanatthaṃ, cittappasādajananatthanti vuttaṃ hoti. ‘‘Ārakattā’’tiādīsu ārakattāti suvidūrattā. Arīnanti kilesārīnaṃ. Arānanti saṃsāracakkassa arānaṃ. Hatattāti viddhaṃsitattā. Paccayādīnanti cīvarādipaccayānañceva pūjāvisesānañca.

Because it was stated previously, “Explaining the meaning of the Suttanta discourses in accordance with the suttas,” and wishing to elaborate and show here also the meaning that was described in every aspect in the Visuddhimagga, he states the purpose in that context, beginning with “Now, for the Vinaya-holders.” Therein, “for the gladdening of the mind” means for the satisfaction of the mind; it is said to mean “for the purpose of generating mental clarity.” Among the phrases beginning with “Ārakattā,” “ārakattā” means because of being very remote. “Arīnaṃ” means of the defilement-enemies. “Arānaṃ” means the spokes of the wheel of saṃsāra. “Hatattā” means because of having destroyed. “Paccayādīnaṃ” means of robes and other requisites, and of special offerings.

Idāni yathāvuttamevatthaṃ vibhāvento āha ‘‘ārakā hi so’’tiādi. Dūratā nāma āsannatā viya upādāyupādāya vuccatīti paramukkaṃsagataṃ dūrabhāvaṃ dassento ‘‘suvidūravidūre ṭhito’’ti āha, suṭṭhu vidūrabhāveneva vidūre ṭhitoti attho. So panassa kilesehi dūre [Pg.217] ṭhitabhāvo, na padesavasena, atha kho tesaṃ sabbaso pahīnattāti dassento āha ‘‘maggena kilesānaṃ viddhaṃsitattā’’ti. Nanu aññesampi khīṇāsavānaṃ te pahīnā evāti anuyogaṃ manasi katvā vuttaṃ ‘‘savāsanāna’’nti. Na hi ṭhapetvā bhagavantaṃ aññe saha vāsanāya kilese pahātuṃ sakkonti. Etena aññehi asādhāraṇaṃ bhagavato arahattanti dassitaṃ hoti. Kā panāyaṃ vāsanā nāma? Pahīnakilesassapi appahīnakilesassa payogasadisapayogahetubhūto kilesanissito sāmatthiyaviseso āyasmato pilindavacchassa vasalasamudācāranimittaṃ viya. Kathaṃ pana ‘‘ārakā’’ti vutte ‘‘kilesehī’’ti ayamattho labbhatīti sāmaññacodanāya visese avaṭṭhānato visesatthinā ca visesassa anupayujjitabbato ‘‘ārakāssa honti pāpakā akusalā dhammā’’tiādīni (ma. ni. 1.434) suttapadānettha udāharitabbāni. Ārakāti cettha ā-kārassa rassattaṃ, ka-kārassa ca hakāraṃ sānusāraṃ katvā niruttinayena ‘‘araha’’nti padasiddhi veditabbā. Yathāvuttassevatthassa sukhaggahaṇatthaṃ idamettha vuccati –

Now, explaining the meaning just as it was stated, he says: 'For he is far away,' and so on. Since 'distance,' like 'proximity,' is spoken of relatively, to show the highest degree of being far, he says, 'He stands very, very far away,' meaning he stands at an extreme distance. This state of his, being far from the defilements, is not in terms of physical space, but rather because they have been completely abandoned. To show this, he says: 'because the defilements have been destroyed by the path.' 'But have not the defilements of other Worthy Ones also been abandoned?' Considering this objection, it is said: 'with their latent tendencies.' For, except for the Blessed One, no others are able to abandon the defilements together with their latent tendencies. By this, it is shown that the Blessed One's Arahantship is unique from others. And what is this 'latent tendency'? It is a particular capacity, based in the defilements, which is the cause of conduct similar to the conduct of one whose defilements are not abandoned, even in one who has abandoned the defilements—like the Venerable Pilindavaccha’s habit of addressing others as 'outcaste.' But how, when 'far away' (ārakā) is stated, is the meaning 'from defilements' obtained? Because a general statement is established in a specific sense, and because one seeking the specific meaning should not apply it arbitrarily, Sutta passages such as 'Far from him are evil, unwholesome states' should be cited here. And here, in the word 'ārakā,' by shortening the 'ā' vowel, changing the 'k' consonant to 'h', and adding an anusāra, the formation of the word 'arahaṃ' should be understood according to the method of etymological derivation. To facilitate the easy comprehension of the meaning just stated, this is said here:

‘‘So tato ārakā nāma, yassa yenāsamaṅgitā;

Asamaṅgī ca dosehi, nātho tenārahaṃ mato’’ti. (visuddhi. 1.125);

He is called 'far' (ārakā) from that with which he is unassociated; and since the Lord is unassociated with faults, he is therefore known as 'Arahaṃ' (the Far One).

Anatthacaraṇena kilesā eva arayoti kilesārayo. Arīnaṃ hatattā arihāti vattabbe niruttinayena ‘‘araha’’nti vuttaṃ. Etthāpi yathāvuttassatthassa sukhaggahaṇatthaṃ idaṃ veditabbaṃ –

Because they bring about what is unbeneficial, the defilements are indeed enemies (ari). Because he has slain the enemies (arīnaṃ), he should be called 'Ariha' (Slayer of Enemies), but according to the method of etymological derivation, he is called 'Arahaṃ.' Here too, for the sake of easily grasping the meaning just stated, this should be understood:

‘‘Yasmā rāgādisaṅkhātā, sabbepi arayo hatā;

Paññāsatthena nāthena, tasmāpi arahaṃ mato’’ti. (visuddhi. 1.126);

Because all enemies, designated as lust and so on, have been slain by the Lord with the weapon of wisdom, therefore he is considered an Arahant.

Yañcetaṃ saṃsāracakkanti sambandho. Rathacakkassa nābhi viya mūlāvayavabhūtaṃ anto bahi ca samavaṭṭhitaṃ avijjābhavataṇhādvayanti vuttaṃ ‘‘avijjābhavataṇhāmayanābhī’’ti. Nābhiyā nemiyā ca sambaddhaarasadisā paccayaphalabhūtehi avijjātaṇhājarāmaraṇehi sambaddhā puññābhisaṅkhāraapuññābhisaṅkhāraāneñjābhisaṅkhārāti vuttaṃ ‘‘puññādiabhisaṅkhārāra’’nti. Tattha tattha bhave pariyantabhāvena pākaṭaṃ jarāmaraṇanti taṃ nemiṭṭhāniyaṃ katvā āha [Pg.218] ‘‘jarāmaraṇanemī’’ti. Yathā rathacakkappavattiyā padhānakāraṇaṃ akkho, evaṃ saṃsāracakkappavattiyā āsavasamudayoti āha ‘‘āsavasamudayamayena akkhena vijjhitvā’’ti. Āsavā eva avijjādīnaṃ kāraṇattā āsavasamudayo. Yathāha ‘‘āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103). Vipākakaṭattārūpappabhedo kāmabhavādiko tibhavo eva ratho, tasmiṃ tibhavarathe. Attano paccayehi samaṃ, sabbaso vā ādito paṭṭhāya yojitanti samāyojitaṃ. Ādirahitaṃ kālaṃ pavattatīti katvā anādikālappavattaṃ.

The connection should be made thus: 'And this wheel of saṃsāra.' Like the hub of a chariot wheel, being the root component established both inside and outside, is the pair of ignorance and craving for existence—thus it is said, 'the hub made of ignorance and craving for existence.' Like spokes connected to the hub and the rim, the meritorious, demeritorious, and imperturbable formations are connected by cause and effect, namely ignorance, craving, aging, and death; thus, it is said, 'the spokes of meritorious and other formations.' In various existences, aging and death are manifest as the end—thus, having made that the place of the rim, it is said, 'the rim of aging and death.' Just as the axle is the primary cause for the turning of a chariot wheel, so the arising of the taints is the cause for the turning of the wheel of saṃsāra—thus it is said, 'having pierced it with the axle made of the arising of the taints.' The taints themselves are the arising of the taints because they are the cause of ignorance and so on. As it is said, 'From the arising of the taints, there is the arising of ignorance.' The threefold existence, beginning with the sense-sphere existence, which is distinguished by resultant kamma-born matter, is itself the chariot. In that chariot of threefold existence, because it is well-yoked with its own conditions, or from the very beginning, it is called 'well-yoked.' Because it has proceeded from beginningless time, it is called 'that which has proceeded from beginningless time'.

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti. (visuddhi. 2.619;

dī. ni. aṭṭha. 2.95 apasādanāvaṇṇanā;

saṃ. ni. aṭṭha. 2.2.60;

a. ni. aṭṭha. 2.4.199) –

The succession of the aggregates, and of the elements and sense bases, proceeding uninterruptedly, is called saṃsāra.

Evaṃ vuttasaṃsārova saṃsāracakkaṃ. Anenāti bhagavatā. Bodhimaṇḍeti bodhisaṅkhātassa ñāṇassa maṇḍabhāvappatte ṭhāne kāle vā. Bodhīti paññā, sā ettha maṇḍā pasannā jātāti bodhimaṇḍo. Vīriyapādehīti saṃkilesavodānapakkhiyesu sannirumbhanasannikkhipanakiccatāya dvidhā pavatteti attano vīriyasaṅkhātehi pādehi. Sīlapathaviyanti patiṭṭhānaṭṭhena sīlameva pathavī, tassaṃ. Patiṭṭhāyāti sampādanavasena patiṭṭhahitvā. Saddhāhatthenāti anavajjadhammādānasādhanato saddhāva hattho, tena. Kammakkhayakaranti kāyakammādibhedassa sabbassapi kammassa khayakaraṇato kammakkhayakaraṃ. Ñāṇapharasunti samādhisilāyaṃ sunisitaṃ maggañāṇapharasuṃ gahetvā.

Thus, the saṃsāra spoken of is itself the wheel of saṃsāra. ‘By this one’ means by the Blessed One. 'Bodhimaṇḍa' refers to the place or time where the knowledge called enlightenment has attained the state of being the essence. 'Bodhi' is wisdom; because wisdom has become clear and essential here, it is called the 'bodhimaṇḍa.' 'With the feet of energy'—because it performs the twofold function of restraining and casting away in relation to the defilement-side and the purification-side, it proceeds with its own feet, which are called energy. 'The ground of virtue'—virtue itself is the ground in the sense of being a foundation, on that. 'Having stood firm'—having stood firm by way of accomplishing. 'With the hand of faith'—since faith is the means of taking up blameless qualities, faith itself is the hand, with that. 'The destroyer of kamma'—because it destroys all kamma of various kinds, such as bodily action, it is the destroyer of kamma. 'The axe of knowledge'—having taken up the axe of path-knowledge, well-sharpened on the whetstone of concentration.

Evaṃ ‘‘arānaṃ hatattā’’ti ettha vuttaṃ arasaṅkhātaṃ saṃsāraṃ cakkaṃ viya cakkanti gahetvā atthayojanaṃ katvā idāni paṭiccasamuppādadesanākkamenapi taṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Tattha anamataggasaṃsāravaṭṭanti anu anu amataggaṃ aviññātapubbakoṭikaṃ saṃsāramaṇḍalaṃ. Sesā dasa dhammāti saṅkhārādayo jātipariyosānā dasa dhammā. Kathaṃ tesaṃ saṅkhārādīnaṃ arabhāvoti āha ‘‘avijjāmūlakattā jarāmaraṇapariyantattā cā’’ti. Tattha avijjā mūlaṃ padhānakāraṇaṃ yesaṃ saṅkhārādīnaṃ te avijjāmūlakā, tesaṃ bhāvo avijjāmūlakattaṃ. Jarāmaraṇaṃ pariyantaṃ [Pg.219] pariyosānabhūtaṃ etesanti jarāmaraṇapariyantā, saṅkhārādayo dasa dhammā. Tesaṃ bhāvo jarāmaraṇapariyantattaṃ. Saṅkhārādijātipariyosānānaṃ dasadhammānaṃ avijjāmūlakattā jarāmaraṇapariyosānattā cāti attho, nābhibhūtāya avijjāya mūlato nemibhūtena jarāmaraṇena antato saṅkhārādīnaṃ sambandhattāti adhippāyo.

Thus, having taken saṃsāra—which is designated as a spoke and was mentioned in the phrase 'because the spokes are destroyed'—as a wheel, and having explained the meaning, now, to show it also according to the sequence of the teaching on dependent origination, 'or else' and so on is stated. Therein, 'the beginningless cycle of saṃsāra' means the cycle of saṃsāra, whose beginning is unknown (literally, 'whose prior end is unknown'). The remaining ten things are the formations and so on up to birth, these ten phenomena. How is it that these formations and so on are spokes? He says, 'because they are rooted in ignorance and bounded by aging-and-death.' Herein, ignorance is the root, the primary cause of these formations and so on; thus, they are rooted in ignorance. Their state is being rooted in ignorance. Aging-and-death is the limit, the conclusion of these; thus, the formations and so on, the ten phenomena, are bounded by aging-and-death. Their state is being bounded by aging-and-death. The meaning is that the ten phenomena, from formations up to birth, are rooted in ignorance and have aging-and-death as their end. The intention is that the formations and so on are connected from the root by ignorance, which is the hub, and at the end by aging-and-death, which is the rim.

Dukkhādīsūti dukkhasamudayanirodhamaggesu. Aññāṇanti ñāṇappaṭipakkhattā moho aññāṇaṃ, na pana ñāṇato aññaṃ, napi ñāṇassa abhāvamattaṃ. Tattha dukkhādīsu aññāṇaṃ yathāsabhāvappaṭivedhāppadānato tappaṭicchādanavaseneva. Ettha hi kiñcāpi ṭhapetvā lokuttarasaccadvayaṃ sesaṭṭhānesu ārammaṇavasenapi avijjā uppajjati, evaṃ santepi paṭicchādanavaseneva idha adhippetā. Sā hi uppannā dukkhasaccaṃ paṭicchādetvā tiṭṭhati, yāthāvasarasalakkhaṇaṃ paṭivijjhituṃ na deti, tathā samudayaṃ nirodhaṃ magganti.

“Regarding suffering, etc.” means in the truths of suffering, its origin, its cessation, and the path. “Ignorance” is delusion, due to its being the opposite of knowledge; it is not, however, something other than knowledge, nor is it merely the absence of knowledge. Therein, ignorance regarding suffering, etc., is solely by way of concealing them, due to its not allowing the penetration of their true nature. For although, setting aside the two supramundane truths, ignorance also arises in the remaining instances by way of object, even so, it is intended here solely by way of concealment. For that ignorance, having arisen, stands concealing the truth of suffering, not allowing the penetration of its own essential characteristic as it truly is; similarly with the origin, the cessation, and the path.

Dukkhanti cettha dukkhaṃ ariyasaccaṃ adhippetanti taṃ kāmabhavādivasena tidhā bhinditvā tathā tappaṭicchādikañca avijjaṃ tidhā katvā avijjādipaccaye tīsu bhavesu saṅkhārādike paṭipāṭiyā dassento ‘‘kāmabhave ca avijjā’’tiādimāha. Tattha kāmabhave ca avijjāti kāmabhave ādīnavapaṭicchādikā avijjā. Rūpabhave avijjā arūpabhave avijjāti etthāpi eseva nayo. Kāmabhave saṅkhārānanti kāmabhūmipariyāpannānaṃ puññāpuññasaṅkhārānaṃ, kāmabhave vā nipphādetabbā ye puññāpuññasaṅkhārā, tesaṃ kāmabhavūpapattinibbattakasaṅkhārānanti attho. Saṅkhārāti cettha lokiyakusalākusalacetanā veditabbā. Paccayo hotīti puññābhisaṅkhārānaṃ tāva ārammaṇapaccayena ceva upanissayapaccayena cāti dvidhā paccayo hoti, apuññābhisaṅkhāresu sahajātassa sahajātādivasena, asahajātassa anantarasamanantarādivasena, anānantarassa pana ārammaṇavasena ceva upanissayavasena ca paccayo hoti. Arūpabhave saṅkhārānanti āneñjābhisaṅkhārānaṃ. Paccayo hotīti upanissayapaccayavaseneva. Imasmiñca panatthe ettha vitthāriyamāne atippapañco hoti, tasmā taṃ nayidha vitthārayissāma. Itaresūti rūpārūpabhavesu.

Herein, by 'suffering' is intended the noble truth of suffering. Dividing that into three by way of sensual existence, etc., and similarly making ignorance, which conceals it, threefold, and showing the formations, etc., in the three existences in sequence with ignorance, etc., as condition, the teacher said, “And ignorance in sensual existence,” and so on. Therein, “and ignorance in sensual existence” is the ignorance that conceals the danger in sensual existence. In “ignororance in form existence” and “ignorance in formless existence,” this is the same method. “Formations in sensual existence” means the meritorious and demeritorious formations included within the sensual plane, or those meritorious and demeritorious formations that are to be produced in sensual existence; the meaning is, for the formations that generate rebirth in sensual existence. And here, by “formations,” mundane wholesome and unwholesome volitions should be understood. As for “it is a condition,” for meritorious formations, it is a condition in two ways: by way of object-condition and by way of decisive support-condition. Among demeritorious formations, for a co-nascent state, it is a condition by way of co-nascence, etc.; for a non-co-nascent state, by way of immediacy, contiguity, etc.; but for a non-immediate state, it is a condition by way of object and by way of decisive support. “Formations in formless existence” means the formations of imperturbability. “It is a condition” means it is a condition only by way of decisive support-condition. And if this meaning were to be elaborated here, it would be an excessive proliferation; therefore, we will not expand on that here. “In the others” means in the form and formless existences.

Tiṇṇaṃ [Pg.220] āyatanānanti cakkhusotamanāyatanānaṃ ghānādittayassa tattha asambhavato. Ekassāti manāyatanassa itaresaṃ tattha asambhavato. Iminā nayena tiṇṇaṃ phassānantiādīsupi attho veditabbo. Chabbidhassa phassassāti cakkhusamphassasotasamphassaghānasamphassajivhāsamphassakāyasamphassamanosamphassānaṃ vasena chabbidhassa phassassa. Channaṃ vedanānanti cakkhusamphassajā vedanā, tathā sotasamphassajā ghānasamphassajā jivhāsamphassajā kāyasamphassajā manosamphassajā vedanāti imāsaṃ channaṃ vedanānaṃ. Channaṃ taṇhākāyānanti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhāti imesaṃ channaṃ taṇhākāyānaṃ. Tattha tattha sā sā taṇhāti rūpataṇhādibhedā tattha tattha kāmabhavādīsu uppajjanakataṇhā.

‘Of the three sense bases’ means of the eye, ear, and mind sense bases, since the three beginning with the nose are not possible there. ‘Of one’ means of the mind sense base, since the others are not possible there. By this method, the meaning should also be understood in the case of ‘of the three contacts,’ and so on. ‘Of the sixfold contact’ means of the contact that is sixfold by way of: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. ‘Of the six feelings’ means of these six feelings: the feeling born of eye-contact, and similarly, the feelings born of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. ‘Of the six groups of craving’ means of these six groups of craving: craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tangibles, and craving for mental phenomena. ‘In each respective case, that particular craving’ means the craving, differentiated as craving for forms and so on, that causes arising in those respective states of existence, such as sensual existence and so on.

Sā taṇhādimūlikā kathā atisaṃkhittāti taṃ upādānabhave ca vibhajitvā vitthāretvā dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Tattha kāme paribhuñjissāmīti iminā kāmataṇhāpavattimāha, tathā saggasampattiṃ anubhavissāmītiādīhi. Sā pana taṇhā yasmā bhusamādānavasena pavattamānā kāmupādānaṃ nāma hoti, tasmā vuttaṃ ‘‘kāmupādānapaccayā’’ti. Tathevāti kāmupādānapaccayā eva. Brahmalokasampattinti rūpībrahmaloke sampattiṃ. ‘‘Sabbepi tebhūmakā dhammā kāmanīyaṭṭhena kāmā’’ti vacanato bhavarāgopi kāmupādānamevāti katvā ‘‘kāmupādānapaccayā eva mettaṃ bhāvetī’’tiādi vuttaṃ. Tattha mettaṃ bhāvetīti mijjati siniyhatīti mettā, taṃ bhāveti vaḍḍhetīti attho. Atha vā mettā etassa atthīti mettaṃ, cittaṃ, taṃsampayuttaṃ jhānaṃ vā, taṃ bhāveti vaḍḍheti uppādeti vāti attho. Karuṇaṃ bhāvetītiādīsupi imināva nayena attho veditabbo.

That discussion rooted in craving, etc., is very brief; therefore, to present it in detail by analyzing it into clinging and becoming, the phrase 'how,' and so on, was stated. Therein, by 'I will enjoy sensual pleasures,' he indicates the occurrence of sensual craving, and similarly by 'I will experience heavenly bliss,' and so on. Now, since that craving, occurring by way of intense grasping, is called 'clinging to sensual pleasures,' it is therefore said, 'dependent on clinging to sensual pleasures.' 'In the same way' means: dependent on clinging to sensual pleasures alone. 'Attainment in the Brahma-world' means attainment in the form-realm Brahma-world. According to the statement, 'All phenomena of the three planes are 'kāma' in the sense of being desirable,' and having considered that even attachment to existence is indeed clinging to sensual pleasures, it is therefore said, 'dependent on clinging to sensual pleasures alone, one develops loving-kindness,' and so on. Therein, regarding 'develops loving-kindness': mettā is so called because it is gentle (mijjati) and affectionate (siniyhati); to develop (bhāveti) it means to increase (vaḍḍheti) it. This is the meaning. Alternatively, mettaṃ is that for which there is mettā (love); this refers to the mind, or the jhāna associated with it. To develop that is to increase or generate it. This is the meaning. In phrases such as 'develops compassion,' the meaning should be understood in this very same way.

Sesupādānamūlikāsupīti diṭṭhupādānasīlabbatupādānaattavādupādānamūlikāsupi yojanāsu eseva nayoti attho. Tatthāyaṃ yojanā – idhekacco ‘‘natthi paraloko’’ti natthikadiṭṭhiṃ gaṇhāti, so diṭṭhupādānapaccayā kāyena duccaritaṃ caratītiādi vuttanayena yojetabbaṃ. Aparo ‘‘asukasmiṃ sampattibhave attā ucchijjatī’’ti ucchedadiṭṭhiṃ gaṇhāti, so tatrūpapattiyā kāyena sucaritaṃ caratītiādi vuttanayeneva yojetabbaṃ. Aparo ‘‘rūpī manomayo hutvā attā [Pg.221] ucchijjatī’’ti rūpūpapattiyā maggaṃ bhāveti bhāvanāpāripūriyāti sabbaṃ vuttanayeneva veditabbaṃ. Aparopi ‘‘arūpabhave uppajjitvā attā ucchijjatī’’ti arūpūpapattiyā maggaṃ bhāveti bhāvanāpāripūriyāti sabbaṃ vuttanayeneva veditabbaṃ. Etāhiyeva attavādupādānamūlikāpi yojanā saṃvaṇṇitāti daṭṭhabbaṃ. Evaṃ diṭṭhadhammanibbānavādavasenapi yojanā veditabbā. Aparo ‘‘sīlena suddhi, vatena suddhī’’ti asuddhimaggaṃ ‘‘suddhimaggo’’ti parāmasanto sīlabbatupādānapaccayā kāyena duccaritaṃ caratītiādi sabbaṃ vuttanayeneva yojetabbaṃ.

The phrase 'Also in the cases rooted in the other clingings' means that this very method applies also to the applications rooted in clinging to views, clinging to rites and rituals, and clinging to a doctrine of self. Herein, this is the application: Here, a certain person takes up the nihilistic view, 'There is no other world.' He, on account of clinging to views, engages in bodily misconduct, and so on; this should be connected in the manner already stated. Another takes up the annihilationist view, 'In a certain prosperous existence, the self is annihilated.' He, for the sake of rebirth therein, engages in bodily good conduct, and so on; this should be connected in the very manner already stated. Another thinks, 'Having become possessed of form and mind-made, the self is annihilated,' and for the sake of rebirth in the form realm, he develops the path for the fulfillment of that development. All this should be understood in the very manner already stated. Another also thinks, 'Having arisen in a formless existence, the self is annihilated,' and for the sake of rebirth in the formless realm, he develops the path for the fulfillment of that development. All this should be understood in the very manner already stated. By these very examples, it should be understood that the application rooted in clinging to a doctrine of self has also been explained. Thus, the applications should also be understood by way of the doctrine of Nibbāna in this very life. Another, grasping an impure path as 'the path to purity' with the thought, 'Purity is through virtue; purity is through vows,' on account of clinging to rites and rituals, engages in bodily misconduct, and so on. All this should be connected in the very manner already stated.

Idāni yvāyaṃ saṃsāracakkaṃ dassentena ‘‘kāmabhave avijjā kāmabhave saṅkhārānaṃ paccayo hotī’’tiādinā avijjādīnaṃ paccayabhāvo saṅkhārādīnaṃ paccayuppannabhāvo ca dassito, tameva paṭisambhidāmaggapāḷiṃ ānetvā nigamanavasena dassento ‘‘evamaya’’ntiādimāha. Tattha yathā saṅkhārā hetunibbattā, evaṃ avijjāpi kāmāsavādinā sahetukā evāti āha ‘‘ubhopete hetusamuppannā’’ti. Paccayapariggaheti nāmarūpassa paccayānaṃ avijjādīnaṃ paricchijja gahaṇe. Nipphādetabbe bhummaṃ. Paññāti kaṅkhāvitaraṇavisuddhisaṅkhātā pakārato jānanā. Dhammaṭṭhitiñāṇanti tiṭṭhanti ettha phaladhammā tadāyattavuttitāyāti ṭhiti, kāraṇaṃ, dhammānaṃ ṭhiti dhammaṭṭhiti, dhammaṭṭhitiyā ñāṇaṃ dhammaṭṭhitiñāṇaṃ, paccayañāṇanti attho, paṭiccasamuppādāvabodhoti vuttaṃ hoti. Kāmañcettha paccayapariggahe paññāyeva dhammaṭṭhitiñāṇaṃ, saṅkhāresu pana adiṭṭhesu avijjāya saṅkhārānaṃ paccayabhāvo na sakkā daṭṭhunti ‘‘saṅkhārā hetusamuppannā’’ti paccayuppannadhammānampi gahaṇaṃ katanti veditabbaṃ. Ubhopete hetusamuppannāti idaṃ pana ubhinnampi paccayuppannabhāvaṃ dassetukāmatāya vuttaṃ. Idañca dhammaṭṭhitiñāṇaṃ yasmā addhattaye kaṅkhāmalavitaraṇavasena pavattati, tasmā ‘‘atītampi addhāna’’ntiādi vuttaṃ. Etena nayena sabbapadāni vitthāretabbānīti etena nayena ‘‘avijjā hetū’’tiādinā avijjāyaṃ vuttanayena ‘‘saṅkhārā hetu, viññāṇaṃ hetusamuppanna’’ntiādinā sabbapadāni vitthāretabbāni.

Now, by the one showing this wheel of transmigration, the conditionality of ignorance and so on—such as 'ignorance in the sensual realm is a condition for volitional formations in the sensual realm'—and the conditionally arisen nature of volitional formations and so on have been explained. Bringing forth that same passage from the Paṭisambhidāmagga Pāḷi and showing it by way of conclusion, he says, 'Thus this…' Herein, just as volitional formations are produced by a cause, so too ignorance is causally connected with the taints of sensuality and so on. Thus it is said, 'Both of these are arisen from a cause.' 'Grasping of conditions' refers to the delimitation and comprehension of the conditions for name-and-form, such as ignorance. The locative case is used in the sense of 'when it is to be accomplished'. 'Wisdom' is a knowing by way of its aspects, designated as the purification of overcoming doubt. 'Knowledge of the stability of phenomena' (dhammaṭṭhitiñāṇa): 'Stability' (ṭhiti) is so called because resultant phenomena stand here, in the sense that their existence is dependent on that; it means cause (kāraṇa). The stability of phenomena (dhammānaṃ ṭhiti) is dhammaṭṭhiti. The knowledge of dhammaṭṭhiti is dhammaṭṭhitiñāṇa. The meaning is 'knowledge of conditions' (paccayañāṇa); it is said to be the understanding of dependent origination (paṭiccasamuppādāvabodha). Although here, in the grasping of conditions, wisdom itself is the knowledge of the stability of phenomena, yet if volitional formations are not seen, the conditionality of ignorance for volitional formations cannot be discerned. Thus, it should be understood that the grasping of conditionally arisen phenomena is also done by stating, 'Volitional formations are arisen from a cause.' 'Both of these are arisen from a cause'—this is said with the intention of showing the conditionally arisen nature of both. And because this knowledge of the stability of phenomena operates by dispelling the stain of doubt in the three periods of time, therefore 'the past period...' and so on, is said. 'By this method, all terms should be elaborated.' This means that by this method—that is, by the method explained for ignorance with 'ignorance is a cause...' and so on—all terms, such as 'volitional formations are a cause, consciousness is arisen from a cause...' and so on, should be elaborated.

Saṃkhippanti ettha avijjādayo viññāṇādayo cāti saṅkhepo, hetu vipāko ca. Atha vā hetuvipākoti saṃkhippatīti saṅkhepo, avijjādayo viññāṇādayo ca. Saṅkhepabhāvasāmaññena pana ekavacanaṃ katanti daṭṭhabbaṃ[Pg.222]. Te pana saṅkhepā atīte hetu, etarahi vipāko, etarahi hetu, āyatiṃ vipākoti evaṃ kālavibhāgena cattāro jātā, tenāha ‘‘purimasaṅkhepo cettha atīto addhā’’tiādi. Paccuppanno addhāti sambandho. Taṇhupādānabhavā gahitāva hontīti ettha avijjāgahaṇena kilesabhāvasāmaññato taṇhupādānā gahitā, saṅkhāraggahaṇena kammabhāvasāmaññato bhavo gahito, avijjāsaṅkhārānaṃ tehi vinā sakiccākaraṇato ca taṇhupādānabhavā gahitāva honti. Atha vā avidvā paritassati, paritasito upādiyati, tassupādānapaccayā bhavo, tasmā taṇhupādānabhavāpi gahitā honti. Tathā ca vuttaṃ –

Here, ignorance and so on, and consciousness and so on, are condensed; thus, it is a condensation, namely, cause and result. Alternatively, 'cause and result' is condensed; thus, it is a condensation, namely, ignorance and so on, and consciousness and so on. However, it should be understood that the singular number is used due to the common characteristic of being a condensation. These condensations, however, become four-fold through the division of time: past cause, present result, present cause, and future result. Therefore, he said, 'The first condensation here is the past period,' and so on. The connection is 'the present period.' Here, in the phrase 'craving, grasping, and becoming are indeed included,' by the inclusion of ignorance, craving and grasping are included due to the common characteristic of being defilements; by the inclusion of volitional formations, becoming is included due to the common characteristic of kamma-becoming; and also because ignorance and volitional formations do not accomplish their own function without them, craving, grasping, and becoming are indeed included. Alternatively, one who does not know is agitated; being agitated, one grasps. For that person, with grasping as a condition, becoming arises; therefore, craving, grasping, and becoming are also included. Thus it has been said—

‘‘Purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā. Nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo, iti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā’’ti (paṭi. ma. 1.47).

'In the previous kamma-existence, delusion is ignorance, accumulation is volitional formations. Delight is craving, approaching is grasping, volition is becoming—thus these five phenomena in the previous kamma-existence are conditions for rebirth here.'

Tattha (vibha. aṭṭha. 242; paṭi. ma. aṭṭha. 1.1.47) purimakammabhavasminti purime kammabhave, atītajātiyaṃ kammabhave kariyamāneti attho. Moho avijjāti yo tadā dukkhādīsu moho yena mūḷho kammaṃ karoti, sā avijjā. Āyūhanā saṅkhārāti taṃ kammaṃ karoto yā purimacetanāyo, yathā ‘‘dānaṃ dassāmī’’ti cittaṃ uppādetvā māsampi saṃvaccharampi dānūpakaraṇāni sajjentassa uppannā purimacetanāyo, paṭiggāhakānaṃ pana hatthe dakkhiṇaṃ patiṭṭhāpayato cetanā bhavoti vuccati. Ekāvajjanesu vā chasu javanesu cetanā āyūhanasaṅkhārā nāma, sattamā bhavo. Yā kāci vā pana cetanā bhavo, sampayuttā āyūhanasaṅkhārā nāma. Nikanti taṇhāti yā kammaṃ karontassa tassa phale upapattibhave nikāmanā patthanā, sā taṇhā nāma. Upagamanaṃ upādānanti yaṃ kammabhavassa paccayabhūtaṃ ‘‘idaṃ katvā asukasmiṃ nāma ṭhāne kāme sevissāmi ucchijjissāmī’’tiādinā nayena pavattaṃ upagamanaṃ gahaṇaṃ parāmasanaṃ, idaṃ upādānaṃ nāma. Cetanā bhavoti ‘‘taṃ kammaṃ karoto yā purimā cetanāyo’’tiādinā heṭṭhā vuttesu tīsu atthavikappesu yā cetanā bhavoti vuttā, sā cetanā bhavoti evamattho veditabbo.

Herein, 'in the previous kamma-existence' means in the previous kamma-existence, that is, in a past birth, when kamma-existence was being performed; this is the meaning. 'Delusion is ignorance' means the delusion regarding suffering and so on at that time, by which one, being deluded, performs kamma—that is ignorance. 'Accumulation is volitional formations' refers to the preliminary volitions of one who performs that kamma. For example, when someone generates the thought, 'I will give a gift,' and for a month or even a year prepares the requisites for giving, the preliminary volitions that arise are volitional formations. But the volition at the moment of placing the offering into the hands of the recipients is called becoming. Alternatively, the volition in one or in the six javanas is called volitional formations of accumulation; the seventh is becoming. Or, any volition whatsoever is becoming, while the associated factors are called volitional formations of accumulation. 'Delight is craving' refers to the longing and aspiration for the result of that kamma in a future rebirth-existence; that is called craving. 'Approaching is grasping' refers to the approaching, seizing, or clinging that serves as a condition for kamma-existence, occurring in such ways as: 'Having done this, I will enjoy sensual pleasures in such-and-such a place,' or 'I will be annihilated'—this is called grasping. 'Volition is becoming': among the three alternative meanings explained above, beginning with 'the preliminary volitions of one who performs that kamma,' the volition that was said to be becoming is the volition that is becoming; this is how the meaning should be understood.

Idāni [Pg.223] sabbepete avijjādayo dhamme dvīhi vaṭṭehi saṅgahetvā dassetukāmo āha ‘‘ime pañca dhammā atīte kammavaṭṭa’’nti. Ettha ca nippariyāyato saṅkhārā bhavo ca kammaṃ, avijjādayo pana kammasahāyatāya kammasarikkhakā tadupakārakā cāti kammanti vuttā. Avijjādayo hi vipākadhammadhammatāya kammasarikkhakā sahajātakoṭiyā upanissayakoṭiyā ca kammassa ca upakārakā. Kammameva ca aññamaññasambandhaṃ hutvā punappunaṃ parivattanaṭṭhena kammavaṭṭaṃ. Viññāṇādayo pañcāti viññāṇādayo vedanāpariyantā pañca etarahi idāni imasmiṃ attabhāveti vuttaṃ hoti. Avijjāsaṅkhārā gahitāva hontīti etthāpi pubbe viya kilesakammabhāvasāmaññato taṇhupādānaggahaṇena avijjā gahitā, bhavaggahaṇena saṅkhārā gahitāti daṭṭhabbaṃ. Atha vā bhave gahite tassa pubbabhāgā taṃsampayuttā vā saṅkhārā gahitāva honti, taṇhupādānaggahaṇena ca taṃsampayuttā yāya vā mūḷho kammaṃ karoti, sā avijjāva hotīti taṇhupādānabhavaggahaṇena avijjāsaṅkhārā gahitāva honti. Teneva vuttaṃ –

Now, wishing to show all these phenomena beginning with ignorance as included in the two rounds, he says, “These five phenomena are the kamma-round of the past.” Herein, in the strict sense, volitional formations and becoming are kamma, while the phenomena beginning with ignorance are called kamma because they are companions to kamma, resemble kamma, and are its helpers. For the phenomena beginning with ignorance resemble kamma by their nature as result-producing phenomena, and they assist kamma both by way of conascence and by way of decisive support. And kamma itself, being interconnected and repeatedly revolving, is the kamma-round by virtue of its revolving nature. “The five beginning with consciousness” means the five phenomena beginning with consciousness and ending with feeling are said to belong to the present existence now, in this present personality. Here too, regarding the statement “ignorance and volitional formations are indeed included,” it should be understood that, as before, due to the common characteristic of being defilement and kamma, by the inclusion of craving and grasping, ignorance is included; and by the inclusion of becoming, volitional formations are included. Alternatively, when becoming is included, its preceding portion or the volitional formations associated with it are also included. And by the inclusion of craving and grasping, their associated factors are included; or, the very ignorance by which one, being deluded, performs kamma is also included. Thus, by the inclusion of craving, grasping, and becoming, ignorance and volitional formations are indeed included. Therefore, it is said:

‘‘Idha paripakkattā āyatanānaṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo, iti ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā’’ti (paṭi. ma. 1.47).

“Here, due to the maturity of the sense bases, delusion is ignorance, accumulation is volitional formations, delight is craving, approaching is grasping, volition is becoming—thus these five phenomena here, in this kamma-existence, are conditions for future rebirth-linking.”

Tattha idha paripakkattā āyatanānanti paripakkāyatanassa kammakaraṇakāle sammoho dassito. Sesaṃ heṭṭhā vuttanayameva.

Herein, “here, due to the maturity of the sense bases” indicates the delusion at the time of performing kamma for one whose sense bases are mature. The rest is just as explained above.

Viññāṇanāmarūpasaḷāyatanaphassavedanānaṃ jātijarābhaṅgāvatthā jātijarāmaraṇanti vuttāti avatthānaṃ gahaṇena avatthāvantā gahitāva honti tadavinābhāvatoti āha ‘‘jātijarāmaraṇāpadesena viññāṇādīnaṃ niddiṭṭhattā’’ti. Apadesenāti jātijarāmaraṇānaṃ kathanena. Imeti viññāṇādayo. Āyatiṃ vipākavaṭṭanti paccuppannahetuto bhāvīnaṃ anāgatānaṃ gahitattā. Teti avijjādayo. Ākāratoti sarūpato avuttāpi tasmiṃ tasmiṃ saṅgahe ākirīyanti avijjāsaṅkhārādiggahaṇehi pakāsīyantīti ākārā, atītahetuādīnaṃ vā pakārā ākārā[Pg.224]. Tato ākārato. Vīsatividhā hontīti atīte hetupañcakādibhedato vīsatividhā honti.

It is said that the states of birth, aging, and breaking up for consciousness, name-and-form, the six sense bases, contact, and feeling are called birth, aging, and death; thus, by grasping the states, the possessors of the states are also grasped, due to their inseparability. Hence, he said, “because consciousness and so on are indicated by the designation of birth, aging, and death.” 'By the designation' means by the statement of birth, aging, and death. 'These' are consciousness and so on. “The future result-round” is so called because future results that will be, arising from present causes, are included. 'Those' are ignorance and so on. 'By way of aspects' means that even if they are not stated in their own form, in each respective collection they are revealed by the inclusion of ignorance, volitional formations, and so on; therefore, they are called ‘aspects.’ Or, the modes of past causes and so on are ‘aspects.’ By way of that aspect, they become twentyfold by the distinction of the five past causes and so on.

Saṅkhāraviññāṇānañcettha antarā eko sandhīti hetuto phalassa avicchedappavattibhāvato hetuphalassa sambandhabhūto eko sandhi, tathā bhavajātīnamantarā. Vedanātaṇhānamantarā pana phalato hetuno avicchedappavattibhāvato phalahetusambandhabhūto eko sandhi. Phalabhūtopi hi dhammo aññassa hetusabhāvassa dhammassa paccayo hotīti.

Here, between volitional formations and consciousness, there is one link; due to the uninterrupted proceeding of the effect from the cause, there is one link that is the connection of cause and effect. Similarly, between becoming and birth. Between feeling and craving, however, there is one link; due to the uninterrupted proceeding of the cause from the effect, there is one link that is the connection of effect and cause. For indeed, even a phenomenon that is an effect becomes a condition for another phenomenon that has the nature of a cause.

Itīti vuttappakāraparāmasanaṃ. Tenāha ‘‘catusaṅkhepa’’ntiādi. Sabbākāratoti idha vuttehi ca avuttehi ca paṭiccasamuppādavibhaṅge anantanayasamantapaṭṭhānādīsu ca āgatehi sabbehi ākārehi. Jānātīti avabujjhati. Passatīti dassanabhūtena ñāṇacakkhunā paccakkhato passati. Aññāti paṭivijjhatīti tesaṃyeva vevacanaṃ. Tanti taṃ jānanaṃ. Ñātaṭṭhenāti yathāsabhāvato jānanaṭṭhena. Pajānanaṭṭhenāti aniccādīhi pakārehi paṭivijjhanaṭṭhena.

“Thus” is a review of the manner already stated. Therefore, he said, “in four summaries,” etc. “In all aspects” means with all the aspects—those stated here and those not stated, and those that have come in the Analysis of Dependent Origination and in the texts beginning with the Infinitude of Methods in the Universal Paṭṭhāna. “Knows” means understands. “Sees” means one sees directly with the eye of knowledge, which has become sight. `Aññāti` (comprehends) and `paṭivijjhati` (penetrates) are synonyms for those very terms. “That” refers to that knowing. “In the sense of knowing” means in the sense of knowing according to its own nature. “In the sense of discerning” means in the sense of penetrating through modes such as impermanence.

Idāni yadatthamidaṃ bhavacakkaṃ idhānītaṃ, taṃ dassetuṃ ‘‘iminā’’tiādi vuttaṃ. Tattha te dhammeti te avijjādike dhamme. Yathābhūtaṃ ñatvāti mahāvajirañāṇena yāthāvato jānitvā. Nibbindantoti balavavipassanāya nibbindanto. Virajjanto vimuccantoti ariyamaggehi virajjanto vimuccanto. Are hanīti sambandho. Tattha yadā bhagavā virajjati vimuccati, tadā are hanati nāma. Tato paraṃ pana abhisambuddhakkhaṇaṃ gahetvā vuttaṃ ‘‘hani vihani viddhaṃsesī’’ti. Evampi arānaṃ hatattā arahanti evaṃ imināpi pakārena yathāvuttasaṃsāracakkassa saṅkhārādiarānaṃ hatattā arahaṃ. Etthedaṃ vuccati –

Now, to show for what purpose this wheel of existence has been brought here, the phrase 'by this,' and so on, is stated. Therein, 'those phenomena' refers to those phenomena beginning with ignorance. 'Having known as it truly is' means having known accurately with the great diamond-like wisdom. 'Becoming disenchanted' means becoming disenchanted through powerful insight. 'Becoming dispassionate and liberated' means becoming dispassionate and liberated through the noble paths. The connection is 'he destroyed the spokes.' Therein, when the Blessed One becomes dispassionate and liberated, then he is said to destroy the spokes. Thereafter, taking the moment of full awakening, it is said, 'he destroyed, dispelled, shattered.' Thus, because the spokes are destroyed, he is an Arahant. In this way too, by this reason, because the spokes—namely, formations and so on—of the wheel of existence as described are destroyed, he is an Arahant. Herein, this is said:

‘‘Arā saṃsāracakkassa, hatā ñāṇāsinā yato;

Lokanāthena tenesa, arahanti pavuccatī’’ti. (visuddhi. 1.128);

Because the spokes of the wheel of existence have been destroyed by the Lord of the World with the sword of wisdom, therefore he is called 'Arahant'.

Aggadakkhiṇeyyattāti uttamadakkhiṇeyyabhāvato. Cakkavattino acetane cakkaratane uppanne tattheva loko pūjaṃ karoti, aññattha pūjāvisesā pacchijjanti, kimaṅgaṃ pana sammāsambuddhe uppanneti dassento ‘‘uppanne [Pg.225] tathāgate’’tiādimāha. ‘‘Ekekaṃ dhammakkhandhaṃ ekekavihārena pūjessāmī’’ti vuttepi satthāraṃyeva uddissa katattā ‘‘bhagavantaṃ uddissā’’tiādi vuttaṃ. Ko pana vādo aññesaṃ pūjāvisesānanti yathāvuttato aññesaṃ amahesakkhehi devamanussehi kariyamānānaṃ nātiuḷārānaṃ pūjāvisesānaṃ arahabhāve kā nāma kathā. Paccayādīnaṃ arahattāpi arahanti yathāvuttacīvarādipaccayānaṃ pūjāvisesassa ca aggadakkhiṇeyyabhāvena anucchavikattāpi arahaṃ. Imassapi atthassa sukhaggahaṇatthaṃ idaṃ vuccati –

'Because of being the foremost recipient of offerings' means because of being the supreme recipient of offerings. When the inanimate wheel-treasure of a wheel-turning monarch arises, the world makes offerings to it right there; elsewhere, special offerings cease. What then to say when a Perfectly Self-Enlightened One has arisen? To show this, he said, 'when a Tathāgata arises,' and so on. Even when it is said, 'I will honor each aggregate of the Dhamma in each dwelling,' because it is done having only the Teacher in mind, it is said, 'with the Blessed One in mind,' and so on. What then is to be said of other special offerings? What is there to say about his worthiness for other exceedingly grand special offerings, different from what has been described, performed by gods and humans of great power? He is also an Arahant because of his worthiness for requisites and so on; that is, he is an Arahant also because he is suitable for the aforesaid requisites such as robes, etc., and for special honor, by virtue of being the foremost recipient of offerings. To make this meaning easily grasped, this is said:

‘‘Pūjāvisesaṃ saha paccayehi,Yasmā ayaṃ arahati lokanātho;

Atthānurūpaṃ arahanti loke,Tasmā jino arahati nāmameta’’nti. (visuddhi. 1.129);

Because this Lord of the World is worthy of special offerings together with requisites, therefore the Victor is worthy of this name, 'Arahant,' in the world, a name befitting the meaning.

Asilokabhayenāti akittibhayena, ayasabhayena garahābhayenāti vuttaṃ hoti. Raho pāpaṃ karontīti ‘‘mā naṃ koci jaññā’’ti rahasi pāpaṃ karonti. Evamesa na kadāci karotīti esa bhagavā pāpahetūnaṃ bodhimaṇḍeyeva suppahīnattā kadācipi evaṃ na karoti. Hoti cettha –

“Through fear of disgrace” means through fear of ill-repute, through fear of dishonor, through fear of censure, so it is said. “They do evil in secret” means they do evil in a secluded place, thinking, “May no one know of this.” But this one never does so. This Blessed One, because the causes of evil were well abandoned at the very seat of Awakening, never does such a thing at any time. Herein, it is said:

‘‘Yasmā natthi raho nāma, pāpakammesu tādino;

Rahābhāvena tenesa, arahaṃ iti vissuto’’ti. (visuddhi. 1.130);

“Because for the Such-like One there is no such thing as secrecy in evil deeds, therefore, due to the absence of secrecy, He is renowned as ‘Arahant’.”

Idāni sukhaggahaṇatthaṃ yathāvuttamatthaṃ sabbampi saṅgahetvā dassento āha ‘‘hoti cetthā’’tiādi. Kilesārīna so munīti ettha gāthābandhasukhatthaṃ niggahītalopo daṭṭhabbo, kilesārīnaṃ hatattāti attho. Paccayādīna cārahoti etthāpi niggahītalopo vuttanayeneva daṭṭhabbo.

Now, for the sake of easy comprehension, having collected and shown all the meaning as stated, he said, “Herein, it is said,” and so on. Here, in `kilesārīna so muni`, the elision of the niggahita should be understood for the sake of metrical ease; the meaning is ‘because of having destroyed the enemies which are the defilements.’ And in `paccayādīna cāraho`, the elision of the niggahita should be understood in the same way as stated.

Arahanti ettha ayamaparopi nayo daṭṭhabbo – ārakāti arahaṃ, suvidūrabhāvato icceva attho. Kuto pana suvidūrabhāvatoti? Ye abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tato eva appahīnarāgadosamohā ariyadhammassa akovidā ariyadhamme avinītā ariyadhammassa adassāvino appaṭipannā micchāpaṭipannā ca, tato suvidūrabhāvato. Vuttañhetaṃ bhagavatā –

Here, regarding 'Arahant', this other method should also be understood: He is an 'Arahaṃ' because He is 'āraka' (far away); the meaning is simply because of the state of being very distant. But from what is He very distant? From those who have undeveloped body, undeveloped virtue, undeveloped mind, and undeveloped wisdom; who therefore have unabandoned lust, hatred, and delusion; who are unskilled in the Noble Dhamma, untrained in the Noble Dhamma, who do not see the Noble Dhamma, who are not practicing correctly, and who are practicing wrongly—from these He is very distant. For this was said by the Blessed One:

‘‘Saṅghāṭikaṇṇe [Pg.226] cepi me, bhikkhave, bhikkhu gahetvā piṭṭhito piṭṭhito anubandho assa pāde pādaṃ nikkhipanto, so ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo, atha kho so ārakāva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammañhi so, bhikkhave, bhikkhu na passati, dhammaṃ apassanto na maṃ passatī’’ti (itivu. 92).

Even if, monks, a monk were to grasp the edge of my outer robe and follow closely behind me, step by step, but he is covetous, with intense passion for sensual pleasures, with a mind of ill-will, with corrupt intentions, with confused mindfulness, without clear comprehension, unconcentrated, with a distracted mind, and with uncontrolled senses—then he is far away from me, and I from him. Why is that? Because, monks, that monk does not see the Dhamma; and not seeing the Dhamma, he does not see me.

Yathāvuttapuggalā hi sacepi sāyaṃpātaṃ satthu santikāvacarāva siyuṃ, na te tāvatā ‘‘satthu santikā’’ti vattabbā, tathā satthāpi nesaṃ. Iti asappurisānaṃ ārakā dūreti arahaṃ. Tenedaṃ vuccati –

For even if the aforesaid persons were to dwell near the Teacher morning and evening, they still cannot be called 'near the Teacher,' nor is the Teacher near them. Thus, He is an Arahant because He is far, distant from the ignoble. Therefore, this is said:

‘‘Sammā na paṭipajjanti, ye nihīnāsayā narā;

Ārakā tehi bhagavā, dūre tenārahaṃ mato’’ti.

Those men of base aspirations who do not practice rightly—the Blessed One is far from them. Because He is distant, therefore He is known as `Arahaṃ`.

Tathā ārakāti arahaṃ, āsannabhāvatoti attho. Kuto pana āsannabhāvatoti? Ye bhāvitakāyā bhāvitasīlā bhāvitacittā bhāvitapaññā, tato eva pahīnarāgadosamohā ariyadhammassa kovidā ariyadhamme suvinītā ariyadhammassa dassāvino sammāpaṭipannā, tato āsannabhāvato. Vuttampi cetaṃ bhagavatā –

Likewise, He is an `Arahaṃ` from `āraka`, meaning 'due to nearness.' But how is He `Arahaṃ` due to nearness? It is with regard to those who have developed the body, developed virtue, developed the mind, and developed wisdom; who for that very reason have abandoned lust, hatred, and delusion; who are skilled in the noble Dhamma, well-trained in the noble Dhamma, and who see the noble Dhamma; and who practice rightly. Due to being near to them, He is `Arahaṃ`. This too was stated by the Blessed One:

‘‘Yojanasate cepi me, bhikkhave, bhikkhu vihareyya, so ca hoti anabhijjhālu kāmesu na tibbasārāgo abyāpannacitto apaduṭṭhamanasaṅkappo upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo, atha kho so santikeva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammañhi so, bhikkhave, bhikkhu passati, dhammaṃ passanto maṃ passatī’’ti (itivu. 92).

Even if, monks, a monk should dwell a hundred leagues away, and he is not covetous, not intensely passionate for sensual pleasures, with a mind free from ill will, with uncorrupted mental intentions, with mindfulness established, clearly comprehending, concentrated, with one-pointed mind, and with senses restrained, then he is indeed near to me, and I am near to him. Why is that? Because, monks, that monk sees the Dhamma; seeing the Dhamma, he sees me.

Tathārūpā hi puggalā satthu yojanasatantarikāpi honti, na tāvatā te ‘‘satthu dūracārino’’ti vattabbā, tathā satthāpi nesaṃ. Iti sappurisānaṃ ārakā āsanneti arahaṃ. Tenedaṃ vuccati –

For such individuals, even though they are a hundred leagues away from the Teacher, should not for that reason be called 'distant from the Teacher,' and likewise the Teacher is near them. Thus, for good people, `āraka` means near; hence, He is an Arahant. Therefore, this is said:

‘‘Ye sammā paṭipajjanti, suppaṇītādhimuttikā;

Ārakā tehi āsanne, tenāpi arahaṃ jino’’ti.

To those who practice rightly, with excellent resolve, He is far, yet near. Because of that also, the Victor is an Arahant.

Ye [Pg.227] ime rāgādayo pāpadhammā yasmiṃ santāne uppajjanti, tassa diṭṭhadhammikampi samparāyikampi anatthaṃ āvahanti, nibbānagāminiyā paṭipadāya ekaṃseneva ujuvipaccanīkabhūtā ca, te attahitaṃ parahitañca paripūretuṃ sammā paṭipajjantehi sādhūhi dūrato rahitabbā pariccajitabbā pahātabbāti rahā nāma, te ca yasmā bhagavato bodhimūleyeva ariyamaggena sabbaso pahīnā susamucchinnā. Yathāha –

Those evil states—lust and the like—that arise in one’s mental continuum bring harm both in this life and in the life to come. They are entirely and directly opposed to the path leading to Nibbāna and must be shunned from afar, abandoned, and given up by the virtuous who practice rightly to perfect their own welfare and the welfare of others. Hence, they are called 'rahā' (things to be shunned). And because these states were, for the Blessed One, entirely abandoned and completely uprooted by the Noble Path at the very foot of the Bodhi tree, as it is said:

‘‘Tathāgatassa kho, brāhmaṇa, rāgo pahīno doso moho, sabbepi pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā’’ti (pārā. 9).

Brahmin, for the Tathāgata, lust is abandoned, hatred is abandoned, delusion is abandoned; all evil, unwholesome states are abandoned, their roots cut off, made like a palm stump, brought to non-existence, and are of a nature not to arise again in the future.

Tasmā sabbaso na santi etassa rahāti arahoti vattabbe okārassa sānusāraṃ akārādesaṃ katvā ‘‘araha’’nti vuttaṃ. Tenedaṃ vuccati –

Therefore, since for him these 'rahā' are entirely non-existent, when it should be said 'a-raho', the word 'arahaṃ' is stated, having substituted 'a' for 'o' along with an anusāra. For that reason, this is said:

‘‘Pāpadhammā rahā nāma, sādhūhi rahitabbato;

Tesaṃ suṭṭhu pahīnattā, bhagavā arahaṃ mato’’ti.

Evil states are called 'rahā' because they are to be shunned by the good; because they are thoroughly abandoned by him, the Blessed One is considered an 'arahaṃ'.

Ye te sabbaso pariññātakkhandhā pahīnakilesā bhāvitamaggā sacchikatanirodhā arahanto khīṇāsavā, ye ca sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, ye ca parisuddhappayogā kalyāṇajjhāsayā saddhāsīlasutādiguṇasampannā puggalā, tehi na rahitabbo na pariccajitabbo, te ca bhagavatāti arahaṃ. Tathā hi ariyapuggalā satthārā diṭṭhadhammassa paccakkhakaraṇato satthu dhammasarīrena avirahitāva honti. Yathāha āyasmā piṅgiyo –

Those Arahants with destroyed taints who have entirely understood the aggregates, abandoned defilements, developed the path, and realized cessation; and those trainees with minds not yet attained who dwell aspiring for the unsurpassed security from bondage; and those persons of purified effort, noble resolve, and endowed with qualities such as faith, virtue, and learning—by them, He is not to be shunned, nor abandoned. And they, in turn, are not to be shunned by the Blessed One, nor abandoned by Him. Hence, He is an 'arahaṃ'. For indeed, noble individuals, by directly realizing the Dhamma seen by the Teacher, are not separated from the Teacher's Dhamma-body. As the Venerable Piṅgiya said:

‘‘Passāmi naṃ manasā cakkhunāva,Rattindivaṃ brāhmaṇa appamatto;

Namassamāno vivasemi rattiṃ,Teneva maññāmi avippavāsaṃ.

I see him with my mind as with my eye, O Brahmin, diligent day and night. Paying homage, I pass the night; for that very reason, I consider it no separation.

‘‘Saddhā [Pg.228] ca pīti ca mano sati ca,Nāpentime gotamasāsanamhā;

Yaṃ yaṃ disaṃ vajati bhūripañño,Sa tena teneva natohamasmī’’ti. (su. ni. 1148-1149);

Faith, joy, mind, and mindfulness do not depart from Gotama's Teaching; to whatever direction the one of vast wisdom goes, by that very direction I am inclined.

Teneva ca te aññaṃ satthāraṃ na uddisanti. Yathāha –

For that very reason, they do not designate another teacher. As it is said:

‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyya, netaṃ ṭhānaṃ vijjatī’’ti (ma. ni. 3.128; a. ni. 1.276).

“Monks, this is impossible, it is no occasion, that a person accomplished in view would designate another teacher. This possibility does not exist.”

Kalyāṇaputhujjanāpi yebhuyyena satthari niccalasaddhā eva honti. Iti suppaṭipannehi purisavisesehi avirahitabbato tesañca avirahanato na santi etassa rahā pariccajanakā, natthi vā etassa rahā sādhūhi pariccajitabbatāti arahaṃ. Tenedaṃ vuccati –

Even virtuous worldlings, for the most part, have unwavering faith in the Teacher. Thus, because he is not to be forsaken by outstanding persons of good conduct, and because of his not forsaking them, there are no forsakers of him, nor is there for him a state of being forsaken by the virtuous; therefore, he is called an ‘Arahaṃ’. For that reason, this is said:

‘‘Ye sacchikatasaddhammā, ariyā suddhagocarā;

Na tehi rahito hoti, nātho tenārahaṃ mato’’ti.

“Those who have realized the true Dhamma, the noble ones of pure resort; the Protector is not forsaken by them, therefore he is considered an ‘Arahaṃ’.”

Rahoti ca gamanaṃ vuccati, bhagavato ca nānāgatīsu paribbhamanasaṅkhātaṃ saṃsāre gamanaṃ natthi kammakkhayakarena ariyamaggena bodhimūleyeva sabbaso sasambhārassa kammavaṭṭassa viddhaṃsitattā. Yathāha –

‘Raho’ is also said to mean ‘going’; and for the Blessed One there is no going in saṃsāra, which is described as wandering in various destinies, because the cycle of kamma, together with its accumulations, has been completely destroyed in every way by the noble path which brings about the destruction of kamma, at the very root of the Bodhi tree. As he said:

‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā’’ti. (a. ni. 4.36);

“The taints by which there would be rebirth as a deva, or by which I would be a gandhabba or a winged being, by which I would go to the state of a yakkha or attain the human state—those taints of mine are destroyed, demolished, and pulverized.”

Evaṃ natthi etassa raho gamanaṃ gatīsu paccājātītipi arahaṃ. Tenedaṃ vuccati –

Thus, for him there is no going in the destinies, nor any future existence; for this reason also, he is an ‘Arahaṃ’. Therefore, this is said:

‘‘Raho vā gamanaṃ yassa, saṃsāre natthi sabbaso;

Pahīnajātimaraṇo, arahaṃ sugato mato’’ti.

“The Sugata for whom there is no going whatsoever in saṃsāra, and who has abandoned birth and death, is considered an ‘Arahaṃ’.”

Pāsaṃsattā vā bhagavā arahaṃ. Akkharacintakā hi pasaṃsāyaṃ arahasaddaṃ vaṇṇenti. Pāsaṃsabhāvo ca bhagavato anaññasādhāraṇato yathābhuccaguṇādhigato sadevake loke suppatiṭṭhito. Tathā hesa anuttarena sīlena anuttarena samādhinā anuttarāya paññāya anuttarāya [Pg.229] vimuttiyā asamo asamasamo appaṭimo appaṭibhāgo appaṭipuggaloti evaṃ tasmiṃ tasmiṃ guṇe vibhajitvā vuccamāne paṇḍitapurisehi devehi brahmehi bhagavatā vā pana pariyosāpetuṃ asakkuṇeyyarūpo. Iti pāsaṃsattāpi bhagavā arahaṃ. Tenedaṃ vuccati –

Or, the Blessed One is an Arahaṃ because of being worthy of praise. For, grammarians explain the word ‘araha’ by way of praise. And the Blessed One’s state of being praiseworthy, being unshared with others and attained through true qualities, is well-established in the world with its devas. Indeed, with regard to unsurpassed virtue, unsurpassed concentration, unsurpassed wisdom, and unsurpassed liberation, he is unequalled, equal to the unequalled, without peer, without counterpart, and without an equal individual. Thus, when each and every quality is analyzed and spoken of by wise men, devas, Brahmās, or even by the Blessed One himself, it is of such a nature that it cannot be brought to a conclusion. Thus, the Blessed One is an Arahaṃ also because of being worthy of praise. Therefore, this is said:

‘‘Guṇehi sadiso natthi, yasmā loke sadevake;

Tasmā pāsaṃsiyattāpi, arahaṃ dvipaduttamo’’ti.

“Because there is none equal to him in qualities in the world with its devas, therefore, also because of being worthy of praise, the supreme among bipeds is an Arahaṃ.”

Sabbasaṅgahavasena pana –

And, by way of a complete inclusion:

Ārakā mandabuddhīnaṃ, ārakā ca vijānataṃ;

Rahānaṃ suppahīnattā, vidūnamaraheyyato;

Bhavesu ca rahābhāvā, pāsaṃsā arahaṃ jinoti.

Because of being far from the dull-witted, and far from the discerning; because secret evils are utterly abandoned; because of not being fit to be abandoned by the wise; and because there is an absence of 'raha' (going) in the states of existence, the Victor is praised as an Arahaṃ.

Ettāvatā ca ‘‘araha’’nti padassa sabbaso attho vibhatto hoti.

And thus far, the meaning of the word ‘arahaṃ’ has been completely analyzed.

Idāni sammāsambuddhoti imassa atthaṃ vibhajitvā dassento āha ‘‘sammā sāmañcā’’tiādi. Tattha sammāti aviparītaṃ. Sāmanti sayameva, aparaneyyo hutvāti attho. Sambuddhoti hi ettha saṃ-saddo sayanti etassa atthassa bodhakoti daṭṭhabbo. Sabbadhammānanti anavasesānaṃ neyyadhammānaṃ. Kathaṃ panettha sabbadhammānanti ayaṃ viseso labbhatīti? Ekadesassa aggahaṇato. Padesaggahaṇe hi asati gahetabbassa nippadesatāva viññāyati yathā ‘‘dikkhito na dadātī’’ti. Evañca katvā atthavisesanapekkhā kattari eva buddhasaddasiddhi veditabbā kammavacanicchāya abhāvato. ‘‘Sammā sāmañca buddhattā sammāsambuddho’’ti ettakameva hi idha saddato labbhati, ‘‘sabbadhammāna’’nti idaṃ pana atthato labbhamānaṃ gahetvā vuttaṃ. Na hi bujjhanakiriyā avisayā yujjati.

Now, explaining the meaning of 'Perfectly Self-Enlightened One' by analyzing it, he says, 'sammā sāmañcā' and so on. Therein, 'sammā' means 'not contrary.' 'Sāmaṃ' means 'by oneself,' that is, 'not being led by another.' For in the word 'sambuddho,' the prefix 'saṃ-' here should be understood as indicating the meaning of 'oneself' (sayaṃ). 'Of all dhammas' means 'of all knowable dhammas without remainder.' But how here is this specification, 'of all dhammas,' obtained? From the non-specification of a part. For when a part is not specified, the completeness of that which is to be taken is understood, just as in 'the consecrated one does not give.' And thus, the formation of the word 'Buddha' should be understood as being in the agent alone, without regard for a specific object, because there is no desire to express an object of the action. For here, only this much is obtained from the word itself, whereas 'of all dhammas' is stated, having been taken as what is obtained from the meaning. For the act of awakening is not suitable without an object.

Idāni tassā visayaṃ ‘‘sabbadhamme’’ti sāmaññato vuttaṃ vibhajitvā dassetuṃ ‘‘abhiññeyye dhamme’’tiādi vuttaṃ. Tattha abhiññeyyeti aniccādito lakkhaṇarasādito ca abhivisiṭṭhena ñāṇena jānitabbe catusaccadhamme. Abhiññeyyato buddhoti abhiññeyyabhāvato bujjhi, pubbabhāge vipassanāpaññādīhi adhigamakkhaṇe maggapaññāya aparabhāge sabbaññutaññāṇādīhi aññāsīti attho. Ito paresupi eseva nayo[Pg.230]. Pariññeyye dhammeti aniccādivasena parijānitabbaṃ dukkhaṃ ariyasaccamāha. Pahātabbeti samudayapakkhiye. Sacchikātabbeti nibbānaṃ sandhāyāha. Bahuvacananiddeso panettha sopādisesādikaṃ pariyāyasiddhaṃ bhedamapekkhitvā kato, uddeso vā ayaṃ catusaccadhammānampi. Tathā hi vakkhati ‘‘cakkhu dukkhasacca’’ntiādi. Uddeso ca avinicchitatthaparicchedassa dhammassa vasena karīyati. Uddesena hi uddisiyamānānaṃ atthitāmattaṃ vuccati, na paricchedoti aparicchedena bahuvacanena vuttaṃ yathā ‘‘appaccayā dhammā, asaṅkhatā dhammā’’ti. Sacchikātabbeti vā phalavimuttīnampi gahaṇaṃ, na nibbānassevāti bahuvacananiddeso kato. Evañca bhāvetabbeti ettha jhānānampi gahaṇaṃ daṭṭhabbaṃ. Teneva cāhāti selabrāhmaṇassa attano buddhabhāvaṃ sādhento evamāha.

Now, in order to explain in detail its scope, which was stated generally as “all phenomena,” it is stated as “phenomena to be fully known,” etc. Herein, “to be fully known” refers to the four noble truths, which are to be known with superior knowledge by means of impermanence, etc., and by means of their characteristics, functions, etc. “Buddha because of what is to be fully known” means He awakened by the state of what is to be fully known; in the preliminary stage, He knew with insight wisdom, etc.; at the moment of attainment, with path wisdom; and in the subsequent stage, with omniscient knowledge, etc. This same method applies to the subsequent terms as well. By “phenomena to be fully comprehended,” He refers to the noble truth of suffering, which is to be thoroughly understood by way of impermanence, etc. By “to be abandoned” are meant things belonging to the side of the origin. By “to be realized,” He speaks with reference to Nibbāna. Here, the indication in the plural is made in consideration of the distinctions established by way of teaching, such as “with residue remaining,” etc.; or, this is a general statement of the four noble truths as well. For so it will be said, “The eye is the truth of suffering,” etc. A general statement is made with respect to a phenomenon whose meaning has not been precisely defined. For in a general statement, only the mere existence of what is being indicated is mentioned, not its precise definition. Therefore, it is stated in the plural without precise definition, as in “phenomena without condition, unconditioned phenomena.” Alternatively, “to be realized” includes the fruition-liberations as well, not just Nibbāna alone; therefore, the indication is made in the plural. And in the same way, in the term “to be developed,” the inclusion of the jhānas should also be understood. Therefore, He spoke thus, establishing His own Buddhahood for the brahmin Sela.

Kiṃ pana bhagavā sayameva attano sammāsambuddhabhāvaṃ sādhetīti? Sādheti mahākaruṇāya aññesaṃ avisayato. Tattha ‘‘ekomhi sammāsambuddho, sabbābhibhū sabbavidūhamasmī’’tiādīni (ma. ni. 2.341; mahāva. 11) suttapadāni, idameva ca ‘‘abhiññeyya’’ntiādi suttapadaṃ etassa atthassa sādhakaṃ. Tattha abhiññeyyanti iminā dukkhasaccamāha, bhāvetabbanti maggasaccaṃ. Ca-saddo panettha avuttasamuccayattho, tena sacchikātabbassa gahaṇaṃ veditabbaṃ. Atha vā abhiññeyyanti imināva pārisesañāyena pariññeyyadhamme sacchikātabbadhamme ca dasseti. Tasmā buddhosmīti yasmā cattāri saccāni mayā buddhāni, saccavinimuttañca kiñci ñeyyaṃ natthi, tasmā sabbampi ñeyyaṃ buddhosmi, abbhaññāsinti attho. Selasuttaṭṭhakathāyaṃ pana idaṃ vuttaṃ –

But does the Blessed One himself declare his own state of Perfect Self-Enlightenment? He declares it out of great compassion, as it is beyond the scope of others. In this regard, the sutta passages such as, “Alone am I the Perfectly Self-Enlightened One, the all-conqueror, the all-knower,” and this very sutta passage, “what is to be directly known,” etc., serve as proof of this meaning. Therein, by “what is to be directly known,” he speaks of the truth of suffering; by “what is to be developed,” the truth of the path. The particle “ca” here has the meaning of including what is unstated; by it, the inclusion of what is to be realized should be understood. Or else, by this very phrase “what is to be directly known,” by the method of the remainder, he indicates both the things to be fully understood and the things to be realized. Therefore, “I am the Buddha” means: because the four truths have been awakened to by me, and there is nothing knowable apart from the truths, therefore I have awakened to all that is knowable; I have fully known it. This is the meaning. Moreover, in the commentary to the Sela Sutta, this is said:

‘‘Abhiññeyyanti vijjā ca vimutti ca. Bhāvetabbaṃ maggasaccaṃ. Pahātabbaṃ samudayasaccaṃ. Hetuvacanena pana phalasiddhito tesaṃ phalāni nirodhasaccadukkhasaccānipi vuttāneva honti. Evaṃ sacchikātabbaṃ sacchikataṃ, pariññātabbaṃ pariññātanti idampettha saṅgahitamevāti catusaccabhāvanaṃ catusaccabhāvanāphalañca vimuttiṃ dassento ‘bujjhitabbaṃ bujjhitvā buddho jātosmī’ti yuttahetunā buddhabhāvaṃ sādhetī’’ti (ma. ni. aṭṭha. 2.399).

“What is to be directly known means knowledge (vijjā) and liberation (vimutti). The path truth is to be developed. The origin truth is to be abandoned. Furthermore, since the fruit is established by the statement of the cause, their respective fruits—the truth of cessation and the truth of suffering—are also stated. Thus, ‘what is to be realized has been realized, what is to be fully understood has been fully understood’—this too is included here. In showing the development of the four truths and the fruit of the development of the four truths, which is liberation, he establishes his state as a Buddha with the fitting reason: ‘Having awakened to what is to be awakened, I have become a Buddha.’”

Tattha [Pg.231] vijjāti maggavijjā vuttā ukkaṭṭhaniddesena. Vimuttīti phalavimutti. Kāmañcettha maggavijjāpi bhāvetabbabhāvena gahitā, sabbepi pana sabhāvadhammā abhiññeyyāti vijjāya abhiññeyyabhāvo vutto. Imināva nayena sabbesampi abhiññeyyabhāvo vutto evāti daṭṭhabbaṃ. Phalena vinā hetubhāvasseva abhāvato hetuvacanena phalasiddhi vuttāti veditabbaṃ. Nirodhassa hi sampāpanena maggassa hetubhāvo, dukkhassa nibbattanena taṇhāya samudayabhāvoti.

Therein, by ‘knowledge’ (vijjā) is meant the knowledge of the path, stated by way of the supreme exposition. By ‘liberation’ (vimutti) is meant the liberation that is the fruit. And although the knowledge of the path is included here as something to be developed, yet since all phenomena in their own nature are to be directly known, the state of knowledge as something to be directly known is stated. By this very method, it should be seen that the state of being directly known is stated for all things as well. It should be understood that the accomplishment of the fruit is stated by the statement of the cause, because without the fruit, there is no state of being a cause. For the path is a cause by bringing about the attainment of cessation, and craving is an origin by producing suffering.

Evaṃ saccavasena sāmaññato vuttamatthaṃ dvārārammaṇehi saddhiṃ dvārappavattadhammehi ceva khandhādīhi ca saccavaseneva vibhajitvā dassetuṃ ‘‘apicā’’tiādi āraddhaṃ. Mūlakāraṇabhāvenāti santesupi avijjādīsu aññesu kāraṇesu tesampi mūlabhūtakāraṇabhāvena. Taṇhā hi kammassa vicittabhāvahetuto sahāyabhāvūpagamanato ca dukkhavicittatāya padhānakāraṇaṃ. Samuṭṭhāpikāti uppādikā. Purimataṇhāti purimabhavasiddhā taṇhā. Ubhinnanti cakkhussa taṃsamudayassa ca. Appavattīti appavattinimittaṃ. Nirodhappajānanāti sacchikiriyābhisamayavasena nirodhassa paṭivijjhanā. Ekekapaduddhārenāti ‘‘cakkhuṃ cakkhusamudayo cakkhunirodho’’tiādinā ekekakoṭṭhāsaniddhāraṇena. Taṇhāyapi pariññeyyabhāvasabbhāvato upādānakkhandhogadhattā saṅkhāradukkhabhāvato ca dukkhasaccasaṅgahaṃ dassetuṃ ‘‘rūpataṇhādayo cha taṇhākāyā’’ti vuttaṃ, tasmā vattamānabhave taṇhā khandhapariyāpannattā saṅkhāradukkhabhāvato ca dukkhasaccaṃ. Yasmiṃ pana attabhāve sā uppajjati, tassa attabhāvassa mūlakāraṇabhāvena samuṭṭhāpikā purimabhavasiddhā taṇhā samudayasaccanti gahetabbā.

Thus, in order to explain the meaning stated generally by way of the truth—analyzing it by way of the truth itself, together with the doors and objects, the phenomena occurring at the doors, and the aggregates, etc.—the phrase 'Furthermore' (apicā), and so on, is introduced. By 'being the root cause': even though there are other causes such as ignorance, etc., it is by being the fundamental root cause of them also. For craving, because it is a cause for the diversity of kamma and because it acts as an accessory, is the principal cause for the diversity of suffering. 'Samuṭṭhāpikā' means that which produces. 'Purimataṇhā' means craving established in a previous existence. 'Ubhinnan' means of both the eye and its origin. 'Appavattī' means the cause of non-arising. 'Nirodhappajānanā' means the penetration of cessation by way of realization and comprehension. By 'ekekapaduddhārena': by the extraction of each single part with the phrase 'the eye, the origin of the eye, the cessation of the eye,' etc. To show that craving is included in the truth of suffering—because it has the nature of being something to be fully understood, is included in the aggregates of clinging, and has the nature of conditioned suffering—it is said, 'the six bodies of craving, such as craving for forms,' etc. Therefore, in the present existence, craving is the truth of suffering because it is included in the aggregates and has the nature of conditioned suffering. But in whatever individual existence it arises, the craving established in a previous existence, which is the producer by way of being the root cause of that individual existence, should be taken as the truth of origin.

Kasiṇānīti kasiṇārammaṇikajjhānāni. Dvattiṃsākārāti dvattiṃsa koṭṭhāsā tadārammaṇajjhānāni ca. Nava bhavāti kāmabhavo rūpabhavo arūpabhavo saññībhavo asaññībhavo nevasaññīnāsaññībhavo ekavokārabhavo catuvokārabhavo pañcavokārabhavoti nava bhavā. Tattha bhavatīti bhavo, kāmarāgasaṅkhātena kāmena yutto bhavo, kāmasaṅkhāto vā bhavo kāmabhavo, ekādasa kāmāvacarabhūmiyo. Kāme pahāya rūparāgasaṅkhātena rūpena yutto bhavo, rūpasaṅkhāto vā bhavo rūpabhavo, soḷasa [Pg.232] rūpāvacarabhūmiyo. Kāmañca rūpañca pahāya arūparāgasaṅkhātena arūpena yutto bhavo, arūpasaṅkhāto vā bhavo arūpabhavo, catasso āruppabhūmiyo. Saññāvataṃ bhavo saññībhavo, saññā vā ettha bhave atthīti saññībhavo, so kāmabhavo ca asaññībhavamutto rūpabhavo ca nevasaññīnāsaññībhavamutto arūpabhavo ca hoti. Na saññībhavo asaññībhavo, so rūpabhavekadeso. Oḷārikattābhāvato nevasaññā, sukhumattassa sabbhāvato nāsaññāti nevasaññānāsaññā, tāya yutto bhavo nevasaññānāsaññābhavo. Atha vā oḷārikāya saññāya abhāvā sukhumāya ca bhāvā nevasaññā nāsaññā asmiṃ bhaveti nevasaññānāsaññābhavo, so arūpabhavekadeso. Ekena rūpakkhandhena vokiṇṇo bhavo, ekena vā vokāro assa bhavassāti ekavokārabhavo, so asaññībhavo. Catūhi arūpakkhandhehi vokiṇṇo bhavo, catūhi vā vokāro assa bhavassāti catuvokārabhavo, so arūpabhavo eva. Pañcahi khandhehi vokiṇṇo bhavo, pañcahi vā vokāro assa bhavassāti pañcavokārabhavo, so kāmabhavo ca rūpabhavekadeso ca hoti. Vokāroti vā khandhānametamadhivacanaṃ, tasmā eko vokāro assa bhavassāti ekavokārabhavoti evamādināpettha attho veditabbo. Cattāri jhānānīti aggahitārammaṇavisesāni cattāri rūpāvacarajjhānāni. Vipākajjhānānaṃ vā etaṃ gahaṇaṃ. Ettha ca kusaladhammānaṃ upanissayabhūtā taṇhāsamuṭṭhāpikā purimataṇhāti veditabbā. Kiriyadhammānaṃ pana yattha te kiriyadhammā uppajjanti, tassa attabhāvassa kāraṇabhūtā taṇhā. Anulomatoti ettha ‘‘saṅkhārā dukkhasaccaṃ, avijjā samudayasacca’’nti iminā anukkamena yojetabbaṃ.

Kasiṇas: These are the jhānas that have kasiṇas as their objects. Thirty-two aspects: These are the thirty-two bodily parts and the jhānas that have them as their objects. Nine existences: These are the sensuous existence (kāmabhava), the fine-material existence (rūpabhava), the immaterial existence (arūpabhava), the existence with perception (saññībhava), the existence without perception (asaññībhava), the existence of neither-perception-nor-non-perception (nevasaññīnāsaññībhava), the existence with one constituent (ekavokārabhava), the existence with four constituents (catuvokārabhava), and the existence with five constituents (pañcavokārabhava). Therein, 'it becomes' (bhavati), thus it is 'existence' (bhavo). The sensuous existence (kāmabhava) is an existence conjoined with what is known as sensual lust (kāmarāga), or an existence reckoned as sensuality (kāma); it comprises the eleven sense-sphere planes. Having abandoned sensuality, the fine-material existence (rūpabhava) is an existence conjoined with what is known as attachment to form (rūparāga), or an existence reckoned as form (rūpa); it comprises the sixteen fine-material sphere planes. Having abandoned both sensuality and form, the immaterial existence (arūpabhava) is an existence conjoined with what is known as attachment to the formless (arūparāga), or an existence reckoned as the formless (arūpa); it comprises the four immaterial planes. The existence of those with perception is saññībhava; or, because perception exists in this existence, it is saññībhava. This is the sensuous existence, the fine-material existence apart from the non-percipient existence, and the immaterial existence apart from the existence of neither-perception-nor-non-perception. Not an existence with perception is the non-percipient existence (asaññībhava); it is a portion of the fine-material existence. Because of the absence of grossness, it is 'not perception' (nevasaññā); because of the presence of subtlety, it is 'not non-perception' (nāsaññā); hence, 'neither-perception-nor-non-perception' (nevasaññānāsaññā). The existence conjoined with that is the existence of neither-perception-nor-non-perception (nevasaññānāsaññībhava). Alternatively, because of the absence of gross perception and the presence of subtle perception in this existence, it is 'neither perception nor non-perception'; hence, the existence of neither-perception-nor-non-perception. It is a portion of the immaterial existence. An existence mixed with the one aggregate of form, or an existence that has one constituent (vokāra), is the existence with one constituent (ekavokārabhava); it is the non-percipient existence. An existence mixed with the four formless aggregates, or an existence that has four constituents, is the existence with four constituents (catuvokārabhavo); it is the immaterial existence itself. An existence mixed with the five aggregates, or an existence that has five constituents, is the existence with five constituents (pañcavokārabhavo); it is the sensuous existence and a portion of the fine-material existence. Or, 'constituent' (vokāra) is a designation for the aggregates. Therefore, the meaning here should be understood thus: because this existence has one constituent, it is the 'existence with one constituent,' and so on. The four jhānas: These are the four fine-material sphere jhānas, without their specific objects being taken. Alternatively, this is the taking of the resultant jhānas (vipākajjhānas). And here, it should be understood that the craving which has become a decisive support condition for wholesome states and is the originator, is prior craving. For functional states, however, craving is the cause of the individuality in which those functional states arise. Here, regarding 'in forward order' (anulomato), it should be connected in this sequence: 'formations are the truth of suffering; ignorance is the truth of origin.'

Anubuddhoti bujjhitabbadhammassa anurūpato buddho. Tenāti yasmā sāmaññato visesato ca ekekapaduddhārena sabbadhamme buddho, tasmā vuttaṃ. Kiṃ vuttanti āha ‘‘sammā sāmañca sabbadhammānaṃ buddhattā’’ti, sabbassapi ñeyyassa sabbākārato aviparītaṃ sayameva abhisambuddhattāti attho. Imināssa paropadesarahitassa sabbākārena sabbadhammāvabodhanasamatthassa [Pg.233] ākaṅkhappaṭibaddhavuttino anāvaraṇañāṇasaṅkhātassa sabbaññutaññāṇassa adhigamo dassito.

'Anubuddha' means 'awakened in accordance with what ought to be awakened to.' By this it is meant that since He is awakened to all phenomena in general and in particular by extracting each individual term, therefore it is said. What is said? He says: 'Because of being rightly and by Himself awakened to all phenomena.' The meaning is that He Himself has perfectly awakened to all that is knowable, in every aspect, without distortion. By this is shown the attainment of the knowledge of omniscience (sabbaññutaññāṇa), known as the unobstructed knowledge (anāvaraṇañāṇa), by Him who is independent of others' instruction, capable of fully understanding all phenomena in every way, and whose expression is bound to fulfilling aspirations.

Nanu ca sabbaññutaññāṇato aññaṃ anāvaraṇañāṇaṃ, aññathā ‘‘cha asādhāraṇañāṇāni buddhañāṇānī’’ti vacanaṃ virujjheyyāti? Na virujjhati visayappavattibhedavasena aññehi asādhāraṇabhāvadassanatthaṃ ekasseva ñāṇassa dvidhā vuttattā. Ekameva hi taṃ ñāṇaṃ anavasesasaṅkhatāsaṅkhatasammutidhammavisayatāya sabbaññutaññāṇaṃ, tattha ca āvaraṇābhāvato nissaṅgacāramupādāya anāvaraṇañāṇanti vuttaṃ. Yathāha paṭisambhidāyaṃ (paṭi. ma. 1.119) ‘‘sabbaṃ saṅkhatamasaṅkhataṃ anavasesaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇa’’ntiādi. Tasmā natthi nesaṃ atthato bhedo, ekantena cetaṃ evamicchitabbaṃ. Aññathā sabbaññutānāvaraṇañāṇānaṃ sādhāraṇatā asabbadhammārammaṇatā ca āpajjeyya. Na hi bhagavato ñāṇassa aṇumattampi āvaraṇaṃ atthi, anāvaraṇañāṇassa asabbadhammārammaṇabhāve yattha taṃ na pavattati, tatthāvaraṇasabbhāvato anāvaraṇabhāvoyeva na siyā. Atha vā pana hotu aññameva anāvaraṇañāṇaṃ sabbaññutaññāṇato, idha pana sabbattha appaṭihatavuttitāya anāvaraṇañāṇanti sabbaññutaññāṇameva adhippetaṃ, tassa cādhigamanena bhagavā sabbaññū sabbavidū sammāsambuddhoti ca vuccati na sakiṃyeva sabbadhammāvabodhanato. Tathā ca vuttaṃ paṭisambhidāyaṃ (paṭi. ma. 1.162) ‘‘vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ buddho’’ti. Sabbadhammāvabodhanasamatthañāṇasamadhigamena hi bhagavato santāne anavasesadhamme paṭivijjhituṃ samatthatā ahosīti.

Is it not so that unobstructed knowledge is other than the knowledge of omniscience? Otherwise, the statement, “There are six kinds of knowledge unique to the Buddhas,” would be contradicted. There is no contradiction, for a single knowledge is spoken of in two ways to show its uniqueness from others, based on the distinction in its mode of operation on its object. For that very knowledge is called the knowledge of omniscience because its object includes all conditioned, unconditioned, and conventional phenomena without exception. And due to the absence of obstruction, it is called unobstructed knowledge with reference to its unimpeded operation. As it is stated in the Paṭisambhidāmagga: “He knows all the conditioned and the unconditioned without remainder—this is the knowledge of omniscience. There is no obstruction to it—this is unobstructed knowledge,” and so on. Therefore, there is no difference in meaning between them, and this should be accepted definitively. Otherwise, the knowledge of omniscience and unobstructed knowledge would become common and would not have all phenomena as their object. For there is not the slightest obstruction to the Blessed One’s knowledge. If unobstructed knowledge did not have all phenomena as its object, then wherever it does not operate, due to the presence of obstruction, its very unobstructedness would not exist. Alternatively, let unobstructed knowledge be other than the knowledge of omniscience; here, however, by ‘unobstructed knowledge’ the knowledge of omniscience itself is intended, due to its unimpeded operation everywhere. And by attaining this, the Blessed One is called omniscient, all-knowing, and a perfectly self-enlightened one—not from comprehending all phenomena just once. Thus, it is said in the Paṭisambhidāmagga: “This is the culmination of liberations for the Blessed Buddhas, the designation realized at the root of the Bodhi tree together with the attainment of the knowledge of omniscience—namely, ‘Buddha.’” For it was through the attainment of knowledge capable of comprehending all phenomena that the capability to penetrate all phenomena without remainder arose in the Blessed One’s mental continuum.

Etthāha – kiṃ panidaṃ ñāṇaṃ pavattamānaṃ sakiṃyeva sabbasmiṃ visaye pavattati, udāhu kamenāti. Kiñcettha – yadi tāva sakiṃyeva sabbasmiṃ visaye pavattati, atītānāgatapaccuppannaajjhattabahiddhādibhedabhinnānaṃ saṅkhatadhammānaṃ asaṅkhatasammutidhammānañca ekajjhaṃ upaṭṭhāne dūrato cittapaṭaṃ pekkhantassa viya paṭivibhāgenāvabodho na siyā, tathā sati ‘‘sabbe dhammā [Pg.234] anattā’’ti vipassantānaṃ anattākārena viya sabbadhammā anirūpitarūpena bhagavato ñāṇassa visayā hontīti āpajjati. Yepi ‘‘sabbañeyyadhammānaṃ ṭhitalakkhaṇavisayaṃ vikapparahitaṃ sabbakālaṃ buddhānaṃ ñāṇaṃ pavattati, tena te sabbavidūti vuccanti, evañca katvā ‘caraṃ samāhito nāgo, tiṭṭhantopi samāhito’ti idampi vacanaṃ suvuttaṃ hotī’’ti vadanti, tesampi vuttadosā nātivatti, ṭhitalakkhaṇārammaṇatāya ca atītānāgatasammutidhammānaṃ tadabhāvato ekadesavisayameva bhagavato ñāṇaṃ siyā, tasmā sakiṃyeva ñāṇaṃ pavattatīti na yujjati.

Here it is said: Does this knowledge, as it arises, operate all at once on all objects, or gradually? Now, regarding this: If it operates all at once on all objects, then with the simultaneous appearance of conditioned phenomena—differentiated by way of past, future, present, internal, external, and so on—and of unconditioned and conventional phenomena, there would be no distinct understanding, just as for one looking at a painted cloth from afar. If that were so, the fault would arise that all phenomena, with their individual forms undetermined, would become objects of the Blessed One's knowledge, analogous to how for those practicing insight meditation, all phenomena are perceived through the single aspect of 'not-self'. And as for those who say, 'The knowledge of the Buddhas operates at all times, free from conceptual proliferation, with the static characteristic of all knowable phenomena as its object, and for that reason they are called "All-Knowing." And thus this statement, "Whether walking, the Nāga is composed; while standing, too, he is composed," is also well-spoken'—even they do not overcome the aforementioned fault. For because its object is the static characteristic, and since past, future, and conventional phenomena lack that, the Blessed One's knowledge would have only a partial object. Therefore, the view that knowledge operates all at once is not tenable.

Atha kamena sabbasmiṃ visaye ñāṇaṃ pavattatīti. Evampi na yujjati. Na hi jātibhūmisabhāvādivasena disādesakālādivasena ca anekabhedabhinne ñeyye kamena gayhamāne tassa anavasesappaṭivedho sambhavati apariyantabhāvato ñeyyassa. Ye pana ‘‘atthassa avisaṃvādanato ñeyyassa ekadesaṃ paccakkhaṃ katvā sesepi evanti adhimuccitvā vavatthāpanena sabbaññū bhagavā, tañca ñāṇaṃ na anumānañāṇaṃ saṃsayābhāvato. Saṃsayānubaddhañhi loke anumānañāṇa’’nti vadanti, tesampi taṃ na yuttaṃ. Sabbassa hi appaccakkhabhāve atthāvisaṃvādanena ñeyyassa ekadesaṃ paccakkhaṃ katvā sesepi evanti adhimuccitvā vavatthāpanassa asambhavato. Yañhi taṃ sesaṃ, taṃ appaccakkhanti.

Then, it is proposed that knowledge proceeds sequentially in all domains. Even this is not suitable. For when the knowable—which is divided into many variations by way of birth, plane, nature, and so on, and by way of direction, region, time, and so on—is grasped sequentially, its complete penetration is not possible, due to the boundless nature of the knowable. As for those who say: 'Because of the non-deceptiveness of the meaning, the Blessed One is all-knowing by having directly perceived a part of the knowable and, having resolved that the remainder is also thus, determined it so; and that knowledge is not inferential knowledge, due to the absence of doubt, for in the world, inferential knowledge is indeed connected with doubt'—their statement is also not suitable. For when the whole is not directly perceived, it is impossible to determine that the remainder is also thus by having directly perceived a part of the knowable through the non-deceptiveness of the meaning. For that which is the remainder is not directly perceived.

Atha tampi paccakkhaṃ tassa sesabhāvo eva na siyāti? Sabbametaṃ akāraṇaṃ. Kasmā? Avisayavicāraṇabhāvato. Vuttañhetaṃ bhagavatā – ‘‘buddhavisayo, bhikkhave, acinteyyo na cintetabbo, yo cinteyya, ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77). Idaṃ panettha sanniṭṭhānaṃ – yaṃ kiñci bhagavatā ñātuṃ icchitaṃ sakalaṃ ekadeso vā, tattha tattha appaṭihatavuttitāya paccakkhato ñāṇaṃ pavattati niccasamādhānañca vikkhepābhāvato. Ñātuṃ icchitassa ca sakalassa avisayabhāve tassa ākaṅkhappaṭibaddhavuttitā na siyā, ekantenevassā icchitabbā ‘‘sabbe dhammā buddhassa bhagavato āvajjanappaṭibaddhā ākaṅkhappaṭibaddhā manasikārappaṭibaddhā cittuppādappaṭibaddhā’’ti (mahāni. 69; paṭi. ma. 3.5) vacanato. Atītānāgatavisayampi bhagavato ñāṇaṃ anumānāgamatakkagahaṇavirahitattā paccakkhameva.

Then, if that remainder is also directly perceived, would it not cease to be a remainder? All this is without reason. Why? Because it is an investigation into a matter beyond one's sphere. For this has been said by the Blessed One: 'The sphere of the Buddhas, O monks, is inconceivable and should not be pondered; whoever would ponder it would partake of madness or distress' (A. Ni. 4.77). Herein, this is the conclusion: whatever the Blessed One wished to know, whether in whole or in part, in every case direct knowledge proceeds due to its unobstructed functioning, and with constant concentration due to the absence of distraction. Furthermore, if the entirety of what is wished to be known were not its object, its functioning would not be dependent on his wish. But it must be definitively accepted that it is, according to the statement: 'all phenomena are connected to the Blessed One's attention, wish, mental engagement, and arising of consciousness' (Mahāni. 69; Paṭi. Ma. 3.5). Even the Blessed One's knowledge of the domain of past and future is indeed direct perception, being devoid of being grasped through inference, tradition, and logic.

Nanu [Pg.235] ca etasmimpi pakkhe yadā sakalaṃ ñātuṃ icchitaṃ, tadā sakiṃyeva sakalavisayatāya anirūpitarūpena bhagavato ñāṇaṃ pavatteyyāti vuttadosā nātivattiyevāti? Na, tassa visodhitattā. Visodhito hi so buddhavisayo acinteyyoti. Aññathā pacurajanañāṇasamānavuttitāya buddhānaṃ bhagavantānaṃ ñāṇassa acinteyyatā na siyā, tasmā sakaladhammārammaṇampi taṃ ekadhammārammaṇaṃ viya suvavatthāpiteyeva te dhamme katvā pavattatīti idamettha acinteyyaṃ, ‘‘yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ. Ñeyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyya’’nti (paṭi. ma. 3.5) evamekajjhaṃ visuṃ sakiṃ kamena vā icchānurūpaṃ sammā sāmaṃ sabbadhammānaṃ buddhattā sammāsambuddho.

Is it not so that in this alternative as well, when it is wished to know everything, the Blessed One's knowledge—operating at once and encompassing all objects with an undetermined nature—would not overcome the stated fault? No, because that has been purified. For that domain of a Buddha is indeed purified and inconceivable. Otherwise, due to its nature being similar to the knowledge of many people, the knowledge of the Buddhas, the Blessed Ones, would not be inconceivable. Therefore, although that knowledge has all phenomena as its object, it operates having made those phenomena well-established, just as if it had a single phenomenon as its object. This, herein, is the inconceivable: 'As far as there is the knowable, so far there is knowledge. As far as there is knowledge, so far there is the knowable. Knowledge has the knowable as its limit, and the knowable has knowledge as its limit.' Thus, because of having rightly and by himself awakened to all phenomena—simultaneously, separately, at once, or sequentially, in accordance with his wish—he is the Perfectly Enlightened One.

Vijjāhīti ettha vindiyaṃ vindatīti vijjā, yāthāvato upalabbhatīti attho. Attano vā paṭipakkhassa vijjhanaṭṭhena vijjā, tamokkhandhādikassa padālanaṭṭhenāti attho. Tato eva attano visayassa viditakaraṇaṭṭhenapi vijjā. Sampannattāti samannāgatattā paripuṇṇattā vā, avikalattāti attho. Tatrāti ambaṭṭhasutte. Manomayiddhiyāti ettha ‘‘idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgaṃ ahīnindriya’’nti (dī. ni. 1.236) iminā nayena āgatā iddhi sarīrabbhantare aññasseva jhānamanena nibbattattā manomayassa sarīrassa nibbattivasena pavattā manomayiddhi nāma. Cha abhiññāti āsavakkhayañāṇena saddhiṃ iddhividhādikā pañcābhiññāyo. Tissannaṃ aṭṭhannañca vijjānaṃ tattha tattha sutte gahaṇaṃ veneyyajjhāsayavasenāti daṭṭhabbaṃ. Satta saddhammā nāma saddhā hirī ottappaṃ bāhusaccaṃ vīriyaṃ sati paññā ca. Ye sandhāya vuttaṃ ‘‘idha bhikkhu saddho hoti, hirimā, ottappī, bahussuto, āraddhavīriyo, upaṭṭhitassati, paññavā hotī’’ti (dī. ni. 3.330). Cattāri jhānānīti yāni kānici cattāri rūpāvacarajjhānāni.

Here, in the word 'vijjāhi,' knowledge is called 'vijjā' because one obtains what is to be obtained, meaning it is found as it truly is. Alternatively, knowledge is called 'vijjā' because of the meaning of piercing its own opposite, meaning it shatters the mass of darkness and the like. From that very reason, knowledge is also called 'vijjā' because it makes its object known. 'Sampannattā' means endowed, complete, or without deficiency—this is the meaning. 'Tatra' refers to the Ambaṭṭha Sutta. Here, regarding 'mind-made power': the power that comes by way of this method—'Here, a monk creates from this body another body, having form, mind-made, complete with all limbs and major and minor parts, with unimpaired faculties'—is called mind-made power because it is produced by the jhāna-mind within the body of another and proceeds by way of the production of a mind-made body. The six higher knowledges are the five higher knowledges, such as the various psychic powers, together with the knowledge of the destruction of the taints. The inclusion of the three and eight knowledges in various suttas should be understood as being according to the disposition of those to be trained. The seven true qualities are faith, moral shame, moral dread, great learning, energy, mindfulness, and wisdom. This refers to the statement: 'Here, a monk is faithful, has moral shame, has moral dread, is learned, energetic, established in mindfulness, and wise.' The four jhānas refer to whichever four form-sphere jhānas there may be.

Kasmā panettha sīlādayoyeva pannarasa ‘‘caraṇa’’nti vuttāti codanaṃ sandhāyāha ‘‘imeyeva hī’’tiādi. Tena tesaṃ sikkhattayasaṅgahato nibbānupagamane ekaṃsato sādhanabhāvamāha. Idāni tadatthasādhanāya āgamaṃ dassento ‘‘yathāhā’’tiādimāha. Bhagavātiādi [Pg.236] vuttassevatthassa nigamanavasena vuttaṃ. Nanu cāyaṃ vijjācaraṇasampadā sāvakesupi labbhatīti? Kiñcāpi labbhati, na pana tathā, yathā bhagavatoti dassetuṃ ‘‘tattha vijjāsampadā’’tiādi vuttaṃ. Āsavakkhayavijjāya sabbaññubhāvasiddhito āha ‘‘vijjāsampadā bhagavato sabbaññutaṃ pūretvā ṭhitā’’ti. Catūsu jhānesu antogadhabhāvena caraṇadhammapariyāpannattā karuṇābrahmavihārassa yathārahaṃ tassa ca mahākaruṇāsamāpattivasena asādhāraṇasabhāvassa bhagavati upalabbhanato āha ‘‘caraṇasampadā mahākāruṇikataṃ pūretvā ṭhitā’’ti. Yathā sattānaṃ anatthaṃ parivajjetvā atthe niyojanaṃ paññāya vinā na hoti, evaṃ nesaṃ atthānatthajānanaṃ satthu karuṇāya vinā na hotīti ubhayampi ubhayattha sakiccakameva siyā. Yattha pana yassā padhānabhāvo, taṃ dassetuṃ ‘‘so sabbaññutāyā’’tiādi vuttaṃ. Yathā taṃ vijjācaraṇasampannoti ettha tanti nipātamattaṃ, yathā aññopi vijjācaraṇasampanno niyojeti, tathā ayanti attho. Tena vijjācaraṇasampannassevāyaṃ āveṇikā paṭipattīti dasseti. Sā panāyaṃ satthu vijjācaraṇasampadā sāsanassa niyyānikatāya sāvakānaṃ sammāpaṭipattiyā ekantakāraṇanti dassetuṃ ‘‘tenassā’’tiādi vuttaṃ. Tattha attantapādayoti ādi-saddena parantapaubhayantapā gahitā. Sesaṃ suviññeyyameva.

Why then are only the fifteen factors beginning with virtue called 'conduct' here? With reference to this question, he says: 'These alone...' By that, he states their nature as a definitive means for attaining Nibbāna, due to their inclusion in the threefold training. Now, to demonstrate the scriptural support for that meaning, he says: 'As it is said...' The phrase 'the Blessed One' and so forth is stated by way of concluding the meaning of what was said. But is this perfection of knowledge and conduct not also attainable by disciples? Although it is attainable, it is not in the same way as by the Blessed One. To show this, it is said: 'In this regard, the perfection of knowledge...' Because the state of omniscience is accomplished by the knowledge of the destruction of the taints, he said: 'The perfection of knowledge of the Blessed One stands, having fulfilled omniscience.' Because the divine abiding of compassion is included in the conduct-dhamma due to its being encompassed in the four jhānas, and because its unique nature by way of the attainment of great compassion is found in the Blessed One, he said: 'The perfection of conduct stands, having fulfilled great compassion.' Just as guiding beings away from what is harmful and toward what is beneficial does not happen without wisdom, so too the Teacher's knowing of what is beneficial and harmful for them does not happen without compassion. Thus, both have their own respective function in both cases. To show wherein which is primary, it is said: 'He, by his omniscience...' Here, in the phrase 'yathā taṃ vijjācaraṇasampanno,' the word 'taṃ' is merely a particle; the meaning is: just as another endowed with knowledge and conduct guides, so too does this one. By that, it shows that this is the unique practice of one endowed with knowledge and conduct alone. To show that this perfection of knowledge and conduct of the Teacher is the sole cause of the disciples' right practice for the sake of the teaching's quality of leading to liberation, it is said: 'By means of this...' Therein, in the phrase 'self-tormentors and so forth,' by the term 'and so forth,' other-tormentors and those who torment both are included. The rest is easily understood.

Ettha ca vijjāsampadāya satthu paññāmahattaṃ pakāsitaṃ hoti, caraṇasampadāya karuṇāmahattaṃ. Tesu paññāya bhagavato dhammarajjappatti, karuṇāya dhammasaṃvibhāgo. Paññāya saṃsāradukkhanibbidā, karuṇāya saṃsāradukkhasahanaṃ. Paññāya paradukkhaparijānanaṃ, karuṇāya paradukkhapatikārārambho. Paññāya parinibbānābhimukhabhāvo, karuṇāya tadadhigamo. Paññāya sayaṃ taraṇaṃ, karuṇāya paresaṃ tāraṇaṃ. Paññāya buddhabhāvasiddhi, karuṇāya buddhakiccasiddhi. Karuṇāya vā bodhisattabhūmiyaṃ saṃsārābhimukhabhāvo, paññāya tattha anabhirati, tathā karuṇāya paresaṃ abhiṃsāpanaṃ, paññāya sayaṃ parehi abhāyanaṃ. Karuṇāya paraṃ rakkhanto attānaṃ rakkhati, paññāya attānaṃ rakkhanto paraṃ rakkhati. Tathā karuṇāya aparantapo, paññāya anattantapo, tena attahitāya paṭipannādīsu catūsu [Pg.237] puggalesu catutthapuggalabhāvo siddho hoti. Tathā karuṇāya lokanāthatā, paññāya attanāthatā. Karuṇāya cassa ninnatābhāvo, paññāya unnamābhāvo. Tathā karuṇāya sabbasattesu janitānuggaho, paññānugatattā na ca na sabbattha virattacitto, paññāya sabbadhammesu virattacitto, karuṇānugatattā na ca na sabbasattānuggahāya pavatto. Yathā hi karuṇā bhagavato sinehasokavirahitā, evaṃ paññā ahaṃkāramamaṃkāravinimuttāti aññamaññavisodhitā paramavisuddhā guṇavisesā vijjācaraṇasampadāhi pakāsitāti daṭṭhabbaṃ.

Here, through the perfection of knowledge, the greatness of the Teacher’s wisdom is revealed; through the perfection of conduct, the greatness of his compassion. Among these two, by wisdom, the Blessed One attained sovereignty in the Dhamma; by compassion, the sharing of the Dhamma. By wisdom, there was disenchantment with the suffering of saṃsāra; by compassion, endurance of the suffering of saṃsāra. By wisdom, there was the thorough understanding of the suffering of others; by compassion, the undertaking to remedy the suffering of others. By wisdom, there was an inclination toward final Nibbāna; by compassion, its achievement. By wisdom, he crossed over himself; by compassion, he helped others to cross over. By wisdom, there was the accomplishment of Buddhahood; by compassion, the accomplishment of the duties of a Buddha. Or, by compassion, there was turning toward saṃsāra in the Bodhisatta stage; by wisdom, no delight in it. Likewise, by compassion, there was not causing harm to others; by wisdom, there was not being afraid of others himself. By compassion, protecting others, he protected himself; by wisdom, protecting himself, he protected others. Similarly, by compassion, he was not an other-tormentor; by wisdom, he was not a self-tormentor. Thus, among the four types of individuals, such as those practicing for their own welfare, his state as the fourth type of individual is established. Likewise, by compassion, there was the state of being a refuge for the world; by wisdom, the state of being his own refuge. By compassion, there was no lowness in him; by wisdom, no arrogance. Thus, by compassion, he generated assistance for all beings; and because he was guided by wisdom, it is not that he was not dispassionate everywhere. By wisdom, his mind was detached from all phenomena; and because he was guided by compassion, it is not that he was not engaged in assisting all beings. For just as the Blessed One’s compassion is free from affection and sorrow, so his wisdom is free from I-making and mine-making. Thus, it should be understood that these special qualities, mutually purified and supremely pure, are revealed by the perfections of knowledge and conduct.

Idāni sugatoti imassa atthaṃ dassento āha ‘‘sobhanagamanattā’’tiādi. ‘‘Gate ṭhite’’tiādīsu gamanampi gatanti vuccatīti āha ‘‘gamanampi hi gatanti vuccatī’’ti. Sobhananti subhaṃ, subhabhāvo visuddhatāya, visuddhatā dosavigamenāti āha ‘‘parisuddhamanavajja’’nti. Gamanañca nāma bahuvidhanti idhādhippetaṃ gamanaṃ dassento ‘‘ariyamaggo’’ti āha. So hi nibbānassa gati adhigamoti ca katvā gataṃ gamananti ca vuccati. Idāni tasseva gamane kāraṇaṃ dassetuṃ ‘‘tena hesā’’tiādi vuttaṃ. Khemaṃ disanti nibbānaṃ. Asajjamānoti paripanthābhāvena sugatigamanepi asajjanto saṅgaṃ akaronto, pageva itarattha. Atha vā ekāsane nisīditvā khippābhiññāvaseneva catunnampi maggānaṃ paṭiladdhabhāvato asajjamāno abajjhanto gato. Yaṃ gamanaṃ gacchanto sabbagamanatthaṃ āvahati, sabbañca anuttaraṃ sampattiṃ āvahati, tadeva sobhanaṃ nāma, tena ca bhagavā gatoti āha ‘‘iti sobhanagamanattā sugato’’ti sobhanattho susaddoti katvā.

Now, explaining the meaning of this word 'Sugato', he said, beginning with 'because of the excellent going'. In such phrases as 'gone, stood,' etc., even the act of going is called 'gone'; thus, he said, 'For even the act of going is called "gone"'. 'Excellent' (sobhana) means auspicious (subha); the state of being auspicious is due to purity, and purity is due to the departure of faults—thus he said, 'utterly pure and blameless'. And since what is called 'going' is of many kinds, here, showing the intended going, he said, 'the Noble Path'. For that path is the going to and attainment of Nibbāna; and because it is so, it is called 'gone' and 'going'. Now, to show the reason for that very going, it was said, beginning with 'Therefore, this...'. 'The peaceful direction' means Nibbāna. 'Not clinging' (asajjamāno) means that, due to the absence of obstacles, even in going to a good destination, he proceeds without making an attachment—how much more so elsewhere. Or alternatively, having sat in one seat, by the power of swift direct knowledge, he went, not clinging and unbound, because of having attained the four paths. That going, by undertaking which one removes all that is unbeneficial and brings all supreme attainment, that very going is called 'excellent'. And by that the Blessed One has gone; therefore, understanding the word 'su' to mean 'excellent' (sobhana), he said: 'Thus, because of the excellent going, he is Sugato'.

Asundarānaṃ dukkhānaṃ saṅkhārappavattīnaṃ abhāvato accantasukhattā ekantato sundaraṃ nāma asaṅkhatā dhātūti āha ‘‘sundarañcesa ṭhānaṃ gato amataṃ nibbāna’’nti. Tenāha bhagavā ‘‘nibbānaṃ paramaṃ sukha’’nti (ma. ni. 2.215; dha. pa. 203-204). Sammāti suṭṭhu. Suṭṭhu gamanañca nāma paṭipakkhena anabhibhūtassa gamananti āha ‘‘pahīne kilese puna apaccāgacchanto’’ti, pahīnānaṃ puna asamudācāravasena apaccāgacchanto. Vuttamevatthaṃ āgamaṃ dassetvā vibhāvento āha ‘‘vuttañceta’’ntiādi. Etanti tena tena maggena pahīnakilesānaṃ puna apaccāgamanaṃ, idañca sikhāppattaṃ sammāgamanaṃ, yāya āgamanīyapaṭipadāya [Pg.238] siddhaṃ, sāpi sammāgamanamevāti evampi bhagavā sugatoti dassetuṃ ‘‘sammā vā āgato’’tiādi vuttaṃ. Sammāpaṭipattiyāti sammāsambodhiyā sampāpane aviparītapaṭipattiyā. Sabbalokassa hitasukhameva karontāti etena mahābodhiyā paṭipadā avibhāgena sabbasattānaṃ sabbadā hitasukhāvahabhāveneva pavattatīti dasseti. Sassataṃ ucchedanti ime ante anupagacchanto gatoti etena paṭiccasamuppādagatiṃ dasseti. Kāmasukhaṃ attakilamathanti ime anupagacchanto gatoti etena ariyamaggagatiṃ dasseti.

Because of the absence of the occurrence of unpleasant formations, which are suffering, and because it is utter bliss, the unconditioned element is certainly called beautiful. Hence it is said: 'He has gone to that beautiful place, the deathless Nibbāna.' Therefore, the Blessed One said: 'Nibbāna is the highest bliss.' 'Rightly' (sammā) means 'thoroughly' (suṭṭhu). And 'thorough going' is the going of one who is not overcome by the opponent; hence it is said: 'Not returning again to the abandoned defilements,' meaning not returning by way of the non-arising again of those that have been abandoned. Wishing to explain the meaning that has already been stated by showing the scriptural authority, he says: 'And this has been said,' and so forth. 'This' refers to the non-returning again of the defilements abandoned by that respective path, and this right going has reached its peak. And the path of arrival by which it is accomplished, that too is indeed a right going. Thus, to show that in this way also the Blessed One is the Sugata (Well-Gone One), it is said: 'Or, having come rightly,' and so forth. 'By right practice' means by the unperverted practice for the accomplishment of perfect self-enlightenment. By 'bringing welfare and happiness to the whole world,' this shows that the path to great enlightenment proceeds without distinction, always by way of bringing welfare and happiness to all beings. By 'having gone without approaching these extremes, eternalism and annihilation,' this shows the course of dependent origination. By 'having gone without approaching these, sensual pleasure and self-mortification,' this shows the course of the noble path.

Tatrāti yuttaṭṭhāne yuttasseva bhāsane. Nipphādetabbe sādhetabbe cetaṃ bhummaṃ. Abhūtanti abhūtatthaṃ. Atthamukhena hi vācāya abhūtatā bhūtatā vā. Atacchanti tasseva vevacanaṃ. Anatthasaṃhitanti diṭṭhadhammikena samparāyikena vā anatthena saṃhitaṃ anatthasaṃhitaṃ, anatthāvahaṃ. Na atthoti anattho, atthassa paṭipakkho abhāvo ca, tena saṃhitaṃ, pisuṇavācaṃ samphappalāpañcāti attho. Evamettha catubbidhassapi vacīduccaritassa saṅgaho daṭṭhabbo. Ettha ca paṭhamā vācā sīlavantaṃ ‘‘dussīlo’’ti, acaṇḍālādiṃ ‘‘caṇḍālo’’tiādinā bhāsamānassa daṭṭhabbā. Dutiyā dussīlaṃ ‘‘dussīlo’’ti, caṇḍālādimeva ‘‘caṇḍālo’’tiādinā avinayena bhāsamānassa. Tatiyā nerayikādikassa nerayikādibhāvavibhāvanīkathā yathā ‘‘āpāyiko devadatto nerayiko’’tiādikā. Catutthī ‘‘vedavihitena yaññavidhinā pāṇātipātādikataṃ sugatiṃ āvahatī’’ti lokassa byāmohanakathā. Pañcamī bhūtena pesuññupasaṃhārā kathā. Chaṭṭhā yuttapattaṭṭhāne pavattitā dānasīlādikathā veditabbā. Evaṃ sammā gadattāti yathāvuttaṃ abhūtādiṃ vajjetvā bhūtaṃ tacchaṃ atthasaṃhitaṃ piyaṃ manāpaṃ tato eva sammā suṭṭhu gadanato sugato. Āpāthagamanamattena kassaci appiyampi hi bhagavato vacanaṃ piyaṃ manāpameva atthasiddhiyā lokassa hitasukhāvahattā. Ettha pana da-kārassa ta-kāraṃ katvā ‘‘sugato’’ti vuttanti daṭṭhabbaṃ.

Herein, 'Tatrāti' refers to speaking only of what is appropriate in a suitable place. This 'bhumma' (locative case) is in the sense of 'that which should be accomplished' and 'that which should be achieved'. 'Abhūtanti' means having an untrue meaning. For, by way of its meaning, speech is either untrue or true. 'Atacchanti' is a synonym for that very thing. 'Anatthasaṃhitanti' means connected with what is not beneficial, whether in the present life or in a future life; it is connected with what is not beneficial, bringing disadvantage. 'Not benefit' is non-benefit; it is the opposite of benefit or its absence. Connected with that, the meaning is slanderous speech and frivolous talk. Thus, the inclusion of the fourfold verbal misconduct should be understood here. And herein, the first type of speech should be understood as that of one who speaks of a virtuous person as 'immoral,' or of one who is not an outcaste, etc., as 'an outcaste,' and so on. The second is that of one who, without discipline, speaks of an immoral person as 'immoral,' or of an outcaste, etc., as 'an outcaste,' and so on. The third is speech that makes plain the state of being destined for hell, etc., for one who is bound for hell, etc., such as, 'Devadatta is destined for the plane of misery, destined for hell,' and so on. The fourth is speech that deludes the world, such as, 'The killing of living beings, etc., done by the method of sacrifice prescribed in the Vedas brings a good destination.' The fifth is speech that introduces slander, though it is based on truth. The sixth is to be understood as talk about generosity, virtue, and so on, which is initiated in an unsuitable and inappropriate place. Thus, 'because of speaking rightly' means: having avoided the untrue, etc., as stated, he spoke what is true, factual, beneficial, dear, and agreeable. Therefore, because of speaking (`gadanato`) rightly (`sammā`) and excellently (`suṭṭhu`), he is Sugata. Indeed, even if the Blessed One’s speech is not dear to someone merely upon reaching the ear, it is still dear and agreeable because of the accomplishment of the goal and because it brings welfare and happiness to the world. Here, however, it should be understood that 'sugato' is stated by changing the letter 'd' (of the root gad, to speak) to the letter 't'.

Aparo nayo – sobhanaṃ gataṃ gamanaṃ etassāti sugato. Bhagavato hi veneyyajanupasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ bhaddakaṃ. Tathā lakkhaṇānubyañjanappaṭimaṇḍitarūpakāyatāya dutavilambitakhalitānukaḍḍhananippīḷanukkuṭikakuṭilākulatādidosavirahitaṃ vilāsitarājahaṃsavasabhavāraṇamigarājagamanaṃ [Pg.239] kāyagamanaṃ ñāṇagamanañca vipulanimmalakaruṇāsativīriyādiguṇavisesahitamabhinīhārato yāva mahābodhi anavajjatāya sattānaṃ hitasukhāvahatāya ca sobhanameva. Atha vā sayambhūñāṇena sakalampi lokaṃ pariññābhisamayavasena parijānanto sammā gato avagatoti sugato. Tathā lokasamudayaṃ pahānābhisamayavasena pajahanto anuppattidhammataṃ āpādento sammā gato atītoti sugato. Lokanirodhaṃ nibbānaṃ sacchikiriyābhisamayavasena sammā gato adhigatoti sugato. Lokanirodhagāminiṃ paṭipadaṃ bhāvanābhisamayavasena sammā gato paṭipannoti sugato. Tathā yaṃ imassa sadevakassa lokassa diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ ñātaṃ anuvicaritaṃ manasā, sabbaṃ taṃ hatthatale āmalakaṃ viya sammā paccakkhato gato abbhaññāsīti sugato.

Another explanation: 'Sugata' means one whose going is excellent (sobhanaṃ gataṃ gamanaṃ etassa). For the Blessed One's approach to those who are to be trained is entirely excellent and auspicious, as it brings about their welfare and happiness. Likewise, his bodily movement—adorned with the major and minor characteristics—is free from faults such as being too hasty, too slow, stumbling, dragging, pressing, swaggering, crookedness, or entanglement. It resembles the graceful gait of a royal swan, a noble bull, a royal elephant, and a lion king. And his knowledge-going, endowed with vast, stainless qualities such as compassion, mindfulness, and energy, from the initial aspiration up to the great enlightenment, is indeed excellent because it is faultless and brings welfare and happiness to beings. Or, by means of self-born wisdom, he has rightly gone to—that is, comprehended—the entire world through the realization of full understanding; therefore, he is 'Sugata'. Likewise, he has rightly gone beyond—that is, abandoned—the origin of the world through the realization of abandonment, bringing it to a state of non-arising; therefore, he is 'Sugata'. He has rightly gone to—that is, attained—the cessation of the world, Nibbāna, through the realization of direct experience; therefore, he is 'Sugata'. He has rightly gone along—that is, practiced—the path leading to the cessation of the world through the realization of development; therefore, he is 'Sugata'. Furthermore, whatever in this world with its devas has been seen, heard, sensed, cognized, attained, sought, known, or mentally investigated—all that he has rightly gone to, that is, directly and fully known, as clearly as a myrobalan fruit on the palm of the hand; therefore, he is 'Sugata'.

Idāni lokavidūti imassa atthaṃ pakāsento āha ‘‘sabbathā viditalokattā’’tiādi. Tattha sabbathāti sabbappakārena, yo yo loko yena yena pakārena veditabbo, tena tena pakārenāti attho. Te pana pakāre dassetuṃ ‘‘sabhāvato’’tiādi vuttaṃ. Tattha sabhāvatoti dukkhasabhāvato. Sabbo hi loko dukkhasabhāvo. Yathāha ‘‘saṃkhittena pañcupādānakkhandhā dukkhā’’ti. Samudayatoti yato samudeti, tato taṇhādito. Nirodhatoti yattha so nirujjhati, tato visaṅkhārato. Nirodhūpāyatoti yena vidhinā so nirodho pattabbo, tato ariyamaggato ito aññassa pakārassa abhāvā. Iti ‘‘sabbathā lokaṃ avedī’’ti vatvā tadatthasādhakaṃ suttaṃ dassento ‘‘yattha kho, āvuso’’tiādimāha. Idañca suttaṃ ‘‘yattha kho, bhante, na jāyati…pe… na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā’’ti (saṃ. ni. 1.107; a. ni. 4.45) okāsalokassa gatiṃ sandhāya rohitadevaputtena puṭṭho bhagavā abhāsi. Tattha na jāyatītiādinā ujukaṃ jātiādīni paṭikkhipitvā na cavati na upapajjatīti padadvayena aparāparaṃ cavanupapatanāni paṭikkhipati. Keci pana ‘‘na [Pg.240] jāyatītiādi gabbhaseyyakādivasena vuttaṃ, itaraṃ opapātikavasenā’’ti vadanti. Tanti jātiādirahitaṃ. Gamanenāti padasā gamanena. Lokassantanti saṅkhāralokassa antabhūtaṃ nibbānaṃ. Ñāteyyanti jānitabbaṃ. Daṭṭheyyanti daṭṭhabbaṃ. Patteyyanti pattabbaṃ. ‘‘Ñātāyaṃ diṭṭhāyaṃ pattāya’’nti vā pāṭho, tattha gamanena lokassantaṃ ñātā ayaṃ diṭṭhā ayaṃ pattā ayanti na vadāmīti attho. Ayanti nibbānatthiko.

Now, explaining the meaning of this term 'lokavidū' (world-knower), he said: 'Because the world was known in all ways,' and so on. Therein, 'in all ways' means in all aspects; in whatever way any world is to be known, in that very way it is known—this is the meaning. To show those aspects, 'by its nature,' etc., was said. Therein, 'by its nature' means by the nature of suffering. For indeed, the entire world is of the nature of suffering, as it is said: 'In brief, the five aggregates of clinging are suffering.' 'From the origin' means from that whence it arises, that is, from craving, etc. 'From the cessation' means that wherein it ceases, that is, from the unconditioned. 'From the means to cessation' means by which method that cessation is to be attained, that is, from the Noble Path, as there is no other way than this. Thus, having stated, 'He knew the world in all ways,' he shows a sutta that establishes that meaning, saying: 'Where, friend…' and so on. And this sutta was spoken by the Blessed One when questioned by the devaputta Rohitassa concerning the destination of the world of space: 'Venerable sir, where one is not born… is not reborn, is it possible, venerable sir, to know, see, or reach the end of the world by traveling?' (Saṃ. Ni. 1.107; Aṅ. Ni. 4.45). Therein, by 'one is not born,' etc., having straightforwardly rejected birth, etc., with the two terms 'does not pass away, is not reborn,' he rejects successive passing away and arising. Some, however, say: ''One is not born,' etc., is said with reference to womb-birth, etc., and the other with reference to spontaneous birth.' That end of the world is free from birth, etc. 'By traveling' means by traveling on foot. 'The end of the world' means Nibbāna, which is the end of the world of formations. 'To be known' means what is to be known. 'To be seen' means what is to be seen. 'To be reached' means what is to be reached. Or the reading is: 'This is known, this is seen, this is reached.' Therein, the meaning is: 'I do not say that by traveling this end of the world is known, this is seen, or this is reached.' 'This one' refers to one who seeks Nibbāna.

Kāmaṃ padasā gamanena gantvā lokassantaṃ ñātuṃ daṭṭhuṃ pattuṃ vā na sakkā, api ca parimitaparicchinnaṭṭhāne taṃ paññāpetvā dassemīti dassento ‘‘api cā’’tiādimāha. Tattha byāmamatte kaḷevareti byāmappamāṇe attabhāve. Iminā rūpakkhandhaṃ dasseti. Sasaññimhīti saññāya sahite. Iminā saññāsīsena vedanādayo tayo khandhe dasseti saññāsahitattā eva. Samanaketi saviññāṇaketi attho. Iminā viññāṇakkhandhaṃ dasseti, aviññāṇake pana utusamuṭṭhānarūpasamudāyamatte paññāpetuṃ na sakkāti adhippāyo. Lokanti khandhādilokaṃ. Lokanirodhanti tassa lokassa nirujjhanaṃ nibbānameva vā. Nibbānampi hi khandhe paṭicca paññāpanato sarīrasmiṃyeva paññāpeti. Adesampi hi taṃ yesaṃ nirodho, tesaṃ vasena desatopi upacāravasena niddisīyati yathā ‘‘cakkhuṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhatī’’ti (dī. ni. 2.401; ma. ni. 1.134; vibha. 204).

Indeed, by going on foot, it is not possible to know, see, or reach the end of the world. However, to show that 'I will proclaim and demonstrate it in a limited and circumscribed place,' he spoke the words beginning with 'api ca'. Therein, 'in this fathom-long body' means in the physical form of a fathom's measure. By this, the aggregate of form is indicated. 'With its perceptions' means endowed with perception. By this, with perception as the principal, the three aggregates—feeling and so on—are indicated, precisely because they are accompanied by perception. 'With mind' means with consciousness. By this, the aggregate of consciousness is indicated, for the intention is that it is not possible to make this proclamation in that which is without consciousness, which is merely a collection of matter arisen from temperature. 'The world' means the world of the aggregates, etc. 'The cessation of the world' means the cessation of that world, or Nibbāna itself. For Nibbāna also, since it is proclaimed in dependence on the aggregates, is proclaimed within the body itself. For although it is not a place, by means of those things whose cessation it is, it is also indicated as a place by way of figurative usage, just as: 'The eye in the world is a delightful form, a pleasing form. It is herein that this craving, when being abandoned, is abandoned; it is herein that, when ceasing, it ceases' (Dī. Ni. 2.401; Ma. Ni. 1.134; Vibha. 204).

Gamanenāti pākatikagamanena. Lokassantoti saṅkhāralokassa anto antakiriyāya hetubhūtaṃ nibbānaṃ. Kudācananti kadācipi. Appatvāti aggamaggena anadhigantvā. Pamocananti pamutti nissaraṇaṃ. Tasmāti yasmā lokantaṃ appatvā vaṭṭadukkhato mutti natthi, tasmā. Haveti nipātamattaṃ. Lokavidūti sabhāvādito sabbaṃ lokaṃ vijānanto. Sumedhoti sundarapañño. Lokantagūti pariññābhisamayena lokaṃ viditvā pahānābhisamayena lokantagū. Maggabrahmacariyassa pariniṭṭhitattā vusitabrahmacariyo. Sabbesaṃ kilesānaṃ samitattā catusaccadhammānaṃ vā abhisamitattā samitāvī. Nāsīsatīti na pattheti, yathā imaṃ lokaṃ, evaṃ parañca lokaṃ nāsīsati appaṭisandhikattā.

'By walking' means by ordinary walking. 'The end of the world' means the end of the conditioned world, Nibbāna, which is the cause for making an end. 'At any time' means at any time at all. 'Not having reached' means not having attained by the supreme path. 'Liberation' means release, escape. 'Therefore' means: since without reaching the end of the world there is no liberation from the suffering of the cycle, for that reason. 'Have' is merely a particle. 'Knower of the world' means one who knows the entire world in terms of its inherent nature and so on. 'Of excellent wisdom' means one possessing beautiful wisdom. 'One who has gone to the end of the world' means: having known the world through the comprehension of full understanding, one has gone to the end of the world through the comprehension of abandonment. Because the holy life of the path has been brought to completion, one is 'one who has lived the holy life'. Because all defilements have been pacified, or because the phenomena of the four noble truths have been fully comprehended, one is 'one who is pacified'. 'He does not long for' means he does not desire. Just as he does not long for this world, so too he does not long for another world, because there is no relinking for rebirth.

Evaṃ [Pg.241] yadipi lokavidutā anavasesato dassitā sabhāvādito dassitattā, loko pana ekadeseneva vuttoti taṃ anavasesato dassetuṃ ‘‘api ca tayo lokā’’tiādi vuttaṃ. Tattha indriyabaddhānaṃ khandhānaṃ samūho santāno ca sattaloko. Rūpādīsu sattavisattatāya satto, lokīyati ettha kusalākusalaṃ tabbipāko cāti loko. Anindriyabaddhānaṃ rūpādīnaṃ samūho santāno ca okāsaloko lokīyanti ettha jaṅgamā thāvarā ca tesañca okāsabhūtoti katvā. Tadādhāratāya hesa ‘‘bhājanaloko’’tipi vuccati. Ubhayepi khandhā saṅkhāraloko paccayehi saṅkharīyanti lujjanti palujjanti cāti. Āhāraṭṭhitikāti paccayaṭṭhitikā, paccayāyattavuttikāti attho. Paccayattho hettha āhārasaddo ‘‘ayamāhāro anuppannassa vā kāmacchandassa uppādāyā’’tiādīsu (saṃ. ni. 5.232) viya. Evañhi ‘‘sabbe sattā’’ti iminā asaññasattāpi pariggahitā honti. Sā panāyaṃ āhāraṭṭhitikatā nippariyāyato saṅkhāradhammo, na sattadhammoti āha ‘‘āhāraṭṭhitikāti āgataṭṭhāne saṅkhāraloko veditabbo’’ti.

Thus, although the quality of knowing the world has been shown completely—because it has been shown by way of its nature and so on—the world is spoken of only in part. Therefore, to show it completely, it is said, 'Moreover, there are three worlds,' and so on. Therein, the collection and continuity of the aggregates bound to the faculties is the world of beings. Because of attachment to forms and so on, one is called a 'being' (satta); herein the wholesome, the unwholesome, and their results are found, and thus it is 'the world' (loka). The collection and continuity of forms and so on, which are not bound to the faculties, is the world of space. Herein are found moving beings and stationary things, and because it is their location. And because it is their container, it is also called 'the world of receptacles'. The aggregates in both are the conditioned world, as they are conditioned by conditions, and they disintegrate and dissolve. 'Dependent on nutriment' means dependent on conditions; the meaning is that their existence depends on conditions. Here, the term 'nutriment' has the meaning of 'condition', as in such passages as, 'This nutriment is for the arising of unarisen sensual desire,' and so on (Saṃyutta Nikāya 5.232). For thus, by the phrase 'all beings,' even non-percipient beings are included. But that state of being dependent on nutriment is, in the absolute sense, a conditioned phenomenon, not a being-phenomenon. Thus it is said: 'Where it is stated "dependent on nutriment," the conditioned world should be understood.'

Yadi evaṃ ‘‘sabbe sattā’’ti idaṃ kathanti? Puggalādhiṭṭhānadesanāti nāyaṃ doso. Kasmā pana bhagavā katthaci puggalādhiṭṭhānaṃ katvā dhammaṃ deseti, katthaci dhammādhiṭṭhānaṃ katvā dhammaṃ desetīti? Desanāvilāsato veneyyajjhāsayato ca. Desanāvilāsappattā hi buddhā bhagavanto, te yathāruci katthaci puggalādhiṭṭhānaṃ katvā katthaci dhammādhiṭṭhānaṃ katvā dhammaṃ desenti. Ye vā pana veneyyā sāsanakkamaṃ anotiṇṇā, tesaṃ puggalādhiṭṭhānaṃ desanaṃ desenti. Ye ca otiṇṇā, tesaṃ dhammādhiṭṭhānaṃ. Sammutisaccavisayā puggalādhiṭṭhānā desanā, itarā paramatthasaccavisayā. Purimā karuṇānukūlā, itarā paññānukūlā. Saddhānusārīgottānaṃ vā purimā. Te hi puggalappamāṇikā, pacchimā dhammānusārīgottānaṃ. Saddhācaritatāya vā lokādhipatīnaṃ vasena puggalādhiṭṭhānā, paññācaritatāya dhammādhipatīnaṃ vasena dhammādhiṭṭhānā. Purimā ca neyyatthā, pacchimā nītatthā. Iti bhagavā taṃ taṃ visesaṃ apekkhitvā tattha tattha duvidhaṃ desanaṃ desetīti veditabbaṃ.

If that is so, why is the statement “all beings” made? There is no fault here, since it is a teaching based on individuals. But why does the Blessed One teach the Dhamma sometimes by taking individuals as the basis, and sometimes by taking phenomena as the basis? It is due to the elegance of the teaching and the inclinations of those to be trained. For the Blessed Buddhas have attained elegance in teaching; they teach the Dhamma as they please, sometimes taking individuals as the basis, and sometimes taking phenomena as the basis. To those to be trained who have not yet entered the order of the Teaching, they give teachings based on individuals. And to those who have entered, they give teachings based on phenomena. The teaching based on individuals has conventional truth as its object, while the other has ultimate truth as its object. The former is in accordance with compassion, the latter is in accordance with wisdom. Or, the former is for those of the lineage of faith-followers, for they take individuals as their measure; the latter is for those of the lineage of Dhamma-followers. Or, for those with a disposition of faith, in accordance with those who take the world as their authority, the teaching is based on the individual; for those with a disposition of wisdom, in accordance with those who take the Dhamma as their authority, it is based on phenomena. And the former is of a meaning to be inferred, while the latter is of a definitive meaning. Thus, it should be understood that the Blessed One, having regard for each particular distinction, teaches the two kinds of teaching in various contexts.

Diṭṭhigatikānaṃ [Pg.242] sassatādivasena ‘‘attā loko’’ti parikappanā yebhuyyena sattavisayā, na saṅkhāravisayāti āha ‘‘sassato lokoti vā asassato lokoti vāti āgataṭṭhāne sattaloko veditabbo’’ti. Yāvatā candimasūriyā pariharantīti yattake ṭhāne candimasūriyā parivattanti paribbhamanti. Disā bhanti virocamānāti tesaṃ paribbhamaneneva tā tā disā pabhassarā hutvā virocanti. Atha vā disāti upayogabahuvacanaṃ, tasmā sayaṃ virocamānā candimasūriyā yattakā disā bhanti sobhenti obhāsayantīti attho. Tāva sahassadhā lokoti tattakena pamāṇena sahassappakāro okāsaloko, sahassalokadhātuyoti attho. ‘‘Tāvasahassavā’’ti vā pāṭho, tāva tattakaṃ sahassaṃ assa atthīti tāvasahassavā. Etthāti sahassalokadhātusaṅkhāte loke.

The speculation of those holding wrong views, by way of eternalism and so on, that 'the self is the world,' mostly concerns beings, not conditioned phenomena. Thus he said: 'In the passage where it says, "the world is eternal" or "the world is not eternal," it should be understood as the world of beings.' 'As far as the moon and sun revolve' means in whatever place the moon and sun circle and wander about. 'The directions shine, they are brilliant' means that by their very circling, those directions become radiant and shine forth. Alternatively, `disā` (directions) is an accusative plural; therefore, the meaning is that the self-illuminating moon and sun shine upon, beautify, and illuminate whatever directions. 'So far is a thousandfold world' means that by that extent, the space-world is of a thousand kinds, meaning a thousandfold world-system. Or, there is the reading `tāvasahassavā`, which is explained as: 'so much, that much, a thousand, it has,' thus meaning 'possessing that thousand.' 'Herein' means in the world reckoned as a thousandfold world-system.

Tampīti tividhampi lokaṃ. Sabbathā avedīti sabbappakārato paṭivijjhi. Kathaṃ paṭivijjhīti āha ‘‘tathā hī’’tiādi. Tathā hissāti imassa ‘‘sabbathā vidito’’ti etena sambandho. Assāti anena bhagavatā. Eko loko sabbe sattā āhāraṭṭhitikāti yāya puggalādhiṭṭhānāya kathāya sabbesaṃ saṅkhārānaṃ paccayāyattavuttitā vuttā, tāya sabbo saṅkhāraloko ekavidho pakārantarassa abhāvato. Dve lokātiādīsupi imināva nayena attho veditabbo. Nāmaggahaṇena cettha nibbānassa aggahaṇaṃ tassa alokasabhāvattā. Nanu ca ‘‘āhāraṭṭhitikā’’ti ettha paccayāyattavuttitāya maggaphaladhammānampi lokatā āpajjatīti? Nāpajjati pariññeyyānaṃ dukkhasaccadhammānaṃ idha lokoti adhippetattā. Atha vā na lujjati na palujjatīti yo gahito tathā na hoti, so lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā.

'That too' means the threefold world. 'Known in every way' means he penetrated it in every way. To show how he penetrated it, he said, 'Thus indeed,' and so on. The phrase 'Thus indeed' is to be connected with 'known in every way'. 'By him' refers to the Blessed One. By the discourse based on the individual, 'One world: all beings are sustained by nutriment,' wherein the state of being dependent on causes for all conditioned phenomena is stated, by that, the entire world of conditioned phenomena is of one kind, due to the absence of any other mode. In 'two worlds,' and so on, the meaning should be understood in this same way. And here, by the taking of 'name', Nibbāna is not included, because its nature is not that of a world. Now, does it not follow that in the phrase 'sustained by nutriment,' because of their state of being dependent on causes, the state of being a world also applies to the path and fruition dhammas? It does not follow, because here 'world' is intended to mean the dhammas of the truth of suffering, which are to be fully understood. Alternatively, that which is taken as 'it is not destroyed, it does not fall apart,' is not in fact so; that is 'world'. Therefore, for the supramundane states, which are free from being taken as such, there is no state of being a world.

Tisso vedanāti sukhadukkhaupekkhāvasena. Cattāro āhārāti kabaḷīkārāhāro phassāhāro manosañcetanāhāro viññāṇāhāroti cattāro āhārā. Tattha kabaḷīkārāhāro ojaṭṭhamakaṃ rūpaṃ āharatīti āhāro. Phasso tisso vedanā āharatīti āhāro. Manosañcetanā tīsu bhavesu paṭisandhiṃ āharatīti āhāro. Viññāṇaṃ paṭisandhikkhaṇe nāmarūpaṃ āharatīti āhāro. Upādānānaṃ [Pg.243] ārammaṇabhūtā khandhā upādānakkhandhā. Cha ajjhattikāni āyatanānīti cakkhāyatanādimanāyatanapariyantāni. Satta viññāṇaṭṭhitiyoti nānattakāyā nānattasaññino, nānattakāyā ekattasaññino, ekattakāyā nānattasaññino, ekattakāyā ekattasaññino, heṭṭhimā ca tayo āruppāti imā satta ‘‘viññāṇaṃ tiṭṭhati etthāti viññāṇaṭṭhitiyo’’ti vuccanti. Tattha nānattaṃ kāyo etesaṃ, nānatto vā kāyo etesanti nānattakāyā, nānattasaññā etesaṃ atthīti nānattasaññino. Iminā nayena sesapadesupi attho veditabbo.

The three feelings are pleasant, painful, and neutral. The four nutriments are: physical nutriment, nutriment of contact, nutriment of mental volition, and nutriment of consciousness. Among them, physical nutriment is a nutriment because it brings forth material form that has nutriment as its eighth factor. Contact is a nutriment because it brings forth the three feelings. Mental volition is a nutriment because it brings forth rebirth-linking in the three existences. Consciousness is a nutriment because it brings forth mentality-materiality at the moment of rebirth-linking. The aggregates that are the objects of clinging are the aggregates of clinging. The six internal sense bases are those beginning with the eye-base and ending with the mind-base. The seven stations of consciousness are: beings with diverse bodies and diverse perception, beings with diverse bodies and unified perception, beings with unified bodies and diverse perception, beings with unified bodies and unified perception, and the three lower immaterial realms. These seven are called 'stations of consciousness' (viññāṇaṭṭhitiyo) from the meaning 'consciousness (viññāṇaṃ) stands (tiṭṭhati) herein (ettha)'. Herein, 'beings with diverse bodies' (nānattakāyā) means 'their body is diverse', or alternatively, 'they have a diverse body'. 'Beings with diverse perceptions' (nānattasaññino) means 'they have diverse perceptions'. The meaning of the remaining terms should be understood in this way.

Sabbe manussā (dī. ni. aṭṭha. 2.127; a. ni. aṭṭha. 3.7.44-45) chakāmāvacarā ca devā ekacce ca vinipātikā ‘‘nānattakāyā nānattasaññino’’ti vuccanti. Aparimāṇesu hi cakkavāḷesu aparimāṇānaṃ manussānaṃ vaṇṇasaṇṭhānādivasena dvepi ekasadisā natthi. Yepi katthaci yamakabhātaro vaṇṇena vā saṇṭhānena vā ekasadisā honti, tesampi ālokitavilokitakathitahasitagamanaṭhānādīhi viseso hotiyeva, paṭisandhisaññā ca nesaṃ tihetukāpi duhetukāpi ahetukāpi hoti, tasmā sabbepi manussā nānattakāyā nānattasaññino. Chakāmāvacaradevesu ca kesañci kāyo nīlo hoti, kesañci pītādivaṇṇo, paṭisandhisaññā ca nesaṃ duhetukāpi tihetukāpi hoti, tasmā tepi nānattakāyā nānattasaññino. Ekacce vinipātikā pana catuapāyavinimuttakā uttaramātā yakkhinī, piyaṅkaramātā, dhammaguttāti evamādayo daṭṭhabbā. Etesañhi odātakaāḷamaṅguracchavisāmavaṇṇādivasena ceva kisathūlarassadīghādivasena ca kāyo nānā hoti, manussānaṃ viya tihetukaduhetukāhetukavasena paṭisandhisaññāpi, te pana devā viya na mahesakkhā, kapaṇamanussā viya appesakkhā dullabhaghāsacchādanā dukkhapīḷitā viharanti, ekacce kāḷapakkhe dukkhitā juṇhapakkhe sukhitā honti, tasmā sukhasamussayato vinipatitattā sukhasamussayato vinipāto etesaṃ atthīti vinipātikāti vuttā satipi devabhāve dibbasampattiyā abhāvato. Ye panettha tihetukā, tesaṃ dhammābhisamayopi hoti. Piyaṅkaramātā hi yakkhinī paccūsasamaye anuruddhattherassa dhammaṃ sajjhāyato sutvā –

All humans, the six sense-sphere devas, and some vinipātika asuras are called 'diverse in body and diverse in perception.' For in countless world-systems, among innumerable humans, not even two are alike in appearance, shape, and so forth. Even if twin brothers somewhere are similar in appearance or shape, they still differ in how they look around, speak, laugh, walk, stand, and so on. Moreover, their rebirth-linking perception may be rooted in three roots, two roots, or no roots. Therefore, all humans are diverse in body and diverse in perception. Among the six sense-sphere devas, some have blue bodies, others have yellow and other colors, and their rebirth-linking perception may be rooted in two roots or three roots. Thus, they too are diverse in body and diverse in perception. As for some vinipātika asuras, those exempt from the four states of loss—such as Uttaramātā the yakkhiṇī, Piyaṅkaramātā, and Dhammaguttā—should be understood. For their bodies differ in color—such as white, dark, the color of maṅgura fish skin, dark-hued, and so forth—and in size, such as thin, fat, short, or tall. Like humans, their rebirth-linking perception may also be rooted in three roots, two roots, or no roots. However, unlike the devas, they are not mighty; like poor humans, they are insignificant, finding food and clothing with difficulty, and live afflicted by suffering. Some suffer during the dark fortnight but are happy during the bright fortnight. Therefore, because they have fallen from a state of happiness—that is, they have a falling away from a state of happiness—they are called 'vinipātikā'. This is because, despite having the state of a deva, they lack divine prosperity. Yet, among them, those with three roots can attain comprehension of the Dhamma. For instance, the yakkhiṇī Piyaṅkaramātā, hearing the Venerable Anuruddha recite the Dhamma at dawn—

‘‘Mā [Pg.244] saddaṃ kari piyaṅkara, bhikkhu dhammapadāni bhāsati;

Apica dhammapadaṃ vijāniya, paṭipajjema hitāya no siyā.

“Make no sound, dear Piyaṅkara, the bhikkhu is reciting verses of the Dhamma; and having understood a teaching of the Dhamma, we may or may not be able to practice for our welfare.

‘‘Pāṇesu ca saṃyamāmase, sampajānamusā na bhaṇāmase;

Sikkhema susīlyamattano, api muccema pisācayoniyā’’ti. (saṃ. ni. 1.240) –

“We may or may not restrain ourselves regarding living beings, nor refrain from speaking a deliberate falsehood; we may or may not train in our own good virtue, nor indeed be freed from this pisāca birth.”

Evaṃ puttakaṃ saññāpetvā taṃ divasaṃ sotāpattiphalaṃ pattā. Uttaramātā pana bhagavato dhammaṃ sutvāva sotāpannā jātā. Evamimepi kāyassa ceva paṭisandhisaññāya ca nānattā ‘‘nānattakāyā nānattasaññino’’tveva saṅkhyaṃ gacchanti.

Having thus admonished her son, she attained the fruit of stream-entry that very day. But Uttaramātā, simply by hearing the Dhamma from the Blessed One, became a stream-enterer. Thus, these beings too, owing to the diversity of body and rebirth-linking perception, are reckoned as 'diverse in body, diverse in perception.'

Brahmapārisajjabrahmapurohitamahābrahmasaṅkhātā pana hīnamajjhimapaṇītabhedabhinnena paṭhamajjhānena nibbattā brahmakāyikā ceva catūsu apāyesu sattā ca ‘‘nānattakāyā ekattasaññino’’ti vuccanti. Etesu hi brahmakāyikesu brahmapurohitānaṃ kāyo brahmapārisajjehi pamāṇato vipulataro hoti, mahābrahmānaṃ kāyo pana brahmapurohitehipi pamāṇato vipulataro hoti. Kāmañca nesaṃ pabhāvasenapi kāyo heṭṭhimaheṭṭhimehi uḷārataro hoti, taṃ pana idha appamāṇaṃ. Tathā hi parittābhādīnaṃ parittasubhādīnañca kāye satipi pabhāvematte ekattavaseneva vavatthapīyatīti ‘‘ekattakāyā’’tveva te vuccanti. Evamime brahmakāyikā kāyassa nānattā paṭhamajjhānavipākavasena pana paṭisandhisaññāya ca ekattā nānattakāyā ekattasaññino. Yathā ca te, evaṃ catūsu apāyesu sattā. Nirayesu hi kesañci gāvutaṃ, kesañci aḍḍhayojanaṃ, kesañci yojanaṃ attabhāvo hoti, devadattassa pana yojanasatiko jāto. Tiracchānesupi keci khuddakā, keci mahantā, pettivisayepi keci saṭṭhihatthā, keci asītihatthā honti, keci suvaṇṇā, keci dubbaṇṇā, tathā kālakañcikā asurā. Api cettha dīghapiṭṭhikapetā nāma saṭṭhiyojanikāpi honti, paṭisandhisaññā pana sabbesampi akusalavipākāhetukāva hoti. Iti āpāyikāpi ‘‘nānattakāyā ekattasaññino’’tveva saṅkhyaṃ gacchanti.

However, the Brahmakāyika devas born by means of the first jhāna, which is differentiated by the distinctions of inferior, middling, and superior—namely, the devas of Brahmā's Retinue, Brahmā's Ministers, and the Great Brahmās—and also the beings in the four woeful states, are called 'diverse in body, unified in perception.' Indeed, among these Brahmakāyika devas, the body of Brahmā's Ministers is larger in measure than that of Brahmā's Retinue, and the body of the Great Brahmās is larger in measure than that of Brahmā's Ministers. And although their bodies are also more magnificent in splendor than those of the devas in the planes successively below them, that is not the measure here. For indeed, in the case of the Parittābhā and Parittasubhā devas, although their bodies differ in splendor, they are established by way of oneness and are thus called 'unified in body.' Thus, these Brahmakāyika devas are 'diverse in body, unified in perception' because their bodies are diverse, but their rebirth-linking perception, which arises through the power of the result of the first jhāna, is one. And just as they are, so too are the beings in the four woeful states. For in the hells, the body of some is a gāvuta, of some half a yojana, and of some a yojana; Devadatta’s, however, was born as one hundred yojanas. Among animals, too, some are small, some are large. In the realm of petas, some are sixty cubits, some are eighty cubits; some are of good color, some are of bad color, as are the Kālakañjika asuras. Moreover, here the petas named Dīghapiṭṭhika are even sixty yojanas. The rebirth-linking perception of all of them, however, is solely unwholesome-resultant and rootless. Thus, the beings of the woeful states are also classified as 'diverse in body, unified in perception.'

Dutiyajjhānabhūmikā [Pg.245] pana parittābhā appamāṇābhā ābhassarā ‘‘ekattakāyā nānattasaññino’’ti vuccanti. Nesañhi sabbesaṃ kāyo ekappamāṇova hoti, paṭisandhisaññā pana dutiyatatiyajjhānavipākavasena nānā hoti.

However, those in the second jhāna realm—namely, the Parittābhā, Appamāṇābhā, and Ābhassara devas—are called 'unified in body, diverse in perception.' For the body of all of them is of one measure, but their rebirth-linking perception differs according to the result of the second and third jhānas.

Parittasubhā appamāṇasubhā subhakiṇhā pana tatiyajjhānabhūmikā ekattakāyā ekattasaññino. Tesaṃ vuttanayena kāyassa ceva catutthajjhānavipākavasena paṭisandhisaññāya ca ekattā. ‘‘Vehapphalāpi imaṃyeva catutthaviññāṇaṭṭhitiṃ bhajanti kāyassa ceva pañcamajjhānavipākavasena paṭisandhisaññāya ca ekarūpattā. Suddhāvāsā pana apunarāvattanato vivaṭṭapakkhe ṭhitā, na sabbakālikā. Kappasatasahassampi asaṅkhyeyyampi buddhasuññe loke nuppajjanti, soḷasakappasahassabbhantare buddhesu uppajjantesuyeva uppajjanti, dhammacakkappavattissa bhagavato khandhāvāraṭṭhānasadisā honti, tasmā neva viññāṇaṭṭhitiṃ, na sattāvāsaṃ bhajantī’’ti vadanti. Mahāsīvatthero pana ‘‘na kho pana so sāriputta āvāso sulabharūpo, yo mayā anāvuṭṭhapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehī’’ti (ma. ni. 1.160) iminā suttena ‘‘suddhāvāsāpi catutthaviññāṇaṭṭhitiṃ catutthasattāvāsaṃ bhajantī’’ti vadati, taṃ appaṭibāhiyattā suttassa anuññātaṃ. Tasmā asaññasattaṃ apanetvā parittasubhādīsu akaniṭṭhapariyosānāsu navasu bhūmīsu sattā ‘‘ekattakāyā ekattasaññino’’ti gahetabbā.

However, the Parittasubhā, Appamāṇasubhā, and Subhakiṇha beings of the third jhāna plane are unified in body and unified in perception. For them, in the way already stated, there is unity of the body and of the rebirth-linking perception by the power of the resultant of the fourth jhāna. The Vehapphala beings also partake of this very fourth station of consciousness, due to the uniform nature of their body and rebirth-linking perception by the power of the resultant of the fifth jhāna. The Suddhāvāsa (Pure Abodes) beings, however, because they do not return again, are established on the side that has turned away from the cycle of existence; they are not of all time. They are not born in a world devoid of Buddhas even for a hundred thousand kappas or an incalculable kappa. They are born only when Buddhas arise within sixteen thousand kappas. They are like the encampment of the Blessed One who sets in motion the Wheel of Dhamma. Therefore, they say, they partake of neither a station of consciousness nor an abode of beings. The Elder Mahāsīva, however, citing this sutta: 'Indeed, Sāriputta, that abode is not easy to find which I have not previously dwelt in during this long time, except for the Suddhāvāsa devas,' says that 'the Suddhāvāsa beings also partake of the fourth station of consciousness and the fourth abode of beings.' That statement is permitted because it is not refuted by the sutta. Therefore, having excluded the non-percipient beings, the beings in the nine planes—from the Parittasubhā up to the Akaniṭṭha—are to be understood as 'unified in body and unified in perception.'

Asaññasattā pana viññāṇābhāvā ettha saṅgahaṃ na gacchanti. Tathā hi anuppanne buddhe titthāyatane pabbajitā vāyokasiṇe parikammaṃ katvā catutthajjhānaṃ nibbattetvā tato vuṭṭhāya ‘‘dhī cittaṃ, dhī cittaṃ, cittassa nāma abhāvoyeva sādhu. Cittañhi nissāya vadhabandhādipaccayaṃ dukkhaṃ uppajjati, citte asati nattheta’’nti khantiṃ ruciṃ uppādetvā aparihīnajjhānā kālaṃ katvā rūpapaṭisandhivasena asaññabhave nibbattanti. Yo yassa iriyāpatho manussaloke paṇihito ahosi, so tena iriyāpathena nibbattitvā pañca kappasatāni ṭhito vā nisinno vā nipanno vā hoti. Evaṃ cittavirāgabhāvanāvasena tesaṃ tattha viññāṇuppatti na hotīti viññāṇābhāvato viññāṇaṭṭhitiṃ te na bhajanti. Nevasaññānāsaññāyatanaṃ [Pg.246] pana yatheva saññāya, evaṃ viññāṇassapi sukhumattā viññāṇaṭṭhitīsu saṅgahaṃ na gacchati. Tañhi saññāya viya viññāṇassapi saṅkhārāvasesasukhumabhāvappattattā paribyattaviññāṇakiccābhāvato neva viññāṇaṃ, na ca sabbaso aviññāṇaṃ hotīti nevaviññāṇā nāviññāṇaṃ, tasmā paripphuṭaviññāṇakiccavantīsu viññāṇaṭṭhitīsu saṅgahaṃ na gacchati. Tasmā vinipātikehi saddhiṃ chakāmāvacaradevā manussā ca nānattakāyā nānattasaññino, paṭhamajjhānabhūmikā apāyasattā ca nānattakāyā ekattasaññino, dutiyajjhānabhūmikā ekattakāyā nānattasaññino, tatiyajjhānabhūmikā asaññasattaṃ vajjetvā sesā catutthajjhānabhūmikā ca ekattakāyā ekattasaññinoti imā catasso viññāṇaṭṭhitiyo nevasaññānāsaññāyatanaṃ vajjetvā ākāsānañcāyatanādiheṭṭhimāruppattayena saddhiṃ ‘‘satta viññāṇaṭṭhitiyo’’ti veditabbā.

Non-percipient beings, however, due to the absence of consciousness, are not included here. For, before the arising of a Buddha, those who have gone forth in the schools of the sectarians, having performed the preliminary practice on the air kasiṇa, attain the fourth jhāna. Emerging from that, they arouse inclination and delight, thinking, 'Fie on the mind! Fie on the mind! Indeed, the very absence of mind is good. For, dependent on the mind, suffering with causes such as killing and bondage arises; when the mind is not present, this suffering does not exist.' Not having declined from their jhāna, upon dying, they are reborn in the non-percipient realm by means of a form-based rebirth-linking. Whatever posture a person had established in the human world, they are reborn in that same posture and remain so—whether standing, sitting, or lying down—for five hundred eons. Thus, by the power of cultivating dispassion toward the mind, the arising of consciousness does not occur for them there. Due to this absence of consciousness, they do not partake of a station of consciousness. As for the base of neither-perception-nor-non-perception, just as with perception, so too with consciousness, due to its subtlety it is not included among the stations of consciousness. For, like perception, consciousness there has reached a state of subtle residual formations, and due to the absence of a distinct function of consciousness, it is neither consciousness nor is it entirely non-consciousness; thus it is called 'neither-consciousness-nor-non-consciousness.' Therefore, it is not included among the stations of consciousness that possess a manifest function of consciousness. Therefore, the devas of the six sense-sphere heavens and humans, together with those fallen into miserable states, are 'those with diverse bodies and diverse perceptions.' The brahmas of the first jhāna plane and beings in the woeful planes are 'those with diverse bodies and unified perception.' The brahmas of the second jhāna plane are 'those with unified bodies and diverse perceptions.' The brahmas of the third jhāna plane, and the remaining brahmas of the fourth jhāna plane excluding the non-percipient beings, are 'those with unified bodies and unified perception.' These are the four stations of consciousness. Excluding the base of neither-perception-nor-non-perception, these, together with the three lower immaterial attainments beginning with the base of infinite space, are to be known as the 'seven stations of consciousness.'

Aṭṭha lokadhammāti lābho alābho yaso ayaso nindā pasaṃsā sukhaṃ dukkhanti ime aṭṭha lokassa dhammattā lokadhammā. Ime hi sattalokassa avassaṃbhāvino dhammā, tasmā etehi vinimutto nāma koci satto natthi. Te hi aparāparaṃ kadāci lokaṃ anupatanti, kadāci te loko ca anupatati. Vuttampi cetaṃ ‘‘aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattatī’’ti (a. ni. 8.6). Ghāsacchādanādīnaṃ laddhi, tāni eva vā laddhabbato lābho. Tadabhāvo alābho. Lābhaggahaṇena cettha tabbisayo anurodho gahito, alābhaggahaṇena virodho. Evaṃ yasādīsupi tabbisayaanurodhavirodhānaṃ gahaṇaṃ veditabbaṃ. Lābhe pana āgate alābho āgatoyeva hotīti lābho ca alābho ca vutto. Yasādīsupi eseva nayo. Tathā ca lohite sati tadupaghātavasena pubbo viya lābhādīsu anurodhe sati alābhādīsu virodho laddhāvasaro eva hoti.

The eight worldly conditions are: gain and loss, fame and disgrace, praise and blame, pleasure and pain. These are called worldly conditions because they are the nature of the world. Indeed, these conditions are unavoidable for the world of beings, and there is no being who is entirely free from them. For they, in turn, at times revolve around the world, and at other times the world revolves around them. And this was said: “Monks, these eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions” (AN 8.6). Gain is the acquisition of things such as food and clothing, or it is gain because they are things to be acquired. The absence of that is loss. Here, by the taking of ‘gain,’ conformity with its object is taken; by the taking of ‘loss,’ opposition is taken. In the same way, regarding fame and the rest, the taking of conformity and opposition with their respective objects should be understood. But when gain has come, loss has also come; thus ‘gain and loss’ are spoken of. This same principle applies to fame and the rest. And just as when there is blood, pus arises through its corruption, so too when there is conformity with gain and the like, opposition to loss and the like certainly finds its opportunity.

Nava sattāvāsāti heṭṭhā vuttasattaviññāṇaṭṭhitiyo eva asaññasattacatutthāruppehi saddhiṃ ‘‘nava sattāvāsā’’ti vuccanti. Sattā āvasanti etesūti sattāvāsā, nānattakāyanānattasaññīādibhedā sattanikāyā. Te hi sattanikāyā tappariyāpannānaṃ sattānaṃ tāya eva tappariyāpannatāya [Pg.247] ādhāro viya vattabbataṃ arahanti samudāyādhāratāya avayavassa yathā ‘‘rukkhe sākhā’’ti. Suddhāvāsānampi sattāvāsaggahaṇe kāraṇaṃ heṭṭhā vuttameva.

The nine abodes of beings: the seven stations of consciousness mentioned previously, together with the non-percipient beings and the fourth immaterial attainment, are called the ‘nine abodes of beings.’ They are ‘abodes of beings’ (sattāvāsā) because beings dwell (āvasanti) in them; they are the classes of beings distinguished by diversity of body, diversity of perception, and so on. For these classes of beings, by the very fact of their inclusion, deserve to be spoken of as a basis for the beings included within them—just as one says ‘a branch in the tree,’ where the whole is the basis for the part. The reason for including the Pure Abodes in the reckoning of the abodes of beings has already been stated above.

Dasāyatanānīti arūpasabhāvaṃ manāyatanaṃ rūpārūpādimissakaṃ dhammāyatanañca ṭhapetvā kevalaṃ rūpadhammānaṃyeva vasena cakkhāyatanādayo pañca, rūpāyatanādayo pañcāti dasāyatanāni vuttāni, manāyatanadhammāyatanehi pana saddhiṃ tāniyeva ‘‘dvādasāyatanānī’’ti vuttāni.

Regarding 'the ten sense bases': Having set aside the mind-base, which is of an immaterial nature, and the dhamma-base, which is a mixture of material and immaterial phenomena, then by virtue of being purely material phenomena, the five bases beginning with the eye-base and the five bases beginning with the form-base are called the ten material sense bases. However, together with the mind-base and the dhamma-base, these same bases are called 'the twelve sense bases'.

Kasmā panettha cakkhādayo ‘‘āyatanānī’’ti vuccanti? Āyatanato (vibha. aṭṭha. 154) āyānaṃ vā tananato āyatassa ca nayanato āyatanāni. Cakkhurūpādīsu hi taṃtaṃdvārārammaṇā cittacetasikā dhammā sena sena anubhavanādinā kiccena āyatanti uṭṭhahanti ghaṭanti vāyamanti, te ca pana āyabhūte dhamme etāni tanonti vitthārenti, idañca anamatagge saṃsāre pavattaṃ ativiya āyataṃ saṃsāradukkhaṃ yāva na nivattati, tāva nayanti pavattayanti, tasmā ‘‘āyatanānī’’ti vuccanti. Api ca nivāsaṭṭhānaṭṭhena ākaraṭṭhena samosaraṇaṭṭhena sañjātidesaṭṭhena kāraṇaṭṭhena ca āyatanāni. Tathā hi loke ‘‘issarāyatanaṃ vāsudevāyatana’’ntiādīsu nivāsaṭṭhānaṃ āyatananti vuccati. ‘‘Suvaṇṇāyatanaṃ rajatāyatana’’ntiādīsu ākaro. Sāsane pana ‘‘manorame āyatane, sevanti naṃ vihaṅgamā’’tiādīsu (a. ni. 5.38) samosaraṇaṭṭhānaṃ. ‘‘Dakkhiṇāpatho gunnaṃ āyatana’’ntiādīsu sañjātideso. ‘‘Tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’tiādīsu (ma. ni. 3.158; a. ni. 3.102; 5.23) kāraṇaṃ āyatananti vuccati. Cakkhuādīsu ca te te cittacetasikā dhammā nivasanti tadāyattavuttitāyāti cakkhādayo tesaṃ nivāsaṭṭhānaṃ. Cakkhādīsu ca te ākiṇṇā tannissitattā tadārammaṇattā cāti cakkhādayova nesaṃ ākaro. Tattha tattha vatthudvārārammaṇavasena samosaraṇato cakkhādayova nesaṃ samosaraṇaṭṭhānaṃ. Tannissayārammaṇabhāvena tattheva uppattito cakkhādayova nesaṃ sañjātideso. Cakkhādīnaṃ abhāve abhāvato cakkhādayova nesaṃ kāraṇanti yathāvuttenatthena cakkhu ca taṃ āyatanañcāti cakkhāyatanaṃ. Evaṃ sesānipi.

Why then are the eye, etc., called 'bases' (āyatana)? They are 'bases' because of striving (āyatana); or, because of extending (tanana) what is long (āyāna); and because of leading to (nayana) what is long (āyata). For, in regard to the eye, forms, etc., the states of consciousness and mental factors, which have those respective doors and objects, strive, arise, endeavor, and exert themselves through their respective functions of experiencing and so on. And these bases extend and expand those states that have arisen through striving. And as long as this extremely long suffering of saṃsāra, which occurs in the beginningless saṃsāra, does not cease, so long do they lead it on and cause it to proceed. Therefore, they are called 'bases'. Furthermore, they are 'bases' in the sense of a dwelling place, a mine, a meeting place, a place of origin, and a cause. For thus in the world, in expressions such as 'the abode of a lord' and 'the abode of Vāsudeva', a dwelling place is called a 'base'. In expressions such as 'a mine of gold' and 'a mine of silver', a mine is meant. But in the Dispensation, in passages such as, “In a delightful meeting place, birds resort to it,” a meeting place is called a 'base'. In expressions such as, “The Southern region is the place of origin for cattle,” a place of origin is called a 'base'. In passages such as, “There, right there, one attains the state of being a direct witness, when there is a cause for mindfulness,” a cause is called a 'base'. And in the eye, etc., those respective states of consciousness and mental factors dwell, because their occurrence is dependent on them; thus, the eye, etc., are their dwelling place. And in the eye, etc., they are crowded, because they are dependent on them and have them as object; thus, the eye, etc., are their mine. Because they meet there in various ways as base, door, and object, the eye, etc., are their meeting place. Because they arise right there, through their being a support and an object, the eye, etc., are their place of origin. Because they are absent in the absence of the eye, etc., the eye, etc., are their cause. Thus, in the sense explained, it is the eye (cakkhu) and it is that base (āyatana); hence, 'eye-base' (cakkhāyatana). So too should the remaining ones be understood.

Imāneva [Pg.248] pana dvādasāyatanāni cakkhuviññāṇādichaviññāṇehi saddhiṃ aṭṭhārasa vidahanādito ‘‘dhātuyo’’ti vuccanti. Tathā hi cakkhādīsu ekeko dhammo yathāsambhavaṃ vidahati, dhīyate, vidhānaṃ, vidhīyate etāya, ettha vā dhīyatīti dhātūti vuccati. Lokiyā hi dhātuyo kāraṇabhāvena vavatthitāva hutvā suvaṇṇarajatādidhātuyo viya suvaṇṇarajatādiṃ, anekappakāraṃ saṃsāradukkhaṃ vidahanti, bhārahārehi ca bhāro viya sattehi dhīyanti dhārīyanti, dukkhavidhānamattameva cetā avasavattanato. Etāhi ca kāraṇabhūtāhi saṃsāradukkhaṃ sattehi anuvidhīyati, tathāvihitañca taṃ etāsveva dhīyati ṭhapīyati, tasmā ‘‘dhātuyo’’ti vuccanti. Api ca yathā titthiyānaṃ attā nāma sabhāvato natthi, na evametā, etā pana attano sabhāvaṃ dhārentīti dhātuyo. Yathā ca loke vicittā haritālamanosilādayo selāvayavā ‘‘dhātuyo’’ti vuccanti, evametāpi dhātuyo viya dhātuyo. Vicittā hetā ñāṇañeyyāvayavāti. Yathā vā sarīrasaṅkhātassa samudāyassa avayavabhūtesu rasasoṇitādīsu aññamaññavisabhāgalakkhaṇaparicchinnesu dhātusamaññā, evametesupi pañcakkhandhasaṅkhātassa attabhāvassa avayavesu dhātusamaññā veditabbā. Aññamaññavisabhāgalakkhaṇaparicchinnā hete cakkhādayoti. Api ca dhātūti nijjīvamattassetaṃ adhivacanaṃ. Tathā hi bhagavā ‘‘chadhāturo ayaṃ bhikkhu puriso’’tiādīsu (ma. ni. 3.343) jīvasaññāsamūhananatthaṃ dhātudesanamakāsi. Tasmā nijjīvaṭṭhenapi dhātuyoti vuccanti.

Moreover, these very twelve bases, together with the six consciousnesses—eye-consciousness and so forth—making eighteen in all, are called 'elements' because of arranging. For, among the eye and so on, each phenomenon arranges according to its own nature. Or, it is called an 'element' (dhātu) because it is placed (dhīyate), is an arrangement (vidhāna), is arranged by it (vidhīyate etāya), or something is placed in it (ettha vā dhīyati). Worldly elements, being established as causes, arrange various kinds of suffering in the cycle of existence, just as elements like gold and silver are sources of gold, silver, and so on. And like a burden carried by bearers, they are borne and carried by beings; they are merely the arrangement of suffering, because they are not subject to one's will. And by these elements as causes, the suffering of saṃsāra is arranged for beings, and that suffering so arranged is placed and established within these very elements. Therefore, they are called 'elements.' Furthermore, it is not with these elements as it is with the so-called self of the sectarians, which does not exist by its own nature. Rather, these elements bear their own nature—hence they are called 'elements.' And just as in the world, various mineral parts like orpiment and realgar are called 'elements,' so too are these, like elements, called 'elements,' for they are the various components of knowledge and the knowable. Or, just as the term 'element' is applied to the constituent parts of the aggregate called the body—such as chyle, blood, and so on—which are defined by mutually dissimilar characteristics, so too should the term 'element' be understood for these constituent parts of the individual existence called the five aggregates. For the eye and so on are defined by mutually dissimilar characteristics. Furthermore, the term 'element' is a designation for that which is merely lifeless. Indeed, the Blessed One gave the teaching on the elements—such as, 'This person, O monk, is of six elements'—for the purpose of eradicating the perception of a living being. Therefore, they are also called 'elements' in the sense of being lifeless.

Ettha ca ‘‘āhāraṭṭhitikā’’ti paccayāyattavuttitāvacanena saṅkhārānaṃ aniccatā, tāya ca ‘‘yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15) vacanato dukkhānattatā ca pakāsitā hontīti tīṇipi sāmaññalakkhaṇāni gahitāni. Nāmanti cattāro arūpino khandhā, te ca atthato phassādayo. Rūpanti bhūtupādāyarūpāni, tāni ca atthato pathavīādayoti aviseseneva salakkhaṇato saṅkhārā gahitā. Taggahaṇeneva ye te savisesā kusalādayo hetuādayo ca, tepi gahitā eva hontīti āha ‘‘iti ayaṃ saṅkhāralokopi sabbathā vidito’’ti.

Here, by the statement 'maintained by nutriment,' which means that their occurrence is dependent on conditions, the impermanence of formations is shown. And through that impermanence, by the teaching, “Whatever is impermanent is suffering; whatever is suffering is non-self,” their nature as suffering and non-self are also revealed. Thus, all three universal characteristics are taken. 'Name' means the four immaterial aggregates, and these, in essence, are contact and so forth. 'Form' means primary and derived matter, and these, in essence, are the earth element and so on. Thus, without distinction, formations are taken by their own characteristics. By this very inclusion, those phenomena with distinctions—such as the wholesome and so forth, and roots and so forth—are also included. Therefore, it is said: “Thus, this world of formations is also known in every way.”

Evaṃ [Pg.249] saṅkhāralokassa sabbathā viditabhāvaṃ dassetvā idāni sattalokassapi sabbathā viditabhāvaṃ dassento ‘‘yasmā panesā’’tiādimāha. Tattha āsayaṃ jānātīti āgamma cittaṃ seti etthāti āsayo migāsayo viya. Yathā migo gocarāya gantvā paccāgantvā tattheva vanagahane sayatīti so tassa āsayo, evaṃ aññathā pavattitvāpi cittaṃ āgamma yattha seti, so tassa āsayoti vuccati. So pana sassatadiṭṭhiādivasena catubbidho. Vuttañca –

Thus, having shown the state of the world of formations being known in every way, now, wishing to show the state of the world of beings also being known in every way, he stated what begins with 'yasmā pana'. Therein, regarding 'knows the inclination (āsaya)': it is an āsaya because the mind, having come, lies down (seti) in that place (ettha), like a deer’s resting place. Just as a deer, having gone to graze and returned, lies down right there in the forest thicket—that is its resting place—so too, the mind, having functioned in other ways, comes and lies down in a certain place; that is called its āsaya. And that is fourfold by way of eternalist view and so on. And it is said:

‘‘Sassatucchedadiṭṭhī ca, khanti cevānulomikā;

Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaddita’’nti.

“The views of eternalism and annihilationism, and patient acceptance and conformity knowledge; and that knowledge of things as they have come to be—this is termed ‘inclination’.”

Tattha sabbadiṭṭhīnaṃ sassatucchedadiṭṭhīhi saṅgahitattā sabbepi diṭṭhigatikā sattā imā eva dve diṭṭhiyo sannissitā. Yathāha ‘‘dvayanissito khvāyaṃ kaccāna loko yebhuyyena atthitañceva natthitañcā’’ti (saṃ. ni. 2.15). Atthitāti hi sassataggāho adhippeto, natthitāti ucchedaggāho. Ayaṃ tāva vaṭṭanissitānaṃ puthujjanānaṃ āsayo, vivaṭṭanissitānaṃ pana suddhasattānaṃ anulomikā khanti yathābhūtañāṇanti duvidho āsayo. Tattha ‘‘anulomikā khanti vipassanāñāṇaṃ, yathābhūtañāṇaṃ pana maggañāṇa’’nti sammohavinodaniyā vibhaṅgaṭṭhakathāyaṃ (vibha. aṭṭha. 815) vuttaṃ. Taṃ catubbidhampi sattānaṃ āsayaṃ jānāti, jānanto ca tesaṃ diṭṭhigatānaṃ tesañca ñāṇānaṃ appavattikkhaṇepi jānāti. Vuttañhetaṃ –

Herein, since all views are included under the views of eternalism and annihilationism, all beings who hold wrong views rely on these two views. As it is said: “This world, Kaccāna, for the most part, relies on a duality—existence and non-existence” (SN 2:15). For by ‘existence’ is meant the grasping of eternalism, and by ‘non-existence,’ the grasping of annihilationism. This, firstly, is the disposition of ordinary beings attached to the round of existence. For pure beings inclined toward that which is not the round, however, there are two kinds of dispositions: conformational patience and knowledge of things as they truly are. Therein, it is said in the Sammohavinodanī, the commentary to the Vibhaṅga: “Conformational patience is insight-knowledge, while knowledge of things as they truly are is path-knowledge” (VibhA 815). He knows this fourfold disposition of beings, and in knowing it, he also knows even the moments when these views and these knowledges do not arise. For this has been said:

‘‘Kāmaṃ sevantaññeva jānāti ‘ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto’ti, kāmaṃ sevantaññeva jānāti ‘ayaṃ puggalo nekkhammagaruko nekkhammāsayo nekkhammādhimutto’’’tiādi (paṭi. ma. 1.113).

“One knows the very person indulging in sensual pleasures: ‘This person gives weight to sensual pleasure, has a disposition for sensual pleasure, is intent on sensual pleasure.’ One knows the very person practicing renunciation: ‘This person gives weight to renunciation, has a disposition for renunciation, is intent on renunciation,’” and so on (Paṭis 1:113).

Anusayaṃ jānātīti anu anu sayantīti anusayā, anurūpaṃ kāraṇaṃ labhitvā uppajjantīti attho. Etena nesaṃ kāraṇalābhe uppajjanārahataṃ dasseti. Appahīnā hi kilesā kāraṇalābhe sati uppajjanti. Ke pana te? Kāmarāgādayo satta anāgatā kilesā, atītā paccuppannā ca taṃsabhāvattā tathā vuccanti. Na hi dhammānaṃ kālabhedena sabhāvabhedo [Pg.250] atthi, taṃ sattavidhaṃ anusayaṃ tassa tassa sattassa santāne paroparabhāvena pavattamānaṃ jānāti.

Regarding ‘He knows the latent tendencies’: They repeatedly lie dormant, thus they are called ‘latent tendencies’; the meaning is that they arise upon obtaining a suitable cause. By this, their fitness to arise when they obtain a cause is shown. For unabandoned defilements arise when a cause is obtained. And what are they? The seven defilements beginning with sensual desire are future defilements; past and present ones are also called so because they have the same nature. For there is no difference in the nature of phenomena due to a difference in time. He knows that sevenfold latent tendency occurring in the mental continuum of each and every being in various modes.

Caritaṃ jānātīti ettha caritanti sucaritaduccaritaṃ. Tañhi vibhaṅge (vibha. 814 ādayo) caritaniddese niddiṭṭhaṃ. Atha vā caritanti cariyā veditabbā. Tā pana rāgadosamohasaddhābuddhivitakkavasena cha mūlacariyā, tāsaṃ apariyanto antarabhedo, saṃsaggabhedo pana tesaṭṭhividho. Taṃ caritaṃ sabhāvato saṃkilesato vodānato samuṭṭhānato phalato nissandatoti evamādinā pakārena jānāti.

Herein, in the phrase ‘He knows conduct,’ ‘conduct’ means good conduct and bad conduct. For that is explained in the Vibhaṅga in the exposition on conduct. Alternatively, ‘conduct’ should be understood as temperaments. These are of six root types based on lust, hatred, delusion, faith, intelligence, and discursive thought. Their internal subdivisions are endless, but the distinctions by combination are sixty-three-fold. He knows that temperament by way of its nature, defilement, purification, origin, result, outflow, and by other such modes.

Adhimuttiṃ jānātīti ettha adhimuttīti ajjhāsayadhātu. Sā duvidhā hīnādhimutti paṇītādhimuttīti. Yāya hīnādhimuttikā sattā hīnādhimuttikeyeva sevanti, paṇītādhimuttikā ca paṇītādhimuttike eva. Sace hi ācariyupajjhāyā na sīlavanto honti, saddhivihārikā sīlavanto honti, te attano ācariyupajjhāyepi na upasaṅkamanti, attanā sadise sāruppabhikkhūyeva upasaṅkamanti. Sace ācariyupajjhāyā sāruppabhikkhū, itare asāruppā, tepi na ācariyupajjhāye upasaṅkamanti, attanā sadise hīnādhimuttike eva upasaṅkamanti. Tipiṭakacūḷābhayatthero kira nāgadīpe cetiyavandanāya pañcahi bhikkhusatehi saddhiṃ gacchanto ekasmiṃ gāme manussehi nimantito therena ca saddhiṃ eko asāruppabhikkhu atthi, dhuravihārepi eko asāruppabhikkhu atthi, bhikkhusaṅghesu gāmaṃ osarantesu te ubho janā kiñcāpi āgantukena nevāsiko, nevāsikena vā āgantuko na diṭṭhapubbo, evaṃ santepi ekato hutvā hasitvā hasitvā kathayamānā aṭṭhaṃsu. Thero disvā ‘‘sammāsambuddhena jānitvā dhātusaṃyuttaṃ (saṃ. ni. 2.85 ādayo) kathita’’nti āha. Evamayaṃ hīnādhimuttikādīnaṃ aññamaññopasevanādiniyāmikā ajjhāsayadhātu ajjhāsayabhāvo adhimuttīti vuccati, taṃ adhimuttiṃ jānāti. ‘‘Imassa adhimutti hīnā, imassa paṇītā. Tatthāpi imassa mudu, imassa mudutarā, imassa mudutamā’’tiādinā paṭivijjhati. Adhimuttiyā pana tikkhamudubhāvādiko indriyānaṃ tikkhamudubhāvādinā veditabbo.

Regarding ‘He knows the inclination’: Herein, ‘inclination’ means the dispositional element. It is of two kinds: inferior inclination and superior inclination. By this, beings with inferior inclinations associate only with those of inferior inclinations, and those with superior inclinations only with those of superior inclinations. For if teachers and preceptors are not virtuous, but their co-residents are virtuous, the latter do not approach their own teachers and preceptors but only approach suitable monks like themselves. If the teachers and preceptors are suitable monks, but the others are unsuitable, they too do not approach their teachers and preceptors but only associate with those of inferior inclinations like themselves. It is said that the Elder Tipiṭakacūḷābhaya, while going with five hundred monks to worship a shrine in Nāgadīpa, was invited by the people in a village. There was one unsuitable monk with the elder, and in the main monastery too there was one unsuitable monk. When the groups of monks entered the village, those two—even though the newcomer had never been seen by the resident, nor the resident by the newcomer—stood together laughing and talking. Seeing this, the elder said, ‘The Perfectly Self-Enlightened One, having known, taught the Connected Discourses on Elements’ (SN 2:85 ff.). Thus, this dispositional element, this dispositional state which determines the mutual association of those with inferior inclinations and so forth, is called ‘inclination.’ He knows that inclination, penetrating it thus: ‘This one’s inclination is inferior, this one’s is superior. And among those, this one’s is mild, this one’s is milder, this one’s is mildest,’ and so on. The sharpness, mildness, etc., of the inclination, however, should be understood by the sharpness, mildness, etc., of the faculties.

Apparajakkheti [Pg.251] paññāmaye akkhimhi appaṃ parittaṃ rāgadosamoharajaṃ etesanti apparajakkhā, appaṃ vā rāgādirajaṃ etesanti apparajakkhā, anussadarāgādirajā sattā. Te apparajakkhe. Mahārajakkheti etthāpi eseva nayo, ussadarāgādirajā mahārajakkhā. Jānātīti ‘‘imassa rāgarajo appo, imassa dosarajo appo’’tiādinā apparajakkhādike jānāti.

Regarding ‘those with little dust’: This means those in whose eye of wisdom there is little, a small amount of, the dust of passion, hatred, and delusion; or, those in whom there is little dust of passion, etc.; they are beings whose dust of passion and so on is not coarse. These are ‘those with little dust.’ The same method applies to ‘those with much dust’; they are beings whose dust of passion and so on is coarse. ‘He knows’ means he knows those with little dust, etc., in this way: ‘This one has little dust of passion, this one has little dust of hatred,’ and so forth.

Tikkhindriyeti tikhiṇehi saddhādīhi indriyehi samannāgate. Mudindriyeti mudukehi saddhādīhi indriyehi samannāgate. Ubhayatthāpi upanissayabhūtindriyāni adhippetāni. Svākāreti sundarākāre, kalyāṇapakatike vivaṭṭajjhāsayeti attho. Yesaṃ vā āsayādayo ākārā koṭṭhāsā sundarā, te svākārā. Viparītā dvākārā. Suviññāpayeti sammattaniyāmaṃ viññāpetuṃ sukare saddhe paññavante ca, ye vā kathitaṃ kāraṇaṃ sallakkhenti, sukhena sakkā honti viññāpetuṃ, te suviññāpayā. Viparītā duviññāpayā. Bhabbe abhabbeti ettha ye ariyamaggappaṭivedhassa anucchavikā upanissayasampannā kammāvaraṇakilesāvaraṇavipākāvaraṇarahitā, te bhabbā. Viparītā abhabbā. Tasmāti yasmā bhagavā aparimāṇe satte āsayādito anavasesetvā jānāti, tasmā assa bhagavato sattalokopi sabbathā vidito.

Tikkhindriya (sharp-facultied) means endowed with sharp faculties such as faith and so on. Mudindriya (dull-facultied) means endowed with dull faculties such as faith and so on. In both cases, the faculties that are the supporting condition are intended. Svākāra (of good disposition) means of beautiful disposition, of good nature, or one whose intentions are for liberation; this is the meaning. Or, those whose aspects and portions, such as their inclinations, are beautiful, they are ‘of good disposition.’ The opposite are ‘of bad disposition.’ Suviññāpaya (easy to instruct) means those who are easy to make understand the right path, who are faithful and wise, or who note the reason that is explained, and can easily be made to understand—these are ‘easy to instruct.’ The opposite are ‘difficult to instruct.’ Bhabba (capable) and abhabba (incapable): Herein, those who are suitable for the penetration of the Noble Path, endowed with the supporting condition, and free from the hindrances of kamma, defilements, and results—these are ‘capable.’ The opposite are ‘incapable.’ Therefore (tasmā): Since the Blessed One knows immeasurable beings without remainder in terms of their inclinations and so on, therefore, the world of beings is also known in every way to the Blessed One.

Nanu ca sattesu pamāṇādipi jānitabbo atthīti? Atthi, tassa pana jānanaṃ na nibbidāya virāgāya nirodhāyāti idha na gahitaṃ, bhagavato pana tampi suviditaṃ suvavatthāpitameva, payojanābhāvā desanaṃ nāruḷhaṃ. Tena vuttaṃ –

Is it not so that in beings there is also measure and so forth to be known? There is, but the knowing of that does not lead to disenchantment, to dispassion, to cessation, thus it is not taken up here. For the Blessed One, however, that too is well-known and well-established indeed, but due to its lack of purpose, it was not brought into the teaching. Therefore, it is said:

‘‘Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi – ‘taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī’’’tiādi (saṃ. ni. 5.1121).

Then the Blessed One, having placed a little dust on the tip of his fingernail, addressed the monks: ‘What do you think, monks, which is more: this little dust I have placed on the tip of my fingernail, or this great earth?’ and so on.

Evaṃ sattalokassapi sabbathā viditabhāvaṃ dassetvā idāni okāsalokassapi tatheva viditabhāvaṃ dassento āha ‘‘yathā ca sattaloko’’tiādi[Pg.252]. Okāsalokopi sabbathā viditoti sambandho. Cakkavāḷanti lokadhātu. Sā hi nemimaṇḍalasadisena cakkavāḷapabbatena samantato parikkhittattā ‘‘cakkavāḷa’’nti vuccati. Aḍḍhuḍḍhānīti upaḍḍhacatutthāni, tīṇi satāni paññāsañcāti attho. Nahutānīti dasasahassāni. Saṅkhātāti kathitā. Yasmā pathavī nāmāyaṃ tiriyaṃ aparicchinnā, tasmā ‘‘ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā’’ti bahalatoyeva paricchedo vutto. Nanu cakkavāḷapabbatehi taṃtaṃcakkavāḷapathavī paricchinnāti? Na tadaññacakkavāḷapathaviyā ekābaddhabhāvato. Tiṇṇaṃ tiṇṇañhi pattānaṃ antarāḷasadise tiṇṇaṃ tiṇṇaṃ lokadhātūnaṃ antareyeva pathavī natthi lokantaranirayabhāvato, cakkavāḷapabbatānaṃ pana cakkavāḷapabbatantarehi sambaddhaṭṭhāne pathavī ekābaddhāva, vivaṭṭakāle saṇṭhahamānāpi pathavī yathāsaṇṭhitapathaviyā ekābaddhāva saṇṭhahati.

Having thus shown the state of the world of beings being known in every way, now, showing the state of the world of space being known in the same way, he said, “Just as the world of beings…” and so on. The connection is: the world of space is also known in every way. Cakkavāḷa means a world-sphere. For it is called a “cakkavāḷa” because of being surrounded on all sides by the Cakkavāḷa mountain, which is like the rim of a wheel. Aḍḍhuḍḍhāni means three and a half, that is, three hundred and fifty. Nahutāni means ten thousand. Saṅkhātā means spoken of. Because this earth is horizontally unbounded, therefore, the measurement is stated only of its thickness: “This much in thickness, this earth is spoken of.” Is it not so that the earth of each respective cakkavāḷa is bounded by the Cakkavāḷa mountains? No, because of its being connected as one with the earth of another cakkavāḷa. Indeed, between each set of three world-spheres, in a space like the interval between three bowls, there is no earth, because of the existence of the lokantarika hell. But at the place where the Cakkavāḷa mountains are connected with other Cakkavāḷa mountains, the earth is indeed continuous. Even the earth that is forming during the time of the world's evolution forms as continuous with the already established earth.

Saṇṭhitīti heṭṭhā uparito cāti sabbaso ṭhiti. Evaṃ saṇṭhiteti evaṃ avaṭṭhite. Etthāti cakkavāḷe. Ajjhogāḷhoti ogāhitvā anupavisitvā ṭhito. Accuggato tāvadevāti tattakameva caturāsīti yojanasatasahassāniyeva uggato. Na kevalañcettha ubbedhova, atha kho āyāmavitthārāpissa tattakāyeva. Vuttañhetaṃ –

Saṇṭhiti (establishment) means its standing in every way, below and above. Evaṃ saṇṭhite (thus established) means thus situated. Etthā (herein) means in the cakkavāḷa. Ajjhogāḷho (submerged) means having plunged into, having entered, it stands. Accuggato tāvadeva (risen just to that extent) means it has risen just that much, only eighty-four thousand yojanas. And not only is the height this much, but its length and breadth are also just that much. For this has been said:

‘‘Sineru, bhikkhave, pabbatarājā caturāsīti yojanasahassāni āyāmena, caturāsīti yojanasahassāni vitthārenā’’ti (a. ni. 7.66).

“Monks, Sineru, the king of mountains, is eighty-four thousand yojanas in length and eighty-four thousand yojanas in width.”

Sinerupabbatuttamoti pabbatesu uttamo, pabbatoyeva vā uttamo pabbatuttamo, sinerusaṅkhāto pabbatuttamo sinerupabbatuttamo, sinerupabbatarājāti vuttaṃ hoti. Tassa ca pācīnapassaṃ rajatamayaṃ, tasmā tassa pabhāya ajjhottharantiyā pācīnadisāya samuddodakaṃ khīraṃ viya paññāyati. Dakkhiṇapassaṃ pana indanīlamaṇimayaṃ, tasmā dakkhiṇadisāya samuddodakaṃ yebhuyyena nīlavaṇṇaṃ hutvā paññāyati, tathā ākāsaṃ. Pacchimapassaṃ phalikamayaṃ. Uttarapassaṃ suvaṇṇamayaṃ. Cattāro samuddāpi sinerurasmīhi eva paricchinnā. Tathā hi pubbadakkhiṇapassehi nikkhantā rajatamaṇirasmiyo ekato hutvā mahāsamuddapiṭṭhena gantvā cakkavāḷapabbataṃ āhacca tiṭṭhanti, dakkhiṇapacchimapassehi nikkhantā maṇiphalikarasmiyo, pacchimuttarapassehi [Pg.253] nikkhantā phalikasuvaṇṇarasmiyo, uttarapācīnapassehi nikkhantā suvaṇṇarajatarasmiyo ekato hutvā mahāsamuddapiṭṭhena gantvā cakkavāḷapabbataṃ āhacca tiṭṭhanti, tāsaṃ rasmīnaṃ antaresu cattāro mahāsamuddā honti.

Sinerupabbatuttama (Sineru, the excellent mountain) means the excellent among mountains; or, the mountain itself is excellent, hence pabbatuttama; the excellent mountain known as Sineru is sinerupabbatuttama. This is to say, Sineru, the king of mountains. Its eastern side is made of silver; therefore, as its radiance spreads over, the ocean water in the eastern direction appears like milk. The southern side, however, is made of sapphire; therefore, in the southern direction, the ocean water for the most part appears blue, as does the sky. The western side is made of crystal. The northern side is made of gold. The four oceans are also demarcated only by the rays of Sineru. Indeed, the rays of silver and gems emerging from the eastern and southern sides, having become one, travel across the surface of the great ocean, strike the Cakkavāḷa mountain, and remain there. The rays of gems and crystal emerging from the southern and western sides, the rays of crystal and gold emerging from the western and northern sides, and the rays of gold and silver emerging from the northern and eastern sides, having become one, travel across the surface of the great ocean, strike the Cakkavāḷa mountain, and remain there. Between these rays are the four great oceans.

Tatoti sinerussa heṭṭhā upari ca vuttappamāṇato. Upaḍḍhupaḍḍhenāti upaḍḍhena upaḍḍhena. Idaṃ vuttaṃ hoti – dvācattālīsa yojanasahassāni samudde ajjhogāḷho tattakameva upari uggato yugandharapabbato, ekavīsati yojanasahassāni mahāsamudde ajjhogāḷho tattakameva ca upari uggato īsadharo pabbatoti iminā nayena sesesupi upaḍḍhupaḍḍhappamāṇatā veditabbā. Yathā mahāsamuddo yāva cakkavāḷapādamūlā anupubbaninno, evaṃ yāva sinerupādamūlāti heṭṭhā sineruppamāṇato upaḍḍhappamāṇopi yugandharapabbato pathaviyaṃ suppatiṭṭhito, evaṃ īsadharādayopīti daṭṭhabbaṃ. Vuttañhetaṃ ‘‘mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro’’ti (cūḷava. 184; udā. 45). Sineruyugandharādīnaṃ antare sīdantarasamuddā nāma honti. Tattha kira udakaṃ sukhumaṃ morapattamattampi pakkhittaṃ patiṭṭhātuṃ na sakkoti sīdateva, tasmā te sīdasamuddā nāma vuccanti. Te pana vitthārato yathākkamaṃ sineruādīnaṃ accuggamasamānapaamāṇāti vadanti. Ajjhogāḷhuggatāti ajjhogāḷhā ca uggatā ca. Brahāti mahantā.

That is: from the measure stated for what is below and above Sineru. 'By half and half' means by half upon half. This is what is said: Mount Yugandhara is forty-two thousand yojanas submerged in the ocean and rises above by that same amount; Mount Īsadhara is twenty-one thousand yojanas submerged in the great ocean and rises above by that same amount. By this method, the half-upon-half measure should be understood for the remaining mountains as well. Just as the great ocean gradually slopes from the base of the Cakkavāḷa mountain range down to the base of Sineru, thus Mount Yugandhara, being half the measure of Sineru below, is well-established on the earth; in this way, Īsadhara and the others should also be understood. And this was stated: 'O bhikkhus, the great ocean gradually slopes, gradually inclines, gradually descends.' Between Sineru, Yugandhara, and the others, there are seas named Sīdantara. There, it is said, the water is so subtle that even a peacock feather, if dropped, cannot find a footing and just sinks. Therefore, they are called Sīda seas. They say that these, in width, are respectively of a measure equal to the height of Sineru and the other mountains. 'Submerged and risen' means both submerged and risen. 'Brahā' means great.

Sinerussa samantatoti parikkhipanavasena sinerussa samantato ṭhitā. Sineruṃ tāva parikkhipitvā ṭhito yugandharo, taṃ parikkhipitvā īsadharo. Evaṃ taṃ taṃ parikkhipitvā ṭhitā ‘‘sinerussa samantato’’ti vuttā. Katthaci pana ‘‘sineruṃ parikkhipitvā assakaṇṇo nāma pabbato patiṭṭhito, taṃ parikkhipitvā vinatako nāma pabbato’’ti evaṃ aññoyeva anukkamo āgato. Tathā hi nimijātake –

'Surrounding Mount Sineru on all sides' means they stand encircling Mount Sineru. First, Yugandhara stands encircling Sineru; encircling that is Īsadhara. Thus, each stands encircling the previous, hence they are said to be 'surrounding Mount Sineru on all sides.' Elsewhere, however, a different sequence is given: 'Encircling Sineru, the mountain named Assakaṇṇa stands; encircling that is the mountain named Vinataka.' Indeed, in the Nimi Jātaka—

‘‘Sahassayuttaṃ hayavāhiṃ, dibbayānamadhiṭṭhito;

Yāyamāno mahārājā, addā sīdantare nage;

Disvānāmantayī sūtaṃ, ime ke nāma pabbatā’’ti. (jā. 2.22.566)

'Yoked to a thousand horses, established on the divine chariot, the great king, going forth, saw the Sīdantara mountains. Seeing them, he addressed the charioteer: 'What are these mountains called?'

Evaṃ [Pg.254] nimimahārājena puṭṭhena mātalidevaputtena –

Thus, when asked by King Nimi, Mātali the devaputta replied:

‘‘Sudassano karavīko, īsadharo yugandharo;

Nemindharo vinatako, assakaṇṇo girī brahā.

'Sudassana, Karavīka, Īsadhara, Yugandhara, Nemindhara, Vinataka, Assakaṇṇa—these are the great mountains.

‘‘Ete sīdantare nagā, anupubbasamuggatā;

Mahārājānamāvāsā, yāni tvaṃ rāja passasī’’ti. (jā. 2.22.568-569)

'These are the Sīdantara mountains, rising in succession, the abodes of great kings, which you, O king, behold.'

Vuttaṃ.

It was said.

Tattha aṭṭhakathāyaṃ idaṃ vuttaṃ –

In the commentary on this, it was said:

‘‘Ayaṃ, mahārāja, etesaṃ sabbabāhiro sudassano pabbato nāma, tadanantare karavīko nāma, so sudassanato uccataro. Ubhinnampi pana tesaṃ antare ekopi sīdantaramahāsamuddo. Karavīkassa anantare īsadharo nāma, so karavīkato uccataro. Tesampi antare eko sīdantaramahāsamuddo. Īsadharassa anantare yugandharo nāma, so īsadharato uccataro. Tesampi antare eko sīdantaramahāsamuddo. Yugandharassa anantare nemindharo nāma, so yugandharato uccataro. Tesampi antare eko sīdantaramahāsamuddo. Nemindharassa anantare vinatako nāma, so nemindharato uccataro. Tesampi antare eko sīdantaramahāsamuddo. Vinatakassa anantare assakaṇṇo nāma, so vinatakato uccataro. Tesampi antare eko sīdantaramahāsamuddo. Ete sīdantaramahāsamudde satta pabbatā anupaṭipāṭiyā samuggatā sopānasadisā hutvā ṭhitā’’ti (jā. aṭṭha. 6.22.569).

'Great king, this is the outermost of them all, the mountain named Sudassana. Immediately beyond it is the mountain named Karavīka, which is taller than Sudassana. Between those two is a single Sīdantara great ocean. Immediately beyond Karavīka is the mountain named Īsadhara, which is taller than Karavīka. Between those two is a single Sīdantara great ocean. Immediately beyond Īsadhara is the mountain named Yugandhara, which is taller than Īsadhara. Between those two is a single Sīdantara great ocean. Immediately beyond Yugandhara is the mountain named Nemindhara, which is taller than Yugandhara. Between those two is a single Sīdantara great ocean. Immediately beyond Nemindhara is the mountain named Vinataka, which is taller than Nemindhara. Between those two is a single Sīdantara great ocean. Immediately beyond Vinataka is the mountain named Assakaṇṇa, which is taller than Vinataka. Between those two is a single Sīdantara great ocean. These seven mountains, rising in order in the Sīdantara great oceans, stand like steps.'

Yojanānaṃ satānucco, himavā pañca pabbatoti himavā pabbato pañca yojanasatāni ucco, ubbedhoti attho. Tattha himavāti himapātasamaye himayuttatāya himaṃ assa atthīti himavā, gimhakāle himaṃ vamatīti himavā. Pabbatoti selo. Selo hi sandhisaṅkhātehi pabbehi sahitattā ‘‘pabbato’’ti vuccati, pasavanādivasena jalassa sārabhūtānaṃ bhesajjādīnaṃ vatthūnañca giraṇato ‘‘girī’’ti ca vuccati. Yojanānaṃ sahassāni, tīṇi āyatavitthatoti yojanānaṃ tīṇi sahassāni āyāmato [Pg.255] ca vitthārato cāti attho, āyāmato ca vitthārato ca tīṇi yojanasahassānīti vuttaṃ hoti.

The Himavā mountain is five hundred yojanas high—this means the Himavā mountain is five hundred yojanas in height. Therein, 'Himavā' is so called because it has snow, being associated with snow during the time of snowfall; or, it is 'Himavā' because it emits snow in the summer season. 'Pabbata' (mountain) refers to a rock. A rock is called 'pabbata' because it is endowed with sections known as joints. It is also called 'giri' because, by way of producing and so on, it swallows water, essential substances, and things such as medicines. It is three thousand yojanas in length and breadth—the meaning is that it is three thousand yojanas in length and in breadth. Thus, it is said to be three thousand yojanas in both length and breadth.

Caturāsītisahassehi, kūṭehi paṭimaṇḍitoti sudassanakūṭacitrakūṭādīhi caturāsītikūṭasahassehi paṭimaṇḍito, sobhitoti attho. Apicettha avuttopi ayaṃ viseso veditabbo (ma. ni. aṭṭha. 2.31; a. ni. aṭṭha. 3.8.19; su. ni. aṭṭha. selasuttavaṇṇanā) – ayaṃ himavā nāma pabbato samantato sandamānapañcasatanadīvicitto, yattha āyāmavitthārena ceva gambhīratāya ca paṇṇāsa paṇṇāsa yojanā diyaḍḍhayojanasataparimaṇḍalā anotattadaho kaṇṇamuṇḍadaho rathakāradaho chaddantadaho kuṇāladaho mandākinīdaho sīhappapātadahoti satta mahāsarā patiṭṭhitā. Tesu anotatto sudassanakūṭaṃ citrakūṭaṃ kāḷakūṭaṃ gandhamādanakūṭaṃ kelāsakūṭanti imehi pañcahi pabbatehi parikkhitto. Tattha sudassanakūṭaṃ sovaṇṇamayaṃ dviyojanasatubbedhaṃ antovaṅkaṃ kākamukhasaṇṭhānaṃ tameva saraṃ paṭicchādetvā ṭhitaṃ. Citrakūṭaṃ sabbaratanamayaṃ. Kāḷakūṭaṃ añjanamayaṃ. Gandhamādanakūṭaṃ sānumayaṃ abbhantare muggavaṇṇaṃ kāḷānusāriyādimūlagandho candanādisāragandho saralādipheggugandho lavaṅgāditacagandho kapiṭṭhādipapaṭikagandho sajjādirasagandho tamālādipattagandho nāgakuṅkumādipupphagandho jātiphalādiphalagandho sabbathā gandhabhāvato gandhagandhoti imehi dasahi gandhehi ussannaṃ nānappakāraosadhasañchannaṃ kāḷapakkhauposathadivase ādittamiva aṅgāraṃ jalantaṃ tiṭṭhati.

Adorned with eighty-four thousand peaks, such as Sudassana Peak and Citra Peak—it is bedecked with eighty-four thousand peaks, meaning it is splendid. Moreover, this detail, though unmentioned here, should be understood: This is the mountain called Himavā, variegated on all sides with five hundred flowing rivers, where seven great lakes are established: Anotatta, Kaṇṇamuṇḍa, Rathakāra, Chaddanta, Kuṇāla, Mandākinī, and Sīhappapāta, each measuring fifty yojanas in length, breadth, and depth, with a circumference of one hundred and fifty yojanas. Among them, Anotatta is encircled by five mountains: Sudassana Peak, Citra Peak, Kāḷa Peak, Gandhamādana Peak, and Kelāsa Peak. There, Sudassana Peak is made of gold, two hundred yojanas in height, curved inward, shaped like a crow’s beak, and stands covering that very lake. Citra Peak is made of all kinds of jewels. Kāḷa Peak is made of antimony. Gandhamādana Peak is made of plateau-stone, with an interior resembling the color of mung beans, and is abundant with ten kinds of fragrances: root fragrances such as kāḷānusāriya, heartwood fragrances such as sandalwood, sapwood fragrances such as pine, bark fragrances such as cinnamon, surface fragrances such as wood apple, resin fragrances such as sal tree resin, leaf fragrances such as tamāla, flower fragrances such as nāgakuṅkuma, and fruit fragrances such as nutmeg—in every way full of fragrance, hence it is called Gandhagandha. Covered with various kinds of medicinal herbs, on the Uposatha day of the dark fortnight, it stands blazing like ignited embers.

Tattheva nandamūlakaṃ (su. ni. aṭṭha. 1.35) nāma pabbhāraṃ paccekabuddhānaṃ vasanokāso. Tisso guhāyo suvaṇṇaguhā maṇiguhā rajataguhāti. Tattha maṇiguhādvāre mañjūsako nāma rukkho yojanaṃ ubbedhena, yojanaṃ vitthārena, so yattakāni udake vā thale vā pupphāni, sabbāni pupphati visesena paccekabuddhāgamanadivase, tassūparito sabbaratanamāḷo hoti. Tattha sammajjanakavāto kacavaraṃ chaḍḍeti, samakaraṇavāto sabbaratanamayaṃ vālikaṃ samaṃ karoti, siñcanakavāto anotattadahato ānetvā udakaṃ siñcati, sugandhakaraṇavāto sabbesaṃ gandharukkhānaṃ gandhe āneti, ocinakavāto pupphāni ocinitvā pāteti, santharaṇakavāto sabbattha santharati, sadā paññattāneva cettha āsanāni honti. Yesu [Pg.256] paccekabuddhuppādadivase uposathadivase ca sabbapaccekabuddhā sannipatitvā nisīdanti, ayaṃ tattha pakati. Abhisambuddhapaccekabuddho tattha gantvā paññattāsane nisīdati. Tato sace tasmiṃ kāle aññepi paccekabuddhā saṃvijjanti, tepi taṅkhaṇaṃ sannipatitvā paññattāsanesu nisīdanti, nisīditvā kiñcideva samāpattiṃ samāpajjitvā vuṭṭhahanti. Tato saṅghatthero adhunāgataṃ paccekabuddhaṃ sabbesaṃ anumodanatthāya ‘‘kathamadhigata’’nti kammaṭṭhānaṃ pucchati, tadā so attano udānabyākaraṇagāthaṃ bhāsati. Evamidaṃ gandhamādanakūṭaṃ paccekabuddhānaṃ āvāsaṭṭhānaṃ hotīti veditabbaṃ.

There, on that very Gandhamādana mountain, is a mountain cave named Nandamūlaka, the dwelling place of the Paccekabuddhas. There are three caves: the golden cave, the jewel cave, and the silver cave. At the entrance of the jewel cave stands a tree named Mañjūsaka, a yojana in height and a yojana in width. That tree blossoms with all the flowers that exist, whether in water or on land, and especially so on the day a Paccekabuddha arrives. Above it, there is a pavilion made of all kinds of gems. There, the sweeping wind discards the rubbish; the leveling wind makes the sand of all gems even; the sprinkling wind brings water from Lake Anotatta and sprinkles it; the perfuming wind brings the fragrances of all fragrant trees; the plucking wind, having plucked the flowers, makes them fall; and the spreading wind strews them everywhere. Here, seats are always prepared. On these seats, on the day a Paccekabuddha arises and on the Uposatha day, all Paccekabuddhas assemble and sit—this is the custom there. A Paccekabuddha who has become fully enlightened goes there and sits on a prepared seat. Then, if other Paccekabuddhas exist at that time, they too, assembling at that moment, sit on the prepared seats. Having sat, they enter some meditative attainment and then arise from it. Then the Elder of the assembly, for the rejoicing of all, asks the newly arrived Paccekabuddha about his meditation subject, saying, 'How was it attained?' At that time, he recites his verse of inspired utterance. Thus, it should be known that this Gandhamādana peak is the dwelling place of the Paccekabuddhas.

Kelāsakūṭaṃ pana rajatamayaṃ. Sabbāni cetāni citrakūṭādīni sudassanena samānubbedhasaṇṭhānāni tameva saraṃ paṭicchādetvā ṭhitāni. Sabbāni pana puthulato paññāsayojanāni, āyāmato pana ubbedhato viya dviyojanasatānevāti vadanti. Tāni sabbāni devānubhāvena nāgānubhāvena ca ṭhassanti, nadiyo ca tesu sandanti, taṃ sabbampi udakaṃ anotattameva pavisati, candimasūriyā dakkhiṇena vā uttarena vā gacchantā pabbatantarena tattha obhāsaṃ karonti, ujuṃ gacchantā na karonti, tenevassa ‘‘anotatta’’nti saṅkhā udapādi. Tattha ratanamayamanuññasopānasilātalāni nimmacchakacchapāni phalikasadisanimmalūdakāni nhānatitthāni tadupabhogīsattānaṃ sādhāraṇakammunāva suppaṭiyattāni susaṇṭhitāni honti, yesu buddhapaccekabuddhakhīṇāsavā ca iddhimanto ca isayo nhāyanti, devayakkhādayo uyyānakīḷaṃ kīḷanti.

The Kelāsa peak, however, is made of silver. All these peaks, such as Citrakūṭa, having the same height and shape as the Sudassana peak, stand covering that very lake. All of them, however, are fifty yojanas in width; but in length, they say, they are just two hundred yojanas, like their height. All those peaks will stand through the power of the devas and the power of the nāgas, and rivers flow among them. All that water enters only Anotatta. The moon and sun, while going either to the south or to the north, make light there through the mountain passes; when going straight, they do not. For that very reason, the designation 'Anotatta' arose for it. There, bathing places with delightful stairways and stone terraces made of gems, without fish and turtles, and with clear water like crystal, are well-prepared and well-established for the beings who use them, through their common kamma. In these, Buddhas, Paccekabuddhas, and khīṇāsavas, and powerful isis bathe, while devas, yakkhas, and others play garden-sports.

Tassa catūsu passesu sīhamukhaṃ hatthimukhaṃ assamukhaṃ usabhamukhanti cattāri mukhāni honti, yehi catasso nadiyo sandanti. Sīhamukhena nikkhantanadītīre sīhā bahutarā honti, hatthimukhādīhi hatthiassausabhā. Puratthimadisato nikkhantanadī anotattaṃ tikkhattuṃ padakkhiṇaṃ katvā itarā tisso nadiyo anupagamma pācīnahimavanteneva amanussapathaṃ gantvā mahāsamuddaṃ pavisati. Pacchimadisato ca uttaradisato ca nikkhantanadiyopi tatheva padakkhiṇaṃ katvā pacchimahimavanteneva uttarahimavanteneva ca amanussapathaṃ gantvā mahāsamuddaṃ pavisanti. Dakkhiṇadisato nikkhantanadī pana taṃ tikkhattuṃ padakkhiṇaṃ katvā dakkhiṇena ujukaṃ pāsāṇapiṭṭheneva saṭṭhi yojanāni gantvā pabbataṃ paharitvā vuṭṭhāya parikkhepena tigāvutappamāṇā udakadhārā hutvā ākāsena saṭṭhi yojanāni gantvā tiyaggaḷe nāma pāsāṇe [Pg.257] patitā, pāsāṇo udakadhārāvegena bhinno. Tattha paññāsayojanappamāṇā tiyaggaḷā nāma mahāpokkharaṇī jātā, mahāpokkharaṇiyā kūlaṃ bhinditvā pāsāṇaṃ pavisitvā saṭṭhi yojanāni gatā, tato ghanapathaviṃ bhinditvā umaṅgena saṭṭhi yojanāni gantvā viñjhaṃ nāma tiracchānapabbataṃ paharitvā hatthatale pañcaṅgulisadisā pañcadhārā hutvā pavattati. Sā tikkhattuṃ anotattaṃ padakkhiṇaṃ katvā gataṭṭhāne ‘‘āvaṭṭagaṅgā’’ti vuccati, ujukaṃ pāsāṇapiṭṭhena saṭṭhi yojanāni gataṭṭhāne ‘‘kaṇhagaṅgā’’ti, ākāsena saṭṭhi yojanāni gataṭṭhāne ‘‘ākāsagaṅgā’’ti, tiyaggaḷapāsāṇe paññāsayojanokāse ṭhitā ‘‘tiyaggaḷapokkharaṇī’’ti, kūlaṃ bhinditvā pāsāṇaṃ pavisitvā saṭṭhi yojanāni gataṭṭhāne ‘‘bahalagaṅgā’’ti, umaṅgena saṭṭhi yojanāni gataṭṭhāne ‘‘umaṅgagaṅgā’’ti vuccati. Viñjhaṃ nāma tiracchānapabbataṃ paharitvā pañcadhārā hutvā pavattaṭṭhāne pana gaṅgā yamunā aciravatī sarabhū mahīti pañcadhā saṅkhyaṃ gatā. Evametā pañca mahānadiyo himavantato pabhavanti.

On its four sides, there are four mouths: a lion's mouth, an elephant's mouth, a horse's mouth, and a bull's mouth, from which four rivers flow. On the bank of the river issuing from the lion's mouth, lions are very numerous; on the banks of the rivers issuing from the elephant's mouth and the others, elephants, horses, and bulls are numerous. The river issuing from the eastern direction, after circumambulating Lake Anotatta three times to the right, without approaching the other three rivers, travels along the eastern Himavanta through a non-human path and enters the great ocean. The rivers issuing from the western and northern directions also, having circumambulated in the same way, travel along the western Himavanta and the northern Himavanta through a non-human path and enter the great ocean. The river issuing from the southern direction, however, after circumambulating it three times to the right, goes straight south for sixty yojanas along the stone plateau. Striking a mountain, it rises up and, having become a water current three gāvutas in circumference, travels sixty yojanas through the sky and falls on a rock named Tiyaggaḷa. The rock is broken by the force of the water current. There, a great lake named Tiyaggaḷā, fifty yojanas in extent, arose. Breaking the bank of the great lake, it enters the rock and travels sixty yojanas. From there, breaking through the solid earth, it travels sixty yojanas through a tunnel and strikes the transverse mountain named Viñjha. There, having become five streams like the five fingers on the palm of a hand, it flows onward. The place where it went after circumambulating Anotatta three times is called 'Āvaṭṭagaṅgā'; the place where it went straight for sixty yojanas along the stone plateau is called 'Kaṇhagaṅgā'; the place where it went sixty yojanas through the sky is called 'Ākāsagaṅgā'; the place where it stood in the fifty-yojana expanse on the Tiyaggaḷa rock is called 'Tiyaggaḷapokkharaṇī'; the place where it went sixty yojanas after breaking the bank and entering the rock is called 'Bahalagaṅgā'; and the place where it went sixty yojanas through the tunnel is called 'Umaṅgagaṅgā'. After striking the transverse mountain named Viñjha and becoming five streams, it then flows onward and is reckoned as five rivers: Gaṅgā, Yamunā, Aciravatī, Sarabhū, and Mahī. Thus, these five great rivers originate from the Himavanta.

Chaddantadahassa pana (jā. aṭṭha. 5.16.chaddantajātakavaṇṇanā) majjhe dvādasayojanappamāṇe ṭhāne sevālo vā paṇakaṃ vā natthi, maṇikkhandhavaṇṇaṃ udakameva santiṭṭhati, tadanantaraṃ yojanavitthataṃ suddhakallahāravanaṃ taṃ udakaṃ parikkhipitvā ṭhitaṃ, tadanantaraṃ yojanavitthatameva suddhanīluppalavanaṃ taṃ parikkhipitvā ṭhitaṃ, yojanayojanavitthatāneva rattuppalasetuppalarattapadumasetapadumakumudavanāni purimaṃ purimaṃ parikkhipitvā ṭhitāni, imesaṃ pana sattannaṃ vanānaṃ anantaraṃ sabbesampi kallahārādīnaṃ vasena vomissakavanaṃ yojanavitthatameva tāni parikkhipitvā ṭhitaṃ, tadanantaraṃ nāgānaṃ kaṭippamāṇe udake yojanavitthatameva rattasālivanaṃ, tadanantaraṃ udakapariyante nīlapītalohitodātasurabhisukhumakusumasamākiṇṇaṃ khuddakagacchavananti imāni dasa vanāni yojanayojanavitthatāneva. Tato khuddakarājamāsamahārājamāsamuggavanaṃ, tadanantaraṃ tipusaeḷālukaalābukumbhaṇḍavallivanāni, tato pūgarukkhappamāṇaṃ ucchuvanaṃ, tato hatthidantappamāṇaphalaṃ kadalivanaṃ, tato sālavanaṃ, tadanantaraṃ cāṭippamāṇaphalaṃ panasavanaṃ, tato madhuraphalaṃ ambavanaṃ, tato ciñcavanaṃ, tato kapiṭṭhavanaṃ, tato vomissako mahāvanasaṇḍo, tato veṇuvanaṃ, veṇuvanaṃ pana parikkhipitvā satta [Pg.258] pabbatā ṭhitā, tesaṃ bāhirantato paṭṭhāya paṭhamo cūḷakāḷapabbato nāma, dutiyo mahākāḷapabbato nāma, tato udakapassapabbato nāma, tato candapassapabbato nāma, tato sūriyapassapabbato nāma, tato maṇipassapabbato nāma, sattamo suvaṇṇapassapabbato nāma. So ubbedhato sattayojaniko chaddantadahaṃ parikkhipitvā pattassa mukhavaṭṭi viya ṭhito. Tassa abbhantarimapassaṃ suvaṇṇavaṇṇaṃ, tato nikkhantena obhāsena chaddantadaho samuggatabālasūriyo viya hoti. Bāhirimapabbatesu pana eko ubbedhato cha yojanāni, eko pañca, eko cattāri, eko tīṇi, eko dve, eko yojanaṃ.

In the middle of the Chaddanta Lake, in a place measuring twelve yojanas, there is neither moss nor duckweed; only water the color of a heap of gems is found. Next to that, a forest of pure kallahāra one yojana in width stands encircling that water. Next to that, a forest of pure blue water lilies, also one yojana in width, stands encircling it. Then, each one yojana in width, are forests of red water lilies, white water lilies, red lotuses, white lotuses, and kumuda lotuses, each encircling the preceding one. Next to these seven forests, a mixed forest of all the kallahāra and other types, also one yojana in width, stands encircling them. Next to that, in water up to the elephants’ waist, is a red rice-plant forest, also one yojana in width. Next to that, at the water’s edge, is a thicket of small shrubs strewn with blue, yellow, red, white, fragrant, and delicate flowers. Thus, these ten forests are each one yojana in width. After that is a forest of small kidney beans, large kidney beans, and mung beans. Next to that are thickets of cucumber, eḷāluka-gourd, bottle gourd, and pumpkin vines. Then, a sugarcane forest with stalks the size of areca-nut palms. After that, a banana grove with fruit the size of an elephant's tusk. Then, a sāla forest. Next to that, a jackfruit forest with fruit the size of a large pot. After that, a mango forest with sweet fruit. Then, a tamarind forest. Then, a wood-apple forest. After that, a great mixed forest grove. Then, a bamboo forest. Encircling the bamboo forest, however, stand seven mountains. Starting from their outer edge, the first is named Cūḷakāḷapabbata, the second is named Mahākāḷapabbata, next is Udakapassapabbata, then Candapassapabbata, next Sūriyapassapabbata, then Maṇipassapabbata, and the seventh is named Suvaṇṇapassapabbata. It is seven yojanas in height and stands encircling the Chaddanta Lake like the rim of an alms-bowl. Its inner slope is the color of gold, and by the radiance issuing from it, the Chaddanta Lake is like the newly risen morning sun. As for the outer mountains, however, one is six yojanas in height, one is five, one is four, one is three, one is two, and one is a yojana.

Evaṃ sattapabbataparikkhittassa pana tassa dahassa pubbuttarakaṇṇe udakavātappaharaṇokāse mahānigrodharukkho, tassa khandho parikkhepato pañcayojaniko, ubbedhato sattayojaniko. Catūsu disāsu catasso sākhāyo chachayojanikā, uddhaṃ uggatasākhāpi chayojanikāva. Iti so mūlato paṭṭhāya ubbedhena terasayojaniko sākhānaṃ orimantato yāva pārimantā dvādasayojaniko aṭṭhahi pārohasahassehi paṭimaṇḍito muṇḍamaṇipabbato viya vilāsamāno tiṭṭhati. Chaddantadahassa pana pacchimadisābhāge suvaṇṇapabbate dvādasayojanikā kañcanaguhā. Chaddanto nāgarājā vassāratte aṭṭhasahassanāgaparivuto kañcanaguhāyaṃ vasati, gimhakāle udakavātaṃ sampaṭicchamāno mahānigrodhamūle pārohantare tiṭṭhati.

Thus, as for that lake surrounded by seven mountains, in its northeast corner, at a place for drawing water and wind, there is a great banyan tree. Its trunk is five yojanas in circumference and seven yojanas in height. In the four directions, there are four branches, each six yojanas long, and the upward-rising branch is also six yojanas. Thus, from the root upwards, it is thirteen yojanas in height, and from the near end of the branches to the far end, it spans twelve yojanas. Adorned with eight thousand aerial roots, it stands appearing like a bare jeweled mountain. Now, in the western part of Lake Chaddanta, on the Golden Mountain, there is a golden cave twelve yojanas in extent. The elephant king Chaddanta, surrounded by eight thousand elephants, dwells in the golden cave during the rainy season; in the hot season, while receiving the water and wind, he stands among the aerial roots at the base of the great banyan tree.

Mandākiniyā pana majjhe pañcavīsatiyojanamatte ṭhāne sevālo vā paṇakaṃ vā natthi, phalikavaṇṇaṃ udakameva hoti, tato paraṃ pana nāgānaṃ kaṭippamāṇe udake aḍḍhayojanavitthataṃ setapadumavanaṃ taṃ udakaṃ parikkhipitvā ṭhitaṃ. Tattha muḷālaṃ naṅgalasīsamattaṃ hoti, bhisaṃ mahābheripokkharappamāṇaṃ hoti. Tassa ekekasmiṃ pabbantare āḷhakappamāṇaṃ khīraṃ hoti. Padumānaṃ pupphasamaye vāto reṇuvaṭṭiṃ uṭṭhāpetvā paduminīpattesu ṭhapeti, tattha udakaphusitāni patanti, tato ādiccapākena paccitvā pakkaayoghaṭikā viya pokkharamadhu tiṭṭhati, tadanantaraṃ tāvamahantameva rattapadumavanaṃ, tadanantaraṃ rattakumudavanaṃ, tadanantaraṃ setakumudavanaṃ[Pg.259], tadanantaraṃ nīluppalavanaṃ, tadanantaraṃ rattuppalavanaṃ, tadanantaraṃ sugandhasālivanaṃ, tadanantaraṃ eḷālukaalābukumbhaṇḍādīni madhurarasāni valliphalāni, tadanantaraṃ aḍḍhayojanavitthatameva ucchuvanaṃ, tattha pūgarukkhakkhandhappamāṇaṃ ucchu. Tadanantaraṃ kadalivanaṃ, yato duve pakkāni khādantā kilamanti. Tadanantaraṃ cāṭippamāṇaphalaṃ panasavanaṃ, tadanantaraṃ ambavanaṃ, jambuvanaṃ, kapiṭṭhavananti saṅkhepato tasmiṃ dahe khāditabbayuttakaṃ phalaṃ nāma natthīti na vattabbaṃ. Iti imasmiṃ himavati vijjamānakasattamahāsarappabhutīnaṃ pamāṇasaṇṭhānādibhedaṃ sabbameva visesaṃ bhagavā sabbathā avedi aññāsi paṭivijjhiyevāti daṭṭhabbaṃ.

In the middle of the Mandākinī Lake, for a stretch of twenty-five yojanas, there is neither moss nor water-plant—only water the color of crystal. Beyond that, in water waist-deep for elephants, there is a white lotus grove half a yojana wide, encircling the water. There, the lotus roots are as thick as the head of a plough, and the lotus stalks are the size of the head of a large drum. In each joint of the stalks, there is an āḷhaka measure of milk-sap. When the lotuses bloom, the wind raises a mass of pollen and deposits it on the lotus leaves. There, drops of water fall, and then, cooked by the heat of the sun, lotus honey remains, like a lump of smelted iron. Following that is an equally vast grove of red lotuses, then a grove of red water lilies, then white water lilies, then blue water lilies, then red water lilies, then a grove of fragrant rice, and then sweet-tasting vine fruits like cucumbers, gourds, and pumpkins. After that, there is a sugarcane grove also half a yojana wide, where the sugarcane stalks are as thick as areca-nut tree trunks. Next is a banana grove, from which one becomes weary after eating just two ripe fruits. Then comes a grove of jackfruit trees with fruits the size of a large pot, followed by mango groves, rose-apple groves, and wood-apple groves. In short, it cannot be said that there is no fruit in this lake suitable for eating. Thus, the Blessed One in every way knew, understood, and penetrated all the specific details regarding the measure, shape, and other distinctions of the seven great lakes and other features existing in this Himavanta region. It should be understood thus.

Tipañcayojanakkhandhaparikkhepāti pannarasayojanappamāṇakkhandhaparikkhepā, khandhassa pariṇāho pannarasayojanappamāṇoti vuttaṃ hoti. Nagavhayāti nagasaddena avhātabbā, rukkhābhidhānāti attho. Rukkho hi na gacchatīti nagoti vuccati. Nagavhayā jambūti yojetabbaṃ. Paññāsayojanakkhandhasākhāyāmāti ubbedhato paññāsayojanappamāṇakkhandhāyāmā ubbedhato samantato ca paññāsayojanasākhāyāmā ca. Tato eva satayojanavitthiṇṇā, tāvadeva ca uggatā. Jamburukkhassa hi mūlato paṭṭhāya yāva sākhāviṭapā, tāva paṇṇāsa yojanāni, tato parampi ujukaṃ uggatasākhā paṇṇāsa yojanāni, samantato ca ekekā sākhā paṇṇāsa paṇṇāsa yojanāni vaḍḍhitāni. Tāsu pana mahantā mahantā nadiyo sandanti, tāsaṃ nadīnaṃ ubhayatīre jambupakkānaṃ patitaṭṭhāne suvaṇṇaṅkurā uṭṭhahanti, te nadījalena vuyhamānā anupubbena mahāsamuddaṃ pavisanti, tatoyeva jambunadiyaṃ nibbattattā ‘‘jambunada’’nti taṃ suvaṇṇaṃ vuccati.

The phrase 'with a fifteen-yojana trunk-circumference' means having a trunk circumference of fifteen yojanas; that is to say, the girth of the trunk is fifteen yojanas. The phrase 'called naga' means it is to be called by the word 'naga,' which is a term for a tree. For a tree does not go (na gacchati), hence it is called 'naga.' It should be connected as 'the Jambu tree, called naga.' The phrase 'with a trunk and branches of fifty-yojana length' means that the trunk is fifty yojanas in height, and the branches are fifty yojanas long, extending upwards and all around. Thus, it is one hundred yojanas wide and just as high. For the Jambu tree, from its root up to the fork of its branches is fifty yojanas; beyond that, the straight upward-rising branch is another fifty yojanas, and all around, each of the main branches extends for fifty yojanas. On it, great rivers flow, and on both banks of these rivers, golden shoots arise where ripe Jambu fruits have fallen. Carried along by the river's water, they gradually enter the great ocean. For this very reason, because it is produced in the Jambu River, that gold is called 'Jambunada'.

Yassānubhāvenāti yassā mahantatā kappaṭṭhāyikādippakārena pabhāvena. Yañcetaṃ jambuyā pamāṇaṃ, etadeva asurānaṃ cittapāṭaliyā, garuḷānaṃ simbalirukkhassa, aparagoyāne kadambassa, uttarakurūsu kapparukkhassa, pubbavidehe sirīsassa, tāvatiṃsesu pāricchattakassāti. Tenāhu porāṇā –

The phrase 'by whose power' refers to its greatness and its power, which is characterized by its enduring for an eon and so forth. And this which is the measure of the Jambu tree is also the measure of the Asuras' Cittapāṭali tree, the Garuḷas' silk-cotton tree, the Kadamba tree in Aparagoyāna, the wish-fulfilling tree in Uttarakuru, the Sirīsa tree in Pubbavideha, and the Pāricchattaka tree in Tāvatiṃsa. Therefore the ancients said:

‘‘Pāṭalī simbalī jambū, devānaṃ pārichattako;

Kadambo kapparukkho ca, sirīsena bhavati sattama’’nti. (visuddhi. 1.137;

a. ni. aṭṭha. 1.1.322);

"The Pāṭalī, the Simbalī, the Jambū, the Pāricchattaka of the gods, the Kadamba, and the wish-fulfilling tree, with the Sirīsa as the seventh."

Ettha [Pg.260] sirīsena bhavati sattamanti ettha sirīsenāti paccatte karaṇavacanaṃ. Sattamanti liṅgavipallāsena vuttaṃ, sirīso bhavati sattamoti attho.

Here, in the phrase 'sirīsena bhavati sattamaṃ,' the word 'sirīsena' is an instrumental case used in the sense of the agent. 'Sattamaṃ' is stated with a change of gender; the meaning is 'the Sirīsa is the seventh.'

Cakkavāḷasiluccayoti cakkavāḷapabbato. Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhitoti heṭṭhā vuttaṃ sabbampi taṃ parikkhipitvā cakkavāḷasiluccayo patiṭṭhito, ayaṃ ekā lokadhātu nāmāti attho. Ma-kāro padasandhivasena āgato. ‘‘Taṃ sabbaṃ lokadhātuṃ parikkhipitvā ayaṃ cakkavāḷasiluccayo ṭhito’’ti evampettha sambandhaṃ vadanti, evaṃ vuttepi cakkavāḷapabbatopi lokadhātuyevāti veditabbaṃ.

The Cakkavāḷasiluccaya is the Cakkavāḷa mountain. As for the phrase 'Encircling all that, it stands as the world-system,' the meaning is that the Cakkavāḷa mountain is established, encircling all that was stated below; this is called one world-system. The letter 'm' has arisen due to word juncture. They state the connection of the words here thus: 'This Cakkavāḷa mountain stands encircling that entire world-system.' Even when it is stated thus, it should be understood that the Cakkavāḷa mountain is itself the world-system.

Tatthāti tissaṃ lokadhātuyaṃ. Candamaṇḍalaṃ ekūnapaññāsayojananti ujukaṃ āyāmato vitthārato ubbedhato ca ekūnapaññāsayojanaṃ, parimaṇḍalato pana tīhi yojanehi ūnadiyaḍḍhasatayojanaṃ. Sūriyamaṇḍalaṃ paññāsayojananti etthāpi candamaṇḍale vuttanayeneva ujukaṃ paññāsayojananti veditabbaṃ, parimaṇḍalato pana diyaḍḍhasatayojanaṃ.

The word 'there' (tatthā) refers to that world-system. The moon's disk is forty-nine yojanas—meaning it is forty-nine yojanas when measured straight in length and width, but in circumference, it is one hundred and fifty yojanas minus three yojanas. The sun's disk is fifty yojanas—here too, it should be understood that it is fifty yojanas when measured straight, in the same way as stated for the moon's disk, but in circumference, it is one hundred and fifty yojanas.

Tesu pana candamaṇḍalaṃ (dī. ni. aṭṭha. 3.121) heṭṭhā, sūriyamaṇḍalaṃ upari, antarā nesaṃ yojanaṃ hoti. Candassa heṭṭhimantato sūriyassa uparimantaṃ yojanasataṃ hoti, candavimānaṃ anto maṇimayaṃ, bahi rajatena parikkhittaṃ, anto ca bahi ca sītalameva hoti. Sūriyavimānaṃ anto kanakamayaṃ, bāhiraṃ phalikaparikkhittaṃ hoti, anto ca bahi ca uṇhameva. Cando ujukaṃ saṇikaṃ gacchati. So hi amāvāsiyaṃ sūriyena saddhiṃ gacchanto divase divase thokaṃ thokaṃ ohīyanto puṇṇamāsiyaṃ upaḍḍhamaggato ohīyati, tiriyaṃ pana sīghaṃ gacchati. Tathā hesa ekasmiṃ māse kadāci dakkhiṇato, kadāci uttarato dissati, candassa ubhosu passesu nakkhattatārakā gacchanti, cando dhenu viya vacchaṃ taṃ taṃ nakkhattaṃ upasaṅkamati, nakkhattāni pana attano gamanaṭṭhānaṃ na vijahanti, attano vīthiyāva gacchanti. Sūriyassa pana ujukaṃ gamanaṃ sīghaṃ, tiriyaṃ gamanaṃ dandhaṃ. Tiriyaṃ gamanaṃ nāma dakkhiṇadisato uttaradisāya, uttaradisato dakkhiṇadisāya gamanaṃ, taṃ dandhaṃ chahi chahi māsehi ijjhanato.

Among these, the moon's disk is below and the sun's disk is above; between them is one yojana. From the lowest edge of the moon to the highest edge of the sun is one hundred yojanas. The moon's celestial mansion is made of gems inside and is surrounded by silver on the outside; both inside and outside, it is only cool. The sun's celestial mansion is made of gold inside and is surrounded by crystal on the outside; both inside and outside, it is only hot. When traveling straight, the moon moves slowly. For, on the new moon day, while traveling together with the sun, it falls behind little by little each day, and on the full moon day, it has fallen behind by half the path. When traveling transversely, however, it moves swiftly. Thus, in one month, this moon is sometimes seen from the south and sometimes from the north. On both sides of the moon, the constellation-stars travel. The moon approaches each constellation like a cow approaching her calf. The constellations, however, do not abandon their own place of movement; they travel only along their own course. As for the sun, however, its straight movement is swift, and its transverse movement is slow. Transverse movement means the movement from the southern direction to the northern direction, and from the northern direction to the southern direction. That movement is slow because it is completed in six months for each direction.

Sūriyo kāḷapakkhauposathe candena saheva gantvā tato paraṃ pāṭipadadivase yojanānaṃ satasahassaṃ candamaṇḍalaṃ ohāya gacchati attano [Pg.261] sīghagāmitāya tassa ca dandhagāmitāya, atha cando lekhā viya paññāyati. Tato parampi pakkhassa dutiyāya yojanānaṃ satasahassaṃ candamaṇḍalaṃ ohāya gacchati. Evaṃ divase divase yāva sukkapakkhauposathadivasā satasahassaṃ satasahassaṃ ohāya gacchati, atha cando anukkamena vaḍḍhitvā uposathadivase paripuṇṇo hoti. Anukkamena vaḍḍhanañcettha uparibhāgato patitasūriyālokatāya heṭṭhato pavattāya sūriyassa dūrabhāvena divase divase anukkamena parihāyamānāya attano chāyāya vasena anukkamena caṇḍamaṇḍalappadesassa vaḍḍhamānassa viya dissamānatāyāti veditabbaṃ, tasmā anukkamena vaḍḍhitvā viya uposathadivase puṇṇamāyaṃ paripuṇṇamaṇḍalo hutvā dissati. Atha sūriyo pāṭipadadivase yojanānaṃ satasahassaṃ dhāvitvā puna candamaṇḍalaṃ gaṇhāti candassa dandhagatitāya attano ca sīghagatitāya, tathā dutiyāya satasahassanti evaṃ yāva uposathadivasā satasahassaṃ satasahassaṃ dhāvitvā gaṇhāti. Atha cando anukkamena hāyitvā kāḷapakkhauposathadivase sabbaso na paññāyati, anukkamena hāyamānatā cettha anukkamena vaḍḍhamānatāya vuttanayena veditabbā. Tattha pana chāyāya hāyamānatāya maṇḍalaṃ vaḍḍhamānaṃ viya dissati, idha ca chāyāya vaḍḍhamānatāya maṇḍalaṃ hāyamānaṃ viya dissati, tasmā anukkamena hāyitvā viya uposathadivase sabbaso na paññāyati. Candaṃ heṭṭhā katvā sūriyo upari hoti, mahatiyā pātiyā khuddakabhājanaṃ viya candamaṇḍalaṃ pidhīyati, majjhanhike gehacchāyā viya candassa chāyā na paññāyati. So chāyāya apaññāyamānāya dūre ṭhitānaṃ divā padīpo viya sayampi na paññāyati.

On the Uposatha day of the dark fortnight, the sun goes along with the moon; then, on the first day of the waxing fortnight, it leaves the moon's orb behind by a hundred thousand yojanas due to its own swift movement and the moon's slow movement, and then the moon appears like a streak. Then again, on the second day of the fortnight, it leaves the moon's orb behind by another hundred thousand yojanas. Thus, day by day, until the Uposatha day of the bright fortnight, it leaves it behind by a hundred thousand yojanas each day, and then the moon gradually waxes until it becomes full on the Uposatha day. The gradual waxing here should be understood as follows: due to the sunlight falling from above, due to the sun's distance, and by the power of its own shadow which extends from below and gradually diminishes day by day, the area of the moon's orb appears as if it is gradually growing larger. Therefore, having seemingly waxed gradually, on the full-moon Uposatha day, it appears as a complete orb. Then, on the first day of the waning fortnight, the sun, having traveled a hundred thousand yojanas, again gains on the moon's orb due to the moon's slow movement and its own swift movement. Similarly, on the second day, it gains another hundred thousand yojanas on it, and so on until the Uposatha day, it gains a hundred thousand yojanas on it each day. Then the moon gradually wanes until, on the Uposatha day of the dark fortnight, it is no longer visible at all. The gradual waning here should be understood by the method stated for the gradual waxing. There, because of the shadow's diminishing, the orb appeared to grow; but here, because of the shadow's increasing, the orb appears to shrink. Therefore, having seemingly waned gradually, on the Uposatha day, it is no longer visible at all. The sun is above, having placed the moon below; the moon's orb is covered like a small vessel by a large bowl. Just as the shadow of a house at midday is not visible, so too the moon's shadow is not visible. With its shadow not being visible, the moon itself is not visible, just as a lamp during the day is not visible to those standing far away.

Imesaṃ pana ajavīthi nāgavīthi govīthīti tisso gamanavīthiyo honti. Tattha ajānaṃ udakaṃ paṭikūlaṃ hoti, hatthināgānaṃ manāpaṃ, gunnaṃ sītuṇhasamatāya phāsu hoti. Tathā ca yāya vīthiyā sūriye gacchante vassavalāhakadevaputtā sūriyābhitāpasantattā attano vimānato na nikkhamanti, kīḷāpasutā hutvā na vicaranti, tadā kira sūriyavimānaṃ pakatimaggato adho otaritvā vicarati, tassa oruyha caraṇeneva candavimānampi adho oruyha carati taggatikattā, tasmā [Pg.262] sā vīthi udakābhāvena ajānurūpatāya ‘‘ajavīthī’’ti samaññā gatā. Yāya pana vīthiyā sūriye gacchante vassavalāhakadevaputtā sūriyābhitāpābhāvato abhiṇhaṃ attano vimānato bahi nikkhamitvā kīḷāpasutā hutvā ito cito ca vicaranti, tadā kira sūriyavimānaṃ pakatimaggato uddhaṃ āruhitvā vicarati, tassa uddhaṃ āruyha caraṇeneva candavimānampi uddhaṃ āruyha carati taggatikattā, taggatikatā ca samānagati nāma vātamaṇḍalena vimānassa phellitabbattā, tasmā sā vīthi udakabahubhāvena nāgānurūpatāya ‘‘nāgavīthī’’ti samaññā gatā. Yadā sūriyo uddhaṃ anārohanto adho ca anotaranto pakatimaggeneva gacchati, tadā vassavalāhakā yathākālaṃ yathāruciñca vimānato nikkhamitvā sukhena vicaranti, tena kālena kālaṃ vassanato loke utusamatā hoti, tāya utusamatāya hetubhūtāya sā candimasūriyānaṃ gati gavānurūpatāya ‘‘govīthī’’ti samaññā gatā. Tasmā yaṃ kālaṃ candimasūriyā ajavīthiṃ āruhanti, tadā devo ekabindumpi na vassati. Yadā nāgavīthiṃ ārohanti, tadā bhinnaṃ viya nabhaṃ paggharati. Yadā govīthiṃ ārohanti, tadā utusamatā sampajjati.

For these, however, there are three paths of movement: the goat path, the nāga path, and the cow path. Among them, water is repulsive to goats, delightful to elephants and nāgas, and comfortable for cows due to the balance of heat and cold. And so, when the sun travels along the path where the rain-cloud devaputtas, greatly scorched by the sun's heat, do not emerge from their mansions and do not wander about, being intent on play, then, it is said, the sun's mansion descends below its normal path and travels. Because of its descending and moving, the moon's mansion also descends and moves, due to their shared motion. Therefore, that path, due to the absence of water and its suitability for goats, is designated the 'goat path.' But when the sun travels along the path where the rain-cloud devaputtas, due to the absence of the sun's heat, frequently emerge from their mansions and wander here and there, being intent on play, then, it is said, the sun's mansion ascends above its normal path and travels. Because of its ascending and moving, the moon's mansion also ascends and moves, due to their shared motion; and this shared motion is also because the mansion must be propelled by the wind sphere of equal motion. Therefore, that path, due to the abundance of water and its suitability for elephants and nāgas, is designated the 'nāga path.' When the sun, neither ascending above nor descending below, travels only by its normal path, then the rain-cloud devas emerge from their mansions at the proper time and as they please, and wander with ease. Through this, rain falls in due season, and seasonal balance occurs in the world. Because of this seasonal balance which is the cause, that motion of the sun and moon, being suitable for cows, is designated the 'cow path.' Therefore, when the sun and moon ascend the goat path, not even a single drop of rain falls. When they ascend the nāga path, the sky pours down as if breaking apart. When they ascend the cow path, seasonal balance is accomplished.

Yadā pana rājāno adhammikā honti, tesaṃ adhammikatāya uparājasenāpatippabhutayo sabbe devā brahmāno ca adhammikā honti, tadā tesaṃ adhammikatāya visamaṃ candimasūriyā parivattanti. Tadā hi bahvābādhatādianiṭṭhaphalūpanissayabhūtassa yathāvuttassa adhammikatāsaññitassa sādhāraṇassa pāpakammassa balena visamaṃ vāyantena vāyunā phelliyamānā candimasūriyā sineruṃ parikkhipantā visamaṃ parivattanti, yathāmaggena na pavattanti. Vāto yathāmaggena na vāyati, ayathāmaggena vāyati, ayathāmaggena vāyanto ākāsaṭṭhavimānāni khobheti, vimānesu khobhitesu devatānaṃ kīḷanatthāya cittāni na namanti, cittesu anamantesu sītuṇhabhedo utu yathākālena na sampajjati, tasmiṃ asampajjante na sammā devo vassati, kadāci vassati, kadāci na vassati, katthaci vassati, katthaci na vassati. Vassantopi vappakāle aṅkurakāle nāḷakāle pupphakāle khīraggahaṇādikālesu yathā yathā [Pg.263] sassānaṃ upakāro na hoti, tathā tathā vassati ca vigacchati ca. Tena sassāni visamapākāni honti vigatagandharasādisampadāni, ekabhājane pakkhittataṇḍulesupi ekasmiṃ padese bhattaṃ uttaṇḍulaṃ hoti, ekasmiṃ atikilinnaṃ, ekasmiṃ samapākaṃ. Taṃ paribhuttaṃ kucchiyampi sabbaso apariṇataṃ, ekadesena pariṇataṃ, supariṇatanti evaṃ tīhiyeva pakārehi paccati, pakkāsayaṃ na sammā upagacchati. Tena sattā bahvābādhā ceva honti appāyukā ca.

But when kings are unrighteous, due to their unrighteousness, the viceroys, generals, and their retinue, and all the devas and brahmās become unrighteous. Then, due to their unrighteousness, the moon and sun revolve unevenly. Indeed, at that time, by the power of the common unwholesome kamma—designated as unrighteousness as aforesaid, which has become the supporting condition for undesirable results such as much illness—the moon and sun, being propelled by the wind blowing unevenly, revolve unevenly while encircling Mount Sineru; they do not proceed on their proper path. The wind does not blow along its proper course; it blows along an improper course. Blowing along an improper course, it disturbs the celestial mansions situated in the sky. When the mansions are disturbed, the minds of the devas do not incline towards play. When their minds do not incline, the season with its division of cold and heat does not occur at the proper time. When that does not occur, the deva does not rain properly. Sometimes it rains, sometimes it does not rain. In some places it rains, in some places it does not rain. Even when it rains, it rains and ceases in such a way that it is of no benefit to the crops at the time of sowing, sprouting, stalk-forming, flowering, or forming the milky grain. Because of that, the crops become unevenly ripened, devoid of the perfection of scent, taste, and so forth. Even among rice grains placed in a single pot, in one part the cooked rice is hard, in one part it is mushy, and in one part it is evenly cooked. When that is eaten, in the stomach also it is digested in these three ways: entirely undigested, partly digested, or poorly digested. It does not undergo proper digestion. Because of that, beings have much illness and have short lifespans.

Dhammikānaṃ pana rājūnaṃ kāle vuttavipariyāyena candimasūriyā samaṃ parivattanti, yathāmaggena pavattanti, utusamatā ca sampajjati, candimasūriyā cha māse sineruto bahi nikkhamanti, cha māse anto vicaranti. Tathā hi sinerusamīpena taṃ padakkhiṇaṃ katvā gacchantā cha māse tato gamanavīthito bahi attano tiriyaṃ gamanena cakkavāḷābhimukhā nikkhamanti. Evaṃ cha māse khaṇe khaṇe sineruto apasakkanavasena tato nikkhamitvā cakkavāḷasamīpaṃ pattā. Tatopi cha māse khaṇe khaṇe apasakkanavasena nikkhamitvā sinerusamīpaṃ pāpuṇantā anto vicaranti. Te hi āsāḷhīmāse sinerusamīpena caranti, tato dve māse nikkhamitvā bahi caranti. Paṭhamakattikamāse majjhena gacchanti, tato cakkavāḷābhimukhā gantvā tayo māse cakkavāḷasamīpena vicaritvā puna nikkhamitvā citramāse majjhena gantvā tato pare dve māse sineruabhimukhā pakkhanditvā puna āsāḷhe sinerusamīpena caranti. Ettha ca sinerussa cakkavāḷassa ca yaṃ ṭhānaṃ vemajjhaṃ, tassa sinerussa ca yaṃ ṭhānaṃ vemajjhaṃ, tena gacchantā sinerusamīpena carantīti veditabbā, na sinerussa aggālindaṃ allīnā, cakkavāḷasamīpena caraṇampi imināva nayena veditabbaṃ. Yadā pana sinerussa cakkavāḷassa ujukaṃ vemajjhena gacchanti, tadā vemajjhena vicarantīti veditabbaṃ.

During the time of righteous kings, however, in the opposite manner to what was described, the moon and sun revolve uniformly, they proceed by their usual path, and the evenness of the seasons is accomplished. The moon and sun go out from Sineru for six months and travel inward for six months. Indeed, while circumambulating Sineru closely, for six months they go outward from that path of travel, moving transversely toward the Cakkavāḷa. Thus, for six months, shifting away from Sineru moment by moment, they depart from there and reach the vicinity of the Cakkavāḷa. From there also, for six months, shifting away moment by moment, they depart and, upon reaching the vicinity of Sineru, travel inward. Indeed, in the month of Āsāḷhī, they travel near Sineru. From there, they go out for two months and travel outward. In the first month of Kattika, they go by the middle path. From there, moving toward the Cakkavāḷa, they travel near the Cakkavāḷa for three months. Departing again, they go by the middle path in the month of Citra. After that, for the next two months, they rush toward Sineru and again travel near Sineru in Āsāḷha. Herein, it should be understood that when they are said to travel near Sineru, they are going by the path that is midway between Sineru and the midway point of Sineru and the Cakkavāḷa, not clinging to the upper terrace of Sineru. Their traveling near the Cakkavāḷa should also be understood by this same method. But when they go directly along the midway path between Sineru and the Cakkavāḷa, it should be known that they are traveling by the middle path.

Evaṃ vicarantā ca ekappahārena tīsupi dīpesu ālokaṃ karonti. Ekekāya disāya nava nava yojanasatasahassāni andhakāraṃ vidhamitvā ālokaṃ dassenti. Kathaṃ? Imasmiñhi dīpe sūriyuggamanakālo pubbavidehe majjhanhiko hoti, uttarakurūsu atthaṅgamanakālo, aparagoyāne majjhimayāmo, pubbavidehamhi uggamanakālo uttarakurūsu majjhanhiko, aparagoyāne atthaṅgamanakālo, idha majjhimayāmo, uttarakurūsu [Pg.264] uggamanakālo aparagoyāne majjhanhiko, idha atthaṅgamanakālo, pubbavidehe majjhimayāmo, aparagoyānadīpe uggamanakālo idha majjhanhiko, pubbavidehadīpe atthaṅgamanakālo, uttarakurūsu majjhimayāmo. Imasmiñhi dīpe ṭhitamajjhanhikavelāyaṃ pubbavidehavāsīnaṃ atthaṅgamanavasena upaḍḍhaṃ sūriyamaṇḍalaṃ paññāyati, aparagoyānavāsīnaṃ uggamanavasena upaḍḍhaṃ paññāyati. Evaṃ sesadīpesupi. Iti imināva pakārena tīsu dīpesu ekappahāreneva candimasūriyā ālokaṃ dassentīti veditabbaṃ.

While moving thus, they illuminate all three continents at once. In each direction, they dispel darkness for nine hundred thousand yojanas, providing light. How? Indeed, when it is sunrise in this continent, it is midday in Pubbavideha, sunset in Uttarakuru, and midnight in Aparagoyāna. When it is sunrise in Pubbavideha, it is midday in Uttarakuru, sunset in Aparagoyāna, and midnight here. When it is sunrise in Uttarakuru, it is midday in Aparagoyāna, sunset here, and midnight in Pubbavideha. When it is sunrise in the continent of Aparagoyāna, it is midday here, sunset in the continent of Pubbavideha, and midnight in Uttarakuru. Indeed, at the time of midday in this continent, half of the solar disc appears to the inhabitants of Pubbavideha as it is setting, and half appears to the inhabitants of Aparagoyāna as it is rising. Thus it is also in the remaining continents. Therefore, it should be understood that in this very manner, the moon and sun provide light to the three continents at once.

Ito aññathā pana dvīsu eva dīpesu ekappahāreneva ālokaṃ dassenti. Yasmiñhi dīpe atthaṅgamanavasena upaḍḍhaṃ sūriyamaṇḍalaṃ paññāyati, atthaṅgamite tattha na paññāyati, ālokaṃ na dasseti, dvīsu eva dīpesu ekappahārena ubhayaṃ. Ekekāya disāya nava nava yojanasatasahassāni andhakāravidhamanampi imināva nayena daṭṭhabbaṃ. Imasmiñhi dīpe ṭhitamajjhanhikavelāyaṃ pubbavidehavāsīnaṃ atthaṅgamanavasena upaḍḍhaṃ sūriyamaṇḍalaṃ paññāyatīti pubbavidehe navayojanasatasahassappamāṇe ṭhāne andhakāraṃ vidhamitvā ālokaṃ dasseti, tathā aparagoyāne uggamanavasena tatthāpi upaḍḍhasseva paññāyamānattā. Pubbavidehānaṃ pana atthaṅgamite na paññāyatīti dvīsu dīpesu sabbattha andhakāraṃ vidhamitvā ālokaṃ dasseti aparagoyānepi uggate sūriye sabbattha andhakāravidhamanato.

Otherwise, however, they provide light in only two continents at once. For in whichever continent half of the sun’s disc is visible by way of setting, when it has set there, it is not visible and does not provide light; it is visible in only two continents at once. The dispelling of darkness for nine hundred thousand yojanas in each direction is also to be understood by this same method. For when it is midday in this continent, half of the sun’s disc is visible to the inhabitants of Pubbavideha by way of setting; thus in Pubbavideha, it dispels darkness and provides light over a distance of nine hundred thousand yojanas. Similarly in Aparagoyāna, by way of rising, because there as well just half of it is visible. But for the inhabitants of Pubbavideha, when it has set, it is no longer visible; thus in two continents it dispels darkness everywhere and provides light, because in Aparagoyāna also, when the sun has risen, it dispels darkness everywhere.

Pātubhavantā ca candimasūriyā ekatova loke pātubhavanti, tesu sūriyo paṭhamataraṃ paññāyati. Paṭhamakappikānañhi sattānaṃ sayaṃpabhāya antarahitāya andhakāro ahosi. Te bhītatasitā ‘‘bhaddakaṃ vatassa, sace añño āloko bhaveyyā’’ti cintayiṃsu. Tato mahājanassa sūrabhāvaṃ janayamānaṃ sūriyamaṇḍalaṃ uṭṭhahi, tenevassa ‘‘sūriyo’’ti nāmaṃ ahosi. Tasmiṃ divasaṃ ālokaṃ katvā atthaṅgamite puna andhakāro ahosi. Te bhītatasitā ‘‘bhaddakaṃ vatassa, sace añño āloko uppajjeyyā’’ti cintayiṃsu. Atha nesaṃ chandaṃ ñatvā viya candamaṇḍalaṃ uṭṭhahi, tenevassa ‘‘cando’’ti nāmaṃ ahosi. Evaṃ candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pātubhavanti[Pg.265], tato pabhuti rattindivā paññāyanti. Anukkamena ca māsaḍḍhamāsautusaṃvaccharā jāyanti. Candimasūriyānaṃ pana pātubhūtadivaseyeva sinerucakkavāḷahimavantapabbatā cattāro ca dīpā pātubhavanti, te ca kho apubbaṃ acarimaṃ phagguṇapuṇṇamadivaseyeva pātubhavantīti veditabbaṃ.

When the moon and sun appeared, they appeared in the world at the same time; among them, the sun was known first. For the beings of the first aeon, when their own radiance had vanished, darkness arose. They, being frightened and terrified, thought, “How wonderful it would be if another light were to appear!” Then, generating courage in the great multitude, the solar orb arose—for that very reason, its name became ‘sūriya’ (the sun). When it had made light during the day and then set, darkness arose again. They, being frightened and terrified, thought, “How wonderful it would be if another light were to arise!” Then, as if knowing their desire, the lunar orb arose—for that very reason, its name became ‘canda’ (the moon). Thus, when the moon and sun had appeared, the constellations and the hosts of stars appeared, and from that time onwards, night and day were known. Successively, half-months, months, seasons, and years came to be. On the very day the moon and sun appeared, Mount Sineru, the Cakkavāḷa mountain range, the Himavanta mountain, and the four continents also appeared. And it should be known that these appeared neither before nor after, but on the very full-moon day of Phagguṇa.

Yasmā cettha ‘‘ekaṃ cakkavāḷaṃ āyāmato ca vitthārato ca yojanānaṃ dvādasa satasahassāni tīṇi sahassāni cattāri satāni paññāsañca yojanānī’’ti aṭṭhakathāyaṃ (pārā. aṭṭha. 1.1 verañjakaṇḍavaṇṇanā) vuttaṃ, tasmā vuttappamāṇato imassa cakkavāḷassa sinerupatiṭṭhitokāse caturāsīti yojanasahassāni parato yāva cakkavāḷapabbatā uttaradisābhāgappamāṇañca pahāya imissā dakkhiṇadisāya –

Since it is stated in the commentary that “one world-system measures twelve hundred thousand, three thousand, four hundred, and fifty yojanas in length and breadth,” therefore, from that stated measure, having excluded the eighty-four thousand yojanas of the place where Sineru is established in this Cakkavāḷa, and also the measure of the northern portion from there up to the Cakkavāḷa mountain range, in this southern direction—

Sinerucakkavāḷānaṃ, antaraṃ parimāṇato;

Pañca satasahassāni, sahassānūnasaṭṭhi ca.

The interval between Sineru and the Cakkavāḷa, by measure, is five hundred thousand, and fifty-nine thousand,

Satāni satta ñeyyāni, pañcavīsuttarāni ca;

Majjhavīthigato nāma, tattha vemajjhago ravi.

and seven hundred and twenty-five should be known. There, the sun, which travels through the very middle, is called Majjhavīthigata.

Majjhato yāva merumhā, cakkavāḷānamantare;

Vemajjhago yadā hoti, ubhayantagato tadā.

From the middle path, as far as Meru and as far as the Cakkavāḷa, in the interval between them; when the sun is in the very middle, then it has gone to both ends.

Majjhato yāva merumhā, cakkavāḷā ca pabbatā;

Duve satasahassāni, sahassānūnasīti ca.

From the middle path as far as Meru and the Cakkavāḷa mountain: two hundred thousand, and eighty thousand less one thousand,

Aṭṭhasataṃ duve saṭṭhi, yojanāni dvigāvutaṃ;

Ubhato antato meru-cakkavāḷānamantare.

eight hundred and sixty-two yojanas and two gāvutas; in the interval between Meru and Cakkavāḷa, from both ends.

Ekaṃ satasahassañca, sahassānūnatālīsaṃ;

Navasatānekatiṃsa, yojanāni ca gāvutaṃ.

One hundred thousand, and forty thousand less one thousand, nine hundred and thirty-one yojanas, and one gāvuta.

Pamāṇato samantā ca, maṇḍalaṃ majjhavīthiyā;

Satasahassānūnavīsa, sahassānekatiṃsa ca.

By measure, the circumference of the middle path all around is two million less one hundred thousand, and thirty-one thousand,

Satamekañca viññeyyaṃ, pañcasattati uttaraṃ;

Dakkhiṇaṃ uttarañcāpi, gacchanto pana bhāṇumā.

and one hundred exceeding by seventy-five should be known. The sun, moreover, going from the north to the south, and from the south to the north,

Majjhavīthippamāṇena[Pg.266], maṇḍaleneva gacchati;

goes only by the circumference which has the measure of the middle path.

Gacchanto ca panevaṃ so, oruyhoruyha heṭṭhato.

And going thus, that sun repeatedly descends from above to below,

Āruyhāruyha uddhañca, yato gacchati sabbadā;

Tato gativasenassa, dūramaddhānamāsi taṃ.

and repeatedly ascends upwards. Because it always goes, therefore, by the force of its motion, that was a long distance for it.

Tiṃsa satasahassāni, yojanāni pamāṇato;

Tasmā so parito yāti, tattakaṃva dine dine.

The measure is thirty hundred thousand yojanas; therefore, it travels around that same amount day by day.

Sahassamekaṃ pañcasataṃ, catupaññāsayojanaṃ;

Tigāvutaṃ terasūsabhaṃ, tettiṃsa ratanāni ca.

One thousand, five hundred, and fifty-four yojanas; three gāvutas, thirteen usabhas, and thirty-three ratanas.

Aṭṭhaṅgulāni ca tiriyaṃ, gacchatekadine ravi;

Chatālīsasahassāni, cha satāni tigāvutaṃ.

The sun travels crosswise eight aṅgulas in one day; forty-six thousand, six hundred yojanas, and three gāvutas.

Yojanānaṃ titālīsaṃ, māsenekena gacchati;

Tenavutisahassāni, dvisataṃ sattasīti ca.

It travels forty-three yojanas in one month; ninety thousand, two hundred, and eighty-seven yojanas.

Gāvutāni duve cāpi, dvīhi māsehi gacchati;

Imāya gatiyā anta-vīthito vīthiantimaṃ.

And it travels two gāvutas in two months. By this course, it goes from the inner path to the outermost path.

Gacchati chahi māsehi, timāsehi ca majjhimaṃ;

Sinerusantike anta-vīthito pana bhāṇumā;

Āgacchanto dvimāsehi, assa dīpassa majjhago.

It goes [to the outermost path] in six months, and to the middle path in three months. The sun, however, coming from the inner path near Sineru, reaches the middle of this continent in two months.

Tasmā sīhaḷadīpassa, majjhato meruantaraṃ;

Duve satasahassāni, dvisatenādhikāni tu.

Therefore, from the middle of the island of Sīhaḷa, the distance to Meru is two hundred thousand and two hundred more yojanas.

Tettiṃsañca sahassāni, aṭṭhārasa tigāvutaṃ;

Cakkavāḷantarañcassa, dīpasseva ca majjhato.

Thirty-three thousand and eighteen yojanas, and three gāvutas. And the distance to the Cakkavāḷa from the very middle of this continent [is as follows]:

Tīṇi satasahassāni, sahassāni chavīsati;

Cha uttarāni pañceva, satānekañca gāvutanti.

Three hundred thousand, twenty-six thousand, five hundred and six yojanas, and one gāvuta.

Evamettha ayampi viseso veditabbo.

Thus, this distinction should also be understood here.

Tāvatiṃsabhavanaṃ dasasahassayojananti ettha tettiṃsa sahapuññakārino ettha nibbattāti taṃsahacaritaṭṭhānaṃ tettiṃsaṃ, tadeva tāvatiṃsaṃ[Pg.267], taṃ nivāso etesanti tāvatiṃsā, devā, tesaṃ bhavanaṃ tāvatiṃsabhavanaṃ. Tathā hi maghena māṇavena saddhiṃ macalagāmake kālaṃ katvā tattha uppanne tettiṃsa devaputte upādāya assa devalokassa ayaṃ paṇṇatti jātāti vadanti. Atha vā yasmā sesacakkavāḷesupi cha kāmāvacaradevalokā atthi. Vuttampi cetaṃ ‘‘sahassaṃ cātumahārājikānaṃ sahassaṃ tāvatiṃsāna’’nti. Tasmā nāmapaṇṇattiyevesā tassa devalokassāti veditabbā. Dasasahassayojananti idaṃ pana sakkapuraṃ sandhāya vuttanti veditabbaṃ. Tathā hi tāvatiṃsakāyikā devā atthi pabbataṭṭhakā, atthi ākāsaṭṭhakā, tesaṃ paramparā cakkavāḷapabbataṃ pattā, tathā cātumahārājikānaṃ yāmādīnañca. Ekadevalokepi hi devānaṃ paramparā cakkavāḷapabbataṃ appattā nāma natthi. Idaṃ pana tāvatiṃsabhavanaṃ sinerussa uparimatale dasasahassayojanike ṭhāne patiṭṭhitanti veditabbaṃ. Tassa pācīnapacchimadvārānaṃ antarā dasayojanasahassaṃ hoti, tathā dakkhiṇuttaradvārānaṃ. Taṃ kho pana nagaraṃ dvārasahassayuttaṃ ahosi ārāmapokkharaṇīpaṭimaṇḍitaṃ.

In the phrase 'The Tāvatiṃsa realm is ten thousand yojanas': Here, because thirty-three who performed merit together are reborn, the place associated with them is the Thirty-three, and that itself is Tāvatiṃsa. Since this is their dwelling, they are called the Tāvatiṃsa devas, and their abode is the Tāvatiṃsa realm. For it is said that on account of the thirty-three devaputtas who were born there after passing away in the village of Macala together with the youth Magha, this designation for this devaloka arose. Alternatively, because in the remaining world-systems there are also six sense-sphere devalokas—and this is also stated: “A thousand of the Cātumahārājikas, a thousand of the Tāvatiṃsas”—therefore, it should be understood that this is merely a name-designation for that devaloka. This statement 'ten thousand yojanas,' however, should be understood as spoken in reference to Sakka’s city. For there are Tāvatiṃsa devas who dwell on mountains, and there are those who dwell in the sky; their succession reaches the Cakkavāḷa mountain. It is likewise for the Cātumahārājikas, the Yāmas, and others. Indeed, in any single devaloka, there is no succession of devas that does not reach the Cakkavāḷa mountain. This Tāvatiṃsa realm, however, should be understood as established on the upper surface of Sineru, in a place of ten thousand yojanas. Between its eastern and western gates is ten thousand yojanas, and likewise between the southern and northern gates. That city was endowed with a thousand gates, adorned with parks and ponds.

Tassa majjhe (dha. pa. aṭṭha. 1.29 maghavatthu) tiyojanasatubbedhehi, dhajehi paṭimaṇḍito sattaratanamayo sattayojanasatubbedho sakkassa vejayanto nāma pāsādo. Tattha suvaṇṇayaṭṭhīsu maṇidhajā ahesuṃ, maṇiyaṭṭhīsu suvaṇṇadhajā, pavāḷayaṭṭhīsu muttadhajā, muttayaṭṭhīsu pavāḷadhajā, sattaratanamayāsu yaṭṭhīsu sattaratanamayā dhajā.

In its midst (Dhp.A. 1.29, Maghavatthu), adorned with banners three hundred yojanas high, is Sakka’s palace named Vejayanta, which is made of the seven kinds of gems and is seven hundred yojanas high. There, on golden flagstaffs were ruby banners; on ruby flagstaffs, golden banners; on coral flagstaffs, pearl banners; on pearl flagstaffs, coral banners; and on flagstaffs made of the seven kinds of gems, banners made of the seven kinds of gems.

Diyaḍḍhayojanasatāyāmo vejayantaratho (saṃ. ni. aṭṭha. 1.1.249 ādayo). Tassa hi pacchimanto paṇṇāsayojano, majjhe rathapañjaro paṇṇāsayojano, rathasandhito yāva rathasīsā paṇṇāseva yojanāni. Tadeva pamāṇaṃ diguṇaṃ katvā ‘‘tiyojanasatāyāmo’’tipi vadantiyeva. Tasmiṃ yojanikapallaṅko atthato tiṭṭhati. Tattha tiyojanikaṃ setacchattaṃ, ekasmiṃyeva yuge sahassaājaññayuttaṃ. Sesālaṅkārassa pamāṇaṃ natthi. Dhajo panassa aḍḍhatiyāni yojanasatāni uggato, yassa vātāhatassa pañcaṅgikatūriyasseva saddo niccharati.

The Vejayanta chariot is one hundred and fifty yojanas in length (cf. SA 1.1.249). Indeed, its rear part is fifty yojanas, the chariot enclosure in the middle is fifty yojanas, and from the chariot joint up to the chariot head is also fifty yojanas. Having doubled that very measurement, some also say it is 'three hundred yojanas in length.' In it, a one-yojana couch is established. There is a three-yojana white parasol, and to a single yoke are yoked a thousand thoroughbreds. There is no measure for the remaining ornamentation. Its banner, however, rises two hundred and fifty yojanas high, and when it is struck by the wind, a sound like that of a fivefold musical ensemble issues forth.

Sakkassa pana erāvaṇo nāma hatthī diyaḍḍhayojanasatiko, sopi devaputtoyeva. Na hi devalokasmiṃ tiracchānagatā honti, tasmā so [Pg.268] uyyānakīḷāya nikkhamanakāle attabhāvaṃ vijahitvā diyaḍḍhayojanasatiko erāvaṇo nāma hatthī hoti. So tettiṃsakumbhe māpeti āvaṭṭena gāvutaaḍḍhayojanappamāṇe, sabbesaṃ majjhe sakkassa atthāya sudassanaṃ nāma tiṃsayojanikaṃ kumbhaṃ māpeti. Tassa upari dvādasayojaniko ratanamaṇḍapo hoti. Tattha antarantarā sattaratanamayā yojanubbedhā dhajā uṭṭhahanti. Pariyante kiṅkiṇikajālā olambanti, yassa mandavāteritassa pañcaṅgikatūriyasaddasadiso dibbagītasaddo viya ravo niccharati. Maṇḍapamajjhe sakkassa yojaniko maṇipallaṅko paññatto hoti, tattha sakko nisīdati. Tettiṃsāya kumbhānaṃ ekekasmiṃ kumbhe satta satta dante māpeti, tesu ekeko paṇṇāsayojanāyāmo. Ekekasmiñcettha dante satta satta pokkharaṇiyo honti, ekekāya pokkharaṇiyā satta satta paduminīgacchā, ekekasmiṃ gacche satta satta pupphāni honti, ekekassa pupphassa satta satta pattāni, ekekasmiṃ patte satta satta devadhītaro naccanti. Evaṃ samantā paṇṇāsayojanaṭṭhāne hatthidantesuyeva naccanaṭasamajjo hoti.

Sakka's elephant is named Erāvaṇa, and he is one hundred and fifty yojanas in size; he too is a devaputta. Indeed, there are no animals in the deva world; therefore, when going out for recreation in the park, he abandons his own form and becomes the elephant named Erāvaṇa, one hundred and fifty yojanas in size. He fashions thirty-three protuberances, each measuring a gāvuta and half a yojana in circumference. In the midst of them all, for Sakka’s sake, he fashions a thirty-yojana protuberance called Sudassana. Above it is a jeweled pavilion twelve yojanas in size. There, at intervals, banners made of the seven kinds of gems, a yojana in height, rise up. Around the edges hang nets of small bells, whose sound, stirred by a gentle breeze, emerges like the sound of divine song, similar to the sound of the five-part orchestra. In the center of the pavilion, Sakka’s jeweled couch, a yojana in size, is prepared, and there Sakka sits. On each of the thirty-three protuberances, he fashions seven tusks, each fifty yojanas long. And on each of these tusks, there are seven lotus ponds. In each lotus pond, there are seven clusters of lotus plants. In each cluster, there are seven flowers. Each flower has seven petals. On each petal, seven celestial maidens dance. Thus, all around, in a space of fifty yojanas on the elephant’s tusks themselves, a festival of dance and performance takes place.

Nandā nāma pana pokkharaṇī paññāsayojanā. ‘‘Pañcasatayojanikā’’tipi vadanti.

The pond named Nandā, however, is fifty yojanas. Some also say it is five hundred yojanas.

Cittalatāvanaṃ pana saṭṭhiyojanikaṃ. ‘‘Pañcayojanasatika’’ntipi vadanti. Taṃ pana dibbarukkhasahassapaṭimaṇḍitaṃ, tathā nandanavanaṃ phārusakavanañca. Sakko panettha accharāsaṅghaparivuto saṭṭhiyojanikaṃ suvaṇṇamahāvīthiṃ otaritvā nakkhattaṃ kīḷanto nandanavanādīsu vicarati.

The Cittalatā Grove, however, is sixty yojanas in extent. Some also say it is five hundred yojanas. It is adorned with thousands of celestial trees, as are the Nandana Grove and the Phārusaka Grove. Here, Sakka, surrounded by a host of celestial nymphs, descends to a golden great highway of sixty yojanas and, celebrating a festival, roams about in the Nandana Grove and other such places.

Pāricchattako pana koviḷāro samantā tiyojanasataparimaṇḍalo pañcadasayojanapariṇāhakkhandho yojanasatubbedho. Tassa mūle saṭṭhiyojanāyāmā paññāsayojanavitthārā pañcadasayojanubbedhā jayasumanapupphakavaṇṇā paṇḍukambalasilā, yassā mudutāya sakkassa nisīdato upaḍḍhakāyo anupavisati, uṭṭhitakāle ūnaṃ paripūrati.

The Pāricchattaka tree, the Koviḷāra, is three hundred yojanas in circumference, with a trunk fifteen yojanas in girth and one hundred yojanas in height. At its base is the Paṇḍukambala stone slab, sixty yojanas long, fifty yojanas wide, and fifteen yojanas high, having the color of the jayasumana flower. Due to its softness, when Sakka sits upon it, half his body sinks in; when he rises, the depression is filled.

Sudhammā [Pg.269] nāma devasabhā āyāmato ca vitthārato ca tiyojanasatikā, parikkhepato navayojanasatikā, ubbedhato pañcayojanasatikā, tassā phalikamayā bhūmi, thambhatulāsaṅghāṭādīsu vāḷarūpādisaṅghaṭṭanakaāṇiyo maṇimayā, suvaṇṇamayā thambhā, rajatamayā thambhaghaṭakā ca saṅghāṭañca, pavāḷamayāni vāḷarūpāni, sattaratanamayā gopānasiyo ca pakkhapāsā ca mukhavaṭṭi ca, indanīlaiṭṭhakāhi chadanaṃ, sovaṇṇamayaṃ chadanavidhaṃ, rajatamayā thupikā.

The devas' assembly hall named Sudhammā is three hundred yojanas in length and width, nine hundred yojanas in circumference, and five hundred yojanas in height. Its floor is made of crystal. In its pillars, beams, rafters, and so on, the connecting pins with figures of beasts of prey and so on are made of gems. The pillars are made of gold; the pots placed between the pillars and the rafters are made of silver. The figures of beasts of prey are made of coral. The cornices, side panels, and the architrave are made of the seven kinds of gems. The roofing is of sapphire bricks, the roof structure is golden, and the finials are of silver.

Āsāvatī nāma ekā latā atthi, ‘‘sā pupphissatī’’ti devā vassasahassaṃ upaṭṭhānaṃ gacchanti, pāricchattake pupphamāne ekaṃ vassaṃ upaṭṭhānaṃ gacchanti. Te tassa paṇḍupalāsādibhāvato paṭṭhāya attamanā honti. Yathāha –

There is a creeper named Āsāvatī. Thinking, 'It will flower,' the devas attend to it for a thousand years. When the Pāricchattaka tree is flowering, they attend to it for one year. They are delighted beginning from the time its leaves turn yellow. As it is said:

‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti ‘paṇḍupalāso dāni pāricchattako koviḷāro, na cirasseva dāni pannapalāso bhavissatī’’’tiādi (a. ni. 7.69).

“Monks, at the time when the Pāricchattaka koviḷāra tree of the Tāvatiṃsa devas has yellow leaves, the Tāvatiṃsa devas are delighted, thinking, ‘Now the Pāricchattaka koviḷāra tree has yellow leaves; before long it will have shed its leaves.’”

Sabbapāliphullassa pana pāricchattakassa koviḷārassa samantā pañca yojanasatāni ābhā pharati, anuvātaṃ yojanasataṃ gandho gacchati. Pupphite pāricchattake ārohaṇakiccaṃ vā aṅkusaṃ gahetvā nāmanakiccaṃ vā pupphāharaṇatthaṃ caṅkoṭakakiccaṃ vā natthi. Kantanakavāto uṭṭhahitvā pupphāni vaṇṭato kantati, sampaṭicchanakavāto sampaṭicchati, pavesanakavāto sudhammadevasabhaṃ paveseti, sammajjanakavāto purāṇapupphāni nīharati, santharaṇakavāto pattakaṇṇikakesarāni racento santharati, majjhaṭṭhāne dhammāsanaṃ hoti yojanappamāṇo ratanapallaṅko, tassa upari dhāriyamānaṃ tiyojanikaṃ setacchattaṃ, tadanantaraṃ sakkassa devarañño āsanaṃ attharīyati, tato bāttiṃsāya devaputtānaṃ, tato aññesaṃ mahesakkhadevatānaṃ. Aññesaṃ devatānaṃ pana pupphakaṇṇikāva āsanaṃ hoti. Devā devasabhaṃ pavisitvā nisīdanti. Tato pupphehi reṇuvaṭṭi uggantvā upari kaṇṇikaṃ āhacca nipatamānā devatānaṃ tigāvutappamāṇaṃ [Pg.270] attabhāvaṃ lākhāparikammasajjitaṃ viya karoti, tesaṃ sā kīḷā catūhi māsehi pariyosānaṃ gacchati. Iti imāhi sampattīhi samannāgataṃ tāvatiṃsabhavanaṃ bhagavā sabbathā avedīti veditabbaṃ.

When the Pāricchattaka koviḷāra tree is in full bloom, its radiance spreads five hundred yojanas around, and its fragrance travels a hundred yojanas downwind. When the Pāricchattaka is in bloom, there is no task of ascending, nor the task of taking a hook to bend it down, nor the task of using a basket to gather the flowers. A cutting wind arises and cuts the flowers from their stalks; a receiving wind receives them; an entering wind carries them into the Sudhammā assembly hall; a sweeping wind removes the old flowers; and a spreading wind, while arranging the petals, pericarps, and filaments, spreads them out. In the center is the Dhamma seat—a jeweled couch a yojana in size, and above it is held a white parasol three yojanas in extent. Beneath that parasol, the seat of Sakka, king of the gods, is spread, then those of the thirty-three devaputtas, and then those of other deities of great power. For other deities, the flower pericarps themselves serve as seats. The gods enter the assembly hall and sit down. Then, a cloud of pollen, rising up from the flowers, strikes the pinnacle above and, falling down, makes the bodies of the gods, which are three gāvutas in size, appear as if adorned with lacquer work. Their play comes to an end in four months. Thus, it should be understood that the Blessed One fully knew the Tāvatiṃsa realm, endowed with such splendors.

Tathā asurabhavananti ettha devā viya na suranti na īsaranti na virocantīti asurā. Surā nāma devā, tesaṃ paṭipakkhāti vā asurā. Sakko kira macalagāmake magho nāma māṇavo hutvā tettiṃsa purise gahetvā kalyāṇakammaṃ karonto satta vattapadāni pūretvā tattha kālakato devaloke nibbatti saddhiṃ parisāya. Tato pubbadevā ‘‘āgantukadevaputtā āgatā, sakkāraṃ nesaṃ karomā’’ti vatvā dibbapadumāni upanāmesuṃ, upaḍḍharajjena ca nimantesuṃ. Sakko upaḍḍharajjena asantuṭṭho ahosi, atha nevāsikā ‘‘āgantukadevaputtānaṃ sakkāraṃ karomā’’ti gandhapānaṃ sajjayiṃsu. Sakko sakaparisāya saññaṃ adāsi ‘‘mārisā mā gandhapānaṃ pivittha, pivamānākāramattameva dassethā’’ti. Te tathā akaṃsu. Nevāsikadevatā suvaṇṇasarakehi upanītaṃ gandhapānaṃ yāvadatthaṃ pivitvā mattā tattha tattha suvaṇṇapathaviyaṃ patitvā sayiṃsu. Sakko ‘‘gaṇhatha dhutte, haratha dhutte’’ti te pādesu gāhāpetvā sinerupāde khipāpesi. Sakkassa puññatejena tadanuvattakāpi sabbe tattheva patiṃsu. Atha nesaṃ kammapaccayautusamuṭṭhānaṃ sinerussa heṭṭhimatale dasayojanasahassaṃ asurabhavanaṃ nibbatti pāricchattakapaṭicchannabhūtāya citrapāṭaliyā upasobhitaṃ. Sakko tesaṃ nivattitvā anāgamanatthāya ārakkhaṃ ṭhapesi. Yaṃ sandhāya vuttaṃ –

Thus, the Asura realm: here, unlike the gods, they do not shine, do not rule, do not excel—hence they are called Asuras. The gods are called Suras; or the Asuras are their opponents. It is said that Sakka, having been a young man named Magha in the village of Macala, took thirty-three men with him and performed meritorious deeds, fulfilling the seven practices. After passing away there, he was reborn in the heavenly world along with his retinue. Then the former gods said, 'The newcomer devaputtas have arrived; let us honor them,' and offered divine lotuses and invited them with half the kingdom. But Sakka was not satisfied with half the kingdom. Then the resident deities prepared a fragrant drink to honor the newcomer devaputtas. Sakka gave a sign to his retinue, saying, 'Friends, do not drink the fragrant drink—only show the appearance of drinking.' They did so. The resident deities, having drunk the fragrant drink to their fill from golden goblets, became intoxicated and, falling down, lay here and there upon the golden ground. Sakka then commanded, 'Seize these rogues, drag these rogues away!' and had them seized by the feet and thrown to the foot of Mount Sineru. By the power of Sakka’s merit, all their followers also fell there. Then, due to the seasonal conditions arising from their kamma, a ten-thousand-yojana Asura realm arose beneath the lowest level of Sineru, embellished with the Citrapāṭalī tree, which was their counterpart to the Pāricchattaka tree. Sakka, having turned them back, set up guards to prevent their return. In reference to which it was said:

‘‘Antarā dvinnaṃ ayujjhapurānaṃ, pañcavidhā ṭhapitā abhirakkhā;

Uragakaroṭipayassa ca hārī, madanayutā caturo ca mahatthā’’ti. (saṃ. ni. aṭṭha. 1.1.247;

jā. aṭṭha. 1.1.31);

“Between the two unconquerable cities, a fivefold guard was established: Nāgas, Supaṇṇas, Kumbhaṇḍas, Yakkhas, and the four mighty Great Kings endowed with pride.”

Tattha dvinnaṃ ayujjhapurānanti dvinnaṃ devāsuranagarānaṃ antarāti attho. Dve kira nagarāni yuddhena gahetuṃ asakkuṇeyyatāya ayujjhapurāni nāma jātāni. Yadā hi asurā balavanto honti, atha devehi palāyitvā devanagaraṃ pavisitvā dvāre pihite asurānaṃ satasahassampi kiñci [Pg.271] kātuṃ na sakkoti. Yadā devā balavanto honti, atha asurehi palāyitvā asuranagaraṃ pavisitvā dvāre pihite sakkānaṃ satasahassampi kiñci kātuṃ na sakkoti. Iti imāni dve nagarāni ayujjhapurāni nāma. Tesaṃ antarā etesu uragādīsu pañcasu ṭhānesu sakkena ārakkhā ṭhapitā. Tattha uragasaddena nāgā gahitā. Te udake mahabbalā honti, tasmā sinerussa paṭhamālinde etesaṃ ārakkhā. Sinerussa kira samantato bahalato puthulato ca pañcayojanasahassaparimāṇāni cattāri paribhaṇḍāni tāvatiṃsabhavanassa ārakkhāya nāgehi garuḷehi kumbhaṇḍehi yakkhehi ca adhiṭṭhitāni. Tehi kira sinerussa upaḍḍhaṃ pariyādinnaṃ, etāniyeva ca sinerussa ālindāni mekhalāni ca vuccanti. Karoṭisaddena supaṇṇā gahitā. Tesaṃ kira karoṭi nāma pānabhojanaṃ, tena nāmaṃ labhiṃsu, dutiyālinde tesaṃ ārakkhā. Payassahārīsaddena kumbhaṇḍā gahitā. Dānavarakkhasā kira te, tatiyālinde tesaṃ ārakkhā. Madanayutasaddena yakkhā gahitā. Visamacārino kira te yuddhasoṇḍā, catutthālinde tesaṃ ārakkhā. Caturo ca mahatthāti cattāro mahārājāno vuttā. Te hi sinerussa tasmiṃ tasmiṃ passe yugandharādīsu pañcasataparittadīpaparivāre mahādīpe ca sāsitabbassa mahato atthassa vasena ‘‘mahatthā’’ti vuccanti, pañcamālinde tesaṃ ārakkhā.

Therein, 'between the two Ayujjhapuras' means between the two cities of the devas and the asuras. It is said that two cities came to be called Ayujjhapuras because they could not be captured by battle. For when the asuras are strong, the devas flee and, entering the city of the devas with the gates closed, even a hundred thousand asuras can do nothing. When the devas are strong, the asuras flee and, entering the city of the asuras with the gates closed, even a hundred thousand Sakkas can do nothing. Thus, these two cities are called Ayujjhapuras. Between them, in these five places beginning with the nāgas, Sakka has established guards. Herein, by the term 'uraga,' the nāgas are meant. They are very powerful in water, so their guard is placed at the first terrace of Sineru. It is said that around Sineru, thick and broad, there are four ramparts measuring five thousand yojanas, guarded by nāgas, garuḍas, kumbhaṇḍas, and yakkhas for the protection of the Tāvatiṃsa realm. They are said to encircle half of Sineru, and these are called the terraces and girdles of Sineru. By the term 'karoṭi,' the supaṇṇas are meant. It is said their food and drink is called 'karoṭi,' hence they got that name; their guard is placed at the second terrace. By the term 'payassahārī,' the kumbhaṇḍas are meant. They are said to be dānava-rakkhasas, and their guard is placed at the third terrace. By the term 'madanayuta,' the yakkhas are meant. They are said to be of erratic conduct and fond of battle, and their guard is placed at the fourth terrace. And 'the four of great purpose' refers to the Four Great Kings. For they are called 'of great purpose' because of the great purpose of their rule over the various sides of Sineru, the Yugandhara and other mountains, and the great continent with its retinue of five hundred minor continents; their guard is placed at the fifth terrace.

Te pana asurā āyuvaṇṇayasaissariyasampattīhi tāvatiṃsasadisāva. Tasmā antarā attānaṃ ajānitvā pāṭaliyā pupphitāya ‘‘nayidaṃ devanagaraṃ, tattha pāricchattako pupphati, idha pana cittapāṭalī, jarasakkena mayaṃ suraṃ pāyetvā vañcitā, devanagarañca no gahitaṃ, gacchāma tena saddhiṃ yujjhissāmā’’ti hatthiassarathe āruyha suvaṇṇarajatamaṇiphalakāni gahetvā yuddhasajjā hutvā asurabheriyo vādentā mahāsamudde udakaṃ dvidhā bhinditvā uṭṭhahanti. Te deve vuṭṭhe vammikamakkhikā vammikaṃ viya sineruṃ abhiruhituṃ ārabhanti. Atha nesaṃ paṭhamaṃ nāgehi saddhiṃ yuddhaṃ hoti. Tasmiṃ kho pana yuddhe na kassaci chavi vā cammaṃ vā chijjati, na lohitaṃ uppajjati, kevalaṃ kumārakānaṃ dārumeṇḍakayuddhaṃ viya aññamaññaṃ santāsanamattameva hoti. Koṭisatāpi koṭisahassāpi nāgā tehi saddhiṃ yujjhitvā asurapuraṃyeva pavesetvā [Pg.272] nivattanti. Sace pana asurā balavanto honti, atha nāgā osakkitvā dutiye ālinde supaṇṇehi saddhiṃ ekato hutvā yujjhanti. Esa nayo supaṇṇādīsupi. Yadā pana tāni pañcapi ṭhānāni asurā maddanti, tadā ekato sampiṇḍitānipi tāni pañca balāni osakkanti. Atha cattāro mahārājāno gantvā sakkassa pavattiṃ ārocenti. Sakko tesaṃ vacanaṃ sutvā diyaḍḍhayojanasatikaṃ vejayantarathaṃ āruyha sayaṃ vā nikkhamati, ekaṃ vā puttaṃ peseti. Ekasmiṃ pana divase evaṃ nikkhamitvā asure yuddhena abbhuggantvā samudde pakkhipitvā catūsu dvāresu attanā sadisā paṭimā māpetvā ṭhapeti, tasmā asurā nāgādayo jinitvā āgatāpi indapaṭimā disvā ‘‘sakko nikkhanto’’ti palāyanti. Iti surānaṃ paṭipakkhāti asurā, vepacittipahārādādayo, tesaṃ bhavanaṃ asurabhavanaṃ. Taṃ pana āyāmato ca vitthārato ca dasasahassayojananti dassetuṃ ‘‘tathā asurabhavana’’nti vuttaṃ.

But the Asuras are equal to the Tāvatiṃsa gods in lifespan, beauty, retinue, sovereignty, and prosperity. Therefore, not recognizing the difference, when the Pāṭali tree blooms, they think, 'This is not the city of the gods; there the Pāricchattaka tree blooms, but here is the Cittapāṭalī. We have been deceived by old Sakka, who made us drink liquor, and our city of the gods has been taken. Let us go and fight with him!' Mounting their elephants, horses, and chariots, taking shields of gold, silver, and jewels, they prepare for battle. Sounding the Asura war drums, they rise up, splitting the waters of the great ocean in two. First, a battle ensues with the Nāgas. In this battle, no one's skin or hide is cut, nor does any blood arise—it is merely a mutual frightening, like the wooden-ram fights of boys. Hundreds of koṭis, even thousands of koṭis of Nāgas fight with them, and having driven them back into the very city of the Asuras, they retreat. If, however, the Asuras are powerful, then the Nāgas withdraw and join forces with the Supaṇṇas on the second terrace to fight. This same method applies to the Supaṇṇas and others. But when the Asuras overpower all five of those divisions, then those five forces, even when united, retreat. Then the Four Great Kings go and report the situation to Sakka. Hearing their words, Sakka mounts the Vejayanta chariot, which is one hundred and fifty yojanas in extent, and either goes forth himself or sends one of his sons. On one day, having gone forth in this manner, he advanced against the Asuras in battle, threw them into the ocean, and set up replicas of himself at the four gates. Therefore, the Asuras, even when they return having conquered the Nāgas and others, see the images of Indra and flee, thinking, 'Sakka has come forth!' Thus, because they are the opponents of the Suras, they are called Asuras—such as Vepacitti, Pahārāda, and others. Their dwelling is the Asura-dwelling. To show that this dwelling is ten thousand yojanas in length and in breadth, it was said, 'so too the Asura-dwelling'.

Avīcimahānirayo jambudīpo cāti etthāpi tathā-saddo yojetabbo, avīcimahānirayo jambudīpo ca tathā dasasahassayojanamevāti attho. Ettha ca avīcimahānirayassa abbhantaraṃ āyāmena ca vitthārena ca yojanasataṃ hoti, lohapathavī lohachadanaṃ ekekā ca bhitti navanavayojanikā hoti. Puratthimāya bhittiyā acci uṭṭhahitvā pacchimaṃ bhittiṃ gahetvā taṃ vinivijjhitvā parato yojanasataṃ gacchati. Sesadisāsupi eseva nayo. Iti jālapariyantavasena āyāmavitthārato aṭṭhārasayojanādhikāni tīṇi yojanasatāni honti, parikkhepena nava yojanasatāni catupaṇṇāsañca yojanāni. Samantā pana ussadehi saddhiṃ dasayojanasahassaṃ hoti. Kasmā panesa narako ‘‘avīcī’’ti saṅkhyaṃ gatoti? Vīci nāma antaraṃ vuccati, tattha ca aggijālānaṃ vā sattānaṃ vā dukkhassa vā antaraṃ natthi, tasmā so ‘‘avīcī’’ti saṅkhyaṃ gato. Tassa hi puratthimabhittito jālā uṭṭhahitvā saṃsibbamānayojanasataṃ gantvā bhittiṃ vinivijjhitvā parato yojanasataṃ gacchati. Sesadisāsupi eseva nayo. Evaṃ jālānaṃ nirantaratāya avīci. Abbhantare panassa yojanasatike ṭhāne nāḷiyaṃ koṭṭetvā pūritatipupiṭṭhaṃ viya sattā nirantarā, ‘‘imasmiṃ ṭhāne satto atthi, imasmiṃ ṭhāne [Pg.273] natthī’’ti na vattabbaṃ, gacchantānaṃ ṭhitānaṃ nisinnānaṃ nipannānañca paccamānānaṃ anto natthi, gacchantā ṭhite vā nisinne vā nipanne vā na bādhenti. Evaṃ sattānaṃ nirantaratāya avīci. Kāyadvāre pana cha upekkhāsahagatāni cittāni uppajjanti, ekaṃ dukkhasahagataṃ. Evaṃ santepi yathā jivhāgge cha madhubindūni ṭhapetvā ekasmiṃ tambalohabindumhi ṭhapite anudahanabalavatāya tadeva paññāyati, itarāni abbohārikāni honti, evaṃ anudahanabalavatāya dukkhamevettha nirantaraṃ, itarāni abbohārikānīti evaṃ dukkhassa nirantaratāya avīcīti vuccati. ‘‘Ayañca avīcimahānirayo jambudīpassa heṭṭhā patiṭṭhito’’ti vadanti.

The Avīci Great Hell and Jambudīpa—here too the word 'tathā' should be applied, meaning the Avīci Great Hell and Jambudīpa are likewise ten thousand yojanas in extent. In this context, the interior of the Avīci Great Hell is one hundred yojanas in both length and width, with an iron ground and an iron covering, and each wall is nine yojanas thick. A flame rising from the eastern wall reaches the western wall, pierces through it, and travels a hundred yojanas beyond. The same applies to the other directions. Thus, by the measure of the extent of the flames, the length and width amount to three hundred and eighteen yojanas, and the circumference totals nine hundred and fifty-four yojanas. All around, together with the Ussada hells, it spans ten thousand yojanas. But why is this hell called 'Avīci'? 'Vīci' means an interval, but here there is no interval—whether between the flames, the beings, or the suffering—hence it is called 'Avīci.' For here, flames rise from the eastern wall, intertwining as they travel a hundred yojanas, pierce the wall, and go another hundred yojanas beyond. The same applies to the other directions. Thus, due to the uninterrupted nature of the flames, it is called Avīci. Moreover, within its hundred-yojana space, beings are packed as tightly as sesamum flour pounded and filled into a tube, with no gaps—one cannot say, 'Here there is a being, here there is not.' Whether moving, standing, sitting, or lying down, those being burned have no end to their suffering, and they do not obstruct one another. Thus, due to the uninterrupted crowding of beings, it is called Avīci. Through the body-door, six kinds of consciousness accompanied by equanimity arise, and one accompanied by pain. Even so, just as if placing six drops of honey on the tip of the tongue and one drop of molten copper, due to the overwhelming intensity of burning, only the latter is perceived—the others become insignificant—so too here, due to the overwhelming power of the burning, only suffering is continuous, while the others become insignificant. Thus, due to the uninterrupted nature of suffering, it is called Avīci. They say, 'This Avīci Great Hell is established beneath Jambudīpa.'

Jambudīpo pana āyāmato ca vitthārato ca dasasahassayojanaparimāṇo. Tattha ca catusahassayojanappamāṇo padeso tadupabhogīsattānaṃ puññakkhayā udakena ajjhotthaṭo ‘‘samuddo’’ti saṅkhyaṃ gato. Tisahassayojanappamāṇe manussā vasanti, tisahassayojanappamāṇe himavā patiṭṭhitoti veditabbo.

Jambudīpa, however, measures ten thousand yojanas in length and in width. Therein, a region measuring four thousand yojanas, due to the exhaustion of the merit of the beings who enjoyed it, has been submerged by water and has come to be designated as the 'ocean.' It should be understood that humans dwell in a region measuring three thousand yojanas, and the Himavā is established in a region measuring three thousand yojanas.

Aparagoyānaṃ sattasahassayojanantiādīsu āyāmato ca vitthārato ca pamāṇaṃ dassitanti veditabbaṃ. Tattha jambudīpo sakaṭasaṇṭhāno, channavutiyā paṭṭanakoṭisatasahassehi chapaṇṇāsaratanāgārehi navanavutiyā doṇamukhasatasahassehi tikkhattuṃ tesaṭṭhiyā nagarasahassehi ca samannāgato. Jambudīpe kira ādito tesaṭṭhimattāni nagarasahassāni uppannāni, tathā dutiyaṃ, tathā tatiyaṃ. Tāni pana sampiṇḍetvā satasahassaṃ, tato paraṃ asīti sahassāni ca nava sahassāni ca honti. Doṇamukhanti ca mahānagarassa āyuppattiṭṭhānabhūtaṃ padhānagharaṃ vuccati. Aparagoyāno ādāsasaṇṭhāno, pubbavideho aḍḍhacandasaṇṭhāno, uttarakuru pīṭhasaṇṭhāno. ‘‘Taṃtaṃnivāsīnaṃ taṃtaṃparivāradīpavāsīnañca manussānaṃ mukhampi taṃtaṃsaṇṭhāna’’nti vadanti.

It should be understood that in statements such as, 'Aparagoyāna is seven thousand yojanas,' and so forth, the measurement is shown in both length and width. Among them, Jambudīpa has the shape of the front of a cart; it is endowed with ninety-six hundred thousand seaports, fifty-six treasure repositories, ninety-nine hundred thousand market towns, and three times sixty-three thousand cities. It is said that in Jambudīpa, initially sixty-three thousand cities arose; similarly a second time, and similarly a third time. When these are combined, they amount to one hundred thousand, and beyond that, eighty thousand and nine thousand. 'Doṇamukha' is said to be a subordinate town that is a place for the arising of revenue for a great city. Aparagoyāna has the shape of a mirror, Pubbavideha has the shape of a half-moon, and Uttarakuru has the shape of a square seat. They say that the faces of the humans dwelling in those respective continents, and also of those dwelling in the surrounding minor continents, have the respective shape of their continent.

Api cettha uttarakurukānaṃ puññānubhāvasiddho ayampi viseso veditabbo. Tattha kira tesu tesu padesesu ghananicitapattasañchannasākhāpasākhā kūṭāgārupamā manoramā rukkhā tesaṃ manussānaṃ nivesanakiccaṃ sādhenti. Yattha sukhaṃ nivasanti, aññepi tattha rukkhā sujātā sabbadāpi pupphitaggā tiṭṭhanti. Jalāsayāpi vikasitapadumapuṇḍarīkasogandhikādipupphasañchannā sabbakālaṃ paramasugandhā samantato pavāyantā tiṭṭhanti.

Furthermore, among these continents, this distinction of the inhabitants of Uttarakuru, accomplished through the power of their merit, should also be understood. There, in those various places, delightful trees resembling gabled mansions, whose major and minor branches are covered with densely-packed leaves, serve the function of dwellings for those humans. Wherever they dwell comfortably, other well-grown trees also stand there, always with blossoming tips. The reservoirs of water, too, covered with blossoming lotuses, white lotuses, fragrant sogandhika flowers, and so on, remain at all times supremely fragrant, wafting their scent all around.

Sarīrampi [Pg.274] tesaṃ atidīghatādidosarahitaṃ ārohapariṇāhasampannaṃ jarāya anabhibhūtattā valitapalitādidosavirahitaṃ yāvatāyukaṃ aparikkhīṇajavabalaparakkamasobhameva hutvā tiṭṭhati. Anuṭṭhānaphalūpajīvitāya na ca tesaṃ kasivaṇijjādivasena āhārapariyeṭṭhivasena dukkhaṃ atthi, tato eva na dāsadāsīkammakarādipariggaho atthi. Na ca tattha sītuṇhaḍaṃsamakasavātātapasarīsapavāḷādiparissayo atthi. Yathā nāmettha gimhānaṃ pacchime māse paccūsavelāyaṃ samasītuṇho utu hoti, evameva sabbakālaṃ tattha samasītuṇhova utu hoti, na ca nesaṃ koci upaghāto vihesā vā uppajjati.

Their bodies, free from faults such as being excessively long, are endowed with good height and girth. Because they are not overcome by old age, they are without faults such as wrinkles and gray hair, and remain for their entire lifespan with undiminished swiftness, strength, vigor, and beauty. Since they live on fruit that requires no exertion, they have no suffering from seeking food by means of farming, trade, and so forth. Therefore, there is no possession of male slaves, female slaves, laborers, and so forth. And there, there is no danger from cold, heat, gadflies, mosquitoes, wind, sun, reptiles, wild beasts, and so forth. Just as here, in the last month of the hot season, at dawn, the climate is temperate, even so the climate there is always temperate, and no harm or affliction whatsoever arises for them.

Akaṭṭhapākimameva sāliṃ akaṇaṃ athusaṃ suddhaṃ sugandhaṃ taṇḍulaphalaṃ niddhūmaṅgārena agginā pacitvā paribhuñjanti. Tattha kira jotikapāsāṇā nāma honti, atha te tayo pāsāṇe ṭhapetvā tattha ukkhaliṃ āropenti, pāsāṇehi tejo samuṭṭhahitvā taṃ pāceti, añño sūpo vā byañjano vā na hoti, bhuñjantānaṃ cittānukūloyevassa raso hoti. Taṃ pana bhuñjantānaṃ nesaṃ kuṭṭhaṃ gaṇḍo kilāso soso kāso apamāro jaroti evamādiko na koci rogo uppajjati. Te taṃ ṭhānaṃ sampattānaṃ dentiyeva, macchariyacittaṃ nāma neva hoti, buddhapaccekabuddhādayopi mahiddhikā tattha gantvā piṇḍapātaṃ gaṇhanti. Na ca te khujjā vā vāmanā vā kāṇā vā kuṇī vā khañjā vā pakkhahatā vā vikalaṅgā vā vikalindriyā vā honti.

They cook with a smokeless, ember-like fire and partake of sāli rice that ripens without being plowed, is without broken grains, without husks, pure, and fragrant. There, it is said, are stones named Jotika stones. Then, they place three stones and set a pot upon them. Heat arises from the stones and cooks the rice. There is no other soup or relish, but for those who eat, its taste is indeed agreeable to the mind. Moreover, for those who eat it, no disease whatsoever arises, such as leprosy, boils, skin disease, consumption, cough, epilepsy, fever, and so forth. They give indeed to those who have arrived at that place; a mind of stinginess does not exist at all. Even greatly powerful ones such as Buddhas and Paccekabuddhas go there and receive alms-food. And they are not hunchbacked, or dwarfed, or one-eyed, or with a crooked limb, or lame, or paralyzed, or with deformed limbs, or with impaired faculties.

Itthiyopi tattha nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā nāccodātā sobhaggappattarūpā honti. Tathā hi dīghaṅgulī tambanakhā alambathanā tanumajjhā puṇṇacandamukhī visālakkhī mudugattā sahibhorū odātadantā gambhīranābhī tanujaṅghā dīghanīlavellitakesī puthulasussoṇī nātilomā nālomā subhagā utusukhasamphassā saṇhā sakhilasambhāsā nānābharaṇavibhūsitā vicaranti, sabbadāpi soḷasavassuddesikā viya honti.

Women there are neither too tall nor too short, neither too thin nor too fat, neither too dark nor too pale, but possess a beautiful form. Indeed, they have long fingers, reddish nails, breasts that are not pendulous, slender waists, full moon-like faces, wide eyes, soft bodies, shapely thighs, white teeth, deep navels, slender shanks, long, dark, wavy hair, and broad hips. They are neither too hairy nor with sparse hair, are beautiful, pleasant to the touch according to the season, have smooth skin, and are gentle in speech. Adorned with various ornaments, they move about, always appearing like maidens of sixteen years.

Purisāpi pañcavīsativassuddesikā viya, na puttā mātādīsu rajjanti, ayaṃ tattha dhammatā. Sattāhikameva ca tattha itthipurisā kāmaratiyā viharanti[Pg.275], tato vītarāgā viya yathāsukhaṃ gacchanti, na tattha idha viya gabbhokkantimūlakaṃ gabbhapariharaṇamūlakaṃ vā dukkhaṃ vijāyanamūlakaṃ vā dukkhaṃ hoti, rattakañcukato kañcanapaṭimā viya dārakā mātukucchito amakkhitā eva semhādinā sukheneva nikkhamanti, ayaṃ tattha dhammatā. Mātā pana puttaṃ vā dhītaraṃ vā vijāyitvā tesaṃ vicaraṇakappadese ṭhapetvā anapekkhā yathāruci gacchati. Tesaṃ tattha sayitānaṃ ye passanti purisā vā itthiyo vā, te attano aṅguliyo upanāmenti, tesaṃ kammabalena tato khīraṃ pavattati, tena te dārakā yāpenti. Evaṃ pana vaḍḍhantā katipayadivaseyeva laddhabalā hutvā dārikā itthiyo upagacchanti, dārakā purise.

Men are like those who appear to be twenty-five years old, and sons do not become attached to mothers and so forth—such is the nature there. For only seven days indeed do men and women there dwell in sensual pleasure; then, as if free from passion, they go as they please. There, unlike here, there is no suffering rooted in conception, no suffering rooted in carrying the pregnancy, or suffering rooted in childbirth; children emerge from their mothers' wombs like golden images from a red cloth, indeed unsmeared by phlegm and so forth, with ease—such is the nature there. But after giving birth to a son or daughter, the mother places them in a place suitable for their movement and, without concern, goes as she pleases. When men or women see them lying there, they extend their fingers towards them, and by the power of their kamma, milk flows forth, by which those children are sustained. Growing up in this way, after only a few days indeed, having gained strength, girls approach women, and boys approach men.

Kapparukkhato eva ca tesaṃ tattha vatthābharaṇāni nipphajjanti. Nānāvirāgavaṇṇavicittāni hi vatthāni sukhumāni mudusukhasamphassāni tattha tattha kapparukkhesu olambantāni tiṭṭhanti. Nānāvidharaṃsijālasamujjalavividhavaṇṇaratanavinaddhāni anekavidhamālākammalatākammabhittikammavicittāni sīsūpagagīvūpagakaṭūpagahatthūpagapādūpagāni sovaṇṇamayāni ābharaṇāni ca kapparukkhato olambanti. Tathā vīṇāmudiṅgapaṇavasammatāḷasaṅkhavaṃsavetāḷaparivārādīni vallakīpabhautikāni tūriyabhaṇḍānipi tato olambanti. Tattha ca bahū phalarukkhā kumbhamattāni phalāni phalanti, madhurarasāni yāni paribhuñjitvā te sattāhampi khuppipāsāhi na bādhīyanti.

And indeed, from the wish-fulfilling trees, their garments and ornaments are produced. Indeed, clothes of various colors and variegated designs, fine, soft, and pleasant to the touch, hang here and there on those wish-fulfilling trees. Golden ornaments, studded with various colored gems and shining with nets of various kinds of rays, of various designs worked in garlands, creepers, and on panels—head ornaments, neck ornaments, waist ornaments, hand ornaments, and foot ornaments—also hang from the wish-fulfilling trees. Likewise, musical instruments such as lutes, small drums, tabors, cymbals, conches, flutes, vetāḷa instruments with their accompaniments, and those such as the vallakī lute, also hang from there. There, many fruit trees bear fruits the size of pots, sweet in taste, which, having consumed, those beings are not afflicted by hunger or thirst for even seven days.

Najjopi tattha suvisuddhajalā supatitthā ramaṇīyā akaddamā vālukatalā nātisītā nātiuṇhā surabhigandhīhi jalajapupphehi sañchannā sabbakālaṃ surabhī vāyantiyo sandanti, na tattha kaṇṭakinā kakkhaḷagacchalatā honti, akaṇṭakā pupphaphalasacchannā eva honti, candananāgarukkhā sayameva rasaṃ paggharanti. Nahāyitukāmā ca nadītitthe ekajjhaṃ vatthābharaṇāni ṭhapetvā nadiṃ otaritvā nahāyitvā uttiṇṇā uttiṇṇā upariṭṭhimaṃ upariṭṭhimaṃ vatthābharaṇaṃ gaṇhanti, na tesaṃ evaṃ hoti ‘‘idaṃ mama, idaṃ parassā’’ti. Tato eva na tesaṃ koci viggaho vā vivādo vā, sattāhikā eva ca nesaṃ kāmaratikīḷā hoti, tato vītarāgā viya vicaranti. Yattha ca rukkhe sayitukāmā honti, tattheva sayanaṃ upalabbhati.

There, the rivers too have very pure water, with good fords, are delightful, without mud, with sandy beds, neither too cold nor too hot, covered with fragrant water-flowers, and flow at all times, wafting fragrance. There, thorny and rough bushes and creepers do not exist; they are indeed thornless and covered with flowers and fruits, and sandalwood and nāga trees spontaneously exude their sap. And those desiring to bathe leave their garments and ornaments together at the river ford, descend into the river and bathe. As they emerge, each one takes the uppermost garments and ornaments, and the thought, 'This is mine, this is another's,' does not arise for them. For that very reason, there is no quarrel or dispute among them. And their sensual pleasure-play is for a week only; after that, they wander about as if free from passion. And at whichever tree they wish to lie down, right there a bed is to be found.

Mate [Pg.276] ca satte na rodanti na socanti, tañca maṇḍayitvā nikkhipanti. Tāvadeva ca tathārūpā sakuṇā upagantvā mataṃ dīpantaraṃ nenti, tasmā susānaṃ vā asuciṭṭhānaṃ vā tattha natthi, na ca tato matā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjanti. ‘‘Dhammatāsiddhassa pañcasīlassa ānubhāvena te devaloke nibbattantī’’ti vadanti. Vassasahassameva ca nesaṃ sabbakālaṃ āyuppamāṇaṃ, sabbametaṃ nesaṃ pañcasīlaṃ viya dhammatāsiddhamevāti veditabbaṃ.

When beings die, they do not weep or grieve; and after adorning the body, they lay it down. At that very moment, birds of such a kind approach and carry the dead to another island. Therefore, there is no charnel ground or impure place there, nor are those who die there reborn in hell, the animal realm, the realm of ghosts, or the realm of asuras. They say, 'Through the power of the naturally accomplished Five Precepts, they are reborn in the heavenly world.' And their lifespan is always just one thousand years. It should be understood that all this is naturally accomplished for them, just like the Five Preceps.

Tadantaresūti tesaṃ cakkavāḷānaṃ antaresu. Lokantarikanirayāti lokānaṃ lokadhātūnaṃ antaro vivaro lokantaro, tattha bhavā lokantarikā, nirayā. Tiṇṇañhi sakaṭacakkānaṃ pattānaṃ vā aññamaññaṃ āsannabhāvena ṭhapitānaṃ antarasadisesu tiṇṇaṃ tiṇṇaṃ cakkavāḷānaṃ antaresu ekeko lokantarikanirayo. So pana parimāṇato aṭṭhayojanasahassappamāṇo hoti niccavivaṭo heṭṭhā upari ca kenaci na pihito. Yathā hi heṭṭhā udakassa pidhāyikā pathavī natthīti asaṃvutā lokantarikanirayā, evaṃ uparipi cakkavāḷesu viya devavimānānaṃ abhāvato asaṃvutā apihitā cakkhuviññāṇuppattinivāraṇasamatthena ca andhakārena samannāgatā. Tattha kira cakkhuviññāṇaṃ na jāyati ālokassa abhāvato. Tīsu dīpesu ekappahārena ālokakaraṇasamatthāpi candimasūriyā tattha ālokaṃ na dassenti. Te hi yugandharasamappamāṇe ākāsappadese vicaraṇato cakkavāḷapabbatassa vemajjhena vicaranti, cakkavāḷapabbatañca atikkamma lokantarikanirayā, tasmā te tattha ālokaṃ na dassentīti cakkhuviññāṇaṃ nuppajjati. Yadā pana sabbaññubodhisattassa paṭisandhiggahaṇādīsu obhāso uppajjati, tadā cakkhuviññāṇaṃ uppajjati. ‘‘Aññepi kira bho santi sattā idhūpapannā’’ti taṃ divasaṃ aññamaññaṃ passanti. Ayaṃ pana obhāso ekaṃ yāgupānamattampi na tiṭṭhati, accharāsaṅghāṭamattameva vijjobhāso viya niccharitvā ‘‘kiṃ ida’’nti bhaṇantānaṃyeva antaradhāyati.

“Among them” means among those world-systems. “The inter-world hells” (lokantarikanirayā) means that the space or chasm (antaro vivaro) between worlds (lokānaṃ) or world-elements (lokadhātūnaṃ) is an inter-world (lokantaro), and the hells that exist there are the inter-world hells. For in the spaces between each set of three world-systems, similar to the intervals between three cart-wheels or bowls placed close together, there is a single inter-world hell. In size, it spans eight thousand yojanas, is always open, and is not covered above or below by anything. For just as below there is no earth to cover the water, making the inter-world hells unenclosed, so too above, due to the absence of celestial mansions such as are in the world-systems, they remain unenclosed and unroofed. They are filled with a darkness capable of preventing the arising of eye-consciousness. Indeed, eye-consciousness does not arise there due to the absence of light. Even the sun and moon, capable of illuminating three continents at once, do not shed light there. For they travel through the middle of the Cakkavāḷa mountain range, moving in a region of space the size of Mount Yugandhara, and the inter-world hells are situated beyond the Cakkavāḷa mountain range. Therefore, they do not shed light there; thus, eye-consciousness does not arise. However, when a radiance arises on occasions such as the conception of the Omniscient Bodhisatta, then eye-consciousness arises. On that day, they see one another and say, “Ah, friends, it seems there are other beings reborn here!” But this radiance does not last even for the time it takes to drink a portion of rice-gruel; it lasts only for the duration of a finger-snap. Having flashed forth like lightning, it vanishes even as they are saying, “What is this?”

Kiṃ pana kammaṃ katvā tattha sattā nibbattantīti? Bhāriyaṃ dāruṇaṃ garukaṃ mātāpitūnaṃ dhammikasamaṇabrāhmaṇānañca upari aparādhaṃ aññañca divase divase pāṇavadhādiṃ sāhasikakammaṃ katvā uppajjanti tambapaṇṇidīpe abhayacoranāgacorādayo viya. Tesaṃ attabhāvo tigāvutiko hoti, vaggulīnaṃ [Pg.277] viya dīghanakhā honti. Te rukkhe vagguliyo viya nakhehi cakkavāḷapāde lagganti, yadā saṃsappantā aññamaññassa hatthapāsagatā honti, atha ‘‘bhakkho no laddho’’ti maññamānā khādanatthaṃ gaṇhituṃ upakkamantā viparivattitvā lokasandhārake udake patanti, vāte paharantepi madhukaphalāni viya chijjitvā udake patanti, patitamattāva accantakhāre udake piṭṭhapiṇḍaṃ viya vilīyanti atisītalabhāvato ātapasantāpābhāvena. Atisītalabhāvameva hi sandhāya accantakhāratā vuttā. Na hi taṃ kappasaṇṭhahanaudakaṃ sampattikaramahāmeghavuṭṭhaṃ pathavīsandhārakaṃ kappavināsakaudakaṃ viya khāraṃ bhavituṃ arahati. Tathā hi sati pathavīpi vilīyeyya, tesaṃ vā pāpakammabalena petānaṃ pakatiudakassa pubbakheḷabhāvāpatti viya tassa udakassa tadā khārabhāvappatti hotīti vuttaṃ ‘‘accantakhāre udake piṭṭhapiṇḍaṃ viya vilīyantī’’ti.

But what deed do beings perform to be reborn there? By committing heavy, cruel, and grave offenses against their parents and against righteous ascetics and brahmins, and by daily doing other violent deeds such as taking life, they are reborn there, like the robber Abhaya, the robber Nāga, and others on the island of Tambapaṇṇi. Their bodies are three gāvutas in extent; they have long nails like those of bats. Like bats on a tree, they cling with their nails to the foot of the Cakkavāḷa mountain range. When, crawling about, they come within each other's grasp, thinking, 'Our food has been obtained,' they attempt to seize one another to devour. But in turning about, they fall into the world-supporting water. Even when the wind strikes them, they are severed like madhuka fruits and fall into the water. The moment they fall, they dissolve like a lump of flour in the extremely saline water, due to its extreme coldness, there being no heat from the sun. Indeed, it is with reference to this extreme coldness that 'extreme salinity' is mentioned. For that world-sustaining water, which is rained from the great cloud that brings accomplishment and supports the earth, is not fit to be saline like the world-destroying water. For if it were so, the earth itself would dissolve. Or, by the power of the evil kamma of those petas, just as natural water might attain the state of being pus and spittle, so that water at that time attains a state of salinity. Thus it is said: 'They dissolve like a lump of flour in the extremely saline water.'

Anantānīti aparimāṇāni, ‘‘ettakānī’’ti aññehi minituṃ asakkuṇeyyāni. Tāni ca bhagavā anantena buddhañāṇena avedi ‘‘ananto ākāso, ananto sattanikāyo, anantāni cakkavāḷānī’’ti. Tividhampi hi anantaṃ buddhañāṇena paricchindati sayampi anantattā. Yāvatakañhi ñeyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakameva ñeyyaṃ. Ñeyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyyanti. Tena vuttaṃ ‘‘anantena buddhañāṇena avedī’’tiādi. Anantatā cassa anantañeyyappaṭivijjhaneneva veditabbā tattha appaṭihatacārattā. Idāni yathāvuttamatthaṃ nigamento āha ‘‘evamassa okāsalokopi sabbathā vidito’’ti.

Anantāni means immeasurable, unable to be measured by others as “this much.” And the Blessed One knew them with infinite Buddha-knowledge: “Infinite is space, infinite is the multitude of beings, infinite are the world-systems.” For the Buddha-knowledge indeed comprehends the threefold infinite, because it is itself infinite. For as extensive as is the knowable, so extensive is the knowledge. As extensive as is the knowledge, just so extensive is the knowable. Knowledge has the knowable as its boundary; the knowable has knowledge as its boundary. Therefore it was said, “He knew with infinite Buddha-knowledge,” and so on. And its infinitude is to be understood precisely through the penetration of the infinite knowable, because of its unimpeded range therein. Now, concluding the meaning as stated, he said: “Thus, for him, the world of space is also known in every way.”

Api cettha vivaṭṭādīnampi viditatā vattabbā, tasmā vivaṭṭādayopi ādito pabhuti evaṃ veditabbā – saṃvaṭṭo saṃvaṭṭaṭṭhāyī vivaṭṭo vivaṭṭaṭṭhāyīti kappassa cattāri asaṅkhyeyyāni. Tattha saṃvaṭṭanaṃ vinassanaṃ saṃvaṭṭo, vinassamāno asaṅkhyeyyakappo. So pana atthato kāloyeva, tadā pavattamānasaṅkhāravasenassa vināso veditabbo. Saṃvaṭṭato uddhaṃ tathāṭhāyīkālo saṃvaṭṭaṭṭhāyī. Vivaṭṭanaṃ nibbattanaṃ vaḍḍhanaṃ vā vivaṭṭo, vaḍḍhamāno asaṅkhyeyyakappo. Sopi atthato kāloyeva, tadā pavattamānasaṅkhāravasenassa vaḍḍhi veditabbā. Vivaṭṭato uddhaṃ [Pg.278] tathāṭhāyīkālo vivaṭṭaṭṭhāyī. Tattha tayo saṃvaṭṭā tejosaṃvaṭṭo āposaṃvaṭṭo vāyosaṃvaṭṭoti. Tisso saṃvaṭṭasīmā ābhassarā subhakiṇhā vehapphalāti. Yadā kappo tejena saṃvaṭṭati, tadā ābhassarato heṭṭhā agginā ḍayhati. Yadā āpena saṃvaṭṭati, tadā subhakiṇhato heṭṭhā udakena vilīyati. Yadā vāyunā saṃvaṭṭati, tadā vehapphalato heṭṭhā vātena viddhaṃsati.

Moreover, herein the fact that `vivaṭṭa` and so on are known should also be stated. Therefore, `vivaṭṭa` and so on should be understood thus from the beginning: `saṃvaṭṭa` (destruction), `saṃvaṭṭaṭṭhāyī` (remaining in destruction), `vivaṭṭa` (evolution), and `vivaṭṭaṭṭhāyī` (remaining in evolution)—these are the four incalculable periods of an aeon. Therein, `saṃvaṭṭana` is destruction (`vinassanaṃ`); `saṃvaṭṭa` is the incalculable aeon in the process of destruction. But that, in essence, is just time; at that time, its destruction is to be understood by way of the occurring formations. The time of remaining thus after the destruction is `saṃvaṭṭaṭṭhāyī`. `Vivaṭṭana` is production (`nibbattanaṃ`) or development (`vaḍḍhanaṃ`); `vivaṭṭa` is the incalculable aeon in the process of evolution. That too, in essence, is just time; at that time, its evolution is to be understood by way of the occurring formations. The time of remaining thus after the evolution is `vivaṭṭaṭṭhāyī`. Therein, there are three kinds of destruction: destruction by fire (`tejosaṃvaṭṭa`), destruction by water (`āposaṃvaṭṭa`), and destruction by wind (`vāyosaṃvaṭṭa`). There are three boundaries of destruction: Ābhassara, Subhakiṇha, and Vehapphala. When the aeon is destroyed by fire, then what is below the Ābhassara realm is burnt by fire. When it is destroyed by water, then what is below the Subhakiṇha realm is dissolved by water. When it is destroyed by wind, then what is below the Vehapphala realm is scattered by wind.

Vitthārato pana tīsupi saṃvaṭṭakālesu ekaṃ buddhakkhettaṃ vinassati. Buddhakkhettaṃ nāma tividhaṃ hoti jātikkhettaṃ āṇākkhettaṃ visayakkhettañca. Tattha jātikkhettaṃ dasasahassacakkavāḷapariyantaṃ hoti, yaṃ tathāgatassa paṭisandhiggahaṇādīsu kampati. Yattake hi ṭhāne tathāgatassa paṭisandhiñāṇādiñāṇānubhāvo puññaphalasamuttejito saraseneva paṭivijambhati, taṃ sabbampi buddhaṅkurassa nibbattanakkhettaṃ nāmāti buddhakkhettanti vuccati. Āṇākkhettaṃ pana koṭisatasahassacakkavāḷapariyantaṃ, yattha ratanasuttaṃ (khu. pā. 6.1 ādayo; su. ni. 224 ādayo) khandhaparittaṃ (a. ni. 4.67; jā. 1.2.105-106; cūḷava. 251 ādayo) dhajaggaparittaṃ (saṃ. ni. 1.249) āṭānāṭiyaparittaṃ (dī. ni. 3.275 ādayo) moraparittanti (jā. 1.2.17-18) imesaṃ parittānaṃ ānubhāvo vattati. Iddhimā hi cetovasippatto āṇākkhettapariyāpanne yattha katthaci cakkavāḷe ṭhatvā attano atthāya parittaṃ katvā tattheva aññaṃ cakkavāḷaṃ gatopi kataparitto eva hoti. Ekacakkavāḷe ṭhatvā sabbasattānaṃ atthāya paritte kate āṇākkhette sabbasattānampi abhisambhuṇāteva parittānubhāvo tattha devatāhi parittānaṃ sampaṭicchitabbato, tasmā taṃ āṇākkhettanti vuccati. Visayakkhettaṃ pana anantaṃ aparimāṇaṃ. Anantāparimāṇesu hi cakkavāḷesu yaṃ yaṃ tathāgato ākaṅkhati, taṃ taṃ jānāti ākaṅkhappaṭibaddhavuttitāya buddhañāṇassa. Evametesu tīsu buddhakkhettesu ekaṃ āṇākkhettaṃ vinassati, tasmiṃ pana vinassante jātikkhettaṃ vinaṭṭhameva hoti. Vinassantampi ekatova vinassati, saṇṭhahantampi ekatova saṇṭhahati, tassevaṃ vināso saṇṭhahanañca veditabbaṃ.

In detail, during the three periods of cosmic dissolution, one Buddha-field perishes. A Buddha-field is of three kinds: the field of birth, the field of authority, and the field of range. Among these, the field of birth extends to the limit of ten thousand world-systems, which trembles at the Tathāgata’s conception and other such events. For wherever the power of the Tathāgata’s knowledge—such as the knowledge of conception—stirred up by the fruit of merit, spreads by its own nature, all that is called the field of arising for the Buddha-sprout, and is thus called a Buddha-field. The field of authority, however, extends to the limit of a hundred thousand koṭis of world-systems, where the efficacy of protective chants such as the Ratana Sutta, the Khandha Paritta, the Dhajagga Paritta, the Āṭānāṭiya Paritta, and the Mora Paritta operates. For one with psychic power who has attained mastery over the mind, having stood anywhere within the bounds of the field of authority and recited a protective chant for his own benefit, even if he goes to another world-system, the protective chant remains performed. When a protective chant is recited for the welfare of all beings while standing in one world-system, the efficacy of the chant indeed pervades all beings in the field of authority, because the deities there must accept the protective chants; therefore, it is called the field of authority. The field of range, however, is infinite and immeasurable. For in the infinite and immeasurable world-systems, whatever the Tathāgata wishes, he knows it, because the activity of the Buddha’s knowledge is bound to his wish. Thus, among these three Buddha-fields, one—the field of authority—perishes. When it perishes, the field of birth is already destroyed. When perishing, it perishes all at once, and when being established, it is established all at once. Thus, its destruction and re-establishment should be understood.

Yasmiṃ samaye kappo agginā nassati, āditova kappavināsakamahāmegho uṭṭhahitvā koṭisatasahassacakkavāḷe ekaṃ mahāvassaṃ vassati[Pg.279], manussā tuṭṭhā sabbabījāni nīharitvā vapanti, sassesu pana gokhāyitamattesu jātesu gadrabharavaṃ ravanto ekabindumpi na vassati, tadā pacchinnapacchinnameva hoti vassaṃ. Idaṃ sandhāya hi bhagavatā ‘‘hoti so, bhikkhave, samayo yaṃ bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassatī’’ti (a. ni. 7.66) vuttaṃ. Vassūpajīvinopi sattā kālaṃ katvā parittābhādibrahmaloke nibbattanti, pupphaphalūpajīviniyo ca devatā. Evaṃ dīghe addhāne vītivatte tattha tattha udakaṃ parikkhayaṃ gacchati, athānupubbena macchakacchapāpi kālaṃ katvā brahmaloke nibbattanti nerayikasattāpi. Tattha nerayikā sattamasūriyapātubhāve vinassantīti eke.

At the time when the aeon is destroyed by fire, from the very beginning the great cloud that destroys the aeon arises and rains a great downpour over a hundred thousand koṭis of world-systems. People, delighted, bring out all seeds and sow them. But when the crops have grown just enough for cattle to eat, roaring with the sound of a donkey, it does not rain even a single drop, and then the rain ceases completely. Regarding this, the Blessed One has said: 'There is that time, monks, when for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years, the deva does not rain.' Beings who live depending on rain, having died, are reborn in the Parittābhā and other Brahmā worlds, as are deities who live on flowers and fruits. Thus, when a long period of time has passed, the water here and there goes to exhaustion. Then, in due course, even fish and turtles, having died, are reborn in the Brahmā world, and hell-beings too. There, some say that the hell-beings perish with the appearance of the seventh sun.

Jhānaṃ pana vinā natthi brahmaloke nibbatti, etesañca keci dubbhikkhapīḷitā, keci abhabbā jhānādhigamāya, te kathaṃ tattha nibbattantīti? Devaloke paṭiladdhajjhānavasena. Tadā hi ‘‘vassasatasahassassa accayena kappavuṭṭhānaṃ bhavissatī’’ti lokabyūhā nāma kāmāvacaradevā muttasirā vikiṇṇakesā rudammukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā manussapathe vicarantā evaṃ ārocenti ‘‘mārisā mārisā ito vassasatasahassassa accayena kappavuṭṭhānaṃ bhavissati, ayaṃ loko vinassissati, mahāsamuddopi ussussissati, ayañca mahāpathavī sineru ca pabbatarājā ḍayhissanti vinassissanti, yāva brahmalokā lokavināso bhavissati, mettaṃ mārisā bhāvetha, karuṇaṃ, muditaṃ, upekkhaṃ mārisā bhāvetha, mātaraṃ upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hothā’’ti. Te pana devā lokaṃ byūhenti sampiṇḍentīti ‘‘lokabyūhā’’ti vuccanti. Te kira disvā manussā yattha katthaci ṭhitāpi nisinnāpi saṃvegajātā sambhamappattāva hutvā tesaṃ āsanne ṭhāne sannipatanti.

However, without jhāna, there is no rebirth in the Brahmā world. And since some of these beings are afflicted by famine and some are incapable of attaining jhāna, how then are they reborn there? By the power of the jhāna attained in the deva world. For at that time, the devas of the sensual realm called Lokabyūhā, with heads bowed, with disheveled hair, with weeping faces, wiping their tears with their hands, wearing red garments, and assuming an extremely ugly appearance, wander along the paths of humans and announce thus: “Sirs, sirs! From now, after one hundred thousand years have passed, the dissolution of the world-cycle will occur. This world will perish, the great ocean will also dry up, and this great earth and Sineru, the king of mountains, will burn and be destroyed. The destruction of the world will extend as far as the Brahmā world. Sirs, cultivate loving-kindness! Sirs, cultivate compassion, joy, and equanimity! Attend to your mother, attend to your father! Be respectful to the elders in your family!” These devas are called ‘Lokabyūhā’ because they inform and urge the world. It is said that when humans see them, wherever they may be, whether standing or sitting, they become filled with a sense of urgency and alarm, and gather in a place near them.

Kathaṃ panete kappavuṭṭhānaṃ jānantīti? ‘‘Dhammatāya sañcoditā’’ti ācariyā. ‘‘Tādisanimittadassanenā’’ti eke. ‘‘Brahmadevatāhi uyyojitā’’ti apare. Tesaṃ pana vacanaṃ sutvā yebhuyyena manussā ca bhummadevatā ca saṃvegajātā aññamaññaṃ muducittā hutvā mettādīni puññāni karitvā devaloke nibbattanti. Tattha dibbasudhābhojanaṃ bhuñjitvā tato vāyokasiṇe [Pg.280] parikammaṃ katvā jhānaṃ paṭilabhanti. Devānaṃ kira sukhasamphassavātaggahaṇapaacayena vāyokasiṇe jhānāni sukheneva ijjhanti. Tadaññe pana āpāyikā sattā aparāpariyavedanīyena kammena devaloke nibbattanti. Aparāpariyavedanīyakammarahito hi saṃsāre saṃsaranto nāma satto natthi. Tepi tattha tatheva jhānaṃ paṭilabhanti. Evaṃ devaloke paṭiladdhajjhānavasena sabbepi brahmaloke nibbattanti. Idañca yebhuyyavasena vuttaṃ.

How then do they know about the dissolution of the aeon? 'They are urged by the natural law,' say the teachers. 'By seeing such a sign,' say some. 'By being roused by the Brahmā deities,' say others. Having heard their words, for the most part, humans and earth deities become stirred with a sense of urgency. With softened hearts toward one another, they perform meritorious deeds such as loving-kindness and are reborn in the deva world. There, having partaken of divine ambrosia, they then perform the preliminary practice on the air kasiṇa and attain jhāna. For the devas, it is said, the jhānas in the air kasiṇa are easily accomplished on account of apprehending the wind of blissful contact. Other beings from the lower realms, however, are reborn in the deva world due to karma that is to be experienced in a subsequent life. Indeed, there is no being wandering in saṃsāra who is devoid of karma to be experienced in a subsequent life. They too attain jhāna there in the same way. Thus, by the power of the jhāna attained in the deva world, all are reborn in the Brahmā world. And this is said by way of generality.

Keci pana ‘‘apāyasattā saṃvaṭṭamānalokadhātūhi aññesu lokadhātūsupi nibbattanti. Na hi sabbe apāyasattā tadā rūpārūpabhavesu uppajjantīti sakkā viññātuṃ apāyesu dīghāyukānaṃ devalokūpapattiyā asambhavato. Niyatamicchādiṭṭhiko pana vinassamānepi kappe nirayato na muccatiyeva, tasmā so tattha anibbattitvā piṭṭhicakkavāḷe nibbattati. Niyatamicchādiṭṭhiyā hi samannāgatassa bhavato vuṭṭhānaṃ nāma natthi. Tāya hi samannāgatassa neva saggo atthi, na maggo, tasmā so saṃvaṭṭamānacakkavāḷato aññattha niraye nibbattitvā paccati. Kiṃ pana piṭṭhicakkavāḷaṃ na jhāyatīti? Jhāyati. Tasmiṃ jhāyamānepi esa ākāse ekasmiṃ padese paccatī’’ti vadanti.

Some, however, say: 'Beings of the lower realms are reborn from the collapsing world-systems into other world-systems. For it is not possible to know that all beings of the lower realms are then reborn in the form or formless realms, because for those with long lifespans in the lower realms, rebirth in the deva world is impossible. But one with fixed wrong view is not freed from hell even when the aeon is perishing; therefore, not being reborn there, such a one is reborn in an external world-system. For one endowed with fixed wrong view, there is no emergence from existence. For one so endowed, there is neither heaven nor the path; therefore, being reborn in a hell elsewhere, away from the collapsing world-system, they are tormented. What, does the external world-system not burn? It burns. Even while it is burning, this one is tormented in one region of space.' Thus they say.

Vassūpacchedato pana uddhaṃ dīghassa addhuno accayena dutiyo sūriyo pātubhavati, pātubhūte pana tasmiṃ neva rattiparicchedo, na divāparicchedo paññāyati. Eko sūriyo uṭṭheti, eko atthaṃ gacchati, avicchinnasūriyasantāpova loko hoti. Yathā ca kappavuṭṭhānakālato pubbe uppannasūriyavimāne sūriyadevaputto hoti, evaṃ kappavināsakasūriye natthi. Kappavuṭṭhānakāle pana yathā aññe kāmāvacaradevā, evaṃ sūriyadevaputtopi jhānaṃ nibbattetvā brahmalokaṃ upapajjati. Sūriyamaṇḍalaṃ pana pabhassaratarañceva tejavantatarañca hutvā pavattati. Taṃ antaradhāyitvā aññameva uppajjatīti apare. Tattha pakatisūriye vattamāne ākāse valāhakāpi dhūmasikhāpi vattanti, kappavināsakasūriye vattamāne vigatadhūmavalāhakaṃ ādāsamaṇḍalaṃ viya nimmalaṃ nabhaṃ hoti. Ṭhapetvā pañca mahānadiyo sesakunnadiādīsu udakaṃ sussati.

Then, after a long time has passed since the cessation of the rains, a second sun appears. When it appears, no distinction between night and day is discerned. One sun rises, one sets, and the world is continually heated by the sun without interruption. Just as before the time of the world's dissolution a sun-deva exists in the solar mansion, so there is no sun-deva in the sun that destroys the aeon. At the time of the world's dissolution, like other deities of the desire realm, the sun-deva also produces jhāna and is reborn in the Brahmā world. The sun's orb, however, becomes more radiant and more powerful and continues to exist. 'Having disappeared, another arises,' say others. While the ordinary sun is present, clouds and plumes of smoke are present in the sky, but when the world-destroying sun is present, the sky, devoid of smoke and clouds, is immaculate like a mirror's surface. Except for the five great rivers, the water in the remaining small rivers and so on dries up.

Tatopi [Pg.281] dīghassa addhuno accayena tatiyo sūriyo pātubhavati, yassa pātubhāvā mahānadiyopi sussanti.

Then, after a long lapse of time, a third sun appears, and due to its appearance, even the great rivers dry up.

Tatopi dīghassa addhuno accayena catuttho sūriyo pātubhavati, yassa pātubhāvā himavati mahānadīnaṃ pabhavā sīhappapātadaho mandākinīdaho kaṇṇamuṇḍadaho rathakāradaho anotattadaho chaddantadaho kuṇāladahoti ime satta mahāsarā sussanti.

Then, after a long lapse of time, a fourth sun appears, and due to its appearance, the sources of the great rivers in the Himavanta—namely Sīhappapātadaha, Mandākinīdaha, Kaṇṇamuṇḍadaha, Rathakāradaha, Anotattadaha, Chaddantadaha, and Kuṇāladaha—these seven great lakes dry up.

Tatopi dīghassa addhuno accayena pañcamo sūriyo pātubhavati, yassa pātubhāvā anupubbena mahāsamudde aṅgulipabbatemanamattampi udakaṃ na saṇṭhāti.

Then, after a long period of time, a fifth sun appears; due to its appearance, gradually in the great ocean not even enough water to moisten a finger-joint remains.

Tatopi dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati, yassa pātubhāvā sakalacakkavāḷaṃ ekadhūmaṃ hoti pariyādinnasinehaṃ dhūmena. Yāya hi āpodhātuyā tattha tattha pathavīdhātu ābandhattā sampiṇḍitā hutvā tiṭṭhati, sā chaṭṭhasūriyapātubhāvena parikkhayaṃ gacchati. Yathā cidaṃ, evaṃ koṭisatasahassacakkavāḷānipi.

Then, after the passing of a long period, the sixth sun appears. Due to its appearance, the entire world-system becomes a single mass of smoke, its moisture consumed by the smoke. Indeed, the earth element, which in various places stands bound and consolidated by the water element, reaches exhaustion due to the appearance of the sixth sun. And just as this one does, so too do the hundred thousand koṭis of world-systems.

Tatopi dīghassa addhuno accayena sattamo sūriyo pātubhavati, yassa pātubhāvā sakalacakkavāḷaṃ ekajālaṃ hoti saddhiṃ koṭisatasahassacakkavāḷehi, yojanasatikādibhedāni sinerukūṭāni palujjitvā ākāseyeva antaradhāyanti. Sā aggijālā uṭṭhahitvā cātumahārājike gaṇhāti. Tattha kanakavimānaratanavimānamaṇivimānāni jhāpetvā tāvatiṃsabhavanaṃ gaṇhāti. Etenevūpāyena yāva paṭhamajjhānabhūmiṃ gaṇhāti, tattha tayopi brahmaloke jhāpetvā ābhassare āhacca tiṭṭhati. Sā yāva aṇumattampi saṅkhāragataṃ atthi, tāva na nibbāyati. Sabbasaṅkhāraparikkhayā pana sappitelajjhāpanaggisikhā viya chārikampi anavasesetvā nibbāyati. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāro.

Then, after the passing of a long period, the seventh sun appears. Due to its appearance, the entire world-system becomes a single mass of flame, together with the hundred thousand koṭis of world-systems. The peaks of Sineru, which have distinctions of a hundred yojanas and so on, crumble and vanish into the sky itself. That flame, having risen, seizes the realm of the Cātumahārājikas. There, having burned the golden mansions, jewel mansions, and gem mansions, it seizes the Tāvatiṃsa abode. By this same method, it seizes up to the first jhāna plane. There, having burned the three Brahmā worlds, it strikes against the Ābhassara realm and stops. As long as there is even an atom's worth of conditioned things to serve as fuel, that flame is not extinguished. But due to the exhaustion of all conditioned fuel, it is extinguished like the flame of a lamp that has consumed its ghee and oil, not leaving even ash behind. The lower space, together with the upper space, becomes one great darkness.

Evaṃ ekamasaṅkhyeyyaṃ ekaṅgaṇaṃ hutvā ṭhite lokasannivāse lokassa saṇṭhānatthāya devo vassituṃ ārabhati, āditova antaraṭṭhake himapāto viya hoti. Tato kaṇamattā taṇḍulamattā muggamāsabadaraāmalakaeḷālukakumbhaṇḍaalābumattā udakadhārā hutvā anukkamena [Pg.282] usabhadveusabhaaḍḍhagāvutagāvutaaḍḍhayojanayojanadviyojana…pe… yojanasatayojanasahassamattā hutvā koṭisatasahassacakkavāḷagabbhantaraṃ yāva avinaṭṭhabrahmalokā pūretvā antaradhāyati. Taṃ udakaṃ heṭṭhā ca tiriyañca vāto samuṭṭhahitvā ghanaṃ karoti parivaṭumaṃ paduminīpatte udakabindusadisaṃ.

Thus, when for one incalculable aeon the world-system has become a single expanse and is established, for the sake of the world's formation, the rain begins to fall. At first, during the eight days in between, it is like a fall of snow. Then, having become streams of water the size of broken rice, whole rice grains, mung beans, māsa beans, jujubes, emblic myrobalans, cucumbers, gourds, and bottle gourds, and successively having become the size of one usabha, two usabhas, half a gāvuta, a gāvuta, half a yojana, a yojana, two yojanas... up to a hundred yojanas, a thousand yojanas, it fills the interior of a hundred thousand koṭi of world-spheres up to the undestroyed Brahma worlds and then vanishes. A wind, having arisen, makes that water solid below and across, making it round like a drop of water on a lotus leaf.

Kathaṃ tāvamahantaṃ udakarāsiṃ ghanaṃ karotīti ce? Vivarasampadānato vātassāti. Tañhissa tahiṃ tahiṃ vivaraṃ deti. Taṃ evaṃ vātena sampiṇḍiyamānaṃ ghanaṃ kariyamānaṃ parikkhayamānaṃ anupubbena heṭṭhā otarati. Otiṇṇe otiṇṇe udake brahmalokaṭṭhāne brahmaloko, uparicatukāmāvacaradevalokaṭṭhāne ca devalokā pātubhavanti. Cātumahārājikatāvatiṃsabhavanāni pana pathavīsambandhatāya na tāva pātubhavanti. Purimapathaviṭṭhānaṃ otiṇṇe pana balavavātā uppajjanti, te taṃ pihitadvāre dhammakaraṇe ṭhitaudakamiva nirussāsaṃ katvā rumbhanti. Madhurodakaṃ parikkhayaṃ gacchamānaṃ upari rasapathaviṃ samuṭṭhāpeti, udakapiṭṭhe uppalinīpattaṃ viya pathavī saṇṭhāti. Sā vaṇṇasampannā ceva hoti gandharasasampannā ca nirudakapāyāsassa upari paṭalaṃ viya. Ettha pana mahābodhipallaṅkaṭṭhānaṃ vinassamāne loke pacchā vinassati, saṇṭhahamāne paṭhamaṃ saṇṭhahatīti veditabbaṃ.

If it be asked, 'How does it make so great a mass of water solid?' It is due to the wind's provision of openings. For that wind gives it an opening here and there. Thus, that water, being compressed by the wind, being made solid, and being diminished, gradually descends below. As the water descends, in the place of the Brahma world, the Brahma world appears, and in the place of the upper four sense-sphere deva worlds, the deva worlds appear. The abodes of the Cātumahārājika and Tāvatiṃsa devas, however, do not yet appear because of their connection with the earth. But when the water has descended to the former place of the earth, strong winds arise. They confine that water, having made it devoid of outflow like water standing in a water-strainer with a closed opening. The sweet water, as it diminishes, causes the earth of savor to arise above. On the surface of the water, the earth is established like a water lily leaf. That earth is endowed with color, and endowed with scent and savor, like the skin on top of milk-rice porridge that is without liquid. Herein, it should be known that when the world is perishing, the place of the great Bodhi throne perishes last; when it is being formed, it is established first.

Tadā ca ābhassarabrahmaloke paṭhamatarābhinibbattā sattā āyukkhayā vā puññakkhayā vā tato cavitvā opapātikā hutvā idhūpapajjanti, te honti sayaṃpabhā antalikkhacarā, te taṃ rasapathaviṃ sāyitvā taṇhābhibhūtā āluppakārakaṃ paribhuñjituṃ upakkamanti. Atha tesaṃ sayaṃpabhā antaradhāyati, andhakāro hoti. Te andhakāraṃ disvā bhāyanti. Tato tesaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayantaṃ paripuṇṇapaññāsayojanaṃ sūriyamaṇḍalaṃ pātubhavati. Te taṃ disvā ‘‘ālokaṃ paṭilabhimhā’’ti haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ bhītānaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayanto uṭṭhito, tasmā sūriyo hotū’’ti sūriyotvevassa nāmaṃ karonti.

At that time, beings first arisen in the Ābhassara Brahma world, having passed away from there due to the exhaustion of their life-span or the exhaustion of their merit, are reborn here through spontaneous generation. They are self-luminous and move through the sky. Having tasted that savory earth, they, being overcome by craving, begin to partake of it in lumps. Then their self-luminosity disappears, and darkness arises. Seeing the darkness, they are afraid. Then, dispelling their fear and generating courage, the complete sun-disk, fifty yojanas in size, appears. Seeing it, they, being delighted and rejoiced, exclaim, 'We have obtained light!' and, 'It has arisen dispelling the fear of us who were afraid and generating courage (sūrabhāva); therefore, let it be the Sūriya!' Thus, they give it the very name 'Sūriya' (Sun).

Atha sūriye divasaṃ ālokaṃ katvā atthaṅgate ‘‘yampi ālokaṃ labhimha, sopi no naṭṭho’’ti puna bhītā honti. Tesaṃ evaṃ hoti ‘‘sādhu vatassa, sace aññaṃ ālokaṃ labheyyāmā’’ti. Tesaṃ cittaṃ ñatvā viya ekūnapaññāsayojanaṃ candamaṇḍalaṃ pātubhavati. Te taṃ disvā bhiyyoso [Pg.283] mattāya haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ chandaṃ ñatvā viya uṭṭhito, tasmā cando hotū’’ti candotvevassa nāmaṃ karonti.

Then, when the sun, having provided light for the day, had set, they became frightened again, thinking, 'The light which we obtained is now lost to us!' To them, this thought occurred: 'It would be good indeed if we could obtain another light!' As if knowing their thought, the moon-disk, forty-nine yojanas in size, appeared. Seeing it, they became exceedingly delighted and rejoiced, and exclaimed, 'It has arisen as if knowing our wish (chanda); therefore, let it be the Canda!' Thus, they gave it the very name 'Canda' (Moon).

Evaṃ candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pātubhavanti, tato pabhuti rattindivā paññāyanti, anukkamena ca māsaḍḍhamāsautusaṃvaccharā, candimasūriyānaṃ pātubhūtadivaseyeva sinerucakkavāḷahimavantapabbatā dīpasamuddā ca pātubhavanti. Te ca kho apubbaṃ acarimaṃ phagguṇapuṇṇamadivaseyeva pātubhavanti. Kathaṃ? Yathā nāma kaṅgubhatte paccamāne ekappahāreneva pubbuḷakā uṭṭhahanti, eke padesā thūpathūpā honti, eke ninnaninnā, eke samasamā, evameva thūpathūpaṭṭhāne pabbatā honti, ninnaninnaṭṭhāne samuddā, samasamaṭṭhāne dīpāti.

Thus, when the moon and sun appeared, the constellations and stars also appeared. From then on, nights and days were distinguished, and gradually months, half-months, seasons, and years. On the very day the moon and sun appeared, Mount Sineru, the world-sphere, the Himavanta mountains, the islands, and the oceans also appeared. And these appeared simultaneously, not one before or after another, on the full moon day of Phagguṇa. How? Just as when millet rice is cooking, bubbles arise all at once—some places become elevated, others depressed, some level—in the same way, mountains arose in the elevated places, oceans in the depressed places, and islands in the level places.

Atha tesaṃ sattānaṃ rasapathaviṃ paribhuñjantānaṃ kammena ekacce vaṇṇavanto honti, ekacce dubbaṇṇā honti. Tattha vaṇṇavanto dubbaṇṇe atimaññanti, tesaṃ atimānapaccayā sāpi rasapathavī antaradhāyati, bhūmipappaṭako pātubhavati. Atha nesaṃ teneva nayena sopi antaradhāyati, atha padālatā pātubhavati. Teneva nayena sāpi antaradhāyati, akaṭṭhapāko sāli pātubhavati akaṇo athuso sugandho taṇḍulaphalo. Tato nesaṃ bhājanāni uppajjanti. Te sāliṃ bhājane ṭhapetvā pāsāṇapiṭṭhiyaṃ ṭhapenti, sayameva jālasikhā uṭṭhahitvā taṃ pacati. So hoti odano sumanajātipupphasadiso, na tassa sūpena vā byañjanena vā karaṇīyaṃ atthi, yaṃ yaṃ rasaṃ bhuñjitukāmā honti, taṃtaṃrasova hoti. Tesaṃ taṃ oḷārikaṃ āhāraṃ āharayataṃ tato pabhuti muttakarīsaṃ sañjāyati. Tathā hi rasapathavī bhūmipappaṭako padālatāti ime tāva paribhuttā sudhāhāro viya khudaṃ vinodetvā rasaharaṇīhi rasameva paribyūhentā tiṭṭhanti vatthuno sukhumabhāvena, na nissandā, sukhumabhāveneva gahaṇindhanameva ca hoti. Odano pana paribhutto rasaṃ vaḍḍhentopi vatthuno oḷārikabhāveneva nissandaṃ vissajjento passāvaṃ karīsañca uppādeti.

Then, for those beings consuming the savory earth, by their karma some became of good complexion, while others became of poor complexion. There, those of good complexion despised those of poor complexion. On account of their arrogance, that savory earth disappeared, and an earth-crust appeared. Then, for them, in that same way, that too disappeared, and a creeper appeared. In that same way, that too disappeared, and uncultivated rice appeared—without broken grains, without husk, fragrant, with whole grains as its fruit. Then, vessels arose for them. They, having placed the rice in a vessel, set it on a stone slab, and a tongue of flame, arising by itself, cooked it. That cooked rice was like a jasmine flower; for it, there was no need for soup or curry. Whatever flavor they wished to enjoy, it became that very flavor. For them, consuming that coarse food, from then on urine and feces were produced. For indeed, the savory earth, the earth-crust, and the creeper—these, when consumed, were like the food of the gods; having dispelled hunger, they subsisted by nourishing only the subtle channels with flavor, due to the subtlety of the substance. There was no residue, and due to its very subtlety, it served as the fuel for digestion itself. The cooked rice, however, when consumed, although it increased flavor, due to the coarseness of the substance, discharged residue, producing urine and feces.

Atha tesaṃ nikkhamanatthāya vaṇamukhāni pabhijjanti. Purisassa purisabhāvo, itthiyā itthibhāvo pātubhavati. Purimattabhāvesu hi pavattaupacārajjhānānubhāvena yāva sattasantānesu kāmarāgo vikkhambhanavegena samito[Pg.284], na tāva bahalakāmarāgūpanissayāni itthipurisindriyāni pāturahesuṃ. Yadā panassa vicchinnatāya bahalakāmarāgo laddhāvasaro ahosi, tadā tadupanissayāni tāni sattānaṃ attabhāvesu sañjāyiṃsu, tadā itthī purisaṃ, puriso ca itthiṃ ativelaṃ upanijjhāyati. Tesaṃ ativelaṃ upanijjhāyanapaccayā kāmapariḷāho uppajjati, tato methunaṃ dhammaṃ paṭisevanti. Te asaddhammapaṭisevanapaccayā viññūhi garahiyamānā viheṭhiyamānā tassa asaddhammassa paṭicchādanahetu agārāni karonti. Te agāraṃ ajjhāvasamānā anukkamena aññatarassa alasajātikassa sattassa diṭṭhānugatiṃ āpajjantā sannidhiṃ karonti. Tato pabhuti kaṇopi thusopi taṇḍulaṃ pariyonandhanti, lāyitaṭṭhānampi na paṭiviruhati.

Then, for their elimination, orifices broke open. The male characteristic appeared in males, and the female characteristic in females. Indeed, in their previous existences, due to the power of the access concentration that had been active, for as long as sensual passion was suppressed in the continuum of beings by the force of suppression, the faculties of male and female, which depend on strong sensual passion, did not manifest. But when, due to its interruption, strong sensual passion found an opportunity, then those faculties dependent on it arose in the beings' bodies. Then a woman gazed intently at a man, and a man at a woman. Because of their exceedingly intense gazing, the fever of lust arose in them, and then they engaged in sexual intercourse. Due to their engagement in this unrighteous conduct, they were censured and harassed by the wise. To conceal this unrighteous conduct, they built houses. Living in houses, they gradually followed the example of a certain lazy-natured being and began to hoard. From then on, broken rice and chaff enveloped the rice grain, and the place where it was reaped did not sprout again.

Te sannipatitvā anutthunanti ‘‘pāpakā vata bho dhammā sattesu pātubhūtā, mayañhi pubbe manomayā ahumhā’’ti, aggaññasutte (dī. ni. 3.128) vuttanayena vitthāretabbaṃ. Tato mariyādaṃ ṭhapenti, athaññataro satto aññassa bhāgaṃ adinnaṃ ādiyati, taṃ dvikkhattuṃ paribhāsetvā tatiyavāre pāṇileḍḍudaṇḍehi paharanti. Te evaṃ adinnādāne kalahamusāvādadaṇḍādānesu uppannesu ca sannipatitvā cintayanti ‘‘yannūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khīyitabbaṃ khīyeyya, garahitabbaṃ garaheyya, pabbājetabbaṃ pabbājeyya, mayaṃ panassa sālīnaṃ bhāgamanuppadassāmā’’ti. Evaṃ katasanniṭṭhānesu pana sattesu imasmiṃ tāva kappe ayameva bhagavā bodhisattabhūto tena samayena tesu sattesu abhirūpataro ca dassanīyataro ca mahesakkhataro ca buddhisampanno paṭibalo niggahapaggahaṃ kātuṃ. Te taṃ upasaṅkamitvā yācitvā sammanniṃsu. So tena mahājanena sammatoti mahāsammato, khettānaṃ adhipatīti khattiyo, dhammena samena paresaṃ rañjetīti rājāti tīhi nāmehi paññāyittha. Yañhi loke acchariyaṭṭhānaṃ, bodhisattova tattha ādipurisoti evaṃ bodhisattaṃ ādiṃ katvā khattiyamaṇḍale saṇṭhite anupubbena brāhmaṇādayopi vaṇṇā saṇṭhahiṃsu.

They gathered together and lamented, 'Alas, wicked things have appeared among beings, for we were once mind-made.' This should be elaborated in the manner described in the Aggañña Sutta (Dī. Ni. 3.128). Then they established boundaries. After that, a certain being took what belonged to another without permission. They admonished him twice, but on the third occasion, they struck him with fists, clods, and sticks. When taking what was not given, quarrels, false speech, and the giving of punishment arose, they gathered together and considered, 'Suppose we were to appoint one being who would rightly reprove those who deserve reproof, rebuke those who deserve rebuke, and banish those who deserve banishment. In return, we would grant him a share of the rice.' Having reached this agreement among themselves, in this very aeon, the Blessed One—then a bodhisatta—was among those beings more handsome, more pleasing, and more influential, endowed with wisdom and capable of administering punishment and reward. They approached him, requested, and appointed him. Because he was appointed by the great populace, he was called Mahāsammata ('the Great Elect'). Because he was the lord of the fields, he was called Khattiya. Because he pleases others with righteousness and fairness, he was called Rājā ('King'). Thus, he became known by three names. Indeed, wherever there is something marvelous in the world, the bodhisatta is the first figure there. Thus, with the bodhisatta as the origin, the khattiya class was established, and gradually the other classes—brahmins and the rest—came into being.

Tattha kappavināsakamahāmeghato yāva jālopacchedo, idamekamasaṅkhyeyyaṃ saṃvaṭṭoti vuccati. Kappavināsakajālopacchedato yāva [Pg.285] koṭisatasahassacakkavāḷaparipūrako sampattimahāmegho, idaṃ dutiyamasaṅkhyeyyaṃ saṃvaṭṭaṭṭhāyīti vuccati. Sampattimahāmeghato yāva candimasūriyapātubhāvo, idaṃ tatiyamasaṅkhyeyyaṃ vivaṭṭoti vuccati. Candimasūriyapātubhāvato yāva puna kappavināsakamahāmegho, idaṃ catutthamasaṅkhyeyyaṃ vivaṭṭaṭṭhāyīti vuccati. Vivaṭṭaṭṭhāyīasaṅkhyeyyaṃ catusaṭṭhiantarakappasaṅgahaṃ. ‘‘Vīsatiantarakappasaṅgaha’’nti keci. Sesāsaṅkhyeyyāni kālato tena samappamāṇāneva. Imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. Evaṃ tāva agginā vināso ca saṇṭhahanañca veditabbaṃ.

Therein, from the great cloud of world-destruction until the cessation of the flame, this is called the first incalculable period, dissolution. From the cessation of the flame of world-destruction until the great cloud of re-establishment filling a hundred thousand koṭis of world-systems, this is called the second incalculable period, the duration of dissolution. From the great cloud of re-establishment until the appearance of the sun and moon, this is called the third incalculable period, formation. From the appearance of the sun and moon until again the great cloud of world-destruction, this is called the fourth incalculable period, the duration of formation. The incalculable period, the duration of formation, includes sixty-four intermediate aeons. Some say it includes twenty intermediate aeons. The remaining incalculable periods are equal in measure to that time. These four incalculable periods make one great aeon. Thus far, the destruction by fire and the re-establishment should be understood.

Yasmiṃ pana samaye kappo udakena nassati, āditova kappavināsakamahāmegho vuṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ. Ayaṃ pana viseso – yathā tattha dutiyasūriyo, evamidha kappavināsako khārudakamahāmegho vuṭṭhāti. So ādito sukhumaṃ sukhumaṃ vassanto anukkamena mahādhārāhi koṭisatasahassacakkavāḷānaṃ pūrento vassati. Khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo vilīyanti, udakaṃ samantato vātehi dhārīyati. Pathaviyā heṭṭhimantato pabhuti yāva dutiyajjhānabhūmiṃ udakaṃ gaṇhāti. Tena hi khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo udake pakkhittaloṇasakkharā viya vilīyanteva, tasmā pathavīsandhārakaudakena saddhiṃ ekūdakameva taṃ hotīti keci. Apare pana ‘‘pathavīsandhārakaudakaṃ taṃ sandhārakavāyukkhandhañca anavasesato vināsetvā sabbattha sayameva eko ghanabhūto tiṭṭhatī’’ti vadanti, taṃ yuttaṃ. Upari pana chapi brahmaloke vilīyāpetvā subhakiṇhe āhacca tiṭṭhati, taṃ yāva aṇumattampi saṅkhāragataṃ atthi, tāva na vūpasammati, udakānugataṃ pana sabbaṃ saṅkhāragataṃ abhibhavitvā sahasā vūpasammati, antaradhānaṃ gacchati. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. Kevalaṃ panidha ābhassarabrahmalokaṃ ādiṃ katvā loko pātubhavati. Subhakiṇhato cavitvā ābhassaraṭṭhānādīsu sattā nibbattanti. Tattha kappavināsakamahāmeghato yāva kappavināsakakhārudakopacchedo, idamekamasaṅkhyeyyaṃ. Udakupacchedato yāva sampattimahāmegho, idaṃ dutiyamasaṅkhyeyyaṃ. Sampattimahāmeghato yāva candimasūriyapātubhāvo, idaṃ tatiyamasaṅkhyeyyaṃ. Candimasūriyapātubhāvato [Pg.286] yāva kappavināsakamahaāmegho, idaṃ catutthamasaṅkhyeyyaṃ. Imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. Evaṃ udakena vināso ca saṇṭhahanañca veditabbaṃ.

At the time when the aeon is destroyed by water, the account should be elaborated according to the method previously stated, beginning with 'the great world-destroying cloud arises.' This, however, is the difference: just as there was a second sun in that case, here the great world-destroying cloud of caustic water arises. At first, it rains gently, then gradually with great torrents, filling a hundred thousand koṭis of world-systems. Wherever the caustic water touches, the earth, mountains, and so on dissolve. The water is then held by winds on all sides. The water seizes everything from the lowest layer of the earth up to the plane of the second jhāna. Indeed, wherever that caustic water touches, the earth, mountains, and so on dissolve just like a lump of salt thrown into water. Therefore, some say that it becomes one single mass of water together with the earth-supporting water. Others, however, say, 'Having completely destroyed the earth-supporting water and the mass of wind that supports it, it remains by itself as a single solid mass everywhere.' That is the reasonable view. Above, it causes the six Brahmā worlds to dissolve and remains, reaching up to the Subhakiṇha realm. As long as even the slightest conditioned phenomenon remains, it does not subside. But once it overcomes all conditioned phenomena associated with the water, it suddenly subsides and disappears. The space below and the space above become one, a great darkness—all this is as previously stated. Here, however, the world reappears, beginning from the Ābhassara Brahmā world. Beings who pass away from the Subhakiṇha realm are reborn in the Ābhassara realm and others. Therein, from the world-destroying great cloud until the cessation of the world-destroying caustic water—this is one incalculable age. From the cessation of the water until the great cloud of re-establishment—this is the second incalculable age. From the great cloud of re-establishment until the appearance of the sun and moon—this is the third incalculable age. From the appearance of the sun and moon until the great world-destroying cloud—this is the fourth incalculable age. These four incalculable ages are one great aeon. Thus, the destruction by water and the re-establishment should be understood.

Yasmiṃ samaye kappo vātena nassati, āditova kappavināsakamahāmegho vuṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ. Ayaṃ pana viseso – yathā tattha dutiyasūriyo, evamidha kappavināsanatthaṃ vāto samuṭṭhāti. So paṭhamaṃ thūlarajaṃ uṭṭhāpeti, tato saṇharajaṃ sukhumavālikaṃ thūlavālikaṃ sakkharapāsāṇādayoti yāvakūṭāgāramatte pāsāṇe visamaṭṭhāne ṭhitamahārukkhe ca uṭṭhāpeti. Te pathavito nabhamuggatā na puna patanti, tattheva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. Athānukkamena heṭṭhā mahāpathaviyā vāto samuṭṭhahitvā pathaviṃ parivattetvā uddhaṃ mūlaṃ katvā ākāse khipati. Yojanasatappamāṇāpi pathavippadesā dviyojanatiyojanacatuyojanapañcayojanachayojanasattayojanappamāṇāpi pabhijjitvā vātavegukkhittā ākāseyeva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. Cakkavāḷapabbatampi sinerupabbatampi vāto ukkhipitvā ākāse khipati. Te aññamaññaṃ abhihantvā cuṇṇavicuṇṇā hutvā vinassanti. Etenevūpāyena bhūmaṭṭhakavimānāni ca ākāsaṭṭhakavimānāni ca vināsento chakāmāvacaradevaloke vināsetvā koṭisatasahassacakkavāḷāni vināseti. Tattha cakkavāḷā cakkavāḷehi, himavantā himavantehi, sinerū sinerūhi aññamaññaṃ samāgantvā cuṇṇavicuṇṇā hutvā vinassanti. Pathavito yāva tatiyajjhānabhūmi vāto gaṇhāti, navapi brahmaloke vināsetvā vehapphale āhacca tiṭṭhati. Evaṃ pathavīsandhārakaudakena taṃsandhārakavātena ca saddhiṃ sabbasaṅkhāragataṃ vināsetvā sayampi vinassati avaṭṭhānassa kāraṇābhāvato. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. Idha pana subhakiṇhabrahmalokaṃ ādiṃ katvā loko pātubhavati. Vehapphalato cavitvā subhakiṇhaṭṭhānādīsu sattā nibbattanti. Tattha kappavināsakamahāmeghato yāva kappavināsakavātupacchedo, idamekamasaṅkhyeyyaṃ. Vātupacchedato yāva sampattimahāmegho, idaṃ dutiyamasaṅkhyeyyantiādi vuttanayameva. Evaṃ vātena vināso ca saṇṭhahanañca veditabbaṃ.

At the time when the aeon is destroyed by wind, the account should be elaborated according to the method previously stated, beginning with 'the great world-destroying cloud arises.' This, however, is the difference: just as there was a second sun in that case, here a wind arises for the purpose of destroying the aeon. First, it raises coarse dust, then fine dust, fine sand, coarse sand, gravel, stones, and so on—up to boulders as large as a gabled house—and even great trees standing on uneven ground. These, lifted from the earth into the sky, do not fall back down but crumble into powder right there and vanish. Then, gradually, a wind arises from beneath the great earth, overturns the earth, turns it upside down, and hurls it into the sky. Even regions of the earth a hundred leagues in size—two, three, four, five, six, or seven leagues in extent—are shattered; hurled by the force of the wind, they are crumbled into powder in the sky itself and vanish. The wind lifts even Mount Cakkavāḷa and Mount Sineru and hurls them into the sky. Striking against one another, they crumble into powder and perish. In this same way, destroying the mansions on the earth and in the sky, it annihilates the six sensual heavens and then obliterates a hundred thousand koṭis of world-systems. There, world-systems collide with world-systems, Himavā mountains with Himavā mountains, and Sinerus with Sinerus—all meeting, crumbling into powder, and perishing. The wind seizes everything from the earth up to the third jhāna realm, destroying the nine Brahmā worlds before stopping at the Vehapphala realm. Thus, having destroyed all conditioned things along with the earth-supporting water and the wind that supports it, the wind itself also perishes because there is no basis for its existence. The lower and upper skies become one, a great darkness—all this is as previously described. Here, however, the world reappears, beginning with the Subhakiṇha Brahmā realm. Beings who have passed away from Vehapphala are reborn in the Subhakiṇha realm and other realms. Therein, from the great cloud of aeon-destruction up to the cessation of the destroying wind—this is one incalculable period. From the cessation of the wind up to the great cloud of re-establishment—this is the second incalculable period, and so on, according to the method previously stated. Thus, the destruction by wind and the re-establishment should be understood.

Atha [Pg.287] kiṃkāraṇā evaṃ loko vinassati. Yadipi hi saṅkhārānaṃ ahetuko sarasanirodho vināsakābhāvato, santānanirodho pana hetuvirahito natthi. Yathā taṃ sattanikāyesūti bhājanalokassapi sahetukena vināsena bhavitabbaṃ, tasmā kimevaṃ lokavināse kāraṇanti? Akusalamūlaṃ kāraṇaṃ. Yathā hi tattha nibbattanakasattānaṃ puññabalena paṭhamaṃ loko vivaṭṭati, evaṃ tesaṃ pāpakammabalena saṃvaṭṭati, tasmā akusalamūlesu ussannesu evaṃ loko vinassati. Yathā hi rāgadosamohānaṃ adhikabhāvena yathākkamaṃ rogantarakappo satthantarakappo dubbhikkhantarakappoti ime tividhā antarakappā vivaṭṭaṭṭhāyimhi asaṅkhyeyyakappe jāyanti. Evamete yathāvuttā tayo saṃvaṭṭā rāgādīnaṃ adhikabhāveneva honti.

What then is the reason why the world is destroyed in this way? Even though the momentary cessation of formations is causeless due to the absence of a destroying agent, the cessation of continuity is not without cause. Just as it is in the case of the classes of beings, so the destruction of the receptacle world must also have a cause. So what is the cause of the destruction of the world in this way? Unwholesome roots are the cause. Just as the world first unfolds due to the power of merit of beings born there, so too does it contract due to the power of their evil kamma. Thus, when unwholesome roots are prevalent, the world is destroyed in this way. For just as, due to the predominance of greed, hatred, and delusion, in due order, these three kinds of intermediate eons—the intermediate eon of disease, the intermediate eon of weapons, and the intermediate eon of famine—arise in the incalculable eon of unfolding and abiding, in the same way, these three aforesaid contractions occur precisely due to the predominance of greed and the like.

Tattha rāge ussannatare agginā vinassati, dose ussannatare udakena vinassati. Dose hi ussannatare adhikatarena dosena viya tikkhatarena khārudakena vināso yuttoti. Keci pana ‘‘dose ussannatare agginā, rāge udakenā’’ti vadanti, tesaṃ kira ayamadhippāyo – pākaṭasattusadisassa dosassa aggisadisatā, apākaṭasattusadisassa rāgassa khārudakasadisatā ca yuttāti. Mohe pana ussannatare vātena vinassati. Evaṃ vinassantopi ca nirantarameva satta vāre agginā nassati, aṭṭhame vāre udakena, puna satta vāre agginā, aṭṭhame udakenāti evaṃ aṭṭhame aṭṭhame vāre vinassanto sattakkhattuṃ udakena vinassitvā puna satta vāre agginā nassati. Ettāvatā tesaṭṭhi kappā atītā honti. Etthantare udakena nassanavāraṃ sampattampi paṭibāhitvā laddhokāso vāto paripuṇṇacatusaṭṭhikappāyuke subhakiṇhe viddhaṃsento lokaṃ vināseti. Ettha pana rāgo sattānaṃ bahulaṃ pavattatīti aggivasena bahuso lokavināso veditabbo. Iti evaṃ imehi kāraṇehi vinassitvā saṇṭhahantaṃ saṇṭhahitvā ṭhitañca okāsalokaṃ bhagavā yāthāvato avedīti evampissa sabbathā okāsaloko viditoti daṭṭhabbaṃ.

Therein, when greed is more predominant, it is destroyed by fire; when hatred is more predominant, it is destroyed by water. For when hatred is more predominant, destruction by a very sharp alkaline solution, like a more intense hatred, is fitting. Some, however, say, 'When hatred is more predominant, it is destroyed by fire; when greed is more predominant, by water.' Their reasoning, it is said, is this: it is fitting that hatred, which resembles a manifest enemy, is like fire, and that greed, which resembles a hidden enemy, is like an alkaline solution. But when delusion is more predominant, it is destroyed by wind. And even while being destroyed thus, it is destroyed continuously seven times by fire, and on the eighth time by water; again seven times by fire, and on the eighth by water. Thus, being destroyed on every eighth turn, after it has been destroyed by water seven times, it is then destroyed by fire another seven times. By this point, sixty-three eons have passed. In this interval, even when the turn for destruction by water has arrived, it is prevented, and the wind, having gained the opportunity, destroys the world by annihilating the Subhakiṇha beings, who have a full lifespan of sixty-four eons. Here, however, since greed arises abundantly among beings, the destruction of the world is to be understood as being mostly by way of fire. Thus, the Blessed One knew in its true nature the world of space as it is destroyed by these causes, re-establishes itself, and, having been re-established, persists. In this way also, it should be understood that the world of space is known to him in every way.

Yaṃ pana heṭṭhā vuttaṃ ‘‘sabbathā viditalokattā lokavidū’’ti, idāni taṃ nigamento āha ‘‘evaṃ sabbathā viditalokattā lokavidū’’ti. Tattha [Pg.288] sabbathāti lakkhaṇādippabhedato saṅkhāralokassa, āsayādippabhedato sattalokassa, parimāṇasaṇṭhānādippabhedato okāsalokassāti evaṃ sabbappakārena viditalokattāti attho.

As for what was stated previously, 'Because of knowing the world in every way, he is the Knower of the World,' now, by way of conclusion, it is said, 'Thus, because of knowing the world in every way, he is the Knower of the World.' Therein, 'in every way' means this: because of knowing the world of formations through distinctions such as its characteristics; the world of beings through distinctions such as their dispositions; and the world of space through distinctions such as its dimensions and shapes. Thus, 'because of knowing the world in every manner' is the meaning.

Idāni anuttaroti padassa atthaṃ saṃvaṇṇento āha ‘‘attano pana guṇehī’’tiādi. Tattha attanoti nissakkatthe sāmivacanametaṃ, attatoti attho. Guṇehi attano visiṭṭhatarassāti sambandho. Taraggahaṇañcettha ‘‘anuttaro’’ti padassa atthaniddesatāya kataṃ, na visiṭṭhassa kassaci atthitāya. Sadevake hi loke sadisakappopi nāma koci tathāgatassa natthi, kuto sadiso, visiṭṭhe pana kā kathā. Kassacīti kassacipi. Abhibhavatīti sīlasampadāya upanissayabhūtānaṃ hirottappamettākaruṇānaṃ visesapaccayānaṃ saddhāsativīriyapaññānañca ukkaṃsappattiyā samudāgamato paṭṭhāya na aññasādhāraṇo savāsanapaṭipakkhassa pahīnattā ukkaṃsapāramippatto satthu sīlaguṇo, tena bhagavā sadevakaṃ lokaṃ aññadatthu abhibhuyya pavattati, na sayaṃ kenaci abhibhuyyatīti adhippāyo. Evaṃ samādhiguṇādīsupi yathārahaṃ vattabbaṃ. Sīlādayo cete lokiyalokuttaramissakā veditabbā, vimuttiñāṇadassanaṃ pana lokiyaṃ kāmāvacarameva.

Now, explaining the meaning of the term 'anuttara' (unsurpassed), he said, 'But by his own qualities,' and so on. Therein, the word 'attano' (his own) is a genitive term used in the ablative sense; the meaning is 'than himself.' The connection should be made thus: 'of one more distinguished than himself by qualities.' And the inclusion of the comparative suffix '-tara' here is done to indicate the meaning of the word 'anuttara,' not because of the existence of anyone more distinguished. For in the world with its devas, there is not anyone even comparable to the Tathāgata; whence one who is equal? As for one who is superior, what is there to say? 'Kassaci' means 'of anyone at all.' 'He surpasses' means this: The Teacher's quality of virtue—which, from its very arising through the attainment of excellence in the supporting conditions for the accomplishment of virtue (namely, shame and moral dread, loving-kindness and compassion) and in the special conditions (namely, faith, mindfulness, energy, and wisdom), is not shared with any other, has reached the highest perfection by having abandoned the opposing states together with their latent tendencies. Therefore, the Blessed One indeed surpasses the world with its devas and is not himself surpassed by anyone; this is the intended meaning. Similarly, this should be stated as appropriate regarding the qualities of concentration and so forth. And these qualities, virtue and so forth, should be known as a mixture of mundane and supramundane. The knowledge and vision of liberation, however, is mundane, belonging only to the sense-sphere.

Yadi evaṃ kathaṃ tena sadevakaṃ lokaṃ abhibhavatīti? Tassapi ānubhāvato asadisattā. Tampi hi visayato pavattito pavattiākārato ca uttaritarameva. Tañhi anaññasādhāraṇaṃ satthu vimuttiguṇaṃ ārabbha pavattati, pavattamānañca atakkāvacaraṃ paramagambhīraṃ saṇhaṃ sukhumaṃ sātisayaṃ paṭipakkhadhammānaṃ suppahīnattā suṭṭhu pākaṭaṃ vibhūtataraṃ katvā pavattati, sammadeva ca vasībhāvassa pāpakattā bhavaṅgaparivāsassa ca atiparittakattā lahu lahu pavattatīti.

If so, how does he surpass the world with its devas by means of that knowledge? This is the objection. The answer is: Because of the incomparability of its power. For that knowledge too, in terms of its object, its occurrence, and its mode of occurrence, is exceedingly superior. For it arises taking as its object the Teacher's quality of liberation, which is not shared with others. And when arising, it is beyond the sphere of reason, exceedingly profound, gentle, and subtle. Being excellent because the opposing states have been well abandoned, it arises making its object very clear and more distinct. And because mastery has been perfectly brought about and because the dwelling in the life-continuum is exceedingly brief, it arises very swiftly.

Evaṃ sīlādiguṇehi bhagavato uttaritarassa abhāvaṃ dassetvā idāni sadisassapi abhāvaṃ dassetuṃ ‘‘sīlaguṇenapi asamo’’tiādi vuttaṃ. Tattha asamoti ekasmiṃ kāle natthi etassa sīlādiguṇena samo sadisoti asamo. Tathā asamehi samo asamasamo. Asamā vā samā etassāti asamasamo. Sīlādiguṇena natthi etassa [Pg.289] paṭimāti appaṭimo. Sesapadadvayepi eseva nayo. Tattha upamāmattaṃ paṭimā, sadisūpamā paṭibhāgo, yugaggāhavasena ṭhito paṭipuggaloti veditabbo.

Having thus shown the absence of anyone superior to the Blessed One in virtues such as morality, now, to show the absence of even an equal, it is said, 'Unequaled even in the virtue of morality,' etc. Therein, `asamo` (unequaled) means that at no time is there anyone equal or similar to him in virtues such as morality; thus, he is `asamo`. Likewise, `asamasamo` (equal to the unequaled) means one who is equal to the unequaled. Or, `asamasamo` means one to whom the unequaled are equal. `Appaṭimo` (without counterpart) means there is no counterpart to him in virtues such as morality. This same method applies to the remaining two terms. Therein, it should be understood that `paṭimā` is a mere likeness, `paṭibhāgo` is a similar likeness, and `paṭipuggalo` is one who stands as a rival.

Na kho panāhaṃ bhikkhave samanupassāmītiādīsu mama samantacakkhunā hatthatale āmalakaṃ viya sabbaṃ lokaṃ passantopi tattha sadevake…pe… pajāya attano attato sīlasampannataraṃ sampannatarasīlaṃ kañcipi puggalaṃ na kho pana passāmi tādisassa abhāvatoti adhippāyo.

In such passages as, 'But, monks, I do not see,' the intended meaning is this: 'Although I, with my all-seeing eye, see the entire world as if it were an āmalaka fruit in the palm of my hand, I do not see any individual in that world with its devas... among its populace... who is more accomplished in morality than myself, due to the absence of such a one.'

Aggappasādasuttādīnīti ettha –

Regarding the 'Discourse on Supreme Confidence,' and so forth—here:

‘‘Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho. Ye, bhikkhave, buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hotī’’ti (a. ni. 4.34; itivu. 90) –

"Monks, as far as there are beings—whether footless, two-footed, four-footed, or many-footed; whether with form or formless; whether percipient, non-percipient, or neither percipient nor non-percipient—the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, is declared the foremost among them. Monks, those who have confidence in the Buddha have confidence in the foremost. And for those who have confidence in the foremost, the result is foremost."

Idaṃ aggappasādasuttaṃ. Ādi-saddena –

This is the Discourse on Supreme Confidence. By the word 'and so forth' (ādi), the following passages are meant:

‘‘Sadevake, bhikkhave, loke…pe… sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī, tasmā tathāgatoti vuccatī’’ti (a. ni. 4.23; dī. ni. 3.188) –

"In the world with its deities, Māras, and Brahmās, in this generation with its ascetics and brahmins, its deities and humans, the Tathāgata is the conqueror, unconquered, all-seeing, wielding mastery. Therefore, he is called the Tathāgata."

Evamādīni suttapadāni veditabbāni. Ādikā gāthāyoti –

Such sutta passages as these should be understood. The initial verse is:

‘‘Ahañhi arahā loke, ahaṃ satthā anuttaro;

Ekomhi sammāsambuddho, sītibhūtosmi nibbuto. (mahāva. 11;

ma. ni. 1.285;

2.341);

"For I am the Arahant in the world, I am the unsurpassed Teacher. Alone I am the Perfectly Self-Enlightened One; I have become cool, am extinguished."

‘‘Danto damayataṃ seṭṭho, santo samayataṃ isi;

Mutto mocayataṃ aggo, tiṇṇo tārayataṃ varo. (itivu. 112)

“The tamed one is the best of those who tame; the peaceful one, the sage of those who pacify; the liberated one, the foremost of those who liberate; the one who has crossed over, the best of those who convey across.”

‘‘Nayimasmiṃ [Pg.290] loke parasmiṃ vā pana,Buddhena seṭṭho sadiso ca vijjati;

Āhuneyyānaṃ paramāhutiṃ gato,Puññatthikānaṃ vipulapphalesina’’nti. (vi. va. 1047;

kathā. 799) –

“Not in this world or the next is there found one superior or equal to the Buddha. He has become the supreme recipient of offerings for those worthy of offerings, for those seeking merit and desiring abundant fruit.”

Evamādikā gāthā vitthāretabbā.

Such verses should be elaborated.

Purisadammasārathītiādīsu damitabbāti dammā, damituṃ araharūpā. Purisā ca te dammā cāti purisadammā. Visesanassa cettha paranipātaṃ katvā niddeso, dammapurisāti attho. ‘‘Satipi mātugāmassapi dammabhāve purisaggahaṇaṃ ukkaṭṭhaparicchedavasenā’’ti vadanti. Sāretīti imassa atthaṃ dassento āha ‘‘dametī’’tiādi. Tattha dametīti sameti, kāyasamādīhi yojetīti attho. Taṃ pana kāyasamādīhi yojanaṃ yathārahaṃ tadaṅgavinayādīsu patiṭṭhāpanaṃ hotīti āha ‘‘vinetīti vuttaṃ hotī’’ti. Adantāti idaṃ sabbena sabbaṃ damataṃ anupagatā purisadammāti vuttāti katvā vuttaṃ. Ye pana vippakatadammabhāvā sabbathā dametabbataṃ nātivattā, tepi purisadammā eva, yato te satthā dameti. Bhagavā hi visuddhasīlassa paṭhamajjhānaṃ ācikkhati, paṭhamajjhānalābhino dutiyajjhānantiādinā tassa tassa uparūpari visesaṃ ācikkhanto ekadesena dantepi sameti. Teneva vuttaṃ visuddhimagge (visuddhi. 1.139) ‘‘api ca so bhagavā visuddhasīlādīnaṃ paṭhamajjhānādīni sotāpannādīnañca uttarimaggappaṭipadaṃ ācikkhanto dantepi dametiyevā’’ti. Atha vā sabbena sabbaṃ adantā ekadesena dantā ca idha adantaggahaṇeneva saṅgahitāti veditabbaṃ. Dametuṃ yuttāti damanārahā.

In phrases such as “charioteer of tamable men,” “dammā” means those who are to be tamed, beings fit to be tamed. And those “purisā” (men) and “dammā” (to be tamed) are “purisadammā.” Here, the designation is made by placing the qualifier after the qualified, meaning “dammapurisā” (tamable men). “Even though women can also be in a state of being tamed, the term ‘purisa’ (men) is used here to denote excellence and distinction,” they say. Explaining the meaning of “sāreti,” he says, “dameti” (he tames), and so on. There, “dameti” means he pacifies; that is, he yokes them with bodily discipline and so on. But that yoking with bodily discipline and so on means establishing them appropriately in disciplinary measures such as the temporary suppression of defilements, etc., hence it is said, “it is called training (vineti).” Regarding the untamed (`adantā`), this is said on the grounds that those who have not undergone taming at all are also called `purisadammā`. However, even those whose state of being tamed is incomplete but who have not entirely transcended being tamed, are also “purisadammā,” since the Teacher tames them. For the Blessed One instructs one of purified virtue in the first jhāna, and for one who has attained the first jhāna, he instructs in the second jhāna, and so on, progressively teaching higher distinctions to each, thereby pacifying even the partially tamed. Therefore, it is said in the Visuddhimagga: “Moreover, the Blessed One, while instructing in the first jhāna, etc., for those of purified virtue, and the path-practice for stream-enterers, etc., even tames those who are already tamed.” Alternatively, it should be understood that here, both those entirely untamed and those partially tamed are included by the very term “adanta.” “Dametuṃ yuttā” means “worthy of being tamed.”

Tiracchānapurisātiādīsu uddhaṃ anuggantvā tiriyaṃ añcitā gatā vaḍḍhitāti tiracchānā, devamanussādayo viya uddhaṃ dīghaṃ ahutvā tiriyaṃ dīghāti attho. Tiracchānāyeva purisā tiracchānapurisā. Manassa [Pg.291] ussannatāya manussā. Satisūrabhāvabrahmacariyayogyatādiguṇavasena upacitamānasā ukkaṭṭhaguṇacittā. Ke pana te? Jambudīpavāsino sattavisesā. Tenāha bhagavā –

In phrases such as 'animal-like men,' because they have not gone upwards but have grown sideways, they are called 'tiracchānā' (animals). The meaning is that unlike gods and humans, they are not long upwards but are long sideways. Men who are simply animals are 'tiracchānapurisā.' Because of the prominence of mind, they are 'manussā' (humans). They are those whose minds are developed, whose minds possess excellent qualities, by virtue of qualities such as mindfulness, bravery, and suitability for the holy life. But who are they? They are special beings dwelling in Jambudīpa. Therefore, the Blessed One said—

‘‘Tīhi, bhikkhave, ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṃse. Katamehi tīhi? Sūrā satimanto idha brahmacariyavāso’’ti (a. ni. 9.21).

“By three factors, monks, the humans of Jambudīpa surpass the humans of Uttarakuru and the Tāvatiṃsa gods. Which three? They are brave, mindful, and here the holy life is lived.”

Tathā hi buddhā bhagavanto paccekabuddhā aggasāvakā mahāsāvakā cakkavattino aññe ca mahānubhāvā sattā tattheva uppajjanti. Tehi samānarūpāditāya pana saddhiṃ parittadīpavāsīhi itaramahādīpavāsinopi manussātveva paññāyiṃsūti eke. Apare pana bhaṇanti – lobhādīhi ca alobhādīhi ca sahitassa manassa ussannatāya manussā. Ye hi sattā manussajātikā, tesu visesato lobhādayo alobhādayo ca ussannā, te lobhādiussannatāya apāyamaggaṃ, alobhādiussannatāya sugatimaggaṃ nibbānagāmimaggañca pūrenti, tasmā lobhādīhi alobhādīhi ca sahitassa manassa ussannatāya parittadīpavāsīhi saddhiṃ catumahādīpavāsino sattavisesā manussāti vuccanti. Lokiyā pana ‘‘manuno apaccabhāvena manussā’’ti vadanti. Manu nāma paṭhamakappiko lokamariyādāya ādibhūto hitāhitavidhāyako sattānaṃ pituṭṭhāniyo, yo sāsane mahāsammatoti vuccati, paccakkhato paramparāya ca tassa ovādānusāsaniyaṃ ṭhitā tassa puttasadisatāya manussā mānusāti ca vuccanti. Tato eva hi te māṇavā ‘‘manujā’’ti ca voharīyanti, manussā ca te purisā cāti manussapurisā.

For indeed, Buddhas, Blessed Ones, Paccekabuddhas, chief disciples, great disciples, wheel-turning monarchs, and other beings of great power are born right there. Some say that due to sharing the same form and other qualities with these great beings, along with the inhabitants of minor islands, even those dwelling in the other great continents are recognized as humans. Others, however, declare that humans are so called because of the prominence of the mind associated with both greed, etc., and non-greed, etc. For among beings born as humans, greed, etc., and non-greed, etc., are especially prominent. Through the prominence of greed, etc., they fulfill the path leading to the planes of misery, while through the prominence of non-greed, etc., they fulfill the path leading to a good destination and the path leading to Nibbāna. Therefore, because of the prominence of the mind associated with both greed, etc., and non-greed, etc., the distinguished beings who inhabit the four great continents, along with the inhabitants of the minor islands, are called 'humans'. Worldly people, however, say, “Humans are so called because they are the descendants of Manu.” Manu is the first being of the aeon, the founder of worldly convention, the one who determines what is beneficial and harmful, a paternal figure to beings, who is called Mahāsammata in the Dispensation. Because they abide by his exhortation and instruction, directly and through lineage, and because they resemble his sons, they are called 'humans' (manussā) and also 'mānusā'. Hence, they are also referred to as 'māṇavā' (“descendants of Manu”) and 'manujā' (“born of Manu”). They are humans and they are persons; thus they are called 'manussapurisā'.

Amanussapurisāti ettha na manussāti amanussā. Taṃsadisatā ettha jotīyati. Tena manussattamattaṃ natthi, aññaṃ samānanti yakkhādayo amanussāti adhippetā. Na ye keci manussehi aññe, tathā tiracchānapurisānaṃ visuṃ gahaṇaṃ kataṃ. Yakkhādayo eva ca niddiṭṭhā. Apalālo himavantavāsī, cūḷodaramahodarā nāgadīpavāsino, aggisikhadhūmasikhā sīhaḷadīpavāsino nibbisā katā dosavisassa vinodanena. Tenāha ‘‘saraṇesu ca sīlesu ca patiṭṭhāpitā’’ti. Kūṭadantādayoti [Pg.292] ādi-saddena ghoramukhaupāligahapatiādīnaṃ saṅgaho daṭṭhabbo. Sakkādayoti ādi-saddena ajakalāpayakkhabakabrahmādīnaṃ saṅgaho daṭṭhabbo. Etesaṃ pana damanaṃ tattha tattha vuttanayeneva sakkā viññātunti atippapañcabhāvato idha na vuccati. Idañcettha suttaṃ vitthāretabbanti idaṃ kesīsuttaṃ ‘‘vinītā vicitrehi vinayanūpāyehī’’ti etasmiṃ atthe vitthāretabbaṃ yathārahaṃ saṇhādīhi upāyehi vinayanassa dīpanato.

In the phrase 'amanussapurisā' (non-human persons), 'amanussā' means 'not human.' Their similarity to humans is indicated here. Therefore, mere humanness is absent, while another similarity is present; thus, yakkhas and the like are intended as 'amanussā' (non-humans). It is not just any beings other than humans, for animal-like persons have been mentioned separately. And yakkhas and the like are indeed indicated. Apalāla, who dwells in the Himavanta; Cūḷodara and Mahodara, who dwell in Nāgadīpa; Aggisikha and Dhūmasikha, who dwell in Sīhaḷadīpa—all were made poisonless by the removal of the poison of aversion. Therefore, it is said, 'they were established in the refuges and in the moral precepts.' In 'Kūṭadanta and others,' by the word 'others,' the inclusion of Ghoramukha, Upāli the householder, and so on, should be understood. In 'Sakka and others,' by the word 'others,' the inclusion of the yakkha Ajakalāpa, Baka Brahmā, and so on, should be understood. As for the taming of these beings, it can be known by the method spoken of in the respective places; therefore, because it would be an excessive elaboration, it is not stated here. And this sutta should be elaborated here: this Kesī Sutta should be elaborated in the sense of 'tamed by various means of taming,' because it shows the taming by gentle and other means as is appropriate.

Atthapadanti atthābhibyañjanakaṃ padaṃ, vākyanti attho. Vākyena hi atthābhibyatti, na nāmādipadamattena, ekapadabhāvena ca anaññasādhāraṇo satthu purisadammasārathibhāvo dassito hoti. Tenāha ‘‘bhagavā hī’’tiādi. Aṭṭha disāti aṭṭha samāpattiyo. Tā hi aññamaññaṃ sambandhāpi asaṃkiṇṇabhāvena dissanti apadissanti, disā viyāti vā disā. Asajjamānāti na sajjamānā vasībhāvappattiyā nissaṅgacārā. Dhāvantīti javanavuttiyogato dhāvanti. Ekaṃyeva disaṃ dhāvatīti attano kāyaṃ aparivattantoti adhippāyo, satthārā pana damitā purisadammā ekiriyāpatheneva aṭṭha disā dhāvanti. Tenāha ‘‘ekapallaṅkeneva nisinnā’’ti. Aṭṭha disāti ca nidassanamattametaṃ lokiyehi agatapubbaṃ nirodhasamāpattidisaṃ amatadisañca pakkhandanato.

The term 'atthapada' means a word that expresses meaning; the meaning is a sentence. For meaning is expressed by a sentence, not merely by a word such as a noun, etc.; and by its single-word nature, the Teacher’s unique role as the charioteer of men to be tamed is shown. Therefore, he says, “For the Blessed One,” and so on. The 'eight directions' refers to the eight attainments. For these, though interconnected, are seen distinctly without confusion, like directions, or indeed, they are directions. 'Asajjamānā' (unobstructed) means not being attached, moving freely due to having attained mastery. 'Dhāvanti' (they run) means they run due to swiftness of function. 'Running in one direction' implies not turning one’s body—this is the intended meaning. But the men tamed by the Teacher run in the eight directions with a single posture. Therefore, it is said, “seated in a single cross-legged posture.” And 'eight directions' is merely an illustrative term, for it refers to plunging into the direction of the attainment of cessation and the deathless direction, which is unprecedented for worldlings.

Diṭṭhadhammikasamparāyikaparamatthehītiādīsu diṭṭhadhammo vuccati paccakkho attabhāvo, tattha niyuttoti diṭṭhadhammiko, idhalokattho. Kammakilesavasena samparetabbato sammā gantabbato samparāyo, paraloko. Tattha niyuttoti samparāyiko, paralokattho. Paramo uttamo attho paramattho, nibbānaṃ. Tehi diṭṭhadhammikasamparāyikaparamatthehi. Yathārahanti yathānurūpaṃ, tesu tesu atthesu yo yo puggalo yaṃ yaṃ arahati, tadanurūpaṃ. Anusāsatīti vineti tasmiṃ tasmiṃ atthe patiṭṭhāpeti. Saha atthena vattatīti sattho, bhaṇḍamūlena vaṇijjāya desantaraṃ gacchanto janasamūho. Hitupadesādivasena paripāletabbo sāsitabbo so etassa atthīti satthā satthavāho niruttinayena. So viya bhagavāti āha ‘‘satthā viyāti satthā, bhagavā satthavāho’’ti.

In the terms 'diṭṭhadhammika', 'samparāyika', and 'paramattha', 'diṭṭhadhammo' refers to the directly experienced present existence; one connected to it is called 'diṭṭhadhammiko', meaning related to the benefit in this life. 'Samparāyo' refers to the future existence, which is to be traversed or rightly reached through actions and defilements; one connected to it is called 'samparāyiko', meaning related to the benefit in the future life. 'Paramattho' is the supreme, ultimate goal, Nibbāna. With these—the benefits related to this life, the future life, and the ultimate goal—he instructs according to what is fitting, training and establishing each person in each respective matter in accordance with what is suitable for them. A `sattha` (caravan) is so called because it proceeds together with goods (`attha`); it is a group of people traveling to another region for trade with merchandise. That group is to be protected and instructed by means of beneficial advice and so on. Because he has this group to lead, he is called a `satthā` or, by etymological method, a `satthavāho` (caravan leader). The Blessed One is like such a one; therefore, it is said: “Like a caravan leader (`satthā`), thus he is a teacher (`satthā`); the Blessed One is a caravan leader (`satthavāho`).”

Idāni [Pg.293] tamatthaṃ niddesapāḷinayena dassetuṃ ‘‘yathā satthavāho’’tiādi vuttaṃ. Tattha sattheti satthike jane. Kaṃ udakaṃ tārenti etthāti kantāro, nirudako araññappadeso. Ruḷhīvasena pana itaropi araññappadeso tathā vuccati. Corakantāranti corehi adhiṭṭhitakantāraṃ, tathā vāḷakantāraṃ. Dubbhikkhakantāranti dullabhabhikkhaṃ kantāraṃ. Tāretīti akhemantaṭṭhānaṃ atikkāmeti. Uttāretītiādi upasaggena padaṃ vaḍḍhetvā vuttaṃ. Atha vā uttāretīti khemantabhūmiṃ upanento tāreti. Nittāretīti akhemantaṭṭhānato nikkhāmento tāreti. Patāretīti pariggahetvā tāreti, hatthena pariggahetvā tāreti viya tāretīti attho. Sabbampetaṃ tāraṇuttāraṇādi khemaṭṭhāne ṭhapanamevāti āha ‘‘khemantabhūmiṃ sampāpetī’’ti. Satteti veneyyasatte. Mahāgahanatāya mahānatthatāya dunnittharatāya ca jātiyeva kantāro jātikantāro, taṃ jātikantāraṃ.

Now, to explain that meaning in the manner of the Niddesa Pāḷi, it is said, “Just as a caravan leader,” etc. Therein, `satthe` refers to the caravan merchants. `Kantāra` is a waterless wilderness region, so called from the etymology: 'They make one cross (`tārenti`) water (`kaṃ`) here (`ettha`).' By convention, however, any other wilderness region is also called thus. `Corakantāra` means a wilderness haunted by robbers; similarly, `vāḷakantāra` is a wilderness of wild beasts. `Dubbhikkhakantāra` means a wilderness where almsfood is difficult to obtain. `Tāreti` means he makes them pass beyond a place of danger. `Uttāreti`, etc., is said by augmenting the word with a prefix. Alternatively, `uttāreti` means he leads them across by bringing them to a land of safety. `Nittāreti` means he leads them across by leading them out from a place of danger. `Patāreti` means he leads them across by grasping them; the meaning is, as if leading them across by grasping them with the hand. All this—leading across, bringing across, etc.—is simply establishing them in a place of safety; therefore, it is said, “he brings them to a land of safety.” `Satte` refers to beings who can be trained. Due to its great density, its great disadvantage, and the difficulty of escaping from it, birth itself is a wilderness, the wilderness of birth; [he leads them across] that wilderness of birth.

Ukkaṭṭhaparicchedavasenāti ukkaṭṭhasattaparicchedavasena. Devamanussā eva hi ukkaṭṭhasattā, na tiracchānādayo. Etanti ‘‘devamanussāna’’nti etaṃ vacanaṃ. Bhabbapuggalaparicchedavasenāti sammattaniyāmokkamanassa yogyapuggalassa paricchindanavasena. Bhagavatoti nissakke sāmivacanaṃ yathā ‘‘upajjhāyato ajjhetī’’ti. Bhagavato santike vāti attho. Upanissayasampattinti tihetukapaṭisandhiādikaṃ maggaphalādhigamassa balavakāraṇaṃ. Gaggarāyāti gaggarāya nāma rañño deviyā, tāya vā kāritattā ‘‘gaggarā’’ti laddhanāmāya. Sare nimittaṃ aggahesīti ‘‘dhammo eso vuccatī’’ti dhammasaññāya sare nimittaṃ gaṇhi, gaṇhanto ca pasannacitto parisapariyante nipajji. Sannirumbhitvā aṭṭhāsīti tassa sīse daṇḍassa ṭhapitabhāvaṃ apassanto tattha daṇḍaṃ uppīḷetvā aṭṭhāsi. Maṇḍūkopi daṇḍe ṭhapitepi uppīḷitepi dhammagatena pasādena vissaramakarontova kālamakāsi. Devaloke nibbattasattānaṃ ayaṃ dhammatā, yā ‘‘kutohaṃ idha nibbatto, tattha kinnu kho kammamakāsi’’nti āvajjanā. Tasmā attano purimabhavassa diṭṭhattā āha ‘‘are ahampi nāma idha nibbatto’’ti. Bhagavato pāde sirasā vandīti kataññutāsaṃvaḍḍhitena pemagāravabahumānena vandi.

“By way of distinguishing superior beings” means by way of distinguishing superior beings. Indeed, gods and humans are superior beings, not animals and the like. “This” refers to the phrase “of gods and humans.” “By way of distinguishing capable individuals” means by way of distinguishing an individual suitable for entering the fixed path of rightness. “From the Blessed One” is in the ablative sense, as in “he learns from the teacher.” Or, the meaning should be understood as “in the presence of the Blessed One.” “Decisive support” refers to a strong cause for attaining the path and fruition, such as rebirth-linking with three root-causes. “Gaggarā” is the name of the queen of King Gaggarā, or it received the name “Gaggarā” because it was made by her. “He took the sign in the sound” means: with the perception of the Dhamma, thinking, “This is the Dhamma being spoken,” he grasped the sign in the sound; and while grasping it, with a devout mind, he lay down at the edge of the assembly. “Stood pressing down” means, not seeing that the staff had been placed on its head, he pressed down on the staff and stood there. The frog, though the staff was placed and pressed upon it, passed away without making a sound, due to its devotion to the Dhamma. This is the nature of beings reborn in the deva-world: there is the reflection, “From where have I been reborn here? What kamma did I do there?” Therefore, having seen his past existence, he said, “Ah, I too have been reborn here.” “He worshipped the Blessed One’s feet with his head” means he paid homage with affection, reverence, and great esteem that were increased by gratitude.

Jānantova [Pg.294] pucchīti mahājanassa kammaphalaṃ buddhānubhāvañca paccakkhaṃ kātukāmo bhagavā ‘‘ko me vandatī’’ti gāthāya pucchi. Tattha (vi. va. aṭṭha. 857) koti devanāgayakkhagandhabbādīsu ko, katamoti attho. Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. Yasasāti iminā edisena yasena ca parivārena ca. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kāmanīyena sundarena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti sabbā dasapi disā pabhāsento, cando viya sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti attho.

“Knowing, he asked” means: the Blessed One, wishing to make the fruit of kamma and the Buddha's power manifest to the great multitude, asked with the verse, “Who worships my feet?” Therein, “who” means who or which one among devas, nāgas, yakkhas, gandhabbas, and so on. “My” means of me. “Feet” is the meaning of pādāni. “With psychic power” means with this sort of divine psychic power. “With glory” means with this sort of glory and retinue. “Shining” means illuminating. “Excellent” means exceedingly pleasing, desirable, and beautiful. “With complexion” means with the color of the skin, with the radiance of the body’s complexion. “Illuminating all directions” means illuminating all ten directions, like the moon and like the sun, making a single radiance, a single light—this is the meaning.

Evaṃ pana bhagavatā pucchito devaputto attānaṃ pavedento ‘‘maṇḍūkohaṃ pure āsi’’nti gāthamāha. Tattha pureti purimajātiyaṃ. Udaketi idaṃ tadā attano uppattiṭṭhānadassanaṃ. Udake maṇḍūkoti tena uddhumāyikādikassa thale maṇḍūkassa nivattanaṃ kataṃ hoti. Gāvo caranti etthāti gocaro, gunnaṃ ghāsesanaṭṭhānaṃ. Idha pana gocaro viyāti gocaro, vāri udakaṃ gocaro etassāti vārigocaro. Udakacārīpi hi koci kacchapādi avārigocaropi hotīti ‘‘vārigocaro’’ti visesetvā vuttaṃ. Tava dhammaṃ suṇantassāti brahmassarena karavīkarutamañjunā desentassa tava dhammaṃ ‘‘dhammo eso vuccatī’’ti sare nimittaggāhavasena suṇantassa. Anādare cetaṃ sāmivacanaṃ. Avadhī vacchapālakoti vacche rakkhanto gopālakadārako mama samīpaṃ āgantvā daṇḍamolubbha tiṭṭhanto mama sīse daṇḍaṃ sannirumbhitvā maṃ māresīti attho.

Thus questioned by the Blessed One, the devaputta, making himself known, spoke the verse, “Formerly, I was a frog.” Therein, “formerly” means in a previous birth. “In the water” indicates his place of arising at that time. “A frog in the water” serves to exclude a frog on land, which is subject to bloating and so on. “Pasture” (gocaro) is so called because cattle (gāvo) graze (caranti) there (ettha); it is a place where cattle seek grass. Here, however, it is like a pasture, hence “pasture” (gocaro); “water-grazer” (vārigocaro) means one whose pasture (gocaro) is water (vāri). For some water-dweller, such as a turtle, is also not a water-grazer; therefore, it was specifically stated as “water-grazer.” “While I was listening to your Dhamma” means while I was listening—by way of grasping the sign in the sound, thinking, “This is the Dhamma being spoken”—to your Dhamma, which you were teaching with a Brahma-like voice as lovely as the call of the karavīka bird. This is a genitive case in the sense of disregard. “A tender of calves killed me” means: the cowherd boy who was tending the calves came near me and, standing while leaning on a stick, pressed the stick down on my head and killed me—this is the meaning.

Sitaṃ katvāti ‘‘tathā parittatarenapi puññānubhāvena evaṃ ativiya uḷārā lokiyalokuttarasampattiyo labbhantī’’ti pītisomanassajāto bhāsurataradhavaḷavipphurantadasanakhakiraṇāvaḷīhi bhiyyoso mattāya taṃ padesaṃ obhāsento sitaṃ katvā. Pītisomanassavasena hi so –

“Having smiled” means: filled with joy and gladness, thinking, “Even with the power of such a very small amount of merit, such exceedingly sublime worldly and supramundane attainments are obtained,” he smiled, illuminating that place all the more with the series of exceedingly radiant, white, and shimmering rays from his teeth and nails. For due to joy and gladness, he said:

‘‘Muhuttaṃ cittapasādassa, iddhiṃ passa yasañca me;

Ānubhāvañca me passa, vaṇṇaṃ passa jutiñca me.

“Behold the psychic power and glory that are mine from a moment of mental serenity; behold my influence, behold my beauty, and behold my radiance.

‘‘Ye [Pg.295] ca te dīghamaddhānaṃ, dhammaṃ assosuṃ gotama;

Pattā te acalaṭṭhānaṃ, yattha gantvā na socare’’ti. (vi. va. 859-860) –

“And those who for a long time listened to your Dhamma, O Gotama, have attained the unshakable state, having gone to which, they grieve no more.”

Imā dve gāthā vatvā pakkāmi.

Having spoken these two verses, he departed.

Yaṃ pana kiñcīti ettha yanti aniyamitavacanaṃ, tathā kiñcīti. Panāti vacanālaṅkāramattaṃ. Tasmā yaṃ kiñcīti ñeyyassa anavasesapariyādānaṃ kataṃ hoti. Panāti vā visesatthadīpako nipāto. Tena ‘‘sammāsambuddho’’ti iminā saṅkhepato vitthārato ca satthu catusaccābhisambodho vutto. Buddhoti pana iminā tadaññassapi ñeyyassa avabodho. Purimena vā satthu paṭivedhañāṇānubhāvo, pacchimena desanāñāṇānubhāvo. Pī-ti upari vuccamāno viseso jotīyati. Vimokkhantikañāṇavasenāti ettha sabbaso paṭipakkhehi vimuccatīti vimokkho, aggamaggo, tassa anto, aggaphalaṃ, tasmiṃ laddhe laddhabbato tattha bhavaṃ vimokkhantikaṃ, ñāṇaṃ sabbaññutaññāṇena saddhiṃ sabbampi buddhañāṇaṃ.

Herein, in the phrase “whatever,” “what” is an indefinite expression, and so is “ever.” “Ever” (pana) is merely an embellishment of speech. Therefore, “whatever” indicates the complete inclusion, without remainder, of what is to be known. Or, “ever” (pana) is a particle that indicates a specific meaning. By this, with the word “Sammāsambuddha,” the Teacher’s full awakening to the Four Truths is stated both concisely and in detail. With “Buddha,” however, the understanding of other knowables is stated. Or, by the former word, the Teacher's power of the knowledge of penetration is stated; by the latter, the power of the knowledge of teaching. The particle “pi” illuminates a special quality to be mentioned further on. Herein, regarding “by way of the knowledge pertaining to final liberation”: because one is completely liberated from all opposing factors, it is called “liberation” (vimokkho), which is the supreme path. Its end is the supreme fruition. When that is attained, because it was to be attained, the knowledge existing therein is “pertaining to final liberation” (vimokkhantikaṃ). All this knowledge, together with the knowledge of omniscience, is Buddha-knowledge.

Evaṃ pavattoti ettha –

Herein, regarding “Thus it occurred”:

‘‘Sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupalepasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhā buddho. Buddhoti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ, vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ buddho’’ti (mahāni. 192) –

He is ‘Buddha’ because of his omniscience; he is ‘Buddha’ because of his all-disclosing wisdom; he is ‘Buddha’ because he is unled by others; he is ‘Buddha’ because of his blossoming; he is ‘Buddha’ because he is designated as one whose taints are destroyed; he is ‘Buddha’ because he is designated as stainless; he is ‘Buddha’ because he is entirely free from lust; he is ‘Buddha’ because he is entirely free from hatred; he is ‘Buddha’ because he is entirely free from delusion; he is ‘Buddha’ because he is entirely without defilements; he is ‘Buddha’ because he has gone the one-way path; he is ‘Buddha’ because he alone has awakened to the unsurpassed perfect enlightenment; he is ‘Buddha’ because of the attainment of wisdom through the destruction of non-wisdom. This name ‘Buddha’ was not given by his mother, nor by his father, nor by his brother, nor by his sister, nor by his friends and associates, nor by his relatives and blood relations, nor by ascetics and brahmins, nor by deities. This is a designation culminating in liberation, a designation realized by the Blessed Buddhas at the foot of the Bodhi tree together with the attainment of the knowledge of omniscience—that is, ‘Buddha’.

Ayaṃ [Pg.296] niddesapāḷinayo. Yasmā cettha tassā paṭisambhidāpāḷiyā (paṭi. ma. 1.162) bhedo natthi, tasmā dvīsu ekenapi atthasiddhīti dassanatthaṃ ‘‘paṭisambhidānayo vā’’ti aniyamattho vāsaddo vutto.

This is the method of the Niddesa Pāḷi. And since there is no difference here from that of the Paṭisambhidā Pāḷi, the word ‘vā’ (or), which has an indefinite meaning, is stated as in ‘or the method of the Paṭisambhidā’ to show that the meaning is accomplished even by one of the two.

Tattha (paṭi. ma. aṭṭha. 2.1.162; mahāni. aṭṭha. 192) yathā loke avagantā ‘‘avagato’’ti vuccati, evaṃ bujjhitā saccānīti buddho suddhakattuvasena. Yathā paṇṇasosā vātā ‘‘paṇṇasusā’’ti vuccanti, evaṃ bodhetā pajāyāti buddho hetukattuvasena. Hetuattho cettha antonīto. Sabbaññutāya buddhoti sabbadhammabujjhanasamatthāya buddhiyā buddhoti attho. Sabbadassāvitāya buddhoti sabbadhammabodhanasamatthāya buddhiyā buddhoti attho. Anaññaneyyatāya buddhoti aññena abodhito sayameva buddhattā buddhoti attho. Visavitāya buddhoti nānāguṇavisavanato padumamiva vikasanaṭṭhena buddhoti attho. Khīṇāsavasaṅkhātena buddhoti evamādīhi chahi padehi cittasaṅkocakaradhammappahānena niddākkhayavibuddho puriso viya sabbakilesaniddākkhayavibuddhattā buddhoti vuttaṃ hoti. Tattha saṅkhā saṅkhātanti atthato ekattā saṅkhātenāti vacanassa koṭṭhāsenāti attho. Taṇhālepadiṭṭhilepābhāvena nirupalepasaṅkhātena. Savāsanānaṃ sabbakilesānaṃ pahīnattā ekantavacaneneva visesetvā ‘‘ekantavītarāgo’’tiādi vuttaṃ. Ekantanikkilesoti rāgadosamohāvasesehi sabbakilesehi nikkileso. Ekāyanamaggaṃ gatoti buddhoti gamanatthānaṃ buddhiatthatā viya buddhiatthānampi gamanatthatā labbhatīti ekāyanamaggaṃ gatattā buddhoti vuccatīti attho. Eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddhoti na parehi buddhattā buddho, atha kho sayameva anuttaraṃ sammāsambodhiṃ abhisambuddhattā buddhoti attho. Abuddhivihatattā buddhipaṭilābhā buddhoti buddhi buddhaṃ bodhoti anatthantaraṃ. Tattha yathā rattaguṇayogato ratto paṭo, evaṃ buddhaguṇayogato buddhoti ñāpanatthaṃ vuttaṃ. Tato paraṃ buddhoti netaṃ nāmantiādi atthānugatāyaṃ paññattīti bodhanatthaṃ vuttanti evamettha imināpi kāraṇena bhagavā buddhoti veditabbo.

Herein, just as in the world one who understands is called 'one who has understood,' so too, one who has understood the truths is Buddha by way of being a pure agent. Just as winds that dry leaves are called 'leaf-dryers,' so too, one who causes beings to understand is Buddha by way of being a causal agent. Herein, the meaning of 'cause' is implicit. 'Buddha because of omniscience' means he is Buddha because of a wisdom capable of understanding all phenomena. 'Buddha because of all-illuminating knowledge' means he is Buddha because of a wisdom capable of making known all phenomena. 'Buddha because of not being led by another' means he is Buddha because, not being caused to understand by another, he understood by himself. 'Buddha because of having blossomed' means he is Buddha in the sense of blossoming, like a lotus, from the unfolding of various qualities. In the context of phrases such as 'Buddha, designated as one whose taints are destroyed' (one of six such terms), it is said that he is Buddha because he is awakened from the destruction of the sleep of all defilements, just as a person is awakened from the destruction of sleep by abandoning states that constrict the mind. Herein, since `saṅkhā` and `saṅkhāta` are one in meaning, the meaning is derived from the component part of the word, `saṅkhātena`. By being designated as stainless due to the absence of the smearing of craving and views. Because all defilements together with their latent tendencies have been abandoned, he is specifically described with the word 'completely,' as in 'completely free from lust,' and so on. 'Completely without defilements' means without defilements, with no remainder of the defilements of greed, hatred, and delusion. 'Buddha because of having gone the one-way path' means that just as for those whose purpose is going there is the meaning of wisdom, so too for those whose purpose is wisdom the meaning of going is obtained; thus, he is called 'Buddha' because he has gone the one-way path. 'Buddha because he alone has fully awakened to the unsurpassed perfect enlightenment' means he is Buddha not because he was caused to awaken by others, but rather because he himself has fully awakened to the unsurpassed perfect enlightenment. 'Buddha by the attainment of wisdom through the removal of non-wisdom' means that the terms `buddhi` (wisdom), `buddhaṃ` (the awakened), and `bodho` (awakening) are not different in meaning. Herein, it is stated to make it known that just as a cloth is 'red' due to its connection with the quality of redness, so too is he 'Buddha' due to his connection with the qualities of a Buddha. Beyond that, the passage beginning, 'This name "Buddha" was not given...' is stated to explain that this is a designation that follows the meaning. Thus, for this reason too, the Blessed One is to be understood as 'Buddha'.

Idāni [Pg.297] bhagavāti imassa atthaṃ dassento āha ‘‘bhagavāti idaṃ panassā’’tiādi. Tattha assāti bhagavato. Guṇavisiṭṭhasattuttamagarugāravādhivacananti sabbehi sīlādiguṇehi visiṭṭhassa tato eva sabbasattehi uttamassa garuno gāravavasena vuccamānavacanametaṃ bhagavāti. Tathā hi lokanātho aparimitanirupamappabhāvasīlādiguṇavisesasamaṅgitāya sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantupakāritāya ca aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamaṃ gāravaṭṭhānanti.

Now, explaining the meaning of 'Bhagavā', he said, 'This, indeed, is the Blessed One,' and so on. Therein, 'assa' means 'of the Blessed One'. The term 'Bhagavā' is a word spoken out of reverence for the Teacher who is distinguished by all virtues such as morality, and is therefore supreme among all beings. For indeed, the Lord of the World—by reason of being endowed with the special qualities of morality and so forth, which are of immeasurable and incomparable power; by reason of the unsurpassable accomplishment of application which is preceded by the removal of all that is not beneficial and is intent on providing welfare and happiness without remainder; and by reason of being an extreme benefactor to the populace together with its devas and humans—is the supreme object of reverence for countless beings in immeasurable world-systems.

Bhagavāti vacanaṃ seṭṭhanti seṭṭhavācakaṃ vacanaṃ seṭṭhaguṇasahacaraṇato ‘‘seṭṭha’’nti vuttaṃ. Atha vā vuccatīti vacanaṃ, attho, tasmā yo ‘‘bhagavā’’ti vacanena vacanīyo attho, so seṭṭhoti attho. Bhagavāti vacanamuttamanti etthāpi eseva nayo. Gāravayuttoti garubhāvayutto garuguṇayogato. Garukaraṇaṃ vā sātisayaṃ arahatīti gāravayutto, gāravārahoti attho. ‘‘Sippādisikkhāpakā garū honti, na ca gāravayuttā, ayaṃ pana tādiso na hoti, tasmā ‘garū’ti vatvā ‘gāravayutto’ti vutta’’nti keci.

Regarding 'The word "Bhagavā" is supreme': the word that expresses what is supreme is called 'supreme' because it accompanies supreme qualities. Alternatively, it is called a 'word' (`vacana`) because it speaks (`vuccati`) of a meaning (`attha`); therefore, the meaning that is to be expressed by the word 'Bhagavā' is supreme—this is the meaning. Regarding 'The word "Bhagavā" is the highest', here too the same method applies. 'Endowed with reverence' means endowed with weighty qualities. Or, because he is worthy of exceeding reverence, he is 'endowed with reverence'; the meaning is that he is worthy of reverence. Some say: 'Teachers of arts and the like are called venerable, but they are not endowed with reverence. This one, however, is not like that. Therefore, after calling him venerable, it is said that he is endowed with reverence.'

Guṇavisesahetukaṃ ‘‘bhagavā’’ti idaṃ bhagavato nāmanti saṅkhepato vuttamatthaṃ vitthārato vibhajitukāmo nāmaṃyeva tāva atthuddhāravasena dassento ‘‘catubbidhañhi nāma’’ntiādimāha. Tattha āvatthikanti avatthāya viditaṃ taṃ taṃ avatthaṃ upādāya paññattaṃ voharitaṃ. Tathā liṅgikaṃ tena tena liṅgena voharitaṃ. Nemittikanti nimittato āgataṃ. Adhiccasamuppannanti yadicchāya pavattaṃ, yadicchāya āgataṃ yadicchakaṃ. Idāni āvatthikādīni nāmāni sarūpato dassento āha ‘‘tattha vaccho dammo balibaddo’’tiādi. Tattha paṭhamena ādi-saddena bālo yuvā vuḍḍhoti evamādiṃ saṅgaṇhāti, dutiyena muṇḍī jaṭīti evamādiṃ, tatiyena bahussuto dhammakathiko jhāyīti evamādiṃ, catutthena aghapadīpanaṃ pāvacananti evamādiṃ saṅgaṇhāti. Nemittikanti vuttamatthaṃ byatirekavasena patiṭṭhāpetuṃ ‘‘na mahāmāyāyā’’tiādi vuttaṃ. Vimokkhantikanti iminā pana idaṃ nāmaṃ ariyāya jātiyā jātakkhaṇeyeva jātanti dasseti. Yadi [Pg.298] vimokkhantikaṃ, atha kasmā aññehi khīṇāsavehi asādhāraṇanti āha ‘‘saha sabbaññutaññāṇassa paṭilābhā’’ti. Buddhānañhi arahattaphalaṃ nipphajjamānaṃ sabbaññutaññāṇādīhi sabbehi buddhaguṇehi saddhiṃyeva nipphajjati. Tena vuttaṃ ‘‘vimokkhantika’’nti. Sacchikā paññattīti sabbadhammānaṃ sacchikiriyāya nimittā paññatti. Atha vā sacchikā paññattīti paccakkhasiddhā paññatti. Yaṃguṇanimittā hi sā, te satthu paccakkhabhūtā, taṃguṇā viya sāpi sacchikatā eva nāma hoti, na paresaṃ vohāramattenāti adhippāyo.

The term 'Bhagavā' is briefly stated to be the name of the Blessed One due to his distinguished qualities. Now, wishing to elaborate on this meaning in detail, the name itself is first explained by extracting its significance: 'For names are fourfold,' and so on. Here, 'āvatthika' means what is known by way of a circumstance, designated and spoken of by taking that particular circumstance as its basis. Similarly, 'liṅgika' is what is spoken of by means of a certain characteristic. 'Nemittika' means what has come from a sign. 'Adhiccasamuppanna' means what has arisen by chance, what has come by chance, what is arbitrary. Now, to illustrate names like 'āvatthika' and others according to their nature, it is said: 'Here, a calf, a tame animal, a bullock,' and so on. In this context, by the first 'etcetera' word, he includes the childish, the young, the old, and so forth. By the second, he includes the shaven-headed, the matted-haired, and so on. By the third, he includes the learned, the preacher of the Dhamma, the meditator, and so on. By the fourth, he includes 'dispelling evil,' 'the teaching,' and so on. To establish the meaning stated for 'nemittika' by way of exclusion, 'Not from Mahāmāyā,' and so on is stated. By this term 'vimokkhantika', however, he shows that this name arose at the very moment of birth in the noble birth. If it is 'vimokkhantika,' then why is it not shared by other arahants? It is said: 'Because of the attainment together with omniscient knowledge.' For in the case of the Buddhas, the fruition of arahantship, when it arises, arises together with all the Buddha-qualities, such as omniscient knowledge. Hence, it is called 'vimokkhantika.' 'Sacchikā paññatti' means a designation that is a sign for the realization of all phenomena. Alternatively, 'sacchikā paññatti' means a designation established by direct experience. For the qualities that are its signs are directly perceived by the Teacher; and thus, like those qualities, it too is truly realized, not merely by the convention of others. This is the intended meaning.

Vadantīti mahātherassa garubhāvato bahuvacanenāha, saṅgītikārehi vā katamanuvādaṃ sandhāya. Issariyādibhedo bhago assa atthīti bhagī. Maggaphalādiariyadhammaratanaṃ araññavanapatthāni pantāni senāsanāni appasaddādiguṇayuttāni bhaji sevi sīlenāti bhajī, bhajanasīloti attho. Bhāgīti cīvarapiṇḍapātādīnaṃ catunnaṃ paccayānañceva atthadhammavimuttirasassa ca adhisīlādīnañca bhāgīti attho. Vibhaji pavibhaji dhammaratananti vibhattavā. Akāsi bhagganti rāgādipāpadhammaṃ bhaggaṃ akāsīti bhagavāti attho. Garupi loke bhagavāti vuccatīti āha ‘‘garū’’ti. Yasmā garu, tasmāpi bhagavāti vuttaṃ hoti. Hetuattho hi iti-saddo. So ca yattha iti-saddo natthi bhagītiādīsu, tattha paccekaṃ yojetabbo. Bhāgyamassa atthīti bhāgyavā. Bahūhi ñāyehīti kāyabhāvanādikehi anekehi bhāvanākkamehi. Subhāvitattanoti sammadeva bhāvitasabhāvassa. Paccatte cetaṃ sāmivacanaṃ, tena subhāvitattāti vuttaṃ hoti, subhāvitasabhāvoti attho. Mahāgaṇṭhipade pana ‘‘subhāvitattano subhāvitakāyo’’ti vuttaṃ. Bhavānaṃ antaṃ nibbānaṃ gatoti bhavantago.

The word 'they say' is spoken in the plural out of respect for the great elder, or it refers to the recitation made by the compilers of the canon. The six glories, distinguished by lordship and so on, belong to him; therefore, he is called Bhagī. He resorted to (bhaji, sevi) the jewel of the noble Dhamma, such as the path and fruition, and to remote forest groves and dwellings endowed with qualities such as quietness, by nature (sīlena)—thus 'Bhajī,' meaning one whose nature is to resort. 'Bhāgī' means he is a partaker (bhāgī) of the four requisites, such as robes and almsfood, and of the taste of the meaning, the taste of the Dhamma, the taste of liberation, and of higher virtue and so on. He divided and thoroughly divided the jewel of the Dhamma—thus 'Vibhattavā'. He made broken (bhaggaṃ akāsi) evil states such as lust—thus 'Bhagavā' is the meaning. A revered one (garu) is also called 'Bhagavā' in the world; therefore, he says 'garu'. Because he is revered, he is also said to be 'Bhagavā'. For the word 'iti' has the meaning of a reason. And where the word 'iti' is not present, as in 'Bhagī' and so on, it should be supplied individually in each case. He has good fortune (bhāgya)—thus 'Bhāgyavā'. By 'many methods' (ñāyehi) is meant by numerous stages of development, such as the development of the body and so on. By 'subhāvitattano' (of one whose self is well-developed) is meant 'of one whose nature is truly cultivated'. And this is a genitive case (sāmivacanaṃ) in the sense of 'self' (paccatte), hence 'subhāvitattā' is said, meaning 'one of well-developed nature'. In the Mahāgaṇṭhipada, however, it is said: "subhāvitattano subhāvitakāyo"—"one whose self is well-developed, whose body is well-developed." He has gone to the end of becomings, Nibbāna—thus 'Bhavantago'.

Niddese vuttanayenāti etthāyaṃ niddesanayo –

By 'in the way stated in the Niddesa'—here is that way of explanation in the Niddesa:

‘‘Bhagavāti gāravādhivacanametaṃ. Apica bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggataṇhoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti [Pg.299] bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā. Bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā. Bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā. Bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā. Bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā. Bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā. Bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā. Bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā. Bhagavāti netaṃ nāmaṃ…pe… sacchikā paññatti yadidaṃ bhagavā’’ti (mahāni. 84).

“‘Bhagavā’ is a term of reverence. Moreover, He is called ‘Bhagavā’ because His lust is broken, He is called ‘Bhagavā’ because His hatred is broken, He is called ‘Bhagavā’ because His delusion is broken, He is called ‘Bhagavā’ because His conceit is broken, He is called ‘Bhagavā’ because His wrong views are broken, He is called ‘Bhagavā’ because His craving is broken, He is called ‘Bhagavā’ because His defilements are broken. He is called ‘Bhagavā’ because He has frequented, analyzed, and thoroughly analyzed the jewel of the Dhamma. He is called ‘Bhagavā’ because He makes an end of becomings. He is called ‘Bhagavā’ because He has a developed body, developed virtue, developed mind, and developed wisdom. Or, He is called ‘Bhagavā’ because the Bhagavā frequented dwellings in the wilderness and forest groves that are remote, with little sound, with little noise, free from the movement of people, suitable for human seclusion, and fit for solitude. Or, He is called ‘Bhagavā’ because the Bhagavā is a partaker of robes, almsfood, lodgings, and medicinal requisites for the sick. Or, He is called ‘Bhagavā’ because the Bhagavā is a partaker of the flavor of the goal, the flavor of the Dhamma, the flavor of liberation, of higher virtue, of higher mind, and of higher wisdom. Or, He is called ‘Bhagavā’ because the Bhagavā is a partaker of the four jhānas, the four immeasurables, and the four formless attainments. Or, He is called ‘Bhagavā’ because the Bhagavā is a partaker of the eight liberations, the eight spheres of mastery, and the nine successive meditative attainments. Or, He is called ‘Bhagavā’ because the Bhagavā is a partaker of the ten developments of perception, the ten kasiṇa attainments, the concentration of mindfulness of breathing, and the attainment of the unlovely. Or, He is called ‘Bhagavā’ because the Bhagavā is a partaker of the four foundations of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. Or, He is called ‘Bhagavā’ because the Bhagavā is a partaker of the ten powers of a Tathāgata, the four kinds of fearlessness, the four analytical knowledges, the six higher knowledges, and the six qualities unique to a Buddha. ‘Bhagavā’ is not a name… it is a designation based on realization, that is, ‘Bhagavā’.”

Ettha ca ‘‘gāravādhivacana’’ntiādīni yadipi gāthāyaṃ āgatapadānukkamena na niddiṭṭhāni, yathārahaṃ pana tesaṃ sabbesampi niddesabhāvena veditabbāni. Tattha gāravādhivacananti garūnaṃ garubhāvavācakaṃ vacanaṃ. Bhajīti bhāgaso kathesi. Tenāha ‘‘vibhaji pavibhaji dhammaratana’’nti. Maggaphalādi ariyadhammoyeva dhammaratanaṃ. Puna bhajīti imassa sevīti attho. Bhāgīti bhāgābhidheyyavā. Puna bhāgīti ettha bhajanasīloti attho. Attharasassāti atthasannissayassa rasassa. Vimuttāyatanasīse hi ṭhatvā dhammaṃ kathentassa suṇantassa ca tadatthaṃ ārabbha uppajjanakapītisomanassaṃ attharaso. Dhammaṃ ārabbha dhammaraso. Yaṃ sandhāya vuttaṃ ‘‘labhati atthavedaṃ, labhati dhammaveda’’nti (a. ni. 6.10). Vimuttirasassāti vimuttibhūtassa vimuttisannissayassa vā rasassa. Saññābhāvanānanti [Pg.300] aniccasaññādīnaṃ dasannaṃ saññābhāvanānaṃ. Channaṃ buddhadhammānanti cha asādhāraṇañāṇāni sandhāya vuttaṃ. Tattha tattha bhagavātisaddasiddhi niruttinayeneva veditabbā.

Here, though terms such as 'gāravādhivacana' are not explained in the verse in the order of their appearance, they should be understood by way of the explanation appropriate for each of them. Herein, 'gāravādhivacana' means a word expressive of reverence for the venerable. 'Bhajīti' means 'he divided'. Thus it is said, 'he divided and thoroughly divided the Dhamma-gem'. The Noble Dhamma, such as the path and its fruit, is indeed the Dhamma-gem. Again, 'bhajīti' here means 'one who resorts to'. 'Bhāgīti' refers to one who is designated as having a share. Further, 'bhāgīti' here means 'one who is accustomed to resorting to'. 'Attharasassāti' refers to the flavor that is dependent on the meaning. For one who, standing at the head of the basis of liberation, teaches the Dhamma, or for one who listens to it, the joy and gladness that arise concerning that meaning is the flavor of meaning. The joy and gladness that arises concerning the Dhamma is the flavor of the Dhamma. Referring to this, it was said, 'He obtains the experience of the meaning, he obtains the experience of the Dhamma' (AN 6.10). 'Vimuttirasassāti' refers to the flavor of liberation, either as being liberation itself or as being dependent on liberation. 'Saññābhāvanānanti' refers to the cultivation of the ten perceptions, such as the perception of impermanence. 'Channaṃ buddhadhammānanti' refers to the six unique knowledges of the Buddha. The derivation of the word 'Bhagavā' in various contexts should be understood by way of etymology itself.

Yadipi ‘‘bhāgyavā’’tiādīhi padehi vuccamāno attho ‘‘bhagī bhajī’’ti (mahāni. 84) niddesagāthāya saṅgahito eva, tathāpi padasiddhiatthavibhāgaatthayojanādisahito saṃvaṇṇanānayo tato aññākāroti vuttaṃ ‘‘ayaṃ pana aparo nayo’’ti. Vaṇṇavipariyāyoti etanti ettha itisaddo ādiattho, tena vaṇṇavikāro vaṇṇalopo dhātuatthena niyojanañcāti imaṃ tividhaṃ lakkhaṇaṃ saṅgaṇhāti. Saddanayenāti saddalakkhaṇanayena. Pisodarādīnaṃ saddānaṃ ākatigaṇabhāvato vuttaṃ ‘‘pisodarādipakkhepalakkhaṇaṃ gahetvā’’ti. Pakkhipanameva lakkhaṇaṃ. Tappariyāpannatākaraṇañhi pakkhipanaṃ. Pārappattanti paramukkaṃsagataṃ pāramībhāvappattaṃ. Bhāgyanti kusalaṃ. Tattha maggakusalaṃ lokuttarasukhanibbattakaṃ, itaraṃ lokiyasukhanibbattakaṃ, itarampi vā vivaṭṭupanissayaṃ pariyāyato lokuttarasukhanibbattakaṃ siyā.

Even though the meaning conveyed by words such as 'bhāgyavā' is included in the explanatory verse 'bhagī bhajī' (Mahāni. 84), nevertheless, the method of explanation here, being equipped with the derivation of words, the analysis of meaning, the connection of meaning, and so forth, is of a different manner. Hence it is said, 'But this is another method'. Herein, in the phrase 'Vaṇṇavipariyāyoti etan', the word 'iti' has the meaning of 'and so on', and thereby it includes these three characteristics: alteration of a letter, elision of a letter, and connection with the meaning of the root. 'By the method of words' means by the method of the characteristics of words. Because words such as Pisodara belong to an irregular class (ākatigaṇa), it is said, 'taking the characteristic of inclusion in the Pisodarādi group'. Inclusion itself is the characteristic, for inclusion is indeed the act of making something be included in that category. 'Pārappattaṃ' means having reached the highest excellence, having attained the state of a perfection. 'Bhāgyaṃ' means merit. Therein, path-merit produces supramundane happiness, while other merit produces worldly happiness. Alternatively, the other merit, being a supporting condition for what is free from the round of rebirths, may indirectly produce supramundane happiness.

Idāni bhagavāti imassa atthaṃ vibhajitvā dassento āha ‘‘yasmā panā’’tiādi. Tattha lobhādayo ekakavasena gahitā, tathā viparītamanasikāro vipallāsabhāvasāmaññena, ahirikādayo dukavasena. Tattha kujjhanalakkhaṇo kodho, so navavidhaāghātavatthusambhavo. ‘‘Akkocchi maṃ avadhi ma’’ntiādinā (dha. pa. 3-4) punappunaṃ kujjhanavasena cittapariyonandhano upanāho. Ubhayampi paṭighoyeva, so pavattinānattato bhinditvā vutto. Sakiṃ uppanno kodho kodhoyeva, taduttari upanāho. Vuttañcetaṃ ‘‘pubbakāle kodho, aparakāle upanāho’’ti (vibha. 891). Agāriyassa (ma. ni. aṭṭha. 1.71) anagāriyassa vā sukatakaraṇavināsano makkho. Agāriyopi hi kenaci anukampakena daliddo samāno ucce ṭhāne ṭhapito aparena samayena ‘‘kiṃ tayā mayhaṃ kata’’nti tassa sukatakaraṇaṃ vināseti. Anagāriyopi sāmaṇerakālato pabhuti ācariyena vā upajjhāyena vā catūhi paccayehi uddesaparipucchādīhi ca anuggahetvā dhammakathānayappakaraṇakosallādīni sikkhāpito aparena [Pg.301] samayena rājarājamahāmattādīhi sakkato garukato ācariyupajjhāyesu acittīkato caramāno ‘‘ayaṃ amhehi daharakāle evaṃ anuggahito saṃvaḍḍhito ca, atha ca panidāni nissineho jāto’’ti vuccamāno ‘‘kiṃ mayhaṃ tumhehi kata’’nti tesaṃ sukatakaraṇaṃ vināseti, tasseso pubbakāritālakkhaṇassa guṇassa vināsano udakapuñchaniyā viya sarīrānugataṃ udakaṃ nipuñchanto makkho. Tathā hi so paresaṃ guṇānaṃ makkhanaṭṭhena ‘‘makkho’’ti vuccati. Paḷāsatīti paḷāso, parassa guṇe dassetvā attano guṇehi same karotīti attho. So pana bahussutepi puggale ajjhottharitvā ‘‘īdisassa ca bahussutassa aniyatā gati, tava vā mama vā ko viseso’’ti, rattaññū cirapabbajite puggale ajjhottharitvā ‘‘tvampi imasmiṃ sāsane pabbajito, ahampi pabbajito, tvampi sīlamatte ṭhito, ahampī’’tiādinā nayena uppajjamāno yugaggāho. Yugaggāhalakkhaṇo hi paḷāso.

Now, in order to analyze and show the meaning of 'Bhagavā', he said, starting with 'yasmā pana...'. Herein, greed and the like are taken individually; likewise, perverted attention is taken by way of the general characteristic of distortion, while shamelessness and the like are taken in pairs. Herein, anger has the characteristic of being angry; it arises from the nine grounds for resentment. 'He abused me, he struck me', and so on (Dhp 3-4), by way of being repeatedly angry, the binding of the mind is resentment. Both are indeed forms of aversion, but they are distinguished by the diversity of their occurrence. Anger that arises once is simply anger; what follows after is resentment. And it is said, 'In the early stage, anger; later, resentment' (Vibh. 891). For a householder or a homeless one, the destruction of a good deed done for one is malice. For even a householder, being poor, when placed in a high position by someone compassionate, later on destroys that person's good deed by saying, 'What have you done for me?' Similarly, a homeless one, from the time of being a novice, having been supported by a teacher or preceptor with the four requisites, instruction, questioning, and so on, and having been taught skills in Dhamma teaching, method, textual matters, and so on, later on, when honored and respected by kings, royal ministers, and others, behaves with disrespect towards his teachers and preceptors. When told, 'This one was helped and raised by us in his youth, yet now he has become without affection,' he destroys the good deed done for him by saying, 'What have you done for me?' This destruction of the virtue of prior assistance is malice, like wiping away water that has clung to the body with a cloth. For it is called 'malice' (makkha) because of its meaning of smearing over the virtues of others. It contends, therefore it is contention (paḷāsa); the meaning is that one makes another's virtues out to be on a par with one's own. It is the seizing on equality that arises by overwhelming even a very learned person with thoughts like, 'The destiny of such a learned one is uncertain; what is the difference between you and me?'; or by overwhelming elders of long standing and long ordained with thoughts like, 'You too have gone forth in this dispensation, and I too have gone forth; you too stand merely in virtue, and I too,' by this method and so on. For contention has the characteristic of seizing on equality.

Paresaṃ sakkārādīni khīyamānā usūyamānā issā. Attano sampattiyā nigūhanaṃ parehi sādhāraṇabhāvaṃ asahamānaṃ macchariyaṃ. Vañcanikacariyabhūtā māyā, sā sakadosapaṭicchādanalakkhaṇā. Tathā hi sā attano vijjamānadosapaṭicchādanato cakkhumohanamāyā viyāti ‘‘māyā’’ti vuccati. Attano avijjamānaguṇappakāsanalakkhaṇaṃ kerāṭikabhāvena uppajjamānaṃ sāṭheyyaṃ. Asantaguṇadīpanañhi ‘‘kerāṭiya’’nti vuccati. Kerāṭiko hi puggalo āyanamaccho viya hoti. Āyanamaccho nāma sappamukhamacchavālā ekā macchajāti. So kira macchānaṃ naṅguṭṭhaṃ dasseti, sappānaṃ sīsaṃ ‘‘tumhākaṃ sadiso aha’’nti jānāpetuṃ, evameva kerāṭiko puggalo yaṃ yaṃ suttantikaṃ vā ābhidhammikaṃ vā upasaṅkamati, taṃ taṃ evaṃ vadati ‘‘ahaṃ tumhākaṃ antevāsī, tumhe mayhaṃ anukampakā, nāhaṃ tumhe muñcāmī’’ti. Evamete ‘‘sagāravo ayaṃ amhesu sappatisso’’ti maññissanti, tassevaṃ kerāṭikabhāvena uppajjamānaṃ sāṭheyyaṃ.

Envy (issā) is disparaging and being envious of the honors, etc., of others. Stinginess (macchariya) is the concealment of one's own prosperity, being unable to bear sharing it with others. Deceit (māyā), being fraudulent behavior, has the characteristic of concealing one's own faults. Indeed, because it hides one's own existing faults, it is called 'māyā', like a magic trick that deludes the eye. Hypocrisy (sāṭheyya), arising in the manner of a cheat, has the characteristic of displaying nonexistent virtues. For displaying nonexistent virtues is called 'kerāṭiya'. Indeed, a cheating person is like the āyanamaccha fish. The āyanamaccha is a species of fish with a snake's head and a fish's tail. It is said that it shows its tail to fish and its head to snakes in order to make it known, 'I am similar to you.' Similarly, a cheating person approaches any expert in the Suttas or Abhidhamma and says to them, 'I am your disciple, you are compassionate towards me, I will not abandon you.' Thus they will think, 'This person is respectful and deferential towards us.' Such is the hypocrisy that arises through his cheating nature.

Sabbaso maddavābhāvena vātabharitabhastasadisassa thaddhabhāvassa anonamitadaṇḍasadisatāya paggahitasiraanivātavuttikāyassa ca kārako [Pg.302] thambho. Taduttarikaraṇo sārambho. So duvidhena labbhati akusalavasena ceva kusalavasena ca. Tattha agāriyassa parena kataṃ alaṅkārādiṃ disvā taddiguṇataddiguṇakaraṇena uppajjamāno, anagāriyassa ca yattakaṃ yattakaṃ paro pariyāpuṇāti vā katheti vā, mānavasena taddiguṇataddiguṇakaraṇena uppajjamāno akusalo. Tena hi samannāgato puggalo taddiguṇaṃ taddiguṇaṃ karoti. Agāriyo samāno ekenekasmiṃ gharavatthusmiṃ sajjite aparo dve vatthūni sajjeti, aparo cattāro, aparo aṭṭha, aparo soḷasa. Anagāriyo samāno ekenekasmiṃ nikāye gahite ‘‘nāhaṃ etassa heṭṭhā bhavissāmī’’ti aparo dve gaṇhāti, aparo tayo, aparo cattāro, aparo pañca. Sārambhavasena hi gaṇhituṃ na vaṭṭati. Akusalapakkho hesa nirayagāmimaggo. Agāriyassa pana paraṃ ekaṃ salākabhattaṃ dentaṃ disvā attano dve vā tīṇi vā dātukāmatāya uppajjamāno, anagāriyassa ca parena ekanikāye gahite mānaṃ anissāya kevalaṃ taṃ disvā attano ālasiyaṃ abhibhuyya dve nikāye gahetukāmatāya uppajjamāno kusalo. Kusalapakkhavasena hi ekasmiṃ ekaṃ salākabhattaṃ dente dve, dve dente cattāri dātuṃ vaṭṭati. Bhikkhunāpi parena ekasmiṃ nikāye gahite ‘‘dve nikāye gahetvā sajjhāyantassa me phāsu hotī’’ti vivaṭṭapakkhe ṭhatvā taduttari gaṇhituṃ vaṭṭati, idha pana akusalapakkhiyo taduttarikaraṇo ‘‘sārambho’’ti vutto.

Stiffness (thambha) is the cause of a hard state, which is like a leather bag filled with wind due to a complete absence of softness, and of the body being like an unbent staff with a disposition of not bowing the held-high head. Doing more than that is contention (sārambha). It is obtained in two ways: by way of the unwholesome and by way of the wholesome. Among these, for a householder, seeing the ornaments and so forth made by another, that which arises through the act of making double that, and double that again, is unwholesome. And for one who has gone forth, based on however much another learns or recites, that which arises through conceit by the act of doing double that, and double that again, is unwholesome. Indeed, a person endowed with this does double that, and double that again. Being a householder, when one has prepared one household item, another prepares two items, another four, another eight, another sixteen. Being one who has gone forth, when one has mastered one Nikāya, another, thinking, 'I will not be beneath this one,' masters two, another three, another four, another five. Indeed, it is not proper to master them by way of rivalry. This is the unwholesome side, the path leading to hell. But for a householder, seeing another giving one ticket-meal, that which arises from the desire to give two or three oneself is wholesome. And for one who has gone forth, when another has mastered one Nikāya, without resorting to conceit, merely seeing that and overcoming one's own laziness, that which arises from the desire to master two Nikāyas is wholesome. Indeed, by way of the wholesome side, when one person gives one ticket-meal, it is proper to give two; when two are given, it is proper to give four. Also for a bhikkhu, when another has mastered one Nikāya, standing on the side that is free from the round of rebirth, thinking, 'It will be comfortable for me reciting after having mastered two Nikāyas,' it is proper to master more than that. But here, the act of surpassing that which belongs to the unwholesome side is called 'sārambha'.

Jātiādīni nissāya seyyassa ‘‘seyyohamasmī’’tiādinā unnativasena paggaṇhanavasena pavatto māno. Abbhunnativasena pavatto atimāno. Pubbe kenaci attānaṃ sadisaṃ katvā pacchā tato adhikato dahato uppajjamānako atimānoti veditabbo. Jātiādiṃ paṭicca majjanākāro mado, sopi atthato māno eva. So pana jātimado gottamado ārogyamado yobbanamado jīvitamado lābhamado sakkāramado garukāramado purekkhāramado parivāramado bhogamado vaṇṇamado sutamado paṭibhānamado rattaññumado piṇḍapātikamado anavaññattimado iriyāpathamado iddhimado yasamado sīlamado jhānamado sippamado ārohamado pariṇāhamado saṇṭhānamado pāripūrimadoti anekavidho.

Conceit (māna) is that which arises based on birth and other factors, in relation to a superior person, through such thoughts as 'I am superior,' by way of arrogance or by way of extolling. That which arises by way of excessive arrogance is excessive conceit (atimāna). Excessive conceit should be understood as the conceit arising when, after first considering oneself equal to someone, one later considers oneself to have surpassed that person. Intoxication (mada) is the state of being intoxicated on account of birth and other factors; in essence, it is also just conceit (māna). And this is of many kinds: intoxication with birth, intoxication with lineage, intoxication with health, intoxication with youth, intoxication with life, intoxication with gain, intoxication with honor, intoxication with respect, intoxication with prominence, intoxication with followers, intoxication with wealth, intoxication with beauty, intoxication with learning, intoxication with wit, intoxication with seniority, intoxication with being an alms-food eater, intoxication with not being despised, intoxication with deportment, intoxication with psychic powers, intoxication with fame, intoxication with virtue, intoxication with meditative absorption, intoxication with skill, intoxication with height, intoxication with stoutness, intoxication with form, and intoxication with completeness.

Tattha [Pg.303] (vibha. aṭṭha. 843-844) jātiṃ nissāya uppanno majjanākārappavatto māno jātimado, so khattiyādīnaṃ catunnampi vaṇṇānaṃ uppajjati. Jātisampanno hi khattiyo ‘‘mādiso añño natthi, avasesā antarā uṭṭhāya khattiyā jātā, ahaṃ pana vaṃsāgatakhattiyo’’ti mānaṃ karoti. Brāhmaṇādīsupi eseva nayo. Gottaṃ nissāya uppanno majjanākārappavatto māno gottamado, sopi khattiyādīnaṃ catunnampi vaṇṇānaṃ uppajjati. Khattiyopi hi ‘‘ahaṃ koṇḍaññagotto, ahaṃ ādiccagotto’’ti mānaṃ karoti. Brāhmaṇopi ‘‘ahaṃ kassapagotto, ahaṃ bhāradvājagotto’’ti mānaṃ karoti. Vessopi suddopi attano attano kulagottaṃ nissāya mānaṃ karoti. Ārogyamadādīsupi ‘‘ahaṃ arogo, sesā rogabahulā, kaṇḍuvanamattampi mayhaṃ byādhi nāma natthī’’ti majjanavasena uppanno māno ārogyamado nāma. ‘‘Ahaṃ taruṇo, avasesasattānaṃ attabhāvo papāte ṭhitarukkhasadiso, ahaṃ pana paṭhamavaye ṭhito’’ti majjanavasena uppanno māno yobbanamado. ‘‘Ahaṃ ciraṃ jīviṃ, ciraṃ jīvāmi, ciraṃ jīvissāmi, sukhaṃ jīviṃ, sukhaṃ jīvāmi, sukhaṃ jīvissāmī’’ti majjanavasena uppanno māno jīvitamado nāma. ‘‘Ahaṃ lābhī, avasesā sattā appalābhā, mayhaṃ pana lābhassa pamāṇaṃ natthī’’ti majjanavasena uppanno māno lābhamado nāma.

Herein, the conceit that arises based on birth, proceeding in the manner of intoxication, is called intoxication with birth; it arises for the four castes, beginning with the Khattiyas. Indeed, a Khattiya endowed with birth produces conceit, thinking: 'There is no other like me; the remaining Khattiyas are born of intermediate origin, but I am a Khattiya who comes from a lineage.' This same method applies also in the case of Brahmins and others. The conceit that arises based on clan, proceeding in the manner of intoxication, is called intoxication with clan; this too arises for the four castes, beginning with the Khattiyas. Indeed, a Khattiya also produces conceit, thinking: 'I am of the Koṇḍañña clan; I am of the Ādicca clan.' A Brahmin also produces conceit, thinking: 'I am of the Kassapa clan; I am of the Bhāradvāja clan.' A Vessa and a Sudda also produce conceit based on their own respective family and clan. In the case of intoxication with health and others, the conceit that arises by way of intoxication, thinking: 'I am healthy, other beings have many illnesses; for me, there is no illness even to the extent of an itch or a sore,' is called intoxication with health. The conceit that arises by way of intoxication, thinking: 'I am young, the existence of other beings is like a tree standing on a precipice, but I stand in the first stage of life,' is called intoxication with youth. The conceit that arises by way of intoxication, thinking: 'I have lived long, I live long, I will live long; I have lived happily, I live happily, I will live happily,' is called intoxication with life. The conceit that arises by way of intoxication, thinking: 'I am a gainer, other beings have little gain, but for me there is no limit to my gain,' is called intoxication with gain.

‘‘Avasesā sattā yaṃ vā taṃ vā labhanti, ahaṃ pana sukataṃ paṇītaṃ cīvarādipaccayaṃ labhāmī’’ti majjanavasena uppanno māno sakkāramado nāma. ‘‘Avasesabhikkhūnaṃ pādapiṭṭhiyaṃ akkamitvā gacchantā manussā ‘ayaṃ samaṇo’tipi na vandanti, maṃ pana disvā vandanti, pāsāṇacchattaṃ viya garukaṃ katvā aggikkhandhaṃ viya ca durāsadaṃ katvā maññantī’’ti majjanavasena uppanno māno garukāramado nāma. ‘‘Uppanno pañho mayhameva mukhena chijjati, bhikkhācāraṃ gacchantāpi āgacchantāpi mameva purato katvā parivāretvā gacchantī’’ti majjanavasena uppanno māno purekkhāramado nāma. Agāriyassa tāva mahāparivārassa ‘‘purisasatampi purisasahassampi maṃ parivāretī’’ti, anagāriyassa ‘‘samaṇasatampi samaṇasahassampi maṃ parivāreti, sesā appaparivārā, ahaṃ mahāparivāro ceva suciparivāro cā’’ti majjanavasena uppanno māno parivāramado nāma. ‘‘Avasesā sattā attano [Pg.304] paribhogamattakampi na labhanti, mayhaṃ pana nidhānagatasseva dhanassa pamāṇaṃ natthī’’ti majjanavasena uppanno māno bhogamado nāma. ‘‘Avasesā sattā dubbaṇṇā durūpā, ahaṃ abhirūpo pāsādiko’’tipi ‘‘avasesasattā nigguṇā patthaṭaakittino, mayhaṃ pana kittisaddo devamanussesu pākaṭo ‘itipi thero bahussuto, itipi sīlavā, itipi dhutaguṇayutto’’’ti, evaṃ sarīravaṇṇaṃ guṇavaṇṇañca paṭicca majjanavasena uppanno māno vaṇṇamado nāma.

The conceit that arises by way of intoxication, thinking: ‘Other beings obtain whatever is available, but I receive well-made and excellent requisites such as robes,’ is called the intoxication of honor. The conceit that arises by way of intoxication, thinking: ‘People, stepping on the backs of the feet of other monks as they go, do not pay homage even thinking, “This is a monk.” But having seen me, they pay homage; they regard me as weighty like a stone umbrella and consider me as difficult to approach as a mass of fire,’ is called the intoxication of reverence. The conceit that arises by way of intoxication, thinking: ‘A question that has arisen is settled by my mouth alone. When going for alms and when returning, they go having placed me alone in front and having surrounded me,’ is called the intoxication of being put first. For a householder with a great retinue, it is the thought: ‘A hundred men or a thousand men surround me.’ For a renunciant, it is the thought: ‘A hundred recluses or a thousand recluses surround me; the others have a small retinue, while I have a great and pure retinue.’ Thus, the conceit that arises by way of intoxication is called the intoxication of retinue. The conceit that arises by way of intoxication, thinking: ‘Other beings do not obtain even enough for their own use, but for me, there is no measure of the wealth that has been stored away,’ is called the intoxication of wealth. The conceit that arises by way of intoxication, based on physical beauty and the splendor of one's virtues, thinking: ‘Other beings are of bad complexion and ugly form, but I am very handsome and inspiring,’ and ‘Other beings are without virtue and have no widespread fame, but my sound of fame is manifest among devas and humans, thus: “The elder is very learned,” “He is virtuous,” “He is endowed with the qualities of ascetic practice,”’ is called the intoxication of appearance.

‘‘Avasesā sattā appassutā, ahaṃ pana bahussuto’’ti majjanavasena uppanno māno sutamado nāma. ‘‘Avasesā sattā appaṭibhānā, mayhaṃ pana paṭibhānassa pamāṇaṃ natthī’’ti majjanavasena uppanno māno paṭibhānamado nāma. ‘‘Ahaṃ rattaññū asukaṃ buddhavaṃsaṃ rājavaṃsaṃ janapadavaṃsaṃ gāmavaṃsaṃ rattindivaparicchedaṃ nakkhattamuhuttayogaṃ jānāmī’’ti majjanavasena uppanno māno rattaññumado nāma. ‘‘Avasesā bhikkhū antarā piṇḍapātikā jātā, ahaṃ pana jātipiṇḍapātiko’’ti majjanavasena uppanno māno piṇḍapātikamado nāma. ‘‘Avasesā sattā uññātā avaññātā, ahaṃ pana anavaññāto’’ti majjanavasena uppanno māno anavaññattimado nāma. ‘‘Avasesānaṃ sattānaṃ iriyāpatho apāsādiko, mayhaṃ pana pāsādiko’’ti majjanavasena uppanno māno iriyāpathamado nāma. ‘‘Avasesā sattā chinnapakkhakākasadisā, ahaṃ pana mahiddhiko mahānubhāvo’’ti vā ‘‘ahaṃ yaṃ yaṃ kammaṃ karomi, taṃ taṃ ijjhatī’’ti vā majjanavasena uppanno māno iddhimado nāma.

The conceit that arises by way of intoxication, thinking: ‘The remaining beings are of little learning, but I am very learned,’ is called the intoxication of learning. The conceit that arises by way of intoxication, thinking: ‘The remaining beings are lacking in eloquence, but my eloquence is immeasurable,’ is called the intoxication of eloquence. The conceit that arises by way of intoxication, thinking: ‘I am a knower of the past—I know such and such a lineage of Buddhas, royal lineages, country lineages, village lineages, the divisions of night and day, the constellations and auspicious moments,’ is called the intoxication of past knowledge. The conceit that arises by way of intoxication, thinking: ‘The other monks have become occasional alms-gatherers, but I am a constant alms-gatherer,’ is called the intoxication of alms-gathering. The conceit that arises by way of intoxication, thinking: ‘The remaining beings are scorned and disrespected, but I am not disrespected,’ is called the intoxication of not being disrespected. The conceit that arises by way of intoxication, thinking: ‘The deportment of the remaining beings is unpleasing, but mine is pleasing,’ is called the intoxication of deportment. The conceit that arises by way of intoxication, thinking: ‘The remaining beings are like crows with clipped wings, but I am of great psychic power and great might,’ or, ‘Whatever deed I do, it succeeds,’ is called the intoxication of psychic power.

Yasamado pana agārikenapi anagārikenapi dīpetabbo. Agārikopi hi ekacco aṭṭhārasasu seṇīsu ekissā jeṭṭhako hoti, tassa ‘‘avasese purise ahaṃ paṭṭhapemi, ahaṃ vicāremī’’ti, anagārikopi ekacco katthaci jeṭṭhako hoti, tassa ‘‘avasesā bhikkhū mayhaṃ ovāde vattanti, ahaṃ jeṭṭhako’’ti majjanavasena uppanno māno yasamado nāma. ‘‘Avasesā sattā dussīlā, ahaṃ pana sīlavā’’ti majjanavasena uppanno māno sīlamado nāma. ‘‘Avasesānaṃ sattānaṃ kukkuṭassa udakapānamattepi kāle cittekaggatā natthi, ahaṃ pana upacārappanānaṃ lābhī’’ti majjanavasena uppanno māno jhānamado nāma. ‘‘Avasesā sattā nissippā, ahaṃ sippavā’’ti majjanavasena uppanno māno [Pg.305] sippamado nāma. ‘‘Avasesā sattā rassā, ahaṃ dīgho’’ti majjanavasena uppanno māno ārohamado nāma. ‘‘Avasesā sattā rassā vā honti dīghā vā, ahaṃ nigrodhaparimaṇḍalo’’ti majjanavasena uppanno māno pariṇāhamado nāma. ‘‘Avasesānaṃ sattānaṃ sarīrasaṇṭhānaṃ virūpaṃ bībhacchaṃ, mayhaṃ pana manāpaṃ pāsādika’’nti majjanavasena uppanno māno saṇṭhānamado nāma. ‘‘Avasesānaṃ sattānaṃ sarīre bahū dosā, mayhaṃ pana sarīre kesaggamattampi vajjaṃ natthī’’ti majjanavasena uppanno māno pāripūrimado nāma. Evamayaṃ sabbopi jātiādiṃ nissāya majjanākāravasappavatto māno idha ‘‘mado’’ti vutto. Kāmaguṇesu cittassa vossaggo pamādo, pañcasu kāmaguṇesu satiyā aniggaṇhitvā cittassa vossajjanaṃ, sativirahoti vuttaṃ hoti. Taṇhāvijjā pākaṭāyeva.

Now, the intoxication of fame should be explained with reference to both householders and the homeless. For a certain householder may be the chief in one of the eighteen guilds, thinking, ‘I appoint the remaining men, I oversee them.’ Likewise, a certain homeless one may be a chief in some regard, thinking, ‘The remaining monks conduct themselves according to my instruction, I am the chief.’ The conceit that arises by way of intoxication is called the intoxication of fame. The conceit that arises by way of intoxication, thinking, ‘The remaining beings are immoral, but I am virtuous,’ is called the intoxication of virtue. The conceit that arises by way of intoxication, thinking, ‘The remaining beings do not have one-pointedness of mind even for the time it takes a chicken to drink water, but I am an obtainer of access and absorption concentrations,’ is called the intoxication of jhāna. The conceit that arises by way of intoxication, thinking, ‘The remaining beings are unskilled, but I am skilled,’ is called the intoxication of skill. The conceit that arises by way of intoxication, thinking, ‘The remaining beings are short, but I am tall,’ is called the intoxication of height. The conceit that arises by way of intoxication, thinking, ‘The remaining beings are either short or tall, but I am well-proportioned like a banyan tree,’ is called the intoxication of girth. The conceit that arises by way of intoxication, thinking, ‘The bodily forms of the remaining beings are ugly and repulsive, but mine is pleasing and lovely,’ is called the intoxication of bodily form. The conceit that arises by way of intoxication, thinking, ‘In the bodies of the remaining beings there are many faults, but in my body there is not even a fault the size of a hair-tip,’ is called the intoxication of perfection. Thus, all this conceit, which proceeds by way of the mode of intoxication dependent on birth and so forth, is here called ‘intoxication’. The release of the mind unto sensual pleasures is heedlessness; the releasing of the mind unto the five sensual pleasures without having restrained it with mindfulness, is said to be the absence of mindfulness. Craving and ignorance are indeed manifest.

Lobhādayo ca puna tividhākusalamūlanti tikavasena gahitā. Duccaritādīsupi tividha-saddo paccekaṃ yojetabbo. Tattha kāyaduccaritādīni tividhaduccaritāni. Taṇhāsaṃkilesādayo tividhasaṃkilesā. Rāgamalādayo malīnabhāvakarattā tividhamalāni. Rāgādayo hi cittaṃ malīnaṃ karonti, malaṃ gāhāpenti, tasmā ‘‘malānī’’ti vuccanti. ‘‘Rāgo visamaṃ, doso visamaṃ, moho visama’’nti (vibha. 924) evaṃ vuttā rāgādayo ‘‘kāyavisamaṃ vacīvisamaṃ manovisama’’nti (vibha. 924) evamāgatā kāyaduccaritādayo ca tividhavisamāni. Tāni pana yasmā rāgādīsu ceva kāyaduccaritādīsu ca sattā pakkhalanti, pakkhalitā ca sāsanatopi sugatitopi patanti, tasmā pakkhalanapātahetubhāvato ‘‘visamānī’’ti vuccanti. ‘‘Kāmasaññā byāpādasaññā vihiṃsāsaññā’’ti (vibha. 911) evamāgatā kāmādipaṭisaṃyuttā saññā tividhasaññā. Tathā ‘‘kāmavitakko byāpādavitakko vihiṃsāvitakko’’ti evamāgatā tividhavitakkā. Taṇhāpapañco diṭṭhipapañco mānapapañcoti ime tividhapapañcā. Vaṭṭasmiṃ satte papañcentīti taṇhādayo ‘‘papañcā’’ti vuccanti.

Again, greed and so forth are taken as the three unwholesome roots by way of a triad. In misconduct and so forth also, the term ‘threefold’ should be applied individually. Therein, bodily misconduct and so forth are the three kinds of misconduct. Craving, defilement, and so forth are the three defilements. Lust, stain, and so forth are the three stains because they cause a state of being stained. For lust and so forth defile the mind and cause it to take on a stain; therefore, they are called ‘stains’. Lust and so forth, spoken of as, “Lust is an unevenness, hatred is an unevenness, delusion is an unevenness,” and bodily misconduct and so forth, which come as, “bodily unevenness, verbal unevenness, mental unevenness,” are the three unevennesses. But because beings stumble over lust and so forth and bodily misconduct and so forth, and having stumbled, they fall from both the Dispensation and a good destination, they are called ‘unevennesses’ because they are a cause of stumbling and falling. The perceptions connected with sensual desire, ill will, and cruelty—thus presented—are the three perceptions. Similarly, the thoughts of sensual desire, ill will, and cruelty—thus presented—are the three thoughts. Craving-proliferation, view-proliferation, and conceit-proliferation—these are the three proliferations. Because craving and so forth proliferate beings in the round of existence, they are called ‘proliferations’.

Catubbidhavipariyesātiādīsu catubbidha-saddo paccekaṃ yojetabbo. Tattha aniccādīni vatthūni niccantiādinā nayena viparītato esantīti vipariyesā. ‘‘Anicce niccanti saññāvipariyeso cittavipariyeso diṭṭhivipariyeso[Pg.306], dukkhe sukhanti saññāvipariyeso cittavipariyeso diṭṭhivipariyeso, asubhe subhanti saññāvipariyeso cittavipariyeso diṭṭhivipariyeso, anattani attāti saññāvipariyeso cittavipariyeso diṭṭhivipariyeso’’ti evamāgatā dvādasa vipallāsā catunnaṃ aniccādivatthūnaṃ vasena ‘‘catubbidhavipariyesā’’ti vuttā. Ettha pana cittakiccassa dubbalaṭṭhāne diṭṭhivirahitāya akusalasaññāya sakakiccassa balavakāle saññāvipallāso veditabbo, diṭṭhivirahitasseva akusalacittassa sakakiccassa balavakāle cittavipallāso, diṭṭhisampayuttacitte diṭṭhivipallāso. Tasmā sabbadubbalo saññāvipallāso, tato balavataro cittavipallāso, sabbabalavataro diṭṭhivipallāso. Ajātabuddhidārakassa kahāpaṇadassanaṃ viya saññā ārammaṇassa upaṭṭhānākāramattagahaṇato. Gāmikapurisassa kahāpaṇadassanaṃ viya cittaṃ lakkhaṇappaṭivedhassapi sampādanato. Kammārassa mahāsaṇḍāsena ayogahaṇaṃ viya diṭṭhi abhinivesaparāmasanato. Tattha cattāro diṭṭhivipallāsā, aniccānattesu niccantiādivasappavattā cattāro saññācittavipallāsāti ime aṭṭha vipallāsā sotāpattimaggena pahīyanti. Asubhe subhanti saññācittavipallāsā sakadāgāmimaggena tanukā honti, anāgāmimaggena pahīyanti. Dukkhe sukhanti saññācittavipallāsā arahattamaggena pahīyantīti veditabbā.

In the phrase ‘fourfold perversions’ and so forth, the term ‘fourfold’ should be applied individually. Herein, because they seek things such as the impermanent in a perverted way, as permanent and so forth, they are called ‘perversions’. ‘Perceiving the impermanent as permanent’ is a perversion of perception, a perversion of thought, and a perversion of view; ‘perceiving suffering as happiness’ is a perversion of perception, a perversion of thought, and a perversion of view; ‘perceiving the unattractive as attractive’ is a perversion of perception, a perversion of thought, and a perversion of view; ‘perceiving non-self as self’ is a perversion of perception, a perversion of thought, and a perversion of view. Thus, the twelve perversions that come about in this way are called ‘fourfold perversions’ by way of the four objects, beginning with impermanence. Herein, the perversion of perception should be understood as occurring when the function of thought is weak, and unwholesome perception, devoid of wrong view, is strong in its own function. The perversion of thought occurs when unwholesome thought, devoid of wrong view, is strong in its own function. The perversion of view arises in thought associated with wrong view. Therefore, the perversion of perception is the weakest of all, the perversion of thought is stronger than that, and the perversion of view is the strongest of all. Perception, because it grasps only the presenting appearance of the object, is like an infant with undeveloped intelligence seeing a kahapana coin. Thought, because it accomplishes even the penetration of characteristics, is like a villager seeing a kahapana coin. View, because of its tenacious adherence and grasping, is like a blacksmith grasping iron with large tongs. Therein, the four perversions of view, and the four perversions of perception and thought concerning the impermanent and non-self—these eight perversions are abandoned by the path of stream-entry. The perversions of perception and thought regarding ‘the unattractive as attractive’ become attenuated by the path of once-returning and are abandoned by the path of non-returning. The perversions of perception and thought regarding ‘suffering as happiness’ are abandoned by the path of arahantship. Thus it should be understood.

‘‘Kāmāsavo bhavāsavo diṭṭhāsavo avijjāsavo’’ti (cūḷani. jatukaṇṇimāṇavapucchāniddesa 69) evamāgatā kāmataṇhādayo cattāro āsavanti cakkhuādito sandanti pavattantīti āsavā. Kiñcāpi cakkhuādito kusalādīnampi pavatti atthi, kāmāsavādayo eva pana vaṇato yūsaṃ viya paggharaṇakaasucibhāvena sandanti, tasmā te eva ‘‘āsavā’’ti vuccanti. Tattha hi paggharaṇakaasucimhi niruḷho āsavasaddoti. Atha vā dhammato yāva gotrabhuṃ, okāsato yāva bhavaggaṃ savanti gacchanti ārammaṇakaraṇavasena pavattantīti āsavā, ete dhamme etañca okāsaṃ antokaritvā pavattantīti attho. Avadhiattho hi ā-kāro. Avadhi ca mariyādābhividhibhedato duvidho. Tattha mariyādaṃ kiriyaṃ bahikatvā pavattati yathā ‘‘āpāṭaliputtaṃ vuṭṭho devo’’ti, abhividhi pana kiriyaṃ byāpetvā pavattati yathā ‘‘ābhavaggaṃ bhagavato [Pg.307] yaso pavattatī’’ti, abhividhiattho cāyaṃ ā-kāro idha gahito, tasmā te dhamme tañca okāsaṃ antokaritvā ārammaṇakaraṇavasena savantīti ‘‘āsavā’’ti vuccanti. Cirapārivāsiyaṭṭhena madirādayo āsavā viyātipi āsavā. Lokasmiñhi cirapārivāsikā madirādayo ‘‘āsavā’’ti vuccanti. Yadi ca cirapārivāsiyaṭṭhena āsavā, eteyeva bhavitumarahanti. Vuttañhetaṃ ‘‘purimā, bhikkhave, koṭi na paññāyati avijjāya, ito pubbe avijjā nāhosī’’tiādi (a. ni. 10.61). Aññesu pana yathāvutte dhamme okāsañca ārammaṇaṃ katvā pavattamānesu mānādīsu ca vijjamānesu attattaniyādiggāhavasena abhibyāpanaṃ madanakaraṇavasena āsavasadisatā ca etesaṃyeva, na aññesanti dvīsupi atthavikappesu etesuyeva āsavasaddo niruḷhoti daṭṭhabbo. Āyataṃ vā saṃsāradukkhaṃ savanti pasavantītipi āsavā. Na hi taṃ kiñci saṃsāradukkhaṃ atthi, yaṃ āsavehi vinā uppajjeyya.

“The taint of sensual desire, the taint of existence, the taint of views, and the taint of ignorance” (Cūḷaniddesa 69). Thus, the four beginning with sensual craving are called taints (āsavā) because they flow (sandanti) and proceed (pavattanti) from the eye and so on. Although wholesome and other states also proceed from the eye and so on, the taints, such as the taint of sensual desire, flow with the nature of an oozing impurity, like pus from a wound. Therefore, only they are called “taints.” Herein, the word “āsava” is established in the sense of “oozing impurity.” Alternatively, they are called taints because they flow—proceeding by way of taking an object—up to the change-of-lineage (gotrabhu) in terms of phenomena, and up to the peak of existence (bhavagga) in terms of location. The meaning is that they operate by encompassing these phenomena and this location. Indeed, the prefix “ā-” has the meaning of a limit (avadhi). A limit is of two kinds: a boundary (mariyāda) and pervasion (abhividhi). A boundary operates by excluding the action, as in “the rain has fallen as far as Pāṭaliputta.” Pervasion, however, operates by encompassing the action, as in “the Blessed One’s fame extends to the peak of existence.” Here, the prefix “ā-” is taken in the sense of pervasion. Therefore, because they flow by encompassing these phenomena and this location through the means of objectification, they are called “taints.” Also, they are called taints in the sense of being long-matured, like spirits and other intoxicants (madirādayo) which are called āsavā. In the world, long-matured intoxicants like spirits are called “āsavā.” And if they are taints in the sense of being long-matured, then these very states are worthy of being so. As it is said: “Monks, the earliest point of ignorance is not discerned, before which ignorance did not exist,” etc. (Aṅguttara Nikāya 10.61). Furthermore, although there exist other states—such as conceit—which proceed by taking the aforementioned phenomena and location as their object, the pervasion by way of grasping at “self” and “what belongs to self,” and the similarity to intoxicants by way of causing intoxication, belong only to these taints, not to others. Thus, it should be understood that in both alternative explanations of the meaning, the term “āsava” is established only for these. Or, they are called taints because they flow forth and produce the long suffering of saṃsāra. For there is no suffering in saṃsāra whatsoever that arises without the taints.

‘‘Abhijjhā kāyagantho byāpādo kāyagantho sīlabbataparāmāso kāyagantho idaṃsaccābhiniveso kāyagantho’’ti (saṃ. ni. 5.175; mahāni. 29, 147) evamāgatā abhijjhādayo cattāro yassa saṃvijjanti, taṃ cutipaṭisandhivasena vaṭṭasmiṃ ganthenti ghaṭentīti ganthā. ‘‘Kāmogho bhavogho diṭṭhogho avijjogho’’ti (saṃ. ni. 5.172; mahāni. 14; cūḷani. mettagūmāṇavapucchāniddesa 21) evamāgatā cattāro kāmataṇhādayo yassa saṃvijjanti, taṃ vaṭṭasmiṃ ohananti osīdāpentīti oghā. Teyeva ‘‘kāmayogo bhavayogo diṭṭhiyogo avijjāyogo’’ti (saṃ. ni. 5.173; a. ni. 4.10) evamāgatā vaṭṭasmiṃ yojentīti yogā. Ariyā etāya na gacchantīti agati, sā chandādivasena catubbidhā. ‘‘Cīvarahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, piṇḍapāta, senāsana, itibhavābhavahetu vā bhikkhuno taṇhā uppajjamānā uppajjatī’’ti (a. ni. 4.9) evamāgatā cattāro taṇhuppādā. Tattha itibhavābhavahetūti ettha itīti nidassane nipāto, yathā cīvarādihetu, evaṃ bhavābhavahetupīti attho. Bhavābhavoti cettha paṇītapaṇītatarāni telamadhuphāṇitādīni adhippetāni. Kāmupādānādīni cattāri upādānāni.

“Covetousness is a bodily fetter, ill will is a bodily fetter, adherence to rules and observances is a bodily fetter, insistence that ‘this alone is the truth’ is a bodily fetter.” (Saṃyutta Nikāya 5.175; Mahāniddesa 29, 147). Thus, these four beginning with covetousness, when they exist in a person, bind and connect them to the cycle of existence by means of death and rebirth-linking; hence they are called fetters (ganthā). “The flood of sensual desire, the flood of existence, the flood of views, the flood of ignorance.” (Saṃyutta Nikāya 5.172; Mahāniddesa 14; Cūḷaniddesa, Mettagūmāṇavapucchāniddesa 21). Thus, these four beginning with sensual craving, when they exist in a person, immerse and cause them to sink in the cycle of existence; hence they are called floods (oghā). These same are called “the yoke of sensual desire, the yoke of existence, the yoke of views, the yoke of ignorance.” (Aṅguttara Nikāya 4.10). Thus, they yoke one to the cycle of existence; hence they are called yokes (yogā). The noble ones do not go by this; hence it is called a wrong course (agati). It is fourfold by way of desire, and so on. “For the sake of a robe, craving arises in a bhikkhu; or for the sake of almsfood, lodging, or this or that state of being, craving arises in a bhikkhu.” (Aṅguttara Nikāya 4.9). Thus, these are the four arisings of craving. Therein, in the phrase ‘for the sake of this or that state of being,’ the particle ‘iti’ is for illustration; the meaning is that just as craving arises for the sake of robes and so on, so too it arises for the sake of this or that state of being. Here, by ‘this or that state of being,’ refined and more refined things like oil, honey, and molasses are intended. The four clingings are those beginning with clinging to sensual pleasures.

Pañca cetokhilātiādīsu [Pg.308] ‘‘buddhe kaṅkhati, dhamme, saṅghe, sikkhāya kaṅkhati, sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto’’ti (ma. ni. 1.185; dī. ni. 3.319) evamāgatāni pañca cetokhilāni, ceto khilayati thaddhabhāvaṃ āpajjati etehīti cetokhilāni. Vinibandhādīsupi pañca-saddo paccekaṃ yojetabbo. ‘‘Kāme avītarāgo hoti, kāye avītarāgo, rūpe avītarāgo, yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratī’’ti (ma. ni. 1.186; dī. ni. 3.320) āgatā pañca cittaṃ bandhitvā muṭṭhiyaṃ katvā viya gaṇhantīti cetovinibandhā. Ete hi taṇhāppavattibhāvato kusalappavattiyā avasarāppadānavasena cittaṃ bandhaṃ viya samorodhetvā gaṇhanti. Saddatthato pana ceto virūpaṃ nibandhīyati saṃyamīyati etehīti cetovinibandhā. Kāmacchandādīni pañca kusaladhamme nīvārenti āvarantīti nīvaraṇāni. Rūpābhinandanādayo pañcābhinandanā.

In the section beginning with “the five mental barrennesses,” it is said: “One is in doubt about the Buddha, about the Dhamma, about the Saṅgha, about the training; one is angry, displeased, with a stricken mind, and barren-hearted toward fellow practitioners of the holy life.” (Majjhima Nikāya 1.185; Dīgha Nikāya 3.319). These that have come down are the five mental barrennesses. By these, the mind becomes barren and attains a hardened state; hence, they are called mental barrennesses. In the section on the bonds and so on, the word “five” should be applied to each one. “One is not free from passion for sensual pleasures, not free from passion for the body, not free from passion for forms; having eaten as much as desired, to the fill of one's belly, one dwells devoted to the pleasure of lying down, the pleasure of reclining, and the pleasure of torpor; one practices the holy life aspiring for a certain group of gods.” (Majjhima Nikāya 1.186; Dīgha Nikāya 3.320). These five that have come down are called the mental bonds because they seize the mind, binding it as if making a fist. For these, due to their nature of promoting the arising of craving, do not give an opportunity for the arising of wholesome states, and thus they seize the mind, confining it as if binding it. But in terms of the word's meaning, by these the mind is variously bound and restrained; hence, they are called mental bonds. The five, sensual desire and so on, are called hindrances because they hinder and obstruct wholesome states. The five delights are those beginning with delight in forms.

Cha vivādamūlātiādīsu kodho makkho issā sāṭheyyaṃ pāpicchatā sandiṭṭhiparāmāsoti imāni cha vivādamūlāni. Yasmā kuddho vā kodhavasena…pe… sandiṭṭhiparāmāsī vā sandiṭṭhiparāmasitāya kalahaṃ viggahaṃ vivādaṃ āpajjati, tasmā kodhādayo ‘‘cha vivādamūlānī’’ti vuccanti. Rūpataṇhāsaddataṇhādayo cha taṇhākāyā. Kāmarāgapaṭighadiṭṭhivicikicchābhavarāgamānāvijjā sattānusayā. Thāmagataṭṭhena appahīnaṭṭhena ca anusentīti anusayā. Micchādiṭṭhimicchāsaṅkappamicchāvācāmicchākammantamicchāājīvamicchāvāyāmamicchāsatimicchāsamādhī aṭṭha micchattā.

In the section beginning with “the six roots of dispute,” anger, contempt, envy, deceit, evil desires, and clinging to one’s own views—these are the six roots of dispute. Because an angry person, due to anger... or one who clings to views, due to clinging to views, engages in quarrels, conflicts, and disputes, therefore anger and the rest are called “the six roots of dispute.” Craving for forms, craving for sounds, and so on, are the six groups of craving. Sensual lust, ill will, views, doubt, craving for existence, conceit, and ignorance are the seven underlying tendencies. They are called underlying tendencies (anusayā) because they lie latent (anusenti), being persistent (thāmagataṭṭhena) and unabandoned (appahīnaṭṭhena). Wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration are the eight kinds of wrongness.

‘‘Taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkho, ārakkhādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavantī’’ti (dī. ni. 2.103; 3.359) evamāgatā pariyesanādayo nava taṇhāmūlakā. Tattha (dī. ni. aṭṭha. 2.103) taṇhaṃ paṭiccāti taṇhaṃ nissāya. Pariyesanāti rūpādiārammaṇapariyesanā. Sā [Pg.309] hi taṇhāya sati hoti. Lābhoti rūpādiārammaṇapaṭilābho. So hi pariyesanāya sati hoti. Vinicchayoti idha vitakko adhippeto. Lābhaṃ labhitvā hi iṭṭhāniṭṭhaṃ sundarāsundarañca vitakkeneva vinicchinati ‘‘ettakaṃ me rūpārammaṇatthāya bhavissati, ettakaṃ saddādiārammaṇatthāya, ettakaṃ mayhaṃ bhavissati, ettakaṃ parassa, ettakaṃ paribhuñjissāmi, ettakaṃ nidahissāmī’’ti. Tena vuttaṃ ‘‘lābhaṃ paṭicca vinicchayo’’ti. Chandarāgoti evaṃ akusalavitakkena vitakkite vatthusmiṃ dubbalarāgo ca balavarāgo ca uppajjati. Chandoti hi idha dubbalarāgassādhivacanaṃ. Ajjhosānanti ahaṃ mamanti balavasanniṭṭhānaṃ. Pariggahoti taṇhādiṭṭhivasena pariggahakaraṇaṃ. Macchariyanti parehi sādhāraṇabhāvassa asahanatā. Tenevassa porāṇā evaṃ vacanatthaṃ vadanti ‘‘idaṃ acchariyaṃ mayhameva hotu, mā aññassa acchariyaṃ hotūti pavattattā macchariyanti vuccatī’’ti. Ārakkhoti dvārapidahanamañjusagopanādivasena suṭṭhu rakkhaṇaṃ. Adhikarotīti adhikaraṇaṃ, kāraṇassetaṃ nāmaṃ. Ārakkhādhikaraṇanti bhāvanapuṃsakaṃ, ārakkhahetūti attho. Daṇḍādānādīsu paranisedhanatthaṃ daṇḍassa ādānaṃ daṇḍādānaṃ. Ekatodhārādino satthassa ādānaṃ satthādānaṃ. Kalahoti kāyakalahopi vācākalahopi. Purimo purimo virodho viggaho. Pacchimo pacchimo vivādo. Tuvaṃ tuvanti agāravavacanaṃ, tvaṃ tvanti attho.

“Dependent on craving, there is seeking; dependent on seeking, there is gain; dependent on gain, there is ascertainment; dependent on ascertainment, there is desire and lust; dependent on desire and lust, there is cleaving; dependent on cleaving, there is taking possession; dependent on taking possession, there is stinginess; dependent on stinginess, there is guarding; and on account of guarding, there arise the taking up of rods, the taking up of weapons, quarrels, conflicts, contention, ‘you, you’ speech, slander, and false speech—many such evil, unwholesome states.” Thus, these nine things that have been mentioned, beginning with seeking, are rooted in craving. Therein, “dependent on craving” means relying on craving. “Seeking” is the seeking for sense-objects such as forms. For that arises when craving is present. “Gain” is the acquisition of sense-objects such as forms. For that arises when seeking is present. “Ascertainment”: here, thought is intended. For having obtained a gain, one decides by means of thought alone what is desirable and undesirable, beautiful and ugly, thinking: “This much will be for form-objects, this much for sound-objects and so on, this much will be mine, this much for another, this much I will use, this much I will store away.” Therefore it is said, “dependent on gain, there is ascertainment.” “Desire and lust”: when an object is thought of in this way with unwholesome thought, both weak lust and strong lust arise. For “desire” is here a designation for weak lust. “Cleaving” is the strong conviction “I” and “mine.” “Taking possession” is the act of taking possession by way of craving and wrong view. “Stinginess” is the intolerance of things being common with others. Therefore, the ancients state its etymology thus: “Because it proceeds as ‘Let this wonder be for me alone, let it not be a wonder for another,’ it is called ‘stinginess’.” “Guarding” is thorough protection by way of closing doors, guarding chests, and so on. “It causes” (adhikaroti), thus it is a “cause” (adhikaraṇa); this is a name for a cause. “On account of guarding” (ārakkhādhikaraṇaṃ) is an abstract neuter noun; the meaning is “because of guarding.” In “taking up rods, etc.,” “taking up a rod” is the taking of a rod for the purpose of warding off others. “Taking up a weapon” is the taking of a weapon such as one with a single edge. “Quarrel” is both bodily quarrel and verbal quarrel. The earlier and earlier opposition is a “conflict” (viggaha). The later and later opposition is a “contention” (vivāda). “‘You, you’ speech” (tuvaṃ tuvaṃ) is disrespectful speech; the meaning is “you, you.”

Pāṇātipātaadinnādānakāmesumicchācāramusāvādapisuṇavācāpharusavācāsamphappalāpaabhijjhābyāpādamicchādiṭṭhī dasa akusalakammapathā. Cattāro sassatavādā cattāro ekaccasassatavādā cattāro antānantikā cattāro amarāvikkhepikā dve adhiccasamuppannikā soḷasa saññīvādā aṭṭha asaññīvādā aṭṭha nevasaññīnāsaññīvādā satta ucchedavādā pañca paramadiṭṭhadhammanibbānavādāti etāni dvāsaṭṭhi diṭṭhigatāni. Rūpataṇhādichataṇhāyeva paccekaṃ kāmataṇhābhavataṇhāvibhavataṇhāvasena aṭṭhārasa honti. Tathā hi rūpārammaṇā taṇhā, rūpe vā taṇhāti rūpataṇhā, sā kāmarāgabhāvena rūpaṃ assādentī pavattamānā kāmataṇhā, sassatadiṭṭhisahagatarāgabhāvena ‘‘rūpaṃ niccaṃ dhuvaṃ sassata’’nti evaṃ assādentī pavattamānā bhavataṇhā, ucchedadiṭṭhisahagatarāgabhāvena ‘‘rūpaṃ ucchijjati vinassati pecca na bhavatī’’ti evaṃ assādentī pavattamānā vibhavataṇhāti [Pg.310] evaṃ tividhā hoti. Yathā ca rūpataṇhā, evaṃ saddataṇhādayopīti etāni aṭṭhārasa taṇhāvicaritāni honti, tāni ajjhattarūpādīsu aṭṭhārasa, bahiddhārūpādīsu aṭṭhārasāti chattiṃsa, iti atītāni chattiṃsa, anāgatāni chattiṃsa, paccuppannāni chattiṃsāti aṭṭhasatataṇhāvicaritāni, aṭṭhuttarasatataṇhāvicaritānīti attho. Pabheda-saddo paccekaṃ sambandhitabbo. Tatthāyaṃ yojanā ‘‘lobhappabhedo dosappabhedo yāva aṭṭhasatataṇhāvicaritappabhedo’’ti. Sabbadarathapariḷāhakilesasatasahassānīti sabbāni sattānaṃ darathapariḷāhakarāni kilesānaṃ anekāni satasahassāni. Ārammaṇādivibhāgato hi pavattiākāravibhāgato ca anantappabhedā kilesā.

Taking life, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, covetousness, ill will, and wrong view—these are the ten unwholesome paths of action. Four eternalist doctrines, four partial-eternalist doctrines, four doctrines of the finite and infinite, four eel-wriggling doctrines, two doctrines of accidental origination, sixteen doctrines of perception, eight doctrines of non-perception, eight doctrines of neither perception nor non-perception, seven annihilationist doctrines, and five doctrines of supreme Nibbāna in this very life—these are the sixty-two kinds of views. Each of the six cravings, beginning with craving for form, is divided into craving for sensual pleasures, craving for existence, and craving for non-existence, thus becoming eighteen. Indeed, craving with form as its object, or craving for form, is craving for form; that craving, enjoying form with the nature of sensual lust, is craving for sensual pleasure; enjoying form as 'form is permanent, stable, eternal' with the nature of lust accompanied by the eternalist view, is craving for existence; enjoying form as 'form is annihilated, perishes, and does not exist after death' with the nature of lust accompanied by the annihilationist view, is craving for non-existence. Thus it is threefold. Just as with craving for form, so too with craving for sound and the others. These are the eighteen courses of craving. They are eighteen in regard to internal forms, etc., and eighteen in regard to external forms, etc., making thirty-six. Thus, there are thirty-six for the past, thirty-six for the future, and thirty-six for the present, making one hundred and eight courses of craving. The word 'division' should be connected to each individually. Herein, this is the application: 'The division of greed, the division of hatred, up to the division of the one hundred and eight courses of craving.' This refers to the many hundreds of thousands of defilements that cause all distress and feverishness for beings. For, by the division of their objects, etc., and by the division of their mode of occurrence, the defilements are of infinite variety.

Saṅkhepato vātiādīsu sampati āyatiñca sattānaṃ anatthāvahattā māraṇaṭṭhena vibādhanaṭṭhena kilesāva māroti kilesamāro. Vadhakaṭṭhena khandhāva māroti khandhamāro. Tathā hi vuttaṃ ‘‘vadhakaṃ rūpaṃ, vadhakaṃ rūpanti yathābhūtaṃ nappajānātī’’tiādi. Jātijarādimahābyasananibbattanena abhisaṅkhārova māro abhisaṅkhāramāro. Saṃkilesanimittaṃ hutvā guṇamāraṇaṭṭhena devaputtova māroti devaputtamāro. Sattānaṃ jīvitassa jīvitaparikkhārānañca jānikaraṇena mahābādharūpattā maccu eva māroti maccumāro. Tattha samucchedappahānavasena sabbaso appavattikaraṇena kilesamāraṃ, samudayappahānapariññāvasena khandhamāraṃ, sahāyavekallakaraṇavasena sabbaso appavattikaraṇena abhisaṅkhāramāraṃ, balavidhamanavisayātikkamanavasena devaputtamaccumārañca abhañji, bhagge akāsīti attho. Parissayānanti upaddavānaṃ.

In brief, in the phrases like 'saṅkhepato vā,' etc., because they bring harm to beings presently and in the future, and by the meaning of killing and afflicting, the defilements themselves are Māra; thus, it is called the Māra of defilements (kilesamāro). Due to its nature of killing, the aggregates themselves are Māra; thus, it is called the Māra of aggregates (khandhamāro). For so it is said: 'Form is a killer, form is a killer—one does not understand this as it truly is,' and so on. Because it produces the great disasters of birth, aging, etc., the volitional formations themselves are Māra; thus, it is called the Māra of formations (abhisaṅkhāramāro). By being a cause of defilement and destroying virtues, the devaputta himself is Māra; thus, it is called the Māra of devaputta (devaputtamāro). By causing loss to beings, to life, and to the requisites of life, and because of being a great affliction, death itself is Māra; thus, it is called the Māra of death (maccumāro). Among these, he shattered the Māra of defilements by making it utterly non-operative through abandonment by eradication; the Māra of aggregates by abandoning its origin and by full comprehension; the Māra of formations by making it deficient in support and utterly non-operative; and both the Māra of devaputta and the Māra of death by destroying their power and transcending their domain. He shattered, he broke them; this is the meaning. 'Parissayānaṃ' means 'of dangers'.

Satapuññajalakkhaṇadharassāti aneka sata puñña nibbattamahā purisalakkhaṇadharassa. Ettha hi ‘‘kevalaṃ satamattena puññakammena ekekalakkhaṇaṃ nibbatta’’nti imamatthaṃ na rocayiṃsu aṭṭhakathācariyā ‘‘evaṃ sante yo koci buddho bhaveyyā’’ti, anantāsu pana lokadhātūsu yattakā sattā, tehi sabbehi paccekaṃ satakkhattuṃ katāni dānādīni puññakammāni yattakāni, tato ekekaṃ puññakammaṃ mahāsattena sataguṇaṃ kataṃ satanti adhippetanti imamatthaṃ rocayiṃsu. Tasmā idha sata-saddo bahubhāvapariyāyo, na saṅkhyāvisesavacanoti daṭṭhabbo ‘‘satagghaṃ sataṃ devamanussā’’tiādīsu [Pg.311] viya. Rūpakāyasampatti dīpitā hoti itarāsaṃ phalasampadānaṃ mūlabhāvato adhiṭṭhānabhāvato ca. Dīpitā hotīti idaṃ dhammakāyasampattītiādīsupi yojetabbaṃ. Tattha pahānasampadāpubbakattā ñāṇasampadādīnaṃ dhammakāyasampatti dīpitā hotīti veditabbaṃ. Lokiyasarikkhakānaṃ bahumatabhāvoti ettha bhāgyavantatāya lokiyānaṃ bahumatabhāvo, bhaggadosatāya sarikkhakānaṃ bahumatabhāvoti yojetabbaṃ. Evaṃ ito paresupi yathākkamaṃ yojanā veditabbā.

“He who bears the marks born of a hundred merits” means one who bears the marks of a Great Man, which are produced by countless hundreds of merits. Here, the commentary teachers did not approve of the meaning that “each single mark is produced by merely a hundred meritorious deeds,” for “if that were so, anyone could become a Buddha.” Instead, they approved of this intended meaning: whatever meritorious deeds, such as giving, were performed a hundred times over by each and every being in the infinite world-systems, each single meritorious deed performed by the Great Being was a hundredfold more potent than those. Therefore, here the word “hundred” should be understood as indicating multiplicity, not a specific number—just as in phrases like “worth a hundred, a hundred gods and humans.” The perfection of the form-body is revealed, as it is the root and foundation of the other perfections of fruition. The phrase “is revealed” should also be connected with phrases such as “the perfection of the Dhamma-body.” Therein, it should be understood that the perfection of the Dhamma-body is revealed because the perfections of knowledge and so on are preceded by the perfection of abandonment. Regarding “the state of being highly esteemed by worldly people and equals,” this should be construed as: he is highly esteemed by worldly people due to his blessedness, and highly esteemed by his equals due to his having destroyed all faults. Thus, the application should be understood sequentially in the subsequent cases as well.

Puññavantaṃ gahaṭṭhā khattiyādayo abhigacchanti, pahīnadosaṃ dosavinayāya dhammaṃ desetīti pabbajitā tāpasaparibbājakādayo abhigacchantīti āha ‘‘gahaṭṭhapabbajitehi abhigamanīyatā’’ti. Abhigatānañca tesaṃ kāyacittadukkhāpanayane paṭibalabhāvo āmisadānadhammadānehi upakārasabbhāvato rūpakāyaṃ tassa pasādacakkhunā, dhammakāyaṃ paññācakkhunā disvā dukkhadvayassa paṭippassambhanatoti veditabbo. Bhāgyavantatāya upagatānaṃ āmisadānaṃ deti, bhaggadosatāya dhammadānaṃ detīti āha ‘‘āmisadānadhammadānehi upakāritā’’ti. Lokiyalokuttarasukhehi ca saṃyojanasamatthatā dīpitā hotīti ‘‘pubbe āmisadānadhammadānehi mayā ayaṃ lokaggabhāvo adhigato, tasmā tumhehipi evameva paṭipajjitabba’’nti evaṃ sammāpaṭipattiyaṃ niyojanena abhigatānaṃ lokiyalokuttarasukhehi saṃyojanasamatthatā ca dīpitā hoti.

Householders, nobles, and others approach the meritorious one; renunciants, ascetics, wandering ascetics, and others approach him who has abandoned defilements, because he teaches the Dhamma for their removal. Thus it is said, 'He is worthy of approach by householders and renunciants.' For those who approach him, he is capable of removing their bodily and mental suffering, by virtue of his benefiting them with material gifts and Dhamma gifts. It should be understood that the twofold suffering is allayed by seeing his physical body with the eye of faith and his Dhamma-body with the eye of wisdom. By virtue of his good fortune, he gives material gifts to those who approach; by virtue of his shattered defilements, he gives the gift of Dhamma. Thus it is said, 'He is helpful through material gifts and Dhamma gifts.' And his ability to connect them with worldly and supramundane happiness is shown thus: 'Previously, through material gifts and Dhamma gifts, I attained this supreme state in the world; therefore, you too should practice in the same way.' Thus, by guiding those who approach him towards right practice, his ability to connect them with worldly and supramundane happiness is also shown.

Sakacitte issariyaṃ nāma attano cittassa vasībhāvāpādanaṃyeva, paṭikūlādīsu appaṭikūlasaññitādivihārasiddhi, adhiṭṭhāniddhiādiko iddhividhopi cittissariyameva cittabhāvanāya vasībhāvappattiyā ijjhanato. Aṇimālaghimādikanti ādi-saddena mahimā patti pākammaṃ īsitā vasitā yatthakāmāvasāyitāti ime chapi saṅgahitā. Tattha kāyassa aṇubhāvakaraṇaṃ aṇimā. Ākāse padasā gamanādīnaṃ arahabhāvena lahubhāvo laghimā. Mahattaṃ mahimā kāyassa mahantatāpādanaṃ. Iṭṭhadesassa pāpuṇanaṃ patti. Adhiṭṭhānādivasena icchitanipphādanaṃ pākammaṃ. Sayaṃvasitā issarabhāvo īsitā. Iddhividhe vasībhāvo vasitā. Ākāsena vā gacchato aññaṃ vā kiñci karoto yattha katthaci vosānappatti [Pg.312] yatthakāmāvasāyitā. ‘‘Kumārakarūpādidassana’’ntipi vadanti. Evamidaṃ aṭṭhavidhaṃ lokiyasammataṃ issariyaṃ. Taṃ pana bhagavato iddhividhantogadhaṃ anaññasādhāraṇañcāti āha ‘‘sabbakāraparipūraṃ atthī’’ti. Tathā lokuttaro dhammo atthīti sambandho. Evaṃ yasādīsupi atthi-saddo yojetabbo.

Mastery over one's own mind is indeed the bringing of one's own mind to a state of mastery, the accomplishment of abiding with the perception of the non-repulsive in the repulsive, etc., and the various kinds of supernormal power beginning with the power of determination, are also mastery of the mind, since they are accomplished through the development of the mind and the attainment of mastery. By 'aṇimā, laghimā, etc.,' the word 'etc.' includes these six: mahimā, patti, pākammaṃ, īsitā, vasitā, and yatthakāmāvasāyitā. Therein, aṇimā is the making of the body minute. Laghimā is lightness, the state of being fit for going on foot in the sky, etc. Mahimā is greatness, the bringing of the body to a state of greatness. Patti is the reaching of a desired place. Pākammaṃ is the accomplishment of what is wished by means of determination, etc. Īsitā is lordship, the state of being a lord through self-mastery. Vasitā is mastery in the kinds of supernormal power. The attainment of completion anywhere whatsoever, whether going through the sky or doing anything else, is yatthakāmāvasāyitā. Some also say, 'the seeing of forms like that of a young boy, etc.' Thus, this eightfold mastery is considered worldly. But that mastery, for the Blessed One, is included within the kinds of supernormal power and is unique. Therefore, it was said: 'It is complete in all aspects.' Similarly, the connection should be made: 'the supramundane Dhamma exists.' In the same way, the word 'exists' should be applied to fame, etc., as well.

Kesañci yaso padesavutti ayathābhūtaguṇasannissayattā aparisuddho ca hoti, na evaṃ tathāgatassāti dassetuṃ ‘‘lokattayabyāpako’’ti vuttaṃ. Tattha idha adhigatasatthuguṇānaṃ āruppe uppannānaṃ ‘‘itipi so bhagavā’’tiādinā bhagavato yaso pākaṭo hotīti āha ‘‘lokattayabyāpako’’ti. Yathābhuccaguṇādhigatoti yathābhūtaguṇehi adhigato. Ativiya parisuddhoti yathābhūtaguṇādhigatattā eva accantaparisuddho. Sabbākāraparipūrāti anavasesalakkhaṇānubyañjanādisampattiyā sabbākārehi paripuṇṇā. Sabbaṅgapaccaṅgasirīti sabbesaṃ aṅgapaccaṅgānaṃ sobhā. Yaṃ yaṃ etena icchitaṃ patthitanti ‘‘tiṇṇo tāreyya’’ntiādinā yaṃ yaṃ etena lokanāthena manovacīpaṇidhānavasena icchitaṃ kāyapaṇidhānavasena patthitaṃ. Tathevāti paṇidhānānurūpameva. Sammāvāyāmasaṅkhāto payattoti vīriyapāramibhāvappatto ariyamaggapariyāpanno ca sammāvāyāmasaṅkhāto ussāho.

The fame of some is limited to a region and impure because it depends on qualities that are not truly real. But it is not so for the Tathāgata. To show this, it is said, 'He pervades the three worlds.' Here, it is said, 'He pervades the three worlds,' because the fame of the Blessed One, who has attained the qualities of the Teacher, becomes evident to those born in the formless realm through phrases like 'Indeed, the Blessed One...' 'Attained by true qualities' means he has attained qualities that are truly real. 'Exceedingly pure' means he is utterly pure precisely because he has attained true qualities. 'Perfect in every way' means he is fully complete in all aspects, with no deficiency in marks, secondary marks, or other excellences. 'The splendor of all major and minor limbs' means the beauty of all the major and minor limbs. 'Whatever he wishes or aspires to'—such as 'having crossed over, he helps others cross'—refers to whatever the Lord of the World desires through mental and verbal aspiration or aspires to through bodily aspiration. 'Just so' means it happens exactly as intended, in accordance with his aspiration. 'Endeavor characterized as right effort' refers to the exertion that has reached the perfection of energy and is included in the noble path, and is known as right effort.

Kusalādīhi bhedehīti sabbattikadukapadasaṅgahitehi kusalādippabhedehi. Paṭiccasamuppādādīhīti ādi-saddena na kevalaṃ vibhaṅgapāḷiyaṃ āgatā satipaṭṭhānādayova saṅgahitā, atha kho saṅgahādayo samayavimuttādayo ṭhapanādayo tikapaṭṭhānādayo ca saṅgahitāti veditabbaṃ. Pīḷanasaṅkhatasantāpavipariṇāmaṭṭhena vā dukkhamariyasaccantiādīsu pīḷanaṭṭho taṃsamaṅgino sattassa hiṃsanaṃ avipphārikatākaraṇaṃ. Saṅkhataṭṭho samecca saṅgamma sambhūya paccayehi katabhāvo. Santāpaṭṭho dukkhadukkhatādīhi santāpanaṃ paridahanaṃ. Vipariṇāmaṭṭho jarāya maraṇena cāti dvidhā vipariṇāmetabbatā. Samudayassa āyūhanaṭṭho dukkhassa nibbattanavasena sampiṇḍanaṃ. Nidānaṭṭho ‘‘idaṃ taṃ dukkha’’nti nidassentassa viya samuṭṭhāpanaṃ. Saṃyogaṭṭho saṃsāradukkhena saṃyojanaṃ. Palibodhaṭṭho maggādhigamassa nivāraṇaṃ. Nirodhassa nissaraṇaṭṭho sabbūpadhīnaṃ paṭinissaggasabhāvattā tato [Pg.313] vinissaṭatā, taṃnissaraṇanimittatā vā. Vivekaṭṭho sabbasaṅkhāravisaṃyuttatā. Asaṅkhataṭṭho kenacipi paccayena anabhisaṅkhatatā. Amataṭṭho niccasabhāvattā maraṇābhāvo, sattānaṃ maraṇābhāvahetutā vā. Maggassa niyyānaṭṭho vaṭṭadukkhato nikkamanaṭṭho. Hetuattho nibbānassa sampāpakabhāvo. Dassanaṭṭho accantasukhumassa nibbānassa sacchikaraṇaṃ. Ādhipateyyaṭṭho catusaccadassane sampayuttānaṃ ādhipaccakaraṇaṃ, ārammaṇādhipatibhāvo vā visesato maggādhipativacanato. Satipi hi jhānādīnaṃ ārammaṇādhipatibhāve ‘‘jhānādhipatino dhammā’’ti evamādiṃ avatvā ‘‘maggādhipatino dhammā’’icceva vuttaṃ, tasmā viññāyati ‘‘atthi maggassa ārammaṇādhipatibhāve viseso’’ti. Eteyeva ca pīḷanādayo soḷasākārāti vuccanti.

By 'divisions such as the wholesome,' it means by the divisions beginning with the wholesome, which are included in all the terms of the triads and dyads. By 'dependent origination, etc.,' it should be understood that by the word 'etc.' are included not only the foundations of mindfulness and so forth, as found in the Vibhaṅga Pāḷi, but also the aggregates and so forth, those liberated by time and so forth, the methods of establishing and so forth, and the threefold foundations and so forth. Or, by the meaning of oppression, conditionedness, burning, and change, in phrases such as 'the noble truth of suffering': the meaning of oppression is the harming of a being endowed with that, the making of it unbearable. The meaning of conditionedness is the state of being made by conditions, having come together, having assembled, and having arisen together. The meaning of burning is the tormenting and scorching by suffering, such as the suffering of suffering, etc. The meaning of change is the state of being subject to change in two ways: by aging and by death. For the origin, the meaning of accumulation is the gathering together by way of bringing about suffering. The meaning of source is the instigation, like one pointing out, 'This is that suffering.' The meaning of bondage is being bound by the suffering of saṃsāra. The meaning of obstacle is the hindrance to the attainment of the path. For cessation, the meaning of escape is being freed from them [the substrates], or being the cause of that escape, due to its nature of relinquishing all substrates. The meaning of seclusion is being dissociated from all formations. The meaning of the unconditioned is not being conditioned by any condition whatsoever. The meaning of the deathless is the absence of death due to its eternal nature, or being the cause of the absence of death for beings. For the path, the meaning of leading out is the meaning of departing from the suffering of the round. The meaning of cause is being the means of attaining Nibbāna. The meaning of seeing is the realization of the extremely subtle Nibbāna. The meaning of sovereignty is exercising control over the associated states in the vision of the four truths, or being the object-sovereign, especially because of the statement about the path-sovereign. For even though there is object-sovereignty for jhāna, etc., it is not said, 'states under the sovereignty of jhāna,' etc., but only, 'states under the sovereignty of the path.' Therefore, it is understood that there is a special quality in the path's object-sovereignty. And it is these very meanings, oppression and so on, that are called the sixteen aspects.

Dibbabrahmaariyavihāretiādīsu kasiṇādiārammaṇāni rūpāvacarajjhānāni dibbavihāro. Mettādijjhānāni brahmavihāro. Phalasamāpatti ariyavihāro. Kāmehi vivekaṭṭhakāyatāvasena ekībhāvo kāyaviveko. Paṭhamajjhānādinā nīvaraṇādīhi vivittacittatā cittaviveko. Upadhiviveko nibbānaṃ. Upadhīti cettha cattāro upadhī kāmupadhi khandhupadhi kilesupadhi abhisaṅkhārupadhīti. Kāmāpi hi ‘‘yaṃ pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (ma. ni. 1.166) evaṃ vuttassa sukhassa adhiṭṭhānabhāvato upadhīyati ettha sukhanti iminā vacanatthena ‘‘upadhī’’ti vuccanti, khandhāpi khandhamūlakassa dukkhassa adhiṭṭhānabhāvato, kilesāpi apāyadukkhassa adhiṭṭhānabhāvato, abhisaṅkhārāpi bhavadukkhassa adhiṭṭhānabhāvato vuttanayena ‘‘upadhī’’ti vuccanti. Imehi pana catūhi upadhīhi vivittatāya nibbānaṃ ‘‘upadhiviveko’’ti vuccati.

In the terms 'divine abiding,' 'brahma abiding,' and 'noble abiding': the form-sphere jhānas with kasiṇa and other objects are the divine abiding. The jhānas of loving-kindness and the like are the brahma abiding. The attainment of fruition is the noble abiding. The state of being alone by way of being secluded from sensual pleasures is seclusion of the body. The state of the mind being secluded from the hindrances and the like by means of the first jhāna and so on is seclusion of the mind. Seclusion from the substrates is Nibbāna. Herein, there are four substrates: the substrate of sensual pleasures, the substrate of the aggregates, the substrate of the defilements, and the substrate of volitional formations. For sensual pleasures, because they are the basis for the happiness thus stated: 'The pleasure and joy that arise dependent on the five strands of sensual pleasure—this is the gratification of sensual pleasures,' are called 'substrates' (upadhi) with the verbal meaning 'happiness is laid upon (upadhiyati) here'. The aggregates, too, because they are the basis for suffering rooted in the aggregates; the defilements, too, because they are the basis for the suffering of the plane of misery; and the volitional formations, too, because they are the basis for the suffering of existence, are, in the way stated, called 'substrates'. Nibbāna is called 'seclusion from the substrates' because of its seclusion from these four substrates.

Suññatākārena nibbānaṃ ārammaṇaṃ katvā pavatto ariyamaggo suññatavimokkho. So hi suññatāya dhātuyā uppannattā suññato, kilesehi ca vimuttattā vimokkho. Eteneva nayena appaṇihitākārena nibbānaṃ ārammaṇaṃ katvā pavatto appaṇihitavimokkho. Animittākārena nibbānaṃ ārammaṇaṃ katvā pavatto animittavimokkho. Atha vā suññatānupassanāsaṅkhātāya anattānupassanāya vasena paṭiladdho ariyamaggo āgamanavasena ‘‘suññatavimokkho’’ti vuccati. Tathā appaṇihitānupassanāsaṅkhātāya [Pg.314] dukkhānupassanāya vasena paṭiladdho appaṇihitavimokkho. Animittānupassanāsaṅkhātāya aniccānupassanāya vasena paṭiladdho ‘‘animittavimokkho’’ti veditabbo. Vuttañhetaṃ –

The noble path that proceeds by taking Nibbāna as its object in the mode of emptiness is the emptiness-liberation. For it is 'empty' because it has arisen in the element of emptiness, and it is 'liberation' because it is liberated from the defilements. In this same way, the noble path that proceeds by taking Nibbāna as its object in the mode of the desireless is the desireless-liberation, and the noble path that proceeds by taking Nibbāna as its object in the mode of the signless is the signless-liberation. Alternatively, the noble path attained by means of the contemplation of not-self, which is reckoned as the contemplation of emptiness, is called 'emptiness-liberation' by way of its approach. Similarly, the desireless-liberation is that which is attained by means of the contemplation of suffering, reckoned as the contemplation of the desireless. The signless-liberation is to be understood as that which is attained by means of the contemplation of impermanence, reckoned as the contemplation of the signless. For this has been said:

‘‘Aniccato manasikaronto adhimokkhabahulo animittavimokkhaṃ paṭilabhati, dukkhato manasikaronto passaddhibahulo appaṇihitavimokkhaṃ paṭilabhati, anattato manasikaronto vedabahulo suññatavimokkhaṃ paṭilabhatī’’ti (paṭi. ma. 1.223).

“By attending to impermanence, being abundant in resolution, one attains the signless liberation. By attending to suffering, being abundant in tranquility, one attains the desireless liberation. By attending to non-self, being abundant in knowledge, one attains the emptiness liberation.”

Aññeti lokiyaabhiññādike.

Others, namely, the worldly higher knowledges and so on.

Kilesābhisaṅkhāravasena bhavesu paribbhamanaṃ, tañca taṇhāpadhānanti āha ‘‘taṇhāsaṅkhātaṃ gamana’’nti. Vantanti ariyamaggamukhena uggiritaṃ puna apaccāgamanavasena chaḍḍitaṃ. Bhagavāti vuccati niruttinayenāti dassento āha ‘‘yathā loke’’tiādi. Yathā loke niruttinayena ekekapadato ekekamakkharaṃ gahetvā ‘‘mekhalā’’ti vuttaṃ, evamidhāpīti attho. Mehanassāti guyhappadesassa. Khassāti okāsassa.

Wandering through existences by way of defilements and volitional formations, which is predominated by craving—thus it is said, 'movement reckoned as craving.' 'Vomited' (vanta) means spewed out through the mouth of the noble path, discarded never to return. Showing that 'Bhagavā' is said by way of the etymological method, he said, 'as in the world,' and so on. Just as in the world, by way of the etymological method, taking one letter from each word, 'mekhalā' (girdle) is said, so too is the meaning here. Mehanassa means of the private part. Khassa means of the space.

Aparo nayo (itivu. aṭṭha. nidānavaṇṇanā) – bhāgavāti bhagavā. Bhatavāti bhagavā. Bhāge vanīti bhagavā. Bhage vanīti bhagavā. Bhattavāti bhagavā. Bhage vamīti bhagavā. Bhāge vamīti bhagavā.

Another method (from the Itivuttaka Commentary, Explanation of the Preamble): He analyzed (bhāga); therefore, he is Bhagavā. He distributed (bhaji); therefore, he is Bhagavā. He dwelt in the portions (bhāge vanī); therefore, he is Bhagavā. He dwelt in the fortunes (bhage vanī); therefore, he is Bhagavā. He cultivated (bhattavā); therefore, he is Bhagavā. He vomited the fortunes (bhage vami); therefore, he is Bhagavā. He vomited the portions (bhāge vami); therefore, he is Bhagavā.

Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;

Bhage vami tathā bhāge, vamīti bhagavā jino.

The Victor analyzed, distributed portions, dwelt in fortunes, and cultivated; he vomited fortunes and likewise portions—therefore, he is called Bhagavā.

Tattha kathaṃ bhāgavāti bhagavā? Ye te sīlādayo dhammakkhandhā guṇakoṭṭhāsā, te anaññasādhāraṇā niratisayā tathāgatassa atthi upalabbhanti. Tathā hissa sīlaṃ samādhi paññā vimutti vimuttiñāṇadassanaṃ, hirī ottappaṃ, saddhā vīriyaṃ, sati sampajaññaṃ, sīlavisuddhi diṭṭhivisuddhi, samatho vipassanā, tīṇi kusalamūlāni, tīṇi sucaritāni, tayo sammāvitakkā, tisso anavajjasaññā, tisso dhātuyo, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, cattāro ariyamaggā, cattāri ariyaphalāni, catasso paṭisambhidā, catuyoniparicchedakañāṇāni, cattāro ariyavaṃsā, cattāri vesārajjañāṇāni, pañca [Pg.315] padhāniyaṅgāni, pañcaṅgiko sammāsamādhi, pañcañāṇiko sammāsamādhi, pañcindriyāni, pañca balāni, pañca nissāraṇīyā dhātuyo, pañca vimuttāyatanañāṇāni, pañca vimuttiparipācanīyā saññā, cha anussatiṭṭhānāni, cha gāravā, cha nissāraṇīyā dhātuyo, cha satatavihārā, cha anuttariyāni, chanibbedhabhāgiyā saññā, cha abhiññā, cha asādhāraṇañāṇāni, satta aparihānīyā dhammā, satta ariyadhanāni, satta bojjhaṅgāni, satta sappurisadhammā, satta nijjaravatthūni, satta saññā, sattadakkhiṇeyyapuggaladesanā, sattakhīṇāsavabaladesanā, aṭṭhapaññāpaṭilābhahetudesanā, aṭṭha sammattāni, aṭṭhalokadhammātikkamo, aṭṭha ārambhavatthūni, aṭṭhaakkhaṇadesanā, aṭṭha mahāpurisavitakkā, aṭṭhaabhibhāyatanadesanā, aṭṭha vimokkhā, nava yonisomanasikāramūlakā dhammā, nava pārisuddhipadhāniyaṅgāni, navasattāvāsadesanā, nava āghātappaṭivinayā, nava saññā, nava nānattā, nava anupubbavihārā, dasa nāthakaraṇā dhammā, dasa kasiṇāyatanāni, dasa kusalakammapathā, dasa sammattāni, dasa ariyavāsā, dasa asekkhadhammā, dasa tathāgatabalāni, ekādasa mettānisaṃsā, dvādasa dhammacakkākārā, terasa dhutaguṇā, cuddasa buddhañāṇāni, pañcadasa vimuttiparipācanīyā dhammā, soḷasavidhā ānāpānassati, soḷasa aparantapanīyā dhammā, aṭṭhārasa buddhadhammā, ekūnavīsati paccavekkhaṇañāṇāni, catucattālīsa ñāṇavatthūni, paññāsa udayabbayañāṇāni, paropaṇṇāsa kusaladhammā, sattasattati ñāṇavatthūni, catuvīsatikoṭisatasahassasamāpattisañcārimahāvajirañāṇaṃ, anantanayasamantapaṭṭhānapavicayapaccavekkhaṇadesanāñāṇāni, tathā anantāsu lokadhātūsu anantānaṃ sattānaṃ āsayādivibhāvanañāṇāni cāti evamādayo anantāparimāṇabhedā anaññasādhāraṇā niratisayā guṇabhāgā guṇakoṭṭhāsā saṃvijjanti upalabbhanti, tasmā yathāvuttavibhāgā guṇabhāgā assa atthīti bhāgavāti vattabbe ākārassa rassattaṃ katvā ‘‘bhagavā’’ti vutto. Evaṃ tāva bhāgavāti bhagavā.

In this context, how is he 'Bhagavā' by the meaning of 'possessing portions'? Those aggregates of Dhamma, such as virtue, and those collections of qualities, which are not shared with others and are unsurpassed, exist in the Tathāgata and are found in him. For indeed, of him there are: virtue, concentration, wisdom, liberation, the knowledge and vision of liberation; moral shame and moral dread; faith and energy; mindfulness and clear comprehension; purity of virtue and purity of view; serenity and insight; the three roots of skillfulness; the three kinds of good conduct; the three right thoughts; the three blameless perceptions; the three elements; the four foundations of mindfulness; the four right efforts; the four bases of spiritual power; the four noble paths; the four noble fruits; the four analytical knowledges; the knowledges discerning the four modes of generation; the four noble lineages; the four kinds of confidence; the five factors of striving; the five-factored right concentration; the five-knowledge right concentration; the five faculties; the five powers; the five elements of deliverance; the five knowledges of the sphere of liberation; the five perceptions leading to the maturity of liberation; the six recollections; the six objects of reverence; the six elements of deliverance; the six constant dwellings; the six unsurpassable things; the six perceptions conducive to penetration; the six direct knowledges; the six kinds of uncommon knowledge; the seven factors of non-decline; the seven noble treasures; the seven factors of enlightenment; the seven qualities of a true person; the seven grounds for wearing away; the seven perceptions; the teachings on the seven persons worthy of offerings; the teachings on the seven powers of one whose taints are destroyed; the teachings on the eight causes for acquiring wisdom; the eight rightnesses; the transcendence of the eight worldly conditions; the eight grounds for exertion; the teachings on the eight inopportune moments; the eight thoughts of a great man; the teachings on the eight bases of mastery; the eight liberations; the nine qualities rooted in wise attention; the nine factors of striving for purity; the teachings on the nine abodes of beings; the nine ways of dispelling resentment; the nine perceptions; the nine diversities; the nine progressive dwellings; the ten qualities that act as protectors; the ten kasiṇa bases; the ten wholesome courses of action; the ten rightnesses; the ten noble abodes; the ten qualities of one beyond training; the ten powers of the Tathāgata; the eleven benefits of loving-kindness; the twelve aspects of the Wheel of Dhamma; the thirteen ascetic practices; the fourteen kinds of Buddha-knowledge; the fifteen qualities leading to the maturity of liberation; the sixteenfold mindfulness of breathing; the sixteen qualities not causing subsequent remorse; the eighteen unique qualities of a Buddha; the nineteen reflective knowledges; the forty-four bases of knowledge; the fifty knowledges of arising and passing away; the fifty-five wholesome qualities; the seventy-seven bases of knowledge; the great adamantine knowledge that roams through twenty-four hundred thousand koṭis of attainments; the teaching-knowledges for investigating and reviewing the Samantapaṭṭhāna with its infinite methods; and the knowledges that discern the inclinations and so forth of infinite beings in infinite world-systems. These and other such portions of qualities and collections of qualities, with their infinite and immeasurable distinctions, not shared with others and unsurpassed, exist and are found in him. Therefore, because he has portions of qualities with divisions as stated, while it should be said 'Bhāgavā' (one who possesses portions), having shortened the 'ā', he is called 'Bhagavā'. Thus, indeed, by the meaning of 'possessing portions', he is 'Bhagavā'.

Yasmā sīlādayo sabbe, guṇabhāgā asesato;

Vijjanti sugate tasmā, bhagavāti pavuccati.

Because all portions of qualities, such as virtue, without exception, are fully present in the Well-Gone One, therefore, he is called the Blessed One.

Kathaṃ bhatavāti bhagavā? Ye te sabbalokahitāya ussukkamāpannehi manussattādike aṭṭha dhamme samodhānetvā sammāsambodhiyā katamahābhinīhārehi [Pg.316] mahābodhisattehi paripūretabbā dānapāramī sīlanekkhammapaññāvīriyakhantisaccaadhiṭṭhānamettāupekkhāpāramīti dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti samatiṃsa pāramiyo, dānādīni cattāri saṅgahavatthūni, cattāri adhiṭṭhānāni, attapariccāgo nayanadhanarajjaputtadārapariccāgoti pañca mahāpariccāgā, pubbayogo, pubbacariyā, dhammakkhānaṃ, ñātatthacariyā, lokatthacariyā, buddhatthacariyāti evamādayo saṅkhepato vā puññasambhārañāṇasambhārā buddhakarā dhammā, te mahābhinīhārato paṭṭhāya kappānaṃ satasahassādhikāni cattāri asaṅkhyeyyāni yathā hānabhāgiyā saṃkilesabhāgiyā ṭhitibhāgiyā vā na honti, atha kho uttaruttari visesabhāgiyāva honti, evaṃ sakkaccaṃ nirantaraṃ anavasesato bhatā sambhatā assa atthīti bhatavāti bhagavā niruttinayena ta-kārassa ga-kāraṃ katvā. Atha vā bhatavāti teyeva yathāvutte buddhakare dhamme vuttanayena bhari sambhari, paripūresīti attho. Evampi bhatavāti bhagavā.

How from 'bhatavā' is he 'Bhagavā'? Those great bodhisattvas, who, striving for the welfare of all the world, having brought together the eight qualities beginning with human birth, and having made the great aspiration for perfect self-enlightenment, must fulfill the ten perfections: the perfection of giving, virtue, renunciation, wisdom, energy, patience, truthfulness, determination, loving-kindness, and equanimity. These are the ten perfections, the ten sub-perfections, and the ten ultimate perfections—thirty perfections in total. Also, the four bases of sympathy, the four determinations, the five great sacrifices—the sacrifice of one's own self, eyes, wealth, kingdom, children, and spouse—along with prior effort, prior conduct, the teaching of the Dhamma, conduct for the welfare of relatives, conduct for the welfare of the world, and conduct for the attainment of Buddhahood—these and other qualities, in brief, constitute the accumulations of merit and wisdom, which are the qualities that make a Buddha. From the time of making the great aspiration, for four incalculable eons and a hundred thousand more, these qualities do not tend toward decline, defilement, or remaining static; rather, they progressively tend toward excellence. Thus, because these were diligently, continuously, and completely carried (bhatā) and accumulated (sambhatā) by him, he is 'Bhatavā'. Then, by way of etymology, making the letter 'ga' from the letter 'ta', he is 'Bhagavā'. Alternatively, 'bhatavā' means that he carried, accumulated, and fulfilled these very Buddha-making qualities in the manner described. In this way too, from 'bhatavā' he is 'Bhagavā'.

Yasmā sambodhiyā sabbe, dānapāramiādike;

Sambhāre bhatavā nātho, tasmāpi bhagavā mato.

Because the Lord, for the sake of enlightenment, cultivated all the accumulations, beginning with the perfection of giving, therefore he is also considered 'Bhagavā'.

Kathaṃ bhāge vanīti bhagavā? Ye te catuvīsatikoṭisatasahassasaṅkhā devasikaṃ vaḷañjanakasamāpattibhāgā, te anavasesato lokahitatthaṃ attano ca diṭṭhadhammasukhavihāratthaṃ niccakappaṃ vani bhaji sevi bahulamakāsīti bhāge vanīti bhagavā. Atha vā abhiññeyyadhammesu kusalādīsu khandhādīsu ca ye te pariññeyyādivasena saṅkhepato vā catubbidhā abhisamayabhāgā, vitthārato pana ‘‘cakkhu pariññeyyaṃ, sotaṃ pariññeyyaṃ…pe… jarāmaraṇaṃ pariññeyya’’ntiādinā (paṭi. ma. 1.21) aneke pariññeyyabhāgā, ‘‘cakkhussa samudayo pahātabbo…pe… jarāmaraṇassa samudayo pahātabbo’’tiādinā nayena pahātabbabhāgā, ‘‘cakkhussa nirodho…pe… jarāmaraṇassa nirodho sacchikātabbo’’tiādinā sacchikātabbabhāgā, ‘‘cakkhussa nirodhagāminī paṭipadā’’tiādinā ‘‘cattāro satipaṭṭhānā’’tiādinā ca anekabhedā bhāvetabbabhāgā ca dhammā vuttā, te sabbe vani bhaji yathārahaṃ gocarabhāvanāsevanānaṃ vasena sevi. Evampi bhāge vanīti bhagavā. Atha vā ye ime sīlādayo dhammakkhandhā sāvakehi sādhāraṇā [Pg.317] guṇakoṭṭhāsā guṇabhāgā, kinti nu kho te vineyyasantānesu patiṭṭhapeyyanti mahākaruṇāya vani abhipatthayi, sā cassa abhipatthanā yathādhippetaphalāvahā ahosi. Evampi bhāge vanīti bhagavā.

How is he 'Bhagavā' from the words 'bhāge vanī'? Those shares of attainment, numbering two million four hundred thousand koṭis, which are for daily use, he completely cultivated, served, and constantly made use of for the welfare of the world and for his own happy abiding in the present life. Thus, from 'bhāge vanī' comes 'Bhagavā'. Alternatively, among the dhammas to be directly known—such as wholesome qualities and the aggregates—there are, in brief, four kinds of shares of direct comprehension by way of full understanding and so on. In detail, there are many shares to be fully understood, as stated: 'The eye is to be fully understood… aging-and-death is to be fully understood'; shares to be abandoned, according to the method: 'The origin of the eye is to be abandoned… the origin of aging-and-death is to be abandoned'; shares to be realized, as stated: 'The cessation of the eye… the cessation of aging-and-death is to be realized'; and shares to be developed, of many kinds, as stated: 'The path leading to the cessation of the eye,' and 'the four foundations of mindfulness,' and so on. All these dhammas he cultivated and served appropriately by way of suitable range, development, and service. In this way too, from 'bhāge vanī' comes 'Bhagavā'. Or, there are these groups of dhammas such as virtue and so on—portions of qualities, shares of qualities—common to the disciples. With great compassion, he desired, 'How indeed might I establish them in the mental continuities of those to be trained?' And that aspiration of his bore the intended fruit. In this way too, from 'bhāge vanī' comes 'Bhagavā'.

Yasmā ñeyyasamāpatti-guṇabhāge tathāgato;

Bhaji patthayi sattānaṃ, hitāya bhagavā tato.

Because the Tathāgata cultivated and desired the shares of knowable things and the qualities of attainment for the welfare of beings, therefore he is 'Bhagavā'.

Kathaṃ bhage vanīti bhagavā? Samāsato tāva katapuññehi payogasampannehi yathāvibhavaṃ bhajīyantīti bhagā, lokiyalokuttarasampattiyo. Tattha lokiye tāva tathāgato sambodhito pubbe bodhisattabhūto paramukkaṃsagate vani bhaji sevi, yattha patiṭṭhāya niravasesato buddhakaradhamme samannānento buddhadhamme paripācesi. Buddhabhūto pana te niravajjasukhūpasaṃhite anaññasādhāraṇe lokuttarepi vani bhaji sevi. Vittārato pana padesarajjaissariyacakkavattisampattidevarajjasampattiādivasena jhānavimokkhasamādhisamāpattiñāṇadassanamaggabhāvanāphalasacchikiriyādiuttarimanussadhammavasena ca anekavihite anaññasādhāraṇe bhage vani bhaji sevi. Evaṃ bhage vanīti bhagavā.

How is he 'Bhagavā' in the sense of 'he partook of excellences' (bhage vanīti)? In brief, worldly and supramundane attainments are called 'bhagā' (excellences) because they are partaken of according to one's capacity by those endowed with merit and application. First, in the worldly sphere, before his enlightenment, as a Bodhisatta, he partook of and cultivated the highest states, by relying on which he completely brought about the qualities that make a Buddha and brought the Buddha-qualities to maturity. After becoming a Buddha, he also partook of and cultivated those faultless, blissful, and incomparable supramundane qualities. In detail, he partook of and cultivated various incomparable excellences, by way of the attainments of regional kingship, sovereignty, universal sovereignty, and divine kingship, and also by way of higher human states such as jhāna, liberation, concentration, attainments, knowledge and vision, path-development, and fruition-realization. Thus, he is 'Bhagavā' in the sense of 'he partook of excellences' (bhage vanīti).

Yā tā sampattiyo loke, yā ca lokuttarā puthu;

Sabbā tā bhaji sambuddho, tasmāpi bhagavā mato.

Whatever attainments there are in the world, and those manifold supramundane ones; all these the Perfectly Enlightened One partook of, therefore he is also known as 'Bhagavā'.

Kathaṃ bhattavāti bhagavā? Bhattā daḷhabhattikā assa bahū atthīti bhattavā. Tathāgato hi mahākaruṇāsabbaññutaññāṇādiaparimitanirupamappabhāvaguṇavisesasamaṅgībhāvato sabbasattāuttamo, sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantupakāritāya dvattiṃsa mahāpurisalakkhaṇāsīti anubyañjana byāmappabhādi anaññasādhāraṇavisesapaṭimaṇḍitarūpakāyatāya yathābhuccaguṇādhigatena ‘‘itipi so bhagavā’’tiādinayappavattena lokattayabyāpinā suvipulena suvisuddhena ca thutighosena samannāgatattā ukkaṃsapāramippattāsu appicchatāsantuṭṭhitāādīsu suppatiṭṭhitabhāvato dasabalacatuvesārajjādiniratisayaguṇavisesasamaṅgībhāvato ca rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno, lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasannoti [Pg.318] evaṃ catuppamāṇike lokasannivāse sabbathāpi pasādāvahabhāvena samantapāsādikattā aparimāṇānaṃ sattānaṃ sadevamanussānaṃ ādarabahumānagāravāyatanatāya paramapemasambhattiṭṭhānaṃ. Ye cassa ovāde patiṭṭhitā aveccappasādena samannāgatā honti, kenaci asaṃhāriyā tesaṃ sambhatti samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vāti. Tathā hi te attano jīvitapaaccāgepi tattha pasādaṃ na pariccajanti tassa vā āṇaṃ daḷhabhattibhāvato. Tenevāha –

How is he Bhagavā in the sense of 'possessing devotees'? He is 'bhattavā' because he has many firm devotees. Indeed, the Tathāgata is the foremost of all beings because he is endowed with immeasurable and incomparable special qualities of power, such as great compassion and omniscience. He is of immense benefit to beings, both gods and humans, by his unsurpassed perfection of effort, which is dedicated to providing complete welfare and happiness, preceded by the averting of all harm. His physical form is adorned with unique and unparalleled features, such as the thirty-two marks of a great man, the eighty minor characteristics, and the aura of a fathom. He is accompanied by a vast, pure, and supremely renowned eulogy that pervades the three worlds, expressed in statements like 'Indeed, the Blessed One...' due to his attainment of qualities in accordance with reality. He is firmly established in virtues such as having few wishes and contentment, which have reached the highest perfection, and is endowed with unsurpassed special qualities such as the ten powers and four grounds of confidence. He is measured by form, esteemed for form; measured by sound, esteemed for sound; measured by austerity, esteemed for austerity; measured by the Dhamma, esteemed for the Dhamma. Thus, in the fourfold measure of the world, he inspires confidence in every way, being universally pleasing. He is the supreme object of affection and devotion, a source of reverence, respect, and esteem for countless beings, both gods and humans. And those who are established in his instruction, endowed with unwavering faith, their devotion cannot be swayed by any ascetic, brahmin, god, Māra, or Brahmā. Indeed, they would not abandon their faith in him or his command even at the cost of their own lives, such is the firmness of their devotion. Therefore, it is said:

‘‘Yo ve kataññū katavedi dhīro,Kalyāṇamitto daḷhabhatti ca hotī’’ti. (jā. 2.17.78);

He who is truly grateful and mindful of good done, wise, a good friend, and firm in devotion.

‘‘Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati, evameva kho, bhikkhave, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (udā. 45; cūḷava. 385) ca.

Just as, O bhikkhus, the great ocean is of a stable nature and does not transgress the shore, even so, O bhikkhus, whatever training rule has been laid down by me for my disciples, that training rule my disciples do not transgress, even for the sake of life.

Evaṃ bhattavāti bhagavā niruttinayena ekassa ta-kārassa lopaṃ katvā itarassa ta-kārassa ga-kāraṃ katvā.

Thus, the word 'bhattavā' becomes 'bhagavā' by way of etymological analysis, by eliding one letter 'ta' and changing the other letter 'ta' to the letter 'ga'.

Guṇātisayayuttassa, yasmā lokahitesino;

Sambhattā bahavo satthu, bhagavā tena vuccati.

Because the Teacher is endowed with surpassing virtues and seeks the welfare of the world, many are devoted to the Teacher; for that reason, he is called Bhagavā.

Kathaṃ bhage vamīti bhagavā? Yasmā tathāgato bodhisattabhūtopi purimāsu jātīsu pāramiyo pūrento bhagasaṅkhātaṃ siriṃ issariyaṃ yasañca vami uggiri, kheḷapiṇḍaṃ viya anapekkho chaḍḍayi. Tathā hissa somanassakumārakāle(jā. 1.15.211 ādayo) hatthipālakumārakāle (jā. 1.15.337 ādayo) ayogharapaṇḍitakāle(jā. 1.15.363 ādayo) mūgapakkhapaṇḍitakāle (jā. 2.22.1 ādayo) cūḷasutasomakāleti (jā. 2.17.195 ādayo) evamādīsu nekkhammapāramīpūraṇavasena devarajjasadisāya rajjasiriyā pariccattattabhāvānaṃ pamāṇaṃ natthi, carimattabhāvepi hatthagataṃ cakkavattisiriṃ devalokādhipaccasaasaṃ catudīpissariyaṃ cakkavattisampattisannissayaṃ sattaratanasamujjalaṃ yasañca tiṇāyapi [Pg.319] amaññamāno nirapekkho pahāya abhinikkhamitvā sammāsambodhiṃ abhisambuddho, tasmā ime siriādike bhage vamīti bhagavā. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā, sineruyugandharauttarakuruhimavantādibhājanalokavisesasannissayā sobhā kappaṭṭhāyibhāvato, tepi bhagavā vami taṃnivāsisattāvāsasamatikkamanato tappaṭibaddhachandarāgappahānena pajahīti. Evampi bhage vamīti bhagavā.

How is it that he is 'bhagavā' because he vomited ('vami') fortunes ('bhage')? Because the Tathāgata, even when he was a Bodhisatta fulfilling the perfections in previous births, vomited and expelled splendor, sovereignty, and fame—which are designated as 'fortunes' ('bhaga')—discarding them without attachment like a lump of spittle. Thus, during his time as Prince Somanassa, Prince Hatthipāla, the wise Ayoghara, the wise Mūgapakkha, and King Cūḷasutasoma, and in other such births, while fulfilling the perfection of renunciation, there is no measure to the royal glories, comparable to that of a deva-king, that he relinquished. Even in his final existence, the glory of a wheel-turning monarch that had come into his hands—sovereignty over the four continents comparable to lordship over the deva world, and fame radiant with the seven jewels dependent on the attainment of a wheel-turning monarch—he regarded as worthless as grass and, being without attachment, abandoned it, went forth, and fully awakened to perfect enlightenment. Therefore, he is called 'bhagavā' because he vomited ('vami') these fortunes ('bhage'), such as splendor and the like. Alternatively, constellations are called 'bhāni'. Because they go ('gacchanti') with them ('tehi'), certain things are called 'bhagā'. These 'bhagā' are the splendors dependent on the special container-worlds such as Sineru, Yugandhara, Uttarakuru, and Himavanta, which endure for an aeon. Even those 'bhagā' the Bhagavā vomited—that is, forsook—by transcending the abode of beings dwelling there and by abandoning the desire and lust connected to them. In this way too, he is 'bhagavā' because he vomited ('vami') fortunes ('bhage').

Cakkavattisiriṃ yasmā, yasaṃ issariyaṃ sukhaṃ;

Pahāsi lokacittañca, sugato bhagavā tato.

Since the Sugata abandoned the glory of a wheel-turning monarch, fame, sovereignty, happiness, and the marvel of the world, therefore he is the Bhagavā.

Kathaṃ bhāge vamīti bhagavā? Bhāgā nāma sabhāgadhammakoṭṭhāsā, te khandhāyatanadhātādivasena, tatthāpi rūpavedanādivasena atītādivasena ca anekavidhā, te ca bhagavā sabbaṃ papañcaṃ sabbaṃ yogaṃ sabbaṃ ganthaṃ sabbaṃ saṃyojanaṃ samucchinditvā amatadhātuṃ samadhigacchanto vami uggiri, anapekkho chaḍḍayi na paccāgami. Tathā hesa sabbatthakameva pathaviṃ āpaṃ tejaṃ vāyaṃ, cakkhuṃ sotaṃ ghānaṃ jivhaṃ kāyaṃ manaṃ, rūpe sadde gandhe rase phoṭṭhabbe dhamme, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ, cakkhusamphassaṃ…pe… manosamphassaṃ, cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ, cakkhusamphassajaṃ saññaṃ…pe… manosamphassajaṃ saññaṃ, cakkhusamphassajaṃ cetanaṃ…pe… manosamphassajaṃ cetanaṃ, rūpataṇhaṃ…pe… dhammataṇhaṃ, rūpavitakkaṃ…pe… dhammavitakkaṃ, rūpavicāraṃ…pe… dhammavicārantiādinā anupadadhammavibhāgavasenapi sabbeva dhammakoṭṭhāse anavasesato vami uggiri, anapekkhapariccāgena chaḍḍayi. Vuttañhetaṃ ‘‘yaṃ taṃ, ānanda, cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, taṃ tathāgato puna paccāgamissatīti netaṃ ṭhānaṃ vijjatī’’ti (dī. ni. 2.183). Evampi bhāge vamīti bhagavā. Atha vā bhāge vamīti sabbepi kusalākusale sāvajjānavajje hīnapaṇīte kaṇhasukkasappaṭibhāge dhamme ariyamaggañāṇamukhena vami uggiri, anapekkho pariccaji pajahi, paresañca tathattāya dhammaṃ desesi. Vuttampi cetaṃ ‘‘dhammāpi vo, bhikkhave, pahātabbā pageva adhammā (ma. ni. 240). Kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāyā’’tiādi (ma. ni. 1.240). Evampi bhāge vamīti bhagavā.

How is he Bhagavā because he has vomited shares (bhāge vamīti)? 'Shares' (bhāgā) are portions of phenomena, which are manifold by way of aggregates, sense bases, and elements, and within those, by way of form, feeling, and so on, and by way of past, etc. The Blessed One, having cut off all proliferation, all yokes, all bonds, and all fetters, and while attaining the deathless element, vomited and expelled them; without attachment, he abandoned them and did not return. Thus, indeed, through the detailed classification of phenomena, he vomited out and expelled, and with indifferent relinquishment, abandoned all these categories of phenomena without remainder: earth, water, fire, and air; the eye, ear, nose, tongue, body, and mind; forms, sounds, smells, tastes, touches, and mental objects; eye-consciousness… mind-consciousness; eye-contact… mind-contact; feeling born of eye-contact… feeling born of mind-contact; perception born of eye-contact… perception born of mind-contact; volition born of eye-contact… volition born of mind-contact; craving for forms… craving for mental objects; thought concerning forms… thought concerning mental objects; examination of forms… examination of mental objects. For this has been said: “That, Ānanda, which has been given up, vomited, freed, abandoned, and relinquished—that the Tathāgata will return to it again, this situation does not exist” (Dī. Ni. 2.183). In this way, too, is he Bhagavā because he has vomited shares. Alternatively, he is Bhagavā because he has vomited shares in this sense: by the mouth of the knowledge of the noble path, he vomited and expelled; without attachment, he relinquished and abandoned all wholesome and unwholesome, blameworthy and blameless, inferior and superior, dark and bright phenomena with their counterparts, and he taught the Dhamma to others for the realization of that state. And this has been said: “The Dhamma, O bhikkhus, should be abandoned by you, how much more so the non-Dhamma” (MN 22). “Bhikkhus, I will teach you the Dhamma comparable to a raft, for the purpose of crossing over, not for the purpose of grasping,” and so on (MN 22). In this way, too, is he Bhagavā because he has vomited shares.

Khandhāyatanadhātādi [Pg.320] dhammabhedā mahesinā;

Kaṇhā sukkā yato vantā, tatopi bhagavā mato.

Because the Great Sage has vomited forth the distinctions of phenomena—such as aggregates, sense bases, and elements—and those that are dark and bright, for that reason also he is considered Bhagavā.

Tena vuttaṃ –

Therefore it is said:

‘‘Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;

Bhage vami tathā bhāge, vamīti bhagavā jino’’ti.

“He was a possessor of shares (bhāgavā), he partook of shares (bhatavā bhāge), and for shares he had desire and devotion (bhage ca vani bhattavā); he vomited forth shares, and likewise with shares (bhage vami tathā bhāge); because he has vomited (vamīti), the Conqueror is Bhagavā.”

Ettha ca yasmā saṅkhepato attahitasampattiparahitapaṭipattivasena duvidhā buddhaguṇā, tāsu attahitasampatti pahānasampadāñāṇasampadābhedato duvidhā ānubhāvasampadādīnaṃ tadavinābhāvena tadantogadhattā. Parahitapaṭipatti payogāsayabhedato duvidhā. Tattha payogato lābhasakkārādinirapekkhacittassa sabbadukkhaniyyānikadhammūpadeso, āsayato paṭiviruddhesupi niccaṃ hitesitā ñāṇaparipākakālāgamanādiparahitappaṭipatti. Āmisapaṭiggahaṇādināpi atthacariyā parahitapaapatti hotiyeva, tasmā tesampi vibhāvanavasena pāḷiyaṃ ‘‘araha’’ntiādīnaṃ padānaṃ gahaṇaṃ veditabbaṃ.

And here, since the qualities of the Buddha are, in brief, twofold by way of the accomplishment of his own welfare and the practice for the welfare of others; among these, the accomplishment of his own welfare is twofold by way of the distinction between the perfection of abandonment and the perfection of knowledge, because the perfections of power, etc., are inseparable from and included within them. The practice for the welfare of others is twofold by way of the distinction between exertion and intention. Therein, by way of exertion, is the teaching of the Dhamma that leads out of all suffering, from a mind unconcerned with gain, honor, and so on. By way of intention, there is the constant seeking of welfare even for the hostile, and the practice for the welfare of others which consists of awaiting such factors as the arrival of the time for the ripening of knowledge. Since the practice for the welfare of others—the performance of what is beneficial—is indeed accomplished even by means of accepting material offerings, etc., therefore, the inclusion of terms such as ‘Arahant’ in the Pāḷi should be understood as being by way of explaining these very accomplishments.

Tattha arahanti iminā padena pahānasampadāvasena bhagavato attahitasampatti vibhāvitā, sammāsambuddho lokavidūti ca imehi padehi ñāṇasampadāvasena. Nanu ca ‘‘lokavidū’’ti imināpi sammāsambuddhatā vibhāvīyatīti? Saccaṃ vibhāvīyati, atthi pana viseso ‘‘sammāsambuddho’’ti iminā sabbaññutaññāṇānubhāvo vibhāvito, ‘‘lokavidū’’ti pana iminā āsayānusayañāṇādīnampi ānubhāvo vibhāvitoti. Vijjācaraṇasampannoti iminā sabbāpi bhagavato attahitasampatti vibhāvitā. Sugatoti pana iminā samudāgamato paṭṭhāya bhagavato attahitasampatti parahitapaṭipatti ca vibhāvitā. Anuttaro purisadammasārathi satthā devamanussānanti imehi padehi bhagavato parahitapaṭipatti vibhāvitā. Buddhoti iminā bhagavato attahitasampatti parahitapaṭipatti ca vibhāvitā. Evañca katvā ‘‘sammāsambuddho’’ti vatvā ‘‘buddho’’ti vacanaṃ samatthitaṃ hoti. Tenevāha ‘‘attanāpi bujjhi, aññepi satte bodhesī’’tiādi. Bhagavāti ca imināpi samudāgamato paṭṭhāya bhagavato sabbā attahitasampatti parahitapaṭipatti ca vibhāvitā.

Therein, by the term “Arahant,” the Blessed One’s accomplishment of his own welfare is expounded by way of the perfection of abandonment. By the terms “Perfectly Self-Enlightened One” and “Knower of the World,” it is expounded by way of the perfection of knowledge. But does the term “Knower of the World” not also expound perfect self-enlightenment? Truly, it does, but there is a distinction: by “Perfectly Self-Enlightened One,” the power of omniscient knowledge is expounded, whereas by “Knower of the World,” the power of the knowledges of inclinations and underlying tendencies, etc., is also expounded. By “Endowed with Knowledge and Conduct,” all of the Blessed One’s accomplishment of his own welfare is expounded. By “Well-Gone,” from the origin onwards, both the Blessed One’s accomplishment of his own welfare and the practice for the welfare of others are expounded. By the terms “Unsurpassed Trainer of Persons to be Tamed, Teacher of Gods and Humans,” the Blessed One’s practice for the welfare of others is expounded. By “Buddha,” both the Blessed One’s accomplishment of his own welfare and the practice for the welfare of others are expounded. And so, having stated “Perfectly Self-Enlightened One,” the use of the term “Buddha” is justified. Therefore it is said, “Having understood by himself, he awakens other beings,” etc. And by “Bhagavā” too, from the origin onwards, all of the Blessed One’s accomplishment of his own welfare and the practice for the welfare of others are expounded.

Aparo [Pg.321] nayo – hetuphalasattupakāravasena saṅkhepato tividhā buddhaguṇā. Tattha arahaṃ sammāsambuddho vijjācaraṇasampanno lokavidūti imehi padehi phalasampattivasena buddhaguṇā vibhāvitā. Anuttaro purisadammasārathi satthā devamanussānanti imehi sattupakāravasena buddhaguṇā pakāsitā. Buddhoti iminā phalavasena sattupakāravasena ca buddhaguṇā vibhāvitā. Sugato bhagavāti pana imehi padehi hetuphalasattupakāravasena buddhaguṇā vibhāvitāti veditabbaṃ.

Another method: briefly, the Buddha’s qualities are threefold, by way of cause, fruit, and benefaction as a teacher. Therein, by the terms “Arahant,” “Perfectly Self-Enlightened One,” “Endowed with Knowledge and Conduct,” and “Knower of the World,” the Buddha’s qualities are expounded by way of the accomplishment of the fruit. By the terms “Unsurpassed Trainer of Persons to be Tamed, Teacher of Gods and Humans,” the Buddha’s qualities are revealed by way of benefaction as a teacher. By “Buddha,” the Buddha’s qualities are expounded by way of fruit and by way of benefaction as a teacher. But by the terms “Well-Gone” and “Blessed One,” the Buddha’s qualities should be understood as expounded by way of cause, fruit, and benefaction as a teacher.

So imaṃ lokantiādīsu so bhagavāti yo ‘‘araha’’ntiādinā kittitaguṇo, so bhagavā. Imaṃ lokanti nayidaṃ mahājanassa sammukhāmattaṃ sandhāya vuttaṃ, atha kho anavasesaṃ pariyādāyāti dassetuṃ ‘‘sadevaka’’ntiādi vuttaṃ. Tenāha ‘‘idāni vattabbaṃ nidassetī’’ti. Pajātattāti yathāsakaṃ kammakilesehi nibbattattā. Sadevakavacanena pañcakāmāvacaradevaggahaṇaṃ pārisesañāyenāti veditabbaṃ itaresaṃ padantarehi saṅgahitattā. Sadevakanti ca avayavena viggaho samudāyo samāsattho. Samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃ paccāsattiñāyenāti daṭṭhabbaṃ. Tattha hi so jāto taṃnivāsī ca. Sabrahmakavacanena brahmakāyikādibrahmaggahaṇanti etthāpi eseva nayo. Paccatthikā…pe… samaṇabrāhmaṇaggahaṇanti nidassanamattametaṃ apaccatthikānaṃ asamitābāhitapāpānañca samaṇabrāhmaṇānaṃ sassamaṇabrāhmaṇīvacanena gahitattā. Kāmaṃ ‘‘sadevaka’’ntiādivisesanānaṃ vasena sattavisayo lokasaddoti viññāyati tulyayogavisayattā tesaṃ, ‘‘salomako sapakkhako’’tiādīsu pana atulyayogepi ayaṃ samāso labbhatīti byabhicāradassanato pajāgahaṇanti āha ‘‘pajāvacanena sattalokaggahaṇa’’nti. Sadevakādivacanena upapattidevānaṃ, sassamaṇabrāhmaṇīvacanena visuddhidevānañca gahitattā āha ‘‘sadevamanussavacanena sammutidevaavasesamanussaggahaṇa’’nti. Tattha sammutidevā rājāno. Avasesamanussaggahaṇanti samaṇabrāhmaṇehi avasesamanussaggahaṇaṃ. Tīhi padehīti sadevakasamārakasabarhmakavacanehi. Dvīhīti sassamaṇabrāhmaṇiṃ sadevamanussanti imehi dvīhi padehi.

In phrases like “this world,” etc., “that Blessed One” refers to the Blessed One whose qualities are praised by terms such as “Arahant,” etc. The phrase “this world” is not stated merely with reference to what is visible to the masses, but rather, to show that it encompasses everything without remainder, the phrase “with its devas,” etc., is stated. Hence, it is said, “Now what is to be said is being indicated.” The term “beings” (pajā) means because they are born by their respective kamma and defilements. By the term “with its devas,” the inclusion of the devas of the five sense-sphere realms should be understood by way of the remainder principle, since the others are included by other terms. And “with its devas” is an analysis by parts, a collective compound meaning. By the term “with its Māra,” the inclusion of the devas of the sixth sense-sphere realm should be seen by way of proximity, for there he is born and dwells. By the term “with its Brahmā,” the inclusion of the Brahmās beginning with the Brahmā-kāyika devas is meant; here too, the same principle applies. The mention of “opponents”… up to “ascetics and brahmins” is merely a specification, for those ascetics and brahmins who are not opponents and who have not subdued and abandoned evil are already included by the phrase “with its ascetics and brahmins.” Indeed, by means of qualifiers like “with its devas,” etc., the term “world” is understood as the realm of beings due to their having a similar sphere of connection. However, in cases like “with its hair and feathers,” etc., this compound is found even where the connection is dissimilar, showing an exception. Therefore, regarding the inclusion of “beings,” it is said, “By the term ‘beings,’ the world of beings is included.” Since the terms “with its devas,” etc., include devas by rebirth, and the term “with its ascetics and brahmins” includes purified devas, it is said, “By the term ‘with its devas and humans,’ conventional devas and the remaining humans are included.” Here, conventional devas are kings. The inclusion of the remaining humans refers to the inclusion of humans other than ascetics and brahmins. “By three terms” refers to the terms “with its devas,” “with its Māra,” and “with its Brahmā.” “By two terms” refers to these two terms: “with its ascetics and brahmins” and “with its devas and humans.”

Arūpī [Pg.322] sattā attano āneñjavihārena viharantā dibbantīti devāti imaṃ nibbacanaṃ labhantīti āha ‘‘sadevakaggahaṇena arūpāvacaraloko gahito’’ti. Tenevāha bhagavā ‘‘ākāsānañcāyatanūpagānaṃ devānaṃ sahabyata’’ntiādi (a. ni. 3.117). Chakāmāvacaradevalokassa savisesaṃ mārassa vase vattanato āha ‘‘samārakaggahaṇena chakāmāvacaradevaloko’’ti. Arūpībrahmalokassa visuṃ gahitattā āha ‘‘rūpī brahmaloko’’ti. Catuparisavasenāti khattiyaparisā, brāhmaṇagahapatisamaṇacātumahārājikatāvatiṃsamārabrahmaparisāti imāsu aṭṭhasu parisāsu khattiyādicatuparisavasena. Itarā pana catasso parisā samārakaggahaṇena gahitā evāti.

Formless beings, dwelling in their own imperturbable abiding, are called ‘devas’ because they shine (dibbanti); they receive this explanation. Thus it is said, “By the inclusion of ‘with devas,’ the formless-sphere world is included.” Therefore the Blessed One said, “the companionship of the devas who have attained the base of the infinity of space,” etc. (AN 3.117). Because the six sense-sphere deva-worlds are especially under the sway of Māra, it is said, “By the inclusion of ‘with Māra,’ the six sense-sphere deva-worlds are included.” Since the formless Brahma-world is included separately, it is said, “the form-sphere Brahma-world.” “By means of the four assemblies” refers to the four assemblies beginning with the khattiyas, among these eight assemblies: the assembly of khattiyas, brahmins, householders, and ascetics, and the assemblies of the Four Great Kings, the Tāvatiṃsa devas, Māras, and Brahmās. The other four assemblies, however, are indeed included by the inclusion of ‘with Māra,’ etc. Thus it should be known.

Kathaṃ panettha catuparisavasena manussaloko gahito? ‘‘Sassamaṇabrāhmaṇi’’nti iminā samaṇaparisā brāhmaṇaparisā ca gahitā honti, ‘‘sadevamanussa’’nti iminā khattiyaparisā gahapatiparisā ca gahitā, ‘‘paja’’nti iminā pana imāyeva catasso parisā vuttā, catuparisasaṅkhātaṃ pajanti vuttaṃ hoti, kathaṃ pana sammutidevehi saha manussaloko gahito? Etthāpi ‘‘sassamaṇabrāhmaṇi’’nti iminā samaṇabrāhmaṇā gahitā, ‘‘sadevamanussa’’nti iminā sammutidevasaṅkhātā khattiyā, gahapatisuddasaṅkhātā avasesamanussā ca gahitā honti. Ito pana aññesaṃ manussasattānaṃ abhāvato ‘‘paja’’nti iminā catūhi pakārehi ṭhitā eteyeva manussasattā vuttāti daṭṭhabbaṃ. Evaṃ vikappadvayepi pajāggahaṇena catuparisādivasena ṭhitānaṃ manussānaṃyeva gahitattā idāni ‘‘paja’’nti iminā avasesasatte saṅgahetvā dassetukāmo āha ‘‘avasesasabbasattaloko vā’’ti. Tattha nāgagaruḷādivasena avasesasattaloko veditabbo. Etthāpi catuparisavasena sammutidevehi vā saha avasesasabbasattaloko vāti yojetabbaṃ. Catuparisasahito avasesasuddhanāgasupaṇṇanerayikādisattaloko, catudhā ṭhitamanussasahito vā avasesanāgasupaṇṇanerayikādisattaloko gahitoti vuttaṃ hoti.

How then is the human world included here through the fourfold assembly? By 'with ascetics and brahmins,' the assemblies of ascetics and brahmins are included. By 'with devas and humans,' the assemblies of nobles and householders are included. By 'populace' (pajā), these very four assemblies are meant; it is said that 'populace' designates the fourfold assembly. But how is the human world included together with conventional deities? Here too, by 'with ascetics and brahmins,' ascetics and brahmins are included. By 'with devas and humans,' nobles, designated as conventional deities, and the remaining humans, designated as householders and commoners, are included. Since there are no other human beings apart from these, it should be understood that by 'populace' (pajā), these very human beings, established in four ways, are meant. Thus, in both alternatives, since only humans established by way of the fourfold assembly, etc., are included by the taking of 'populace,' now wishing to show that the remaining beings are included by 'populace,' he says, 'or the entire remaining world of beings.' There, the remaining world of beings should be understood as consisting of nāgas, garuḍas, and so on. Here too, it should be connected thus: by way of the fourfold assembly together with conventional deities, as well as the entire remaining world of beings. It is said that the remaining world of beings, consisting of commoners, nāgas, supaṇṇas, hell-beings, and so on, along with the fourfold assembly, is included; alternatively, the remaining world of nāgas, supaṇṇas, hell-beings, and so on, along with humans established in four ways, is included.

Ettāvatā bhāgaso lokaṃ gahetvā yojanaṃ dassetvā idāni tena tena visesena abhāgaso lokaṃ gahetvā yojanaṃ [Pg.323] dassetuṃ ‘‘apicetthā’’tiādi vuttaṃ. Tattha ukkaṭṭhaparicchedatoti ukkaṃsagativijānanena. Pañcasu hi gatīsu devagatipariyāpannāva seṭṭhā, tatthāpi arūpino dūrasamussāritakilesadukkhatāya santapaṇītaāneñjavihārasamaṅgitāya ativiya dīghāyukatāyāti evamādīhi visesehi ativiya ukkaṭṭhā. Brahmā mahānubhāvoti dasasahassiyaṃ mahābrahmuno vasena vadati. ‘‘Ukkaṭṭhaparicchedato’’ti hi vuttaṃ. Anuttaranti seṭṭhaṃ navalokuttaraṃ. Anusandhikkamoti atthānañceva padānañca anusandhānukkamo. Porāṇā panettha evaṃ vaṇṇayanti – sadevakanti devatāhi saddhiṃ avasesaṃ lokaṃ. Samārakanti mārena saddhiṃ avasesaṃ lokaṃ. Sabrahmakanti brahmehi saddhiṃ avasesaṃ lokaṃ. Evaṃ sabbepi tibhavūpage satte devamārabrahmasahitatāsaṅkhātehi tīhi pakārehi ‘‘sadevaka’’ntiādīsu tīsu padesu pakkhipitvā puna dvīhi padehi pariyādiyanto ‘‘sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussa’’nti āha. Evaṃ pañcahipi padehi sadevakattādinā tena tena pakārena tedhātukameva pariyādinnanti.

Having thus far taken the world by division and shown the connection, now, in order to take the world without division by means of those various distinctions and show the connection, the passage beginning with 'apicetthā' is stated. Therein, 'by way of the highest determination' means by knowing the excellent destiny. For among the five destinies, those included in the deva destiny are the most excellent. Even there, the formless beings are extremely excellent due to such distinctions as the state of having the suffering of defilements removed afar, being endowed with the tranquil and sublime imperturbable dwelling, and their exceedingly long lifespan. As for 'Brahmā of great power', this is said with reference to the Great Brahmā of the ten-thousandfold world-system. For it was stated, 'by way of the highest determination'. 'Unsurpassed' means the excellent ninefold supramundane states. 'The sequence of connection' is the sequence of connecting the meanings and the words. Herein, the ancient teachers explain thus: 'With its devas' means the remaining world together with the devas. 'With its Māra' means the remaining world together with Māra. 'With its Brahmās' means the remaining world together with the Brahmās. Thus, having included all beings who have reached the three realms of existence in the three phrases beginning with 'sadevaka' by means of the three categories designated as being together with devas, Māra, and Brahmās, He then, encompassing them with two more phrases, said, 'the populace with its ascetics and brahmins, with its devas and humans'. In this way, by means of the five phrases, through those various categories beginning with 'being with devas', the beings of the three realms themselves are fully encompassed.

Abhiññāti yakāralopenāyaṃ niddeso, abhijānitvāti ayamettha atthoti āha ‘‘abhiññāya adhikena ñāṇena ñatvā’’ti. Anumānādipaṭikkhepoti anumānaupamānaatthāpattiādipaṭikkhepo ekappamāṇattā. Sabbattha appaṭihatañāṇacāratāya hi sabbapaccakkhā buddhā bhagavanto. Anuttaraṃ vivekasukhanti phalasamāpattisukhaṃ. Tena vīthimissāpi kadāci bhagavato dhammadesanā hotīti hitvāpīti pisaddaggahaṇaṃ. Bhagavā hi dhammaṃ desento yasmiṃ khaṇe parisā sādhukāraṃ vā deti, yathāsutaṃ vā dhammaṃ paccavekkhati, taṃ khaṇaṃ pubbabhāgena paricchinditvā phalasamāpattiṃ samāpajjati, yathāparicchedañca samāpattito vuṭṭhāya ṭhitaṭṭhānato paṭṭhāya dhammaṃ deseti. Appaṃ vā bahuṃ vā desentoti ugghaṭitaññussa vasena appaṃ vā, vipañcitaññussa neyyassa vā vasena bahuṃ vā desento. Ādikalyāṇādippakārameva desetīti ādimhipi kalyāṇaṃ bhaddakaṃ anavajjameva katvā deseti. Majjhepi pariyosānepi kalyāṇaṃ bhaddakaṃ anavajjameva katvā desetīti vuttaṃ hoti. Dhammassa hi [Pg.324] kalyāṇatā niyyānikatāya niyyānikatā ca sabbaso anavajjabhāvena.

As for `abhiññā`, this is a reference with the elision of the letter 'ya'; the meaning here is 'having known'. Thus, it is said: 'having known with superior knowledge'. The rejection of inference, etc., means the rejection of inference, analogy, implication, and so on, because of the single standard. Indeed, because their knowledge ranges unimpeded over all things, the Blessed Buddhas directly perceive everything. 'The unsurpassed bliss of seclusion' means the bliss of fruition attainment. By that, the Blessed One's teaching of the Dhamma is sometimes mixed with entering fruition attainment; the inclusion of the particle 'api' is mentioned in this regard. For when the Blessed One is teaching the Dhamma, at the moment the assembly gives a cry of 'Sādhu' or reflects on the Dhamma as heard, he demarcates that moment with the preliminary part, enters fruition attainment, and, according to the demarcation, upon emerging from the attainment, he resumes teaching from the point where he stopped. 'Teaching either a little or a lot' means teaching a little for one of quick understanding, or teaching a lot for one who understands through detailed explanation or one who is to be led. 'He teaches only in a way that is good in the beginning, etc.' means that in the beginning, he teaches making it good, auspicious, and faultless. It is said that in the middle and at the end also, he teaches making it good, auspicious, and faultless. For the goodness of the Dhamma is due to its being conducive to release, and its being conducive to release is due to its being entirely blameless.

Samantabhaddakattāti sabbabhāgehi sundarattā. Dhammassāti pariyattidhammassa. Kiñcāpi avayavavinimutto samudāyo nāma paramatthato koci natthi, yesu pana avayavesu samudāyarūpena apekkhitesu gāthāti samaññā, taṃ tato bhinnaṃ viya katvā saṃsāmivohāraṃ āropetvā dassento ‘‘paṭhamapādena ādikalyāṇā’’tiādimāha. Ekānusandhikanti idaṃ nātibahuvibhāgaṃ yathānusandhinā ekānusandhikaṃ sandhāya vuttaṃ. Itarassa pana teneva desetabbadhammavibhāgena ādimajjhapariyosānabhāgā labbhantīti. Nidānenāti ānandattherena ṭhapitakāladesadesakaparisādiapadisanalakkhaṇena nidānaganthena. Nigamenāti ‘‘idamavocā’’tiādikena ‘‘iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti vā yathāvuttatthanigamanena. Saṅgītikārakehi ṭhapitānipi hi nidānanigamanāni dassetvā tīṇi piṭakāni satthu desanāya anuvidhānato tadantogadhāneva. Teneva dīghanikāyaṭṭhakathāyaṃ ‘‘ekānusandhikassa suttassa nidānaṃ ādi, idamavocāti pariyosānaṃ, ubhinnamantarā majjha’’nti (dī. ni. aṭṭha. 1.190) vuttaṃ.

`Samantabhaddakattā` means because of being good in all parts. `Dhammassa` refers to the Dhamma of the scriptures. Although, in an ultimate sense, there is no aggregate called a “collection” separate from its parts, yet when those parts are regarded as a collection, the designation “gāthā” (verse) is applied. By treating it as if it were distinct from those parts and superimposing the conventional usage of owner and owned, he shows this, saying, “with the first line, ‘ādikalyāṇā’,” and so on. As for `ekānusandhika`, this was said with reference to a single connection that is not of very many divisions, according to its connection. For the other, however, the beginning, middle, and end portions are obtained by that very division of the Dhamma to be taught. `Nidānena` refers to the introductory text characterized by the designation of time, place, speaker, assembly, etc., as established by the Elder Ānanda. `Nigamena` refers to the concluding section, such as “this was said,” or “thus, whatever was said, this was said in dependence on that,” with a summing-up of the meaning as stated. Indeed, even the introductions and conclusions established by the compilers of the council are included entirely within the Teacher's teaching, as they conform to it. Therefore, in the Dīghanikāya commentary, it is said: “For a sutta with a single connection, the introduction is the beginning, ‘this was said’ is the conclusion, and the middle is in between the two.”

Evaṃ suttantapiṭakavasena dhammassa ādikalyāṇāditaṃ dassetvā idāni tīṇi piṭakāni ekajjhaṃ gahetvā taṃ dassetuṃ ‘‘sakalopī’’tiādi vuttaṃ. Tattha sāsanadhammoti –

Having thus shown the Dhamma's quality of being good in the beginning, etc., by way of the Suttanta Piṭaka, now, to show that same quality by taking the three Piṭakas together as one, the phrase “sakalopi” and so on was stated. Therein, the Dhamma of the Dispensation is—

‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

Sacittapariyodapanaṃ, etaṃ buddhāna sāsana’’nti. (dī. ni. 2.90;

dha. pa. 183;

netti. 30, 50) –

“The non-doing of all evil, the accomplishment of what is wholesome, the purification of one's own mind—this is the teaching of the Buddhas.”

Evaṃ vuttassa satthusāsanassa pakāsako pariyattidhammo. Sīlamūlakattā sāsanassa ‘‘sīlena ādikalyāṇo’’ti vuttaṃ. Samathādīnaṃ sāsanasampattiyā vemajjhabhāvato āha ‘‘samathavipassanāmaggaphalehi majjhekalyāṇo’’ti. Nibbānādhigamato uttari karaṇīyābhāvato vuttaṃ ‘‘nibbānena pariyosānakalyāṇo’’ti. Sāsane sammāpaṭipatti nāma paññāya hoti, tassā ca sīlaṃ samādhi ca mūlanti āha ‘‘sīlasamādhīhi [Pg.325] vā ādikalyāṇo’’ti. Paññā pana anubodhapaavedhavasena duvidhāti tadubhayampi gaṇhanto ‘‘vipassanāmaggehi majjhekalyāṇo’’ti āha. Tassā nipphattiphalakiccaṃ nibbānasacchikiriyā, tato paraṃ kattabbaṃ natthīti dassento āha ‘‘phalanibbānehi pariyosānakalyāṇo’’ti. Phalaggahaṇena vā saupādisesaṃ nibbānamāha, itarena itaraṃ tadubhayañca sāsanasampattiyā osānanti āha ‘‘phalanibbānehi pariyosānakalyāṇo’’ti.

The Dhamma of study is the illuminator of the Teacher's Dispensation when thus proclaimed. Because virtue is the foundation of the Dispensation, it is said, 'It is beautiful in the beginning through virtue.' Because of the intermediate nature of serenity and the like in the accomplishment of the Dispensation, it is said, 'It is beautiful in the middle through serenity, insight, the paths, and the fruits.' Because there is nothing further to be done upon the attainment of Nibbāna, it is said, 'It is beautiful in the end through Nibbāna.' Right practice in the Dispensation occurs through wisdom, and virtue and concentration are its roots—thus it is said, 'Or, it is beautiful in the beginning through virtue and concentration.' Wisdom, moreover, is twofold by way of understanding and penetration—encompassing both, it is said, 'It is beautiful in the middle through insight and the paths.' Its accomplishment is the fruit, and its function is the realization of Nibbāna; to show that beyond this there is nothing more to be done, it is said, 'It is beautiful in the end through the fruit and Nibbāna.' Or, by the term 'fruit' is meant Nibbāna with residue, and by the other term, Nibbāna without residue; and since both are the culmination of the Dispensation's accomplishment, it is said, 'It is beautiful in the end through the fruit and Nibbāna.'

Buddhasubodhitāya vā ādikalyāṇoti buddhassa subodhitā sammāsambuddhatā, tāya ādikalyāṇo tappabhavattā. Sabbaso saṃkilesappahānaṃ vodānapāripūrī ca dhammasudhammatā, tāya majjhekalyāṇo taṃsarīrattā. Satthārā yathānusiṭṭhaṃ tathā paṭipatti saṅghasuppaṭipatti, tāya pariyosānakalyāṇo tāya sāsanassa loke suppatiṭṭhitabhāvato. Tanti sāsanadhammaṃ. Tathattāyāti yathattāya bhagavatā dhammo desito, tathattāya tathabhāvāya. So pana abhisambodhi paccekabodhi sāvakabodhīti tividho ito aññathā nibbānādhigamassa abhāvato. Tattha sabbaguṇehi aggabhāvato itarabodhidvayamūlatāya ca paṭhamāya bodhiyā ādikalyāṇatā, guṇehi vemajjhabhāvato dutiyāya majjhekalyāṇatā, tadubhayatāya vā vosānatāya ca sāsanadhammassa tatiyāya pariyosānakalyāṇatā vuttā.

Or, it is beautiful in the beginning through the Buddha's perfect enlightenment. The Buddha's perfect enlightenment is the state of Perfect Self-Enlightenment; through that, it is beautiful in the beginning because that is its source. The complete abandonment of all defilements and the fulfillment of purification is the true nature of the Dhamma; through that, it is beautiful in the middle because that is its very body. The practice in accordance with the Teacher's instruction is the good practice of the Saṅgha; through that, it is beautiful in the end because by it the Dispensation is well-established in the world. This refers to the Dhamma of the Dispensation. 'For the sake of suchness' means: for the sake of that purpose for which the Dhamma was taught by the Blessed One, for the sake of being so. Moreover, that is threefold: supreme full enlightenment, solitary enlightenment, and disciple's enlightenment, because other than these there is no attainment of Nibbāna. Therein, the first enlightenment has the quality of being beautiful in the beginning because of its state of being supreme in all qualities and because it is the root of the other two enlightenments. The second has the quality of being beautiful in the middle because of its state of being in the middle in terms of qualities. And the third is said to have the quality of being beautiful in the end because it comes after those two and is the culmination of the Dhamma of the Dispensation.

Esoti sāsanadhammo. Nīvaraṇavikkhambhanatoti vimuttāyatanasīse ṭhatvā saddhammaṃ suṇantassa nīvaraṇānaṃ vikkhambhanasabbhāvato. Vuttañhetaṃ –

This refers to the Dhamma of the Dispensation. Because of the suppression of the hindrances: for the suppression of the hindrances actually occurs for one who stands at the head of the basis for liberation and listens to the true Dhamma. For this has been said:

‘‘Yathā yathāvuso, bhikkhuno satthā vā dhammaṃ deseti, aññataro vā garuṭṭhānīyo sabrahmacārī, tathā tathā so tattha labhati atthavedaṃ labhati dhammaveda’’nti.

"Friend, in whatever way the Teacher or a respected fellow monastic teaches the Dhamma to a monk, in that very way he gains understanding of the meaning and gains understanding of the Dhamma."

‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako ohitasoto dhammaṃ suṇāti, pañcassa nīvaraṇāni tasmiṃ samaye pahīnāni hontī’’ti –

"Monks, at the time when a noble disciple listens to the Dhamma with an attentive ear, at that time his five hindrances are abandoned."

Ca ādi. Samathavipassanāsukhāvahanatoti samathasukhassa vipassanāsukhassa ca sampāpanato. Vuttampi cetaṃ ‘‘so vivicceva kāmehi vivicca akusalehi [Pg.326] dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukha’’ntiādi, tathā –

And so on. Because it brings the happiness of serenity and insight: since it leads to the attainment of the happiness of serenity and the happiness of insight. And this has also been said: "Quite secluded from sense pleasures, secluded from unwholesome states, with applied and sustained thought, with rapture and happiness born of seclusion..." and so on, and likewise:

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānataṃ.Amānusī ratī hoti, sammā dhammaṃ vipassato’’ti ca. (dha. pa. 374-373);

"Whenever one comprehends the arising and passing away of the aggregates, one obtains joy and gladness; for those who know, that is the Deathless. A superhuman delight arises for one who rightly sees the Dhamma with insight."

Tathā paṭipannoti yathā samathavipassanāsukhaṃ āvahati, yathā vā satthārā anusiṭṭhaṃ, tathā paṭipanno sāsanadhammo. Tādibhāvāvahanatoti chaḷaṅgupekkhāvasena iṭṭhādīsu tādibhāvassa lokadhammehi anupalepassa āvahanato. Nāthappabhavattāti pabhavati etasmāti pabhavo, uppattiṭṭhānaṃ, nāthova pabhavo etassāti nāthappabhavo, tassa bhāvo nāthappabhavattaṃ, tasmā sāsanadhammassa nāthahetukattāti attho. Atthasuddhiyā majjhekalyāṇoti nirupakkilesatāya niyyānikatā atthasuddhi, tāya majjhekalyāṇo. Kiccasuddhiyā pariyosānakalyāṇoti suppaṭipattisaṅkhātakiccassa suddhiyā pariyosānakalyāṇo suppaṭipattipariyosānattā sāsanadhammassa. Yathāvuttamatthaṃ nigamento āha ‘‘tasmā’’tiādi.

Practiced accordingly: the Dhamma of the Dispensation is practiced in such a way that it brings the happiness of serenity and insight, or as it was instructed by the Teacher. Because it brings about the state of being 'such': that is, because by means of six-factored equanimity, it brings about the state of being 'such'—which is non-defilement by worldly conditions with regard to desirable objects and so on. Because its source is the Protector: 'pabhava' means source, the place of origin, because it arises from it; thus, 'nāthappabhava' means having the Protector as its source. The state of that is 'nāthappabhavattaṃ'; therefore, the meaning is that the Dhamma of the Dispensation has the Protector as its cause. Beautiful in the middle through purity of meaning: purity of meaning is being without defilements and leading to deliverance; through that, it is beautiful in the middle. Beautiful in the end through purity of function: it is beautiful in the end through the purity of the function called good practice, because the Dhamma of the Dispensation culminates in good practice. Concluding the meaning as stated, he said, 'Therefore,' and so on.

Sāsanabrahmacariyantiādīsu avisesena tisso sikkhā sakalo ca tantidhammo sāsanabrahmacariyaṃ. Yaṃ sandhāya vuttaṃ ‘‘katamesānaṃ kho, bhante, buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikamahosī’’tiādi (pārā. 18). Ariyo aṭṭhaṅgiko maggo maggabrahmacariyaṃ. Yaṃ sandhāya vuttaṃ ‘‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīya’’nti (pārā. 14). Yathānurūpanti yathārahaṃ. Sikkhattayasaṅgahañhi sāsanabrahmacariyaṃ atthasampattiyā sātthaṃ, tathā maggabrahmacariyaṃ. Itaraṃ pana tantidhammasaṅkhātaṃ sāsanabrahmacariyaṃ yathāvuttenatthena sātthaṃ sabyañjanañca. Atthasampattiyāti sampannatthatāya. Sampattiattho hi idha sahasaddo. Byañjanasampattiyāti etthāpi eseva nayo. Yassa hi yāgubhattādiitthipurisādivaṇṇanānissitā desanā hoti, na so sātthaṃ deseti niyyānatthavirahato tassā desanāya. Bhagavā pana tathārūpaṃ desanaṃ pahāya catusatipaṭṭhānādinissitaṃ desanaṃ deseti, tasmā ‘‘atthasampattiyā sātthaṃ desetī’’ti vuccati[Pg.327]. Yassa pana desanā sithiladhanitādibhedesu byañjanesu ekappakāreneva dvippakāreneva vā byañjanena yuttatāya ekabyañjanādiyuttā vā damiḷabhāsā viya, vivaṭakaraṇatāya oṭṭhe aphusāpetvā uccāretabbato sabbaniroṭṭhabyañjanā vā kirātabhāsā viya, sabbattheva vissajjanīyayuttatāya sabbavissaṭṭhabyañjanā vā yavanabhāsā viya, sabbattheva sānusāratāya sabbaniggahītabyañjanā vā pādasikādi milakkhubhāsā viya, tassa byañjanapāripūriyā abhāvato abyañjanā nāma desanā hoti. Sabbāpi hi esā byañjanekadesavaseneva pavattiyā aparipuṇṇabyañjanāti katvā ‘‘abyañjanā’’ti vuccati. Bhagavā pana –

In 'the holy life of the Dispensation' and so on, without distinction, the threefold training and the entire scriptural Dhamma constitute the holy life of the Dispensation. With reference to this, it was said, 'But, venerable sir, the holy life of which Blessed Buddhas did not last long?' and so on. The Noble Eightfold Path is the holy life of the path. With reference to this, it was said: 'Destroyed is birth; the holy life has been lived; what had to be done has been done.' 'As is appropriate' means 'as is fitting.' Indeed, the holy life of the Dispensation, which encompasses the threefold training, is meaningful through the attainment of the goal, and so is the holy life of the path. But the other, the holy life of the Dispensation designated as the scriptural Dhamma, is meaningful and well-expressed in the sense previously stated. 'Attainment of meaning' means possessing complete meaning. Here, the word 'sa' indeed has the meaning of 'attainment.' 'Attainment of expression'—the same principle applies here as well. For if a teaching relies on descriptions of gruel, cooked rice, or the appearance of men and women, etc., that teaching is not meaningful because it lacks the purpose of liberation. But the Blessed One, abandoning such a teaching, teaches a teaching based on the four foundations of mindfulness, etc. Therefore, it is said, 'He teaches meaningfully through the attainment of the goal.' But a teaching that is characterized by only one or two types of expression, with lax, aspirated, or other distinctions in consonants—like the Tamil language; or whose words must be pronounced without the lips touching due to open articulation, like the Kirāta language, which has all its consonants without lip sounds; or is characterized everywhere by the visarga, like the Yavana language, which has all its consonants fully released; or is characterized everywhere by nasalization, like the Pādasika and other barbarian languages, which have all their consonants nasalized—such a teaching is called 'inexpressive' because of the lack of completeness of expression. Indeed, all these are called 'inexpressive' because they proceed only with a partial expression, and thus are considered 'incomplete in expression.' But the Blessed One—

‘‘Sithilaṃ dhanitañca dīgharassaṃ, garukaṃ lahukañca niggahītaṃ;

Sambandhaṃ vavatthitaṃ vimuttaṃ, dasadhā byañjanabuddhiyā pabhedo’’ti. (dī. ni. aṭṭha. 1.190;

ma. ni. aṭṭha. 1.291;

pari. aṭṭha. 485) –

“Lax and tense, long and short, heavy and light, and nasalized; connected, separated, and released—thus are the tenfold distinctions in the articulation of consonants.”

Evaṃ vuttaṃ dasavidhaṃ byañjanaṃ amakkhetvā paripuṇṇabyañjanameva katvā dhammaṃ deseti, tasmā ‘‘byañjanasampattiyā sabyañjanaṃ desetī’’ti vuccati.

Without obscuring the tenfold expression thus spoken of, and making the expression itself fully complete, he teaches the Dhamma. Therefore, it is said, 'He teaches with well-expressed phrasing due to the perfection of expression.'

Idāni ‘‘sātthaṃ sabyañjana’’nti ettha nettinayenapi atthaṃ dassetuṃ ‘‘saṅkāsanaṃ…pe… sabyañjana’’nti vuttaṃ. Tattha yadipi nettiyaṃ ‘‘byañjanamukhena byañjanatthaggahaṇaṃ hotīti akkharaṃ pada’’ntiādinā byañjanapadāni paṭhamaṃ uddiṭṭhāni, idha pana pāḷiyaṃ ‘‘sātthaṃ sabyañjana’’nti āgatattā atthapadāniyeva paṭhamaṃ dassetuṃ ‘‘saṅkāsanapakāsanā’’tiādi vuttaṃ. Tattha saṅkhepato kāsanaṃ dīpanaṃ saṅkāsanaṃ. Kāsananti ca kāsīyati dīpīyati vibhāvīyatīti attho. ‘‘Maññamāno kho bhikkhu baddho mārassa amaññamāno mutto’’tiādīsu viya saṅkhepena dīpanaṃ saṅkāsanaṃ nāma. Tattakena hi tena bhikkhunā paṭividdhaṃ. Tenāha ‘‘aññātaṃ bhagavā’’tiādi. Paṭhamaṃ kāsanaṃ pakāsanaṃ. ‘‘Sabbaṃ, bhikkhave, āditta’’nti evamādīsu pacchā kathitabbamatthaṃ paṭhamaṃ vacanena dīpanaṃ pakāsanaṃ nāma. Ādikammasmiñhi ayaṃ pa-saddo ‘‘paññapeti paṭṭhapetī’’tiādīsu viya. Tikkhindriyāpekkhañcetaṃ padadvayaṃ uddesabhāvato. Tikkhindriyo hi saṅkhepato paṭhamañca vuttamatthaṃ paṭipajjati. Saṃkhittassa vitthāravacanaṃ sakiṃ vuttassa puna vacanañca vivaraṇavibhajanāni, yathā ‘‘kusalā dhammā’’ti saṅkhepato sakiṃyeva ca vuttassa atthassa ‘‘katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ citta’’ntiādinā vitthārato vivaraṇavasena [Pg.328] vibhajanavasena ca puna vacanaṃ. Majjhimindriyāpekkhametaṃ padadvayaṃ niddesabhāvato. Vivaṭassa vitthāratarābhidhānaṃ vibhattassa ca pakārehi ñāpanaṃ vineyyānaṃ cittaparitosanaṃ uttānīkaraṇapaññāpanāni, yathā ‘‘phasso hotī’’tiādinā vivaṭavibhattassa atthassa ‘‘katamo tasmiṃ samaye phasso hoti? Yo tasmiṃ samaye phasso phusanā saṃphusanā’’tiādinā uttānīkiriyā paññāpanā ca. Mudindriyāpekkhametaṃ padadvayaṃ paṭiniddesabhāvato.

Now, regarding 'meaningful and well-phrased,' here the meaning is also shown by the method of the Netti, as it is said: 'clarification... and so forth... well-phrased.' Therein, although in the Netti the terms related to expression—such as 'through the mode of expression, the comprehension of the meaning of expression takes place; thus, a letter, a word'—are first listed, here in the Pāḷi, because 'meaningful and well-phrased' is mentioned, the terms related to meaning are shown first, as in 'clarification and exposition.' Therein, clarification (saṅkāsana) is illuminating concisely. And 'illumination' (kāsana) means 'it is made clear, it is illuminated, it is made evident.' Like in such passages as 'A monk who conceives is bound by Māra; one who does not conceive is freed,' the brief illumination is called clarification (saṅkāsana). Indeed, by that much it was penetrated by that monk. Hence he said, 'It is understood, Blessed One!', etc. Illuminating first is exposition (pakāsana). In passages like 'Monks, all is burning,' the illumination by means of the first statement of a meaning to be spoken later is called exposition (pakāsana). Indeed, this prefix 'pa-' is in the sense of a primary action, as in 'establishes (paññapeti), sets forth (paṭṭhapeti),' etc. This pair of terms is with regard to those of sharp faculties, because of being an outline (uddesa). For one of sharp faculties understands the meaning that is stated briefly and first. The detailed statement of what is concise and the repetition of what was stated once are exposition (vivaraṇa) and analysis (vibhajana), such as when 'wholesome states' is stated concisely and just once, and the meaning is repeated by way of detailed explanation, exposition, and analysis with 'What are the wholesome states? At a time when a wholesome mind of the sense-sphere arises...,' etc. This pair of terms is with regard to those of middling faculties, because of being a detailed explanation (niddesa). The more detailed statement of what has been opened up, the making known by various modes of what has been analyzed, and the gladdening of the minds of those to be trained, are making plain (uttānīkaraṇa) and designation (paññāpanā). For example, for the meaning of 'there is contact,' etc., which has been opened up and analyzed, there is the making plain and designation by means of 'What at that time is contact? Whatever at that time is contact, touching, thorough touching,' etc. This pair of terms is with regard to those of dull faculties, because of being a counter-detailed explanation (paṭiniddesa).

Atha vā ‘‘sabbaṃ, bhikkhave, āditta’’nti evaṃ paṭhamaṃ dīpitamatthaṃ puna pākaṭaṃ katvā dīpanena ‘‘kiñca, bhikkhave, sabbaṃ ādittaṃ? Cakkhu, bhikkhave, ādittaṃ, rūpā ādittā’’ti evamādinā saṃkhittassa vitthārābhidhānena sakiṃ vuttassa punapi abhidhānena vitthāretvā desanaṃ vivaraṇaṃ nāma. ‘‘Kusalā dhammā’’ti saṅkhepena nikkhittassa ‘‘katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī’’ti niddesavasena vivarite kusale dhamme ‘‘tasmiṃ samaye phasso hoti vedanā hotī’’ti vibhāgakaraṇaṃ vibhajanaṃ nāma. Vivaṭassa vitthārābhidhānena vibhattassa ca upamābhidhānena uttāniṃ karotīti vivaraṇena vivaritatthassa ‘‘katamo tasmiṃ samaye phasso hoti? Yo tasmiṃ samaye phasso phusanā saṃphusanā’’ti ativivaritvā kathanaṃ, vibhajanena vibhattassa ‘‘seyyathāpi, bhikkhave, gāvī niccammā, evameva khvāyaṃ bhikkhave phassāhāro daṭṭhabboti vadāmī’’ti evamādiupamākathanañca uttānīkaraṇaṃ nāma. Dhammaṃ suṇantānaṃ dhammadesanena vicittena anekavidhena somanassassa uppādanaṃ atikhiṇabuddhīnaṃ anekavidhena ñāṇatikhiṇakaraṇañca paññatti nāma sotūnaṃ cittatosanena cittanisānena ca paññāpanaṃ paññattīti katvā. Atthapadasamāyogato sātthanti pariyattiatthassa saṅkāsanādiatthapadarūpattā yathāvuttachaatthapadasamāyogato sātthaṃ. Saṅkāsanapakāsanādayo hi atthākārattā ‘‘atthapadānī’’ti vuccanti. Atthoyeva hi byañjanapadehi saṅkāsīyati pakāsīyati vivarīyati vibhajīyati uttānī karīyati paññāpīyati.

Alternatively, the teaching that elaborates what was first illuminated, then made clear again by explanation—such as 'Monks, all is burning,' and then 'And what, monks, is all burning? The eye, monks, is burning, forms are burning,' and so on—by detailed statement of what is concise, and by statement again of what was stated once, is called 'explanation' (vivaraṇa). When 'wholesome states' is briefly set forth, and the wholesome states are explained by way of detailed explanation, such as 'What states are wholesome? When a wholesome mind pertaining to the sensuous sphere arises,' then the making of distinctions, such as 'At that time, there is contact, there is feeling,' is called 'analysis' (vibhajana). The speaking of what has been explained by explanation, by explaining it in great detail—such as 'What at that time is contact? Whatever contact, touching, and thorough touching there is at that time'—and the speaking of such similes for what has been analyzed by analysis—such as 'Just as, monks, a cow without skin... I say that the nutriment of contact should be regarded'—is called 'making plain' (uttānīkaraṇa), as it makes plain by detailed statement what has been opened up and by statement of similes what has been analyzed. The production of joy in those listening to the Dhamma by means of the varied and manifold teaching of the Dhamma, and the sharpening of wisdom in various ways for those of very sharp intellect, is called 'designation' (paññatti), because it is a making known (paññāpanaṃ) by gladdening the minds of the listeners and by sharpening their minds. Due to the combination of meaning-terms, it is 'meaningful' (sātthaṃ), because the meaning of the teaching is in the form of meaning-terms such as clarification, and because it is a combination of the six meaning-terms as stated. Indeed, clarification, exposition, and so forth are called 'meaning-terms' (atthapadāni) because they are modes of meaning. Indeed, meaning itself is clarified, expounded, explained, analyzed, made plain, and designated by means of verbal expressions.

Akkharapadabyañjanākāraniruttiniddesasampattiyāti ettha ‘‘saṭṭhi vassasahassānī’’ti evamādīsu sa-kāra du-kāra so-kārādi viya uccāraṇavelāya apariyosite pade vaṇṇo akkharaṃ pariyāyavasena akkharaṇato [Pg.329] avevacanato. Na hi vaṇṇassa pariyāyo vijjati. Yathā hi padaṃ savevacanatāya atthavasena pariyāyaṃ carantaṃ sañcarantaṃ viya hoti, na evaṃ vaṇṇo avevacanattā. Ekakkharaṃ vā padaṃ akkharaṃ ‘‘mā evaṃ kira ta’’ntiādīsu mā-kārādayo viya. Keci pana ‘‘tīsu dvāresu parisuddhapayogabhāvena visuddhakaraṇaṭṭhānānaṃ cittena pavattitadesanāvācāhi akkharaṇato avevacanato akathitattā akkharanti saññitā. Taṃ pārāyanikabrāhmaṇānaṃ manasā pucchitapañhānaṃ vasena bhagavatā ratanaghare nisīditvā sammasitapaṭṭhānamahāpakaraṇavasena ca gahetabba’’nti vadanti. Vibhattiyantaṃ atthassa ñāpanato padaṃ. Pajjati attho etenāti hi padaṃ. Taṃ nāmapadaṃ ākhyātapadaṃ upasaggapadaṃ nipātapadanti catubbidhaṃ. Tattha phasso vedanā cittanti evamādikaṃ dabbapadhānaṃ nāmapadaṃ. Nāmapadehi dabbamāvibhūtarūpaṃ, kiriyā anāvibhūtarūpā. Phusati vedayati vijānātīti evamādikaṃ kiriyāpadhānaṃ ākhyātapadaṃ. Ākhyātapadehi kiriyā āvibhūtarūpā, dabbamanāvibhūtarūpaṃ. Yathā ‘‘cirappavāsi’’nti ettha pa-saddo vasanakiriyāya viyogavisiṭṭhataṃ dīpeti, evaṃ kiriyāvisesadīpanato kiriyāvisesāvabodhanimittaṃ. Pa-iti evamādikaṃ upasaggapadaṃ. Kiriyāya dabbassa ca sarūpavisesappakāsanahetubhūtaṃ evanti evamādikaṃ nipātapadaṃ. ‘‘Evaṃ manasi karotha, mā evaṃ manasākatthā’’tiādīsu hi kiriyāvisesadīpanato kiriyāvisesassa jotako evaṃsaddo, ‘‘evaṃsīlā evaṃdhammā’’tiādīsu dabbavisesassa. Saṅkhepato vuttaṃ padābhihitaṃ atthaṃ byañjetīti byañjanaṃ, vākyaṃ. ‘‘Cattāro iddhipādā’’ti saṅkhepena kathitamatthaṃ ‘‘katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriya, citta, vīmaṃsasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvetī’’tiādinā pākaṭaṃ karotīti vākyameva byañjanaṃ, taṃ pana atthato padasamudāyoti daṭṭhabbaṃ. Saākhyātaṃ sanipātaṃ sakārakaṃ savisesanaṃ vākyanti hi vadanti. Nanu ca padenapi attho byañjīyatīti padampi byañjananti āpajjatīti? Taṃ na. Padamattasavanepi hi adhikārādivasena labbhamānehi padantarehi anusandhānaṃ katvāva atthasampaṭipatti hotīti vākyameva atthaṃ byañjayatīti.

Here, in the phrase 'Akkharapadabyañjanākāraniruttiniddesasampatti', in such examples as 'saṭṭhi vassasahassāni' (sixty thousand years), like the sounds 'sa', 'du', 'so', and so on, a sound (`vaṇṇa`) in an unfinished word at the time of utterance is called a letter (`akkhara`). By way of etymology, this is because it does not perish (`akkharaṇato`) and is without synonyms (`avevacanato`). For a sound has no synonym. Just as a word, by having synonyms, seems to move about by way of meaning, so a sound does not, because it has no synonyms. Or, a single-letter word is a letter, like the letter 'mā' and so on in 'mā evaṃ kira ta'. Some, however, say that they are designated as 'letters' (`akkhara`) because they are not spoken (`akkharaṇato`), are not expressed (`avevacanato`), and are unstated (`akathitattā`) by the teaching-words set in motion by the mind from pure places of articulation, due to the purity of application at the three doors. This should be understood in the context of the questions asked mentally by the Pārāyanika brahmins and by way of the great treatise of the Paṭṭhāna contemplated by the Blessed One while seated in the Jewel House. A word (`pada`) is that which ends in an inflection, because it makes meaning known. For by this, meaning is known (`pajjati`); therefore, it is called a word. It is of four kinds: a noun-word (`nāmapada`), a verb-word (`ākhyātapada`), a prefix-word (`upasaggapada`), and a particle-word (`nipātapada`). Among these, a noun-word, such as 'phasso' (contact), 'vedanā' (feeling), 'citta' (mind), and so on, has substance as primary (`dabbapadhāna`). By noun-words, substance is made manifest, while action is not made manifest. A verb-word, such as 'phusati' (touches), 'vedayati' (feels), 'vijānāti' (knows), and so on, has action as primary (`kiriyāpadhāna`). By verb-words, action is made manifest, while substance is not made manifest. Just as the sound 'pa-' in 'cirappavāsi' (long absent) indicates a specific distinction of separation from the action of dwelling, so, because it indicates a specific quality of action, it is a sign for understanding a specific quality of action. Such a word as 'pa-' and so on is a prefix-word (`upasaggapada`). A particle-word (`nipātapada`), such as 'evaṃ' (thus) and so on, is that which serves as a cause for revealing a specific characteristic of either action or substance. For in phrases such as 'evaṃ manasi karotha' (consider thus) and 'mā evaṃ manasākatthā' (do not consider thus), the word 'evaṃ' illuminates a specific quality of action because it indicates that specific quality of action; and in phrases such as 'evaṃsīlā evaṃdhammā' (of such virtue, of such nature), it illuminates a specific quality of substance. An expression (`byañjana`) is so called because it makes clear the meaning that was stated in brief and expressed by words; this is a sentence (`vākya`). Because a sentence makes clear by means of the text beginning 'What are the four? Here, bhikkhus, a bhikkhu develops the basis of spiritual power...' the meaning stated concisely as 'The four bases of spiritual power', a sentence itself is an expression. But that sentence, in terms of meaning, should be understood as a collection of words. Indeed, they say that a sentence is that which has a verb, a particle, a case-role, and an adjective. (Objection:) Is it not the case that, since meaning is also made clear by a word, a word also becomes an expression? (Reply:) That should not be said. For even when only a single word is heard, the full understanding of the meaning is achieved only after making a connection with other words obtained by way of context and so on. Therefore, only a sentence makes the meaning clear.

Pakārato vākyavibhāgo ākāro. ‘‘Tattha katamo chando? Yo chando chandikatā kattukamyatā’’ti evamādīsu kathitasseva vākyassa [Pg.330] anekavidhena vibhāgakaraṇaṃ ākāro nāma. Ākārābhihitaṃ nibbacanaṃ nirutti. ‘‘Phasso vedanā’’ti evamādīsu ākārena kathitaṃ ‘‘phusatīti phasso, vedayatīti vedanā’’ti nīharitvā vitthāravacanaṃ nirutti nāma. ‘‘Nibbānaṃ maggati, nibbānatthikehi vā maggīyati, kilese vā mārento gacchatīti maggo’’tiādinā nibbacanavitthāro niravasesadesanattā niddeso. Atha vā vedayatīti vedanāti nibbacanaladdhapadesu sukhadukkhaadukkhamasukhāsu sukhayatīti sukhā, dukkhayatīti dukkhā, neva dukkhayati na sukhayatīti adukkhamasukhāti atthavitthāro niravasesena kathitattā niddeso nāma. Etesaṃ akkharādīnaṃ byañjanapadānaṃ sampattiyā sampannatāya sabyañjanaṃ.

The division of a sentence according to its kind is a mode (ākāra). In statements such as, 'Now, what is desire? It is desire, the state of desiring, the wish to act,' the division in various ways of the very sentence that has been stated is called a mode. An etymology (nirutti) is a derivation (nibbacana) expressed by way of a mode. In phrases such as 'contact' (phasso) and 'feeling' (vedanā), the detailed explanation, having extracted from what was stated by way of a mode that 'it touches, thus contact' (phusatīti phasso) and 'it feels, thus feeling' (vedayatīti vedanā), is called an etymology. The detailed explanation by way of derivation, such as 'One seeks Nibbāna' (Nibbānaṃ maggati), or 'it is sought by those seeking Nibbāna' (nibbānatthikehi vā maggīyati), or 'one goes while destroying defilements, thus "path"' (kilese vā mārento gacchatīti maggo), is an exposition (niddesa) because it is a teaching without remainder. Alternatively, in the words obtained by derivation such as 'it feels, thus feeling' (vedayatīti vedanā)—namely, pleasure, pain, and neither-pain-nor-pleasure—the detailed explanation of meaning as 'it pleases, thus pleasure' (sukhayatīti sukhā), 'it pains, thus pain' (dukkhayatīti dukkhā), and 'it neither pains nor pleases, thus neither-pain-nor-pleasure' (neva dukkhayati na sukhayatīti adukkhamasukhā) is called an exposition because it is stated without remainder. Because it is endowed with the accomplishment of these letters and so on, of expressions and words, it is 'with expression' (sabyañjanaṃ).

Evaṃ panassa atthapadasamāyogo byañjanapadasampatti ca veditabbā. Tattha bhagavā akkharehi saṅkāseti, padehi pakāseti, byañjanehi vivarati, ākārehi vibhajati, niruttīhi uttāniṃ karoti, niddesehi paññapeti. Tathā hi padāvayavaggahaṇamukhena padaggahaṇaṃ, gahitena ca padena padatthāvabodho gahitapubbasaṅketassa hotīti bhagavā akkharehi saṅkāseti. Yasmā pana akkharehi saṃkhittena dīpiyamāno attho padapariyosāne vākyassa apariyositattā padena paṭhamaṃ pakāsito dīpito hoti, tasmā padehi pakāseti. Vākyapariyosāne pana so attho vivarito vivaṭo kato hotīti byañjanehi vivarati. Yasmā ca pakārehi vākyabhede kate tadattho vibhatto nāma hoti, tasmā ākārehi vibhajati. Tathā vākyāvayavānaṃ paccekaṃ nibbacanavibhāge kate so attho pākaṭo hotīti niruttīhi uttāniṃ karoti. Katanibbacanehi pana vākyāvayavehi vitthāravasena niravasesato desitehi veneyyānaṃ cittaparitosanaṃ buddhinisānañca kataṃ hotīti niddesehi paññapeti. Apica bhagavā akkharehi ugghaṭetvā padehi vineti ugghaṭitaññuṃ, byañjanehi vipañcetvā ākārehi vineti vipañcitaññuṃ, niruttīhi netvā niddesehi vineti neyyaṃ. Evañcāyaṃ dhammo ugghaṭiyamāno ugghaṭitaññuṃ vineti, vipañciyamāno vipañcitaññuṃ, nīyamāno neyyaṃ. Tattha ugghaṭanā ādi, vipañcanā majjhe, nayanaṃ ante. Evaṃ tīsu kālesu tidhā desito dosattayavidhamano guṇattayāvaho tividhavineyyavinayanoti evampi tividhakalyāṇoyaṃ [Pg.331] dhammo atthabyañjanapāripūriyā sāttho sabyañjanoti veditabbo. Vuttañhetaṃ nettipakaraṇe (netti. 9) –

Thus, its combination of meaningful words and accomplishment of expression-words should be understood. Therein, the Blessed One indicates concisely with letters, makes clear with words, discloses with expressions, divides with modes, makes plain with etymologies, and makes known with expositions. For, through the grasping of word-components, there is the grasping of the word; and by the grasped word, the understanding of the word's meaning arises for one who has previously learned the convention. Thus, the Blessed One indicates concisely with letters. However, since the meaning, though illuminated concisely by letters, is not finalized at the end of a word because the sentence is incomplete, it is first made clear and illuminated by a word. Therefore, He makes clear with words. At the conclusion of the sentence, however, that meaning is disclosed and made open; thus, He discloses with expressions. And since, when a division of the sentence is made by modes, that meaning is called 'divided,' therefore, He divides with modes. Likewise, when the individual etymological analysis of the sentence components is made, that meaning becomes plain; thus, He makes it plain with etymologies. Furthermore, when by means of the sentence components with their etymologies made, taught in detail and without remainder, the satisfaction of mind for those to be trained and the sharpening of their wisdom are accomplished, He makes it known with expositions. Moreover, the Blessed One, having opened it up with letters, trains with words the one who understands upon a concise statement; having elaborated with expressions, He trains with modes the one who understands upon elaboration; and having led with etymologies, He trains with expositions the one who is to be led. And thus this Dhamma, when opened up, trains the one who understands upon a concise statement; when elaborated, it trains the one who understands upon elaboration; when led, it trains the one who is to be led. Herein, the opening up is the beginning, the elaboration is the middle, and the leading is the end. Thus, this Dhamma, taught in three ways at three times, dispelling the threefold faults, bringing the threefold virtues, and training the threefold types of those to be trained—in this way too, this Dhamma is good in three ways, and should be understood as being meaningful and with good phrasing due to the completeness of its meaning and expression. For this has been said in the Nettipakaraṇa:

‘‘Tattha bhagavā akkharehi saṅkāseti, padehi pakāseti, byañjanehi vivarati, ākārehi vibhajati, niruttīhi uttāniṃ karoti, niddesehi paññapeti. Tattha bhagavā akkharehi ca padehi ca ugghaṭeti, byañjanehi ca ākārehi ca vipañceti, niruttīhi ca niddesehi ca vitthāreti. Tattha ugghaṭanā ādi, vipañcanā majjhe, vitthāranā pariyosānaṃ. Soyaṃ dhammavinayo ugghaṭiyanto ugghaṭitaññuṃ puggalaṃ vineti, tena naṃ āhu ādikalyāṇoti. Vipañciyanto vipañcitaññuṃ puggalaṃ vineti, tena naṃ āhu majjhekalyāṇoti. Vitthāriyanto neyyaṃ puggalaṃ vineti, tena naṃ āhu pariyosānakalyāṇotī’’ti.

‘Therein the Blessed One indicates concisely with letters, makes clear with words, discloses with expressions, divides with modes, makes plain with etymologies, and makes known with expositions. Therein the Blessed One opens up with letters and words, elaborates with expressions and modes, and explains in detail with etymologies and expositions. Therein the opening up is the beginning, the elaboration is the middle, and the detailed explanation is the end. This Dhamma-Vinaya, when being opened up, trains a person who understands upon a concise statement; therefore, they call it ‘good in the beginning.’ When being elaborated, it trains a person who understands upon elaboration; therefore, they call it ‘good in the middle.’ When being explained in detail, it trains a person who is to be led; therefore, they call it ‘good in the end.’

Atthagambhīratātiādīsu attho nāma tantiattho. Dhammo tanti. Paṭivedho tantiyā tantiatthassa ca yathābhūtāvabodho. Desanā nāma manasā vavatthāpitāya tantiyā desanā. Te panete atthādayo yasmā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāhā alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Atha vā attho nāma hetuphalaṃ. Dhammo hetu. Desanā paññatti, yathādhammaṃ dhammābhilāpo. Anulomapaṭilomasaṅkhepavitthārādivasena vā kathanaṃ. Paṭivedho abhisamayo, atthānurūpaṃ dhammesu, dhammānurūpaṃ atthesu, paññattipathānurūpaṃ paññattīsu avabodho. Tesaṃ tesaṃ vā dhammānaṃ paṭivijjhitabbo lakkhaṇasaṅkhāto aviparītasabhāvo. Tepi cete atthādayo yasmā anupacitakusalasambhārehi duppaññehi sasādīhi viya mahāsamuddo dukkhogāhā alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Tesu paṭivedhassapi atthasannissitattā vuttaṃ ‘‘atthagambhīratāpaṭivedhagambhīratāhi sāttha’’nti atthaguṇadīpanato. Tāsaṃ dhammadesanānaṃ byañjanasannissitattā vuttaṃ ‘‘dhammagambhīratādesanāgambhīratāhi sabyañjana’’nti tāsaṃ byañjanasampattidīpanato. Atthesu pabhedagataṃ ñāṇaṃ atthapaṭisambhidā, atthadhammaniruttipaṭisambhidāsu pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidāti imissāpi paṭisambhidāya atthavisayattā āha ‘‘atthapaṭibhānapaṭisambhidāvisayato sāttha’’nti atthasampattiyā [Pg.332] asati tadabhāvato. Dhammoti tanti. Niruttīti tantipadānaṃ niddhāretvā vacanaṃ. Tattha pabhedagatāni ñāṇāni dhammaniruttipaṭisambhidāti āha ‘‘dhammaniruttipaṭisambhidāvisayato sabyañjana’’nti asati byañjanasampattiyā tadabhāvato.

In the terms like “depth of meaning,” meaning refers to the meaning of the discourse. Dhamma is the discourse. Penetration is the accurate understanding of both the discourse and its meaning as they truly are. Teaching refers to the exposition of the discourse that has been mentally determined. These meanings and so on are profound because, for those of dull intellect, they are difficult to fathom, unobtainable, and without a footing, like the great ocean is for hares and so on; therefore, they are profound. Alternatively, meaning refers to cause and effect. Dhamma refers to the cause. Teaching is the designation, the proper articulation of dhammas in accordance with the Dhamma. It is also the explanation by way of forward order, reverse order, brevity, and elaboration, and so on. Penetration is realization—understanding in dhammas in accordance with the meaning, in meanings in accordance with the Dhamma, and in designations in accordance with the way of designation. Or, it is the unperverted nature, reckoned as a characteristic, of those various dhammas to be penetrated. These meanings and so on are also profound because, for those of poor wisdom who have not accumulated the provisions of wholesome qualities, they are difficult to fathom, unobtainable, and without a footing, like the great ocean is for hares and so on; therefore, they are profound. Regarding them, because penetration also depends on meaning, it is said, “endowed with meaning through the depth of meaning and the depth of penetration,” illustrating the excellence of meaning. Because these Dhamma-teachings depend on expression, it is said, “endowed with expression through the depth of Dhamma and the depth of teaching,” illustrating their excellence in the accomplishment of expression. The knowledge that discerns distinctions in meanings is the analytical knowledge of meaning; the knowledge that discerns distinctions in the analytical knowledges of meaning, Dhamma, and language is the analytical knowledge of perspicuity. Because this latter analytical knowledge also pertains to the sphere of meaning, it is said, “endowed with meaning by virtue of its sphere being the analytical knowledge of meaning and perspicuity,” due to its absence when there is no accomplishment in meaning. Dhamma refers to the discourse. Language refers to the utterance after ascertaining the words of the discourse. Here, the knowledges that discern distinctions are the analytical knowledge of Dhamma and language. It is said, “endowed with expression by virtue of its sphere being the analytical knowledge of Dhamma and language,” due to its absence when there is no accomplishment in expression.

Parikkhakajanappasādakantīti ettha iti-saddo hetuattho. Yasmā parikkhakajanānaṃ kiṃkusalagavesīnaṃ pasādāvahaṃ, tasmā sātthaṃ. Atthasampannanti phalena hetuno anumānaṃ nadīpūrena viya upari vuṭṭhipavattiyā. Sātthakatā panassa paṇḍitavedanīyatāya, sā paramagambhīrasaṇhasukhumabhāvato veditabbā. Vuttañhetaṃ ‘‘gambhīro duddaso’’tiādi. Lokiyajanappasādakanti sabyañjananti yasmā lokiyajanassa pasādāvahaṃ, tasmā sabyañjanaṃ. Lokiyajano hi byañjanasampattiyā tussati. Idhāpi phalena hetuno anumānaṃ. Sabyañjanatā panassa saddheyyatāya, sā ādikalyāṇādibhāvato veditabbā. Atha vā paṇḍitavedanīyato sātthanti paññāpadaṭṭhānatāya atthasampannataṃ āha, tato parikkhakajanappasādakaṃ saddheyyato sabyañjananti saddhāpadaṭṭhānatāya byañjanasampannataṃ, tato lokiyajanappasādatanti evamettha attho daṭṭhabbo. Gambhīrādhippāyato sātthanti adhippāyato agādhāpāratāya atthasampannaṃ aññathā tadabhāvato. Uttānapadato sabyañjananti subodhasaddakatāya byañjanasampannaṃ paramagambhīrassapi atthassa vineyyānaṃ suviññeyyabhāvāpādanato. Sabbopesa atthasampattiyā sātthaṃ, byañjanasampattiyā sabyañjananti sabbapaṭhamaṃ vuttasseva atthadvayassa papañcoti daṭṭhabbo. Tathā ceva tattha tattha saṃvaṇṇitaṃ. Tathā hettha vikappassa samuccayassa vā aggahaṇaṃ. Upanetabbassa abhāvatoti pakkhipitabbassa vodānatthassa avuttassa abhāvato. Kevalasaddo sakalādhivacananti āha ‘‘sakalaparipuṇṇabhāvenā’’ti, sabbabhāgehi paripuṇṇatāyāti attho. Apanetabbassāti saṃkilesadhammassa.

Here, in the phrase “pleasing to those who examine,” the word ‘iti’ has the meaning of cause. Because it brings confidence to those who examine, who seek what is wholesome, it is therefore meaningful. That it is rich in meaning is an inference of the cause from the effect, just as the occurrence of rain upstream is inferred from the fullness of a river. Its meaningfulness, however, is due to its being knowable by the wise; and that quality is to be understood from its exceedingly profound, subtle, and delicate nature. For it has been said: “Profound, hard to see,” and so forth. That it is 'pleasing to worldly people' means it is 'well-expressed' because it brings confidence to the worldly person; therefore, it is well-expressed. For a worldly person is pleased by the accomplishment of the expression. Here too, the cause is inferred from the effect. Its quality of being well-expressed, however, is due to its credibility, and that is to be understood from its being beautiful in the beginning, and so forth. Alternatively: because it is knowable by the wise, it is meaningful; thus, it is said to be rich in meaning because wisdom is its proximate cause, and therefore it is pleasing to those who examine. Because it is credible, it is well-expressed; thus, it is said to be accomplished in expression because faith is its proximate cause, and therefore it is pleasing to the worldly person. The meaning here should be understood in this way. It is meaningful due to its profound intention; that is, it is rich in meaning because its intention is unfathomable and boundless; otherwise, that quality would be absent. It is well-expressed due to its clear wording; that is, it is accomplished in expression because it brings about a state of easy comprehension of even the most profound meaning for those who are to be trained. All this—being meaningful by accomplishment in meaning, and well-expressed by accomplishment in expression—should be understood as an elaboration of the twofold meaning stated at the very beginning. And just so, it is explained in various places. And so here, there is no taking up of an alternative or a collection, due to the absence of anything to be added, that is, the absence of any unstated meaning to be inserted for clarification. The word ‘kevala’ is a synonym for ‘sakala,’ hence it is said, “by way of being whole and complete”; the meaning is, “due to completeness in all parts.” ‘Of what is to be removed’ refers to defiling states.

Brahmacariyaṃ pakāsetīti ettha pana ayaṃ brahmacariya-saddo dāne veyyāvacce pañcasikkhāpadasīle appamaññāsu methunaviratiyaṃ sadārasantose vīriye uposathaṅgesu ariyamagge sāsaneti imesu atthesu dissati.

Here, the word ‘brahmacariya’ in “proclaims the holy life” is seen in these meanings: generosity, service, the morality of the five training precepts, the immeasurables, abstinence from sexual intercourse, contentment with one’s own wife, energy, the eight Uposatha factors, the Noble Path, and the Dispensation.

‘‘Kiṃ [Pg.333] te vataṃ kiṃ pana brahmacariyaṃ,Kissa suciṇṇassa ayaṃ vipāko;

Iddhī jutī balavīriyūpapatti,Idañca te nāgamahāvimānaṃ.

“What is your observance, and what is your holy life? Of what well-practiced deed is this the result: psychic power, radiance, the arising of strength and energy, and this great Nāga mansion of yours?”

‘‘Ahañca bhariyā ca manussaloke,Saddhā ubho dānapatī ahumhā;

Opānabhūtaṃ me gharaṃ tadāsi,Santappitā samaṇabrāhmaṇā ca.

“In the human world, my wife and I were both faithful donors. At that time, my house was like a well, and ascetics and brahmins were satisfied.”

‘‘Taṃ me vataṃ taṃ pana brahmacariyaṃ,Tassa suciṇṇassa ayaṃ vipāko;

Iddhī jutī balavīriyūpapatti,Idañca me dhīra mahāvimāna’’nti. –

“That was my observance, and that was my holy life. Of that well-practiced deed, this is the result: psychic power, radiance, the arising of strength and energy, and this great mansion of mine, O wise one!”

Imasmiñhi puṇṇakajātake (jā. 2.22.1592-1593, 1595) dānaṃ ‘‘brahmacariya’’nti vuttaṃ.

For in this Puṇṇaka Jātaka (Jā 2.22.1592–1593, 1595), giving is called ‘brahmacariya’.

‘‘Kena pāṇi kāmadado, kena pāṇi madhussavo;

Kena te brahmacariyena, puññaṃ pāṇimhi ijjhati.

“By what is your hand a giver of desires? By what does your hand flow with honey? By what holy life of yours is merit accomplished in your hand?”

‘‘Tena pāṇi kāmadado, tena pāṇi madhussavo;

Tena me brahmacariyena, puññaṃ pāṇimhi ijjhatī’’ti. –

“By that, my hand is a giver of desires; by that, my hand flows with honey; by that service of mine, merit is accomplished in my hand.”

Imasmiṃ aṅkurapetavatthumhi (pe. va. 275, 277) veyyāvaccaṃ ‘‘brahmacariya’’nti vuttaṃ. ‘‘Evaṃ kho taṃ bhikkhave tittiriyaṃ nāma brahmacariyaṃ ahosī’’ti (cūḷava. 311) imasmiṃ tittirajātake pañcasikkhāpadasīlaṃ ‘‘brahmacariya’’nti vuttaṃ. ‘‘Taṃ kho pana me pañcasikha brahmacariyaṃ neva nibbidāya na virāgāya na nirodhāya yāvadeva brahmalokūpapattiyā’’ti imasmiṃ mahāgovindasutte (dī. ni. 2.329) catasso appamaññāyo ‘‘brahmacariya’’nti vuttā. ‘‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’’ti imasmiṃ sallekhasutte (ma. ni. 1.83) methunavirati ‘‘brahmacariya’’nti vuttā.

In this Aṅkura Petavatthu, service is called ‘the holy life’. In “Thus, monks, that was the holy life called Tittiriya,” from this Tittira Jātaka, the morality of the five training precepts is called ‘the holy life’. In “But that holy life of mine, Pañcasikha, led neither to disenchantment, nor to dispassion, nor to cessation, but only to rebirth in the Brahmā world,” from this Mahāgovinda Sutta, the four immeasurables are called ‘the holy life’. In “Others will be unchaste, but we here will be chaste,” from this Sallekha Sutta, abstinence from sexual intercourse is called ‘the holy life’.

‘‘Mayañca [Pg.334] bhariyā nātikkamāma,Amhe ca bhariyā nātikkamanti;

Aññatra tāhi brahmacariyaṃ carāma,Tasmā hi amhaṃ daharā na mīyare’’ti. –

“We do not transgress against our wives, and our wives do not transgress against us; apart from them, we live the holy life; therefore, indeed, our young ones do not die.”

Mahādhammapālajātake (jā. 1.10.97) sadārasantoso ‘‘brahmacariya’’nti vutto. ‘‘Abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgataṃ brahmacariyaṃ caritā, tapassī sudaṃ homī’’ti lomahaṃsanasutte (ma. ni. 1.155) vīriyaṃ ‘‘brahmacariya’’nti vuttaṃ.

In the Mahādhammapāla Jātaka, contentment with one's own wife is called ‘the holy life’. “I recall, Sāriputta, having practiced the holy life endowed with four factors. I was truly an ascetic.” In the Lomahaṃsana Sutta, energy is called ‘the holy life’.

‘‘Hīnena brahmacariyena, khattiye upapajjati;

Majjhimena ca devattaṃ, uttamena visujjhatī’’ti. –

“By an inferior holy life, one is reborn as a noble; by a middling one, as a deva; by a supreme one, one is purified.”

Evaṃ (jā. 2.22.429) nimijātake attadamanavasena kato aṭṭhaṅgiko uposatho ‘‘brahmacariya’’nti vutto. ‘‘Idaṃ kho pana me, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya…pe… ayameva ariyo aṭṭhaṅgiko maggo’’ti mahāgovindasuttasmiṃyeva (dī. ni. 2.329) ariyamaggo ‘‘brahmacariya’’nti vutto. ‘‘Tayidaṃ brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāvadeva manussehi suppakāsita’’nti pāsādikasutte (dī. ni. 3.174) sikkhattayasaṅgahaṃ sakalasāsanaṃ ‘‘brahmacariya’’nti vuttaṃ. Imasmimpi ṭhāne idameva ‘‘brahmacariya’’nti adhippetanti āha ‘‘sikkhattayapariggahitattā’’tiādi. Seṭṭhehīti buddhādīhi seṭṭhehi. Seṭṭhaṭṭhena brahmabhūtaṃ vā cariyaṃ brahmacariyaṃ.

Thus, in the Nimi Jātaka, the eight-factored Uposatha undertaken for self-taming is called ‘the holy life’. “And this, Pañcasikha, is my holy life, leading solely to disenchantment, to dispassion… this very Noble Eightfold Path”—in the Mahāgovinda Sutta itself, the Noble Path is called ‘the holy life’. “This holy life is successful and prosperous, widespread, known to many people, has become popular, and is well-proclaimed among humans”—in the Pāsādika Sutta, the entire teaching, encompassed by the threefold training, is called ‘the holy life’. In this instance too, this very meaning is intended by ‘the holy life’, as stated: “because it is encompassed by the threefold training,” and so on. ‘By the best’ means by the best, such as the Buddhas. Because of its supreme meaning, or because it is conduct that has become sublime, it is the holy life.

Sanidānanti heṭṭhā vuttalakkhaṇena nidānena sanidānaṃ. Sauppattikanti saaṭṭhuppattikaṃ. Veneyyānaṃ anurūpatoti veneyyānaṃ cariyādianurūpato. Atthassāti desiyamānassa sīlādiatthassa. Hetudāharaṇayuttatoti ‘‘taṃ kissa hetu seyyathāpi, bhikkhave’’ti ca ādinā tattha tattha hetupamaggahaṇena hetudāharaṇehi yuttato. Saddhāpaṭilābhenāti ‘‘te taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhantī’’tiādinā vuttasaddhāpaṭilābhena. Paṭipattiyāti sīlavisuddhiyādisammāpaṭipattiyā, paṭipattinimittanti attho. Adhigamabyattitoti saccappaṭivedhena adhigamaveyyattiyasabbhāvato sātthaṃ kapilamatādi viya tucchaṃ niratthakaṃ ahutvā [Pg.335] atthasampannanti katvā. Pariyattiyāti pariyattidhammaparicayena. Āgamabyattitoti durakkhātadhammesu paricayaṃ karontassa viya sammohaṃ ajanetvā bāhusaccaveyyattiyasabbhāvato sabyañjanaṃ. Byañjanasampattiyā hi sati āgamabyattīti. Sīlādipañcadhammakkhandhayuttatoti sīlādīhi pañcahi dhammakoṭṭhāsehi avirahitattā. Kevalaparipuṇṇanti anavasesena samantato puṇṇaṃ pūritaṃ. Nirupakkilesatoti diṭṭhimānādiupakkilesābhāvato. Nittharaṇatthāyāti vaṭṭadukkhato nissaraṇāya. Lokāmisanirapekkhatoti kathañcipi taṇhāsannissayassa anissayato parisuddhaṃ. Idaṃ vuttaṃ hoti – yo ‘‘imaṃ dhammadesanaṃ nissāya lābhaṃ vā sakkāraṃ vā labhissāmī’’ti deseti, tassa aparisuddhā desanā hoti. Bhagavā pana lokāmisanirapekkho hitapharaṇena mettābhāvanāya muduhadayo ullumpanasabhāvasaṇṭhitena cittena deseti, tasmā tassa desanā parisuddhāti.

‘With cause’ (sanidāna) means with the cause (nidāna) that has the characteristics spoken of below. ‘With origin story’ (sauppattika) means together with its origin story (aṭṭhuppatti). ‘In accordance with the trainable’ means in accordance with the conduct and so on of those to be trained. ‘Of the meaning’ means of the meaning that is being taught, such as virtue and so on. ‘Endowed with reason and example’ means it is endowed with reasons and examples used in various places, such as, “For what reason? Just as, O monks…” ‘By the acquisition of faith’ means by the said acquisition of faith, as in the passage beginning, “Having heard that Dhamma, they acquire faith in the Tathāgata.” ‘By practice’ means by right practice, such as the purification of virtue; the meaning is ‘it is a sign of practice’. ‘Competence in realization’ means that because of the existence of competence in realization through the penetration of the truths, it is meaningful and endowed with benefit, not being empty and worthless like the doctrine of Kapila and so on. ‘By learning’ means by familiarity with the Dhamma of the scriptures. ‘Competence in scripture’ means it is endowed with the letter (sabyañjana), because of the existence of competence in great learning, not producing confusion like one becoming familiar with badly expounded doctrines. For when there is accomplishment in the letter, there is competence in scripture. ‘Endowed with the five aggregates of Dhamma’ means because of not being devoid of the five portions of Dhamma, such as virtue. ‘Wholly complete’ means full and filled in every way, without remainder. ‘Without defilements’ means because of the absence of defilements such as wrong view and conceit. ‘For the purpose of crossing over’ means for escape from the suffering of the cycle of rebirth. ‘Unconcerned with worldly gain’ means it is pure, because it does not rely in any way on that which is a basis for craving. This is what is said: Whoever teaches thinking, “By means of this Dhamma teaching, I will gain profit or honor,” his teaching is impure. But the Blessed One, unconcerned with worldly gain, being gentle-hearted, teaches with a mind established in a nature of uplifting, through the development of loving-kindness that pervades beings with benefit. Therefore, his teaching is pure.

Sādhūti ayaṃ saddo ‘‘sādhu me bhante bhagavā saṃkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 4.95) āyācane dissati. ‘‘Sādhu bhanteti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā’’tiādīsu (ma. ni. 3.86) sampaṭicchane. ‘‘Sādhu sādhu sāriputtā’’tiādīsu (dī. ni. 3.349) sampahaṃsane. ‘‘Tena hi brāhmaṇa sādhukaṃ suṇohī’’tiādīsu (ma. ni. 5.192) daḷhīkamme āṇattiyañca dissati.

This word ‘sādhu’ is seen in the sense of requesting in passages such as, “Good, Venerable Sir, may the Blessed One teach me the Dhamma briefly”; in the sense of acceptance in passages such as, “Good, Venerable Sir,” that monk, having rejoiced and approved of the Blessed One’s words...; in the sense of delight in passages such as, “Good, good, Sāriputta”; and in the sense of making firm and commanding in passages such as, “Then, brahmin, listen well”.

‘‘Sādhu dhammaruci rājā, sādhu paññāṇavā naro;

Sādhu mittānamaddubbho, pāpassākaraṇaṃ sukha’’nti. –

“Good is the king who loves the Dhamma, good is the man endowed with wisdom; good is the friend who is not treacherous; abstaining from evil is happiness.”

Ādīsu (jā. 2.18.101) sundare. Idhāpi sundareyeva daṭṭhabboti āha ‘‘sādhu kho panāti sundaraṃ kho panā’’ti. Tattha sundaranti bhaddakaṃ. Bhaddakatā ca passantassa hitasukhāvahabhāvenāti āha ‘‘atthāvahaṃ sukhāvaha’’nti. Tattha atthāvahanti diṭṭhadhammikasamparāyikaparamatthasaññitahitāvahaṃ. Sukhāvahanti yathāvuttatividhasukhāvahaṃ. Tathārūpānanti tādisānaṃ. Yādisehi pana guṇehi bhagavā samannāgato, tehi catuppamāṇikassa lokassa sabbakālepi accantāya pasādanīyo tesaṃ yathābhūtasabhāvattāti dassento ‘‘yathārūpo’’tiādimāha. Tattha yathābhucca…pe… arahatanti iminā dhammappamāṇānaṃ lūkhappamāṇānañca sattānaṃ bhagavato [Pg.336] pasādāvahataṃ dasseti, taṃdassanena ca itaresampi rūpappamāṇaghosappamāṇānaṃ pasādāvahatā dassitā hotīti daṭṭhabbaṃ tadavinābhāvato. Brahmacariyaṃ pakāsetīti kittisaddo abbhuggatoti evamettha sambandhoti āha ‘‘dassanamattampi sādhu hotīti evamajjhāsayaṃ katvā’’tiādi. Tattha dassanamattampi sādhu hotīti ettha kosiyasakuṇavatthu kathetabbaṃ.

In passages such as this (Jā. 2.18.101), the meaning is 'good' (sundara). Here too, it should be regarded as 'good,' thus he said: '“sādhu kho pana” means “sundaraṃ kho pana” (indeed, it is good).' Therein, 'good' (sundara) means auspicious (bhaddaka). And its auspiciousness is due to its bringing benefit and happiness to one who sees, thus he said: 'It brings benefit, it brings happiness.' Therein, 'bringing benefit' means bringing the welfare designated as pertaining to the present life, the future life, and the ultimate goal. 'Bringing happiness' means bringing the threefold happiness as described. 'Of such a kind' means 'of that sort.' Moreover, with whatever qualities the Blessed One is endowed, by those he is always exceedingly inspiring of faith for the world of four standards, because of their true nature. To show this, he said, 'Of such form,' etc. Therein, by the passage 'as he truly is... up to ...the Arahant,' he shows that the Blessed One inspires faith in beings who measure by the Dhamma and beings who measure by coarse standards. And by showing this, it should be understood that his inspiring of faith in others—those who measure by form and those who measure by sound—is also shown, because of its inseparability from that. The phrase 'He proclaims the holy life' is to be connected with 'the sound of fame has arisen.' Therefore, the commentator said, 'having formed the intention that "even the mere sight is good"...' and so on. Therein, regarding 'even the mere sight is good,' the story of the owl (kosiyasakuṇa) should be told.

2. Yena vā kāraṇenāti hetumhi idaṃ karaṇavacanaṃ. Hetuattho hi kiriyākāraṇaṃ, na karaṇaṃ viya kiriyattho, tasmā nānappakāraguṇavisesādhigamatthā idha upasaṅkamanakiriyāti ‘‘annena vasatī’’tiādīsu viya hetuatthamevetaṃ karaṇavacanaṃ yuttaṃ, na karaṇatthaṃ tassa ayujjamānattāti vuttaṃ ‘‘yena vā kāraṇenā’’ti. Avibhāgato hi satatappavattaniratisayasāduvipulāmatarasasaddhammaphalatāyassa sāduphalaniccaphalitamahārukkhena bhagavā upamito. Sāduphalūpabhogādhippāyaggahaṇeneva hi mahārukkhassa sāduphalatā gahitāti. Upasaṅkamīti upasaṅkamanto. Sampattakāmatāya hi kiñci ṭhānaṃ gacchanto taṃtaṃpadesātikkamanena upasaṅkami upasaṅkamantoti vattabbataṃ labhati. Tenāha ‘‘gatoti vuttaṃ hotī’’ti, upagatoti attho. Upasaṅkamitvāti pubbakālakiriyāniddesoti āha ‘‘upasaṅkamanapariyosānadīpana’’nti. Tatoti yaṃ ṭhānaṃ patto upasaṅkamīti vutto, tato upagataṭṭhānato. Āsannataraṃ ṭhānanti pañhaṃ vā pucchituṃ dhammaṃ vā sotuṃ sakkuṇeyyaṭṭhānaṃ.

2. In 'By whatever reason,' this is an instrumental expression in the sense of cause. For the meaning of cause is the reason for an action, not the meaning of an action like an instrument. Therefore, the action of approaching here is for the purpose of attaining various kinds of special qualities. Just as in phrases like 'he lives by food,' this instrumental expression is suitable only in the sense of cause, not in the sense of instrument, because of the latter's unsuitability. Thus it is said, 'by whatever reason.' Indivisibly, because of possessing the fruit of the good Dhamma—which is the deathless taste that is vast, pleasant, unsurpassed, and constantly occurring—the Blessed One is compared to a great tree that constantly bears sweet fruit. For indeed, only by grasping the intention to enjoy its sweet fruit is the sweet-fruited nature of the great tree grasped. 'He approached' (upasaṅkami) means 'approaching' (upasaṅkamanto). For one who goes to some place with the desire to arrive, by passing beyond this and that region, obtains the state of being called 'he approached' or 'approaching.' Therefore, he said, 'it means 'gone,'' that is, the meaning is 'he has gone to.' 'Having approached' (upasaṅkamitvā) is an indication of a prior-time action; thus, he said, 'it illuminates the conclusion of the approaching.' 'From there' (tato) means from that place he had gone to, the place which he reached and was said 'to approach.' 'A nearer place' is a place where one would be able to ask a question or hear the Dhamma.

Yathā khamanīyādīni pucchantoti yathā bhagavā ‘‘kacci te brāhmaṇa khamanīyaṃ, kacci yāpanīya’’ntiādinā khamanīyādīni pucchanto tena brāhmaṇena saddhiṃ samappavattamodo ahosi. Pubbabhāsitāya tadanukaraṇena evaṃ sopi brāhmaṇo bhagavatā saddhiṃ samappavattamodo ahosīti yojanā. Taṃ pana samappavattamodataṃ upamāya dassetuṃ ‘‘sītodakaṃ viyā’’tiādi vuttaṃ. Sammoditanti saṃsanditaṃ. Ekībhāvanti sammodanakiriyāya samānataṃ ekarūpataṃ. Khamanīyanti ‘‘idaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ dukkhabahulatāya [Pg.337] sabhāvato dussahaṃ, kacci khamituṃ sakkuṇeyyanti pucchati. Yāpanīyanti paccayāyattavuttikaṃ cirappabandhasaṅkhātāya yāpanāya kacci yāpetuṃ sakkuṇeyyaṃ. Sīsarogādiābādhābhāvena kacci appābādhaṃ. Dukkhajīvikābhāvena kacci appātaṅkaṃ. Taṃtaṃkiccakaraṇe uṭṭhānasukhatāya kacci lahuṭṭhānaṃ. Tadanurūpabalayogato kacci balaṃ. Sukhavihārasambhavena kacci phāsuvihāro atthīti tattha tattha kaccisaddaṃ yojetvā attho veditabbo. Balappattā pīti pītiyeva. Taruṇapīti pāmojjaṃ. Sammodaṃ janeti karotīti sammodanikaṃ, tadeva sammodanīyanti āha ‘‘sammodajananato’’ti. Sammoditabbato sammodanīyanti idaṃ pana atthaṃ dassento ‘‘sammodituṃ yuttabhāvato’’ti āha. Saritabbabhāvatoti anussaritabbabhāvato. ‘‘Saraṇīya’’nti vattabbe dīghaṃ katvā ‘‘sāraṇīya’’nti vuttaṃ. Suyyamānasukhatoti āpāthamadhuratamāha. Anussariyamānasukhatoti vimaddaramaṇīyataṃ. Byañjanaparisuddhatāyāti sabhāvaniruttibhāvena tassā kathāya vacanacāturiyamāha. Atthaparisuddhatāyāti atthassa nirupakkilesataṃ. Anekehi pariyāyehīti anekehi kāraṇehi.

Just as he asked about well-being and so forth: Just as the Blessed One, by asking about well-being and so on with the words, 'Brahmin, are you well? Are you getting by?' had a mutually pleasant exchange with that brahmin. By imitating what was spoken first, that brahmin also had a mutually pleasant exchange with the Blessed One—this is the connection. To illustrate that mutually pleasant exchange by means of a simile, it is said, 'like cool water,' and so on. 'Exchanged pleasantries' means conversed. 'Becoming one' means equality and uniformity through the act of exchanging pleasantries. 'Are you well?' means he asks, 'This mechanism of a body, with its four wheels and nine doors, is inherently difficult to endure due to its abundance of suffering—I hope you can endure it.' 'Are you getting by?' means, 'Living dependent on conditions, reckoned as a long and continuous existence—I hope you can maintain yourself.' 'Are you free from illness?' means, 'Due to the absence of ailments such as headaches, I hope you have little sickness.' 'Are you free from affliction?' means, 'Due to the absence of a difficult livelihood, I hope you have little distress.' 'Are you energetic?' means, 'Due to ease in rising for various duties, I hope you are quick to rise.' 'Are you strong?' means, 'Due to the possession of corresponding strength, I hope you have strength.' 'Are you living comfortably?' means, 'Due to the possibility of a comfortable abiding, I hope you have a comfortable abiding.' In each case, the meaning should be understood by connecting the word 'kacci' (I hope). Joy that has attained strength is simply joy. Tender joy is delight. It is conducive to mutual delight because it generates or produces mutual delight. That very thing is called worthy of mutual delight, as stated: 'because it generates mutual delight.' It is also worthy of mutual delight because it is to be delighted in, and showing this meaning, it is stated: 'because it is fit to be delighted in.' 'Because it is to be remembered' means because it is to be recollected. When 'saraṇīya' should be said, 'sāraṇīya' is said, having lengthened the vowel. 'Pleasing to hear' refers to its immediate sweetness. 'Pleasing to recall' refers to its charm when pondered. 'By purity of expression' means the eloquence of that speech due to its natural expression. 'By purity of meaning' means the unblemished nature of the meaning. 'In many ways' means for many reasons.

Atidūraaccāsannapaṭikkhepena nātidūranāccāsannaṃ nāma gahitaṃ, taṃ pana avakaṃsato ubhinnaṃ pasāritahatthāsaṅghaṭṭanena daṭṭhabbaṃ. Gīvaṃ pasāretvāti gīvaṃ parivattanavasena pasāretvā. Meti kattuatthe sāmivacananti āha ‘‘mayā suta’’nti. Jātibrāhmaṇeti jātiyā brāhmaṇe, na bāhitapāpatāyāti vuttaṃ hoti. Khaṇḍiccādibhāvaṃ āpāditeti khaṇḍitadantapalitakesādibhāvaṃ sampāpite. Vuḍḍhimariyādappatteti vuḍḍhiparicchedaṃ sampatte, vuḍḍhipariyantappatteti vuttaṃ hoti. Jātimahallakatāyāti uppattiyā mahallakabhāvena. Mahattaṃ lāti gaṇhātīti mahallako, jātiyā mahallako, na vibhavādināti jātimahallako. Addhānanti dīghakālaṃ. Kittako pana soti āha ‘‘dve tayo rājaparivaṭṭe’’ti, dvinnaṃ tiṇṇaṃ rājūnaṃ rajjapasāsanapaṭipāṭiyoti attho. ‘‘Addhagate’’ti vatvā kathaṃ vayogahaṇaṃ osānavayāpekkhanti āha ‘‘pacchimavayaṃ anuppatte’’ti. Pacchimo tatiyabhāgoti sattasaṭṭhito paṭṭhāya pacchimavayo koṭṭhāso.

By the rejection of what is too far or too near, 'not too far, not too near' is to be taken. This, however, should generally be understood as the touching of the outstretched hands of two people. 'Having extended the neck' means having extended the neck by way of turning. 'Me' is a genitive in the sense of the agent; therefore, he says 'heard by me'. 'A brahmin by birth' means a brahmin by birth, not by having banished evil; thus it is said. 'Brought to the state of broken-toothedness, etc.' means having been brought to the state of having broken teeth, grey hair, and so on. 'Reached the limit of growth' means having reached the boundary of growth; it is said to mean 'having reached the end of growth'. 'Being an elder by birth' means by the state of being an elder through birth. 'He takes or receives greatness', therefore he is an elder; an elder by birth, not by wealth and so on, therefore he is an 'elder by birth'. 'A long time' means a long period. When there is the question, 'How long is that?', he says, 'two or three royal successions'; the meaning is the succession of the reigns of two or three kings. Having said 'advanced in years', how is the taking of the word 'age' with reference to the final age? Therefore, he says 'having reached the final age'. The last, the third part, is the portion of the final age beginning from sixty-seven.

Dutiye [Pg.338] atthavikappe jiṇṇeti nāyaṃ jiṇṇatā vayomattena, atha kho kulaparivaṭṭena purāṇatāyāti āha ‘‘jiṇṇeti porāṇe’’tiādi. Tena tesaṃ brāhmaṇānaṃ kulavasena uditoditabhāvamāha. ‘‘Vayoanuppatte’’ti iminā jātivuḍḍhiyā vakkhamānattā guṇavuḍḍhiyā tato sātisayattā ca ‘‘vuḍḍheti sīlācārādiguṇavuḍḍhiyutte’’ti āha. Tathā jātimahallakatāyapi teneva vakkhamānattā mahallaketi padena vibhavamahattatā yojitā. Maggapaṭipanneti brāhmaṇānaṃ paṭipattividhiṃ upagate taṃ avokkamma caraṇato. Antimavayanti pacchimavayaṃ.

In the second interpretation of the meaning, regarding 'old': this oldness is not merely by age, but rather it is ancientness due to family succession. Therefore, the commentator says, 'old means ancient,' etc. By that, he speaks of the prominent and established status of those brahmins by way of their family lineage. Because 'having reached old age' will be explained as growth by birth, and because growth in qualities is superior to that, the teacher says, 'grown means endowed with the growth of qualities such as virtue and good conduct.' Similarly, in the case of 'being an elder by birth', since this is to be explained by that very term, greatness of wealth is connected with the word 'elder'. 'Entered upon the path' means having undertaken the method of practice of the brahmins and practicing it without transgression. 'The final age' means the last age.

Paccuṭṭhānaṃ nāma āsanā vuṭṭhānanti āha ‘‘nāsanā vuṭṭhahatī’’ti, nisinnāsanato na vuṭṭhātīti attho. Ettha ca jiṇṇe…pe… vayoanuppatteti upayogavacanaṃ āsanā vuṭṭhānakiriyāpekkhaṃ na hoti, tasmā jiṇṇe…pe… vayoanuppatte disvāti ajjhāhāraṃ katvā attho veditabbo. Atha vā paccuggamanakiriyāpekkhaṃ upayogavacanaṃ, tasmā na paccuṭṭhetīti uṭṭhāya paccuggamanaṃ na karotīti attho veditabbo. Paccuggamanampi hi paccuṭṭhānanti vuccati. Vuttañhetaṃ ‘‘ācariyaṃ pana dūratova disvā paccuṭṭhāya paccuggamanakaraṇaṃ paccuṭṭhānaṃ nāmā’’ti. Nāsanā vuṭṭhātīti iminā pana paccuggamanābhāvassa upalakkhaṇamattaṃ dassitanti daṭṭhabbaṃ. Vibhāvane nāma attheti pakativibhāvanasaṅkhāte atthe, na abhivādeti vāti na abhivādetabbanti sallakkhetīti vuttaṃ hoti.

“Paccuṭṭhāna” means rising from one's seat; thus it is said, “He does not rise from his seat,” meaning he does not get up from the seated position. Here, the dative expression in 'when old... or when having reached old age' is not with reference to the act of rising from the seat. Therefore, the meaning should be understood by supplying 'having seen' after 'when old... or when having reached old age'. Alternatively, the dative expression is with reference to the act of going forward to meet. Hence, “he does not rise to greet” means he does not get up and go forward to meet; this is the meaning to be understood. For even going forward to meet is called “paccuṭṭhāna.” This has been stated: “But when seeing the teacher from afar, rising and going forward to meet is called 'paccuṭṭhāna.'” The phrase “he does not rise from his seat” should be seen as merely indicating the absence of going forward to meet. In the sense of 'vibhāvana'—that is, in the sense called 'natural discernment'—it means 'he does not pay respects,' or, 'he discerns that one is not to be paid respects to,' so it is said.

Taṃ aññāṇanti ‘‘ayaṃ mama abhivādanādīni kātuṃ araharūpo na hotī’’ti ajānanavasena pavattaṃ aññāṇaṃ. Olokentoti ‘‘dukkhaṃ kho agāravo viharati appatisso, kiṃ nu kho ahaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkareyyaṃ, garuṃ kareyya’’ntiādisuttavasena (a. ni. 4.21) ñāṇacakkhunā olokento. Nipaccakārārahanti paṇipātārahaṃ. Sampatijātoti muhuttajāto, jātasamanantaramevāti vuttaṃ hoti. Uttarena mukhoti uttarābhimukho, uttaradisābhimukhoti vuttaṃ hoti. Sattapadavītihārena gantvā sakalaṃ dasasahassilokadhātuṃ olokesinti idaṃ ‘‘dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne [Pg.339] sabbā disā viloketi, āsabhiñca vācaṃ bhāsatī’’ti evaṃ pāḷiyaṃ (dī. ni. 2.31) sattapadavītihārūpariṭṭhitassa viya sabbadisānuvilokanassa kathitattā vuttaṃ, na panetaṃ evaṃ daṭṭhabbaṃ, sattapadavītihārato pageva disāvilokanassa katattā. Mahāsatto hi manussānaṃ hatthato muccitvā puratthimadisaṃ olokesi, anekāni cakkavāḷasahassāni ekaṅgaṇāni ahesuṃ. Tattha devamanussā gandhamālādīhi pūjayamānā ‘‘mahāpurisa idha tumhehi sadisopi natthi, kuto uttaritaro’’ti āhaṃsu. Evaṃ catasso disā catasso anudisā heṭṭhā uparīti dasapi disā anuviloketvā attano sadisaṃ adisvā ‘‘ayaṃ uttarā disā’’ti sattapadavītihārena agamāsīti veditabbo. Olokesinti mama puññānubhāvena lokavivaraṇapāṭihāriye jāte paññāyamānaṃ dasasahassilokadhātuṃ maṃsacakkhunāva olokesinti attho.

That ignorance means ignorance arising from not knowing, thinking, 'This one is not of a nature worthy for me to perform acts of respect, etc.' Looking means examining with the eye of wisdom, as in the sutta: 'It is painful to live without respect and reverence. Whom should I honor and respect, a monk or a brahmin?' Worthy of homage means deserving of prostration. Instantly born means born in a moment; that is to say, immediately after birth. Facing north means turned toward the north, facing the northern direction. The statement, 'Having taken seven steps, he surveys the entire ten-thousandfold world-system,' is said because in the Pali passage—'It is the nature, monks, that the newly born Bodhisatta, standing firm on his feet and facing north, takes seven steps, with a white parasol held over him, surveys all directions, and utters the bull-like speech'—the surveying of all directions is described as if for one standing upon the seven steps. But it should not be understood that way, since the surveying of directions was done even before the seven steps. Indeed, the Great Being, freed from the hands of men, looked toward the eastern direction, where many thousands of world-systems appeared as a single plain. There, gods and humans, offering perfumes and garlands, said, 'O Great Man, there is none here equal to you, how much less one superior!' Thus, having surveyed the four directions, the four intermediate directions, below, and above—all ten directions—and seeing no one equal to himself, he thought, 'This is the northern direction,' and went forward with seven steps. Thus it should be understood. Looking means: by the power of his merit, when the miracle of the world-unveiling occurred, he looked with the physical eye itself at the ten-thousandfold world-system that had become apparent. This is the meaning.

Mahāpurisoti jātigottakulappadesādivasena mahantapuriso. Aggoti guṇehi sabbapadhāno. Jeṭṭhoti guṇavaseneva sabbesaṃ vuḍḍhatamo, guṇehi mahallakatamoti vuttaṃ hoti. Seṭṭhoti guṇavaseneva sabbesaṃ pasatthatamo. Atthato pana pacchimāni dve purimasseva vevacanānīti veditabbaṃ. Tayāti nissakke karaṇavacanaṃ. Uttaritaroti adhikataro. Patimānesīti pūjesi. Āsabhinti uttamaṃ. Mayhaṃ abhivādanādiraho puggaloti mayhaṃ abhivādanādikiriyāya araho anucchaviko puggalo. Niccasāpekkhatāya panettha samāso daṭṭhabbo. Tathāgatāti tathāgatato, tathāgatassa santikāti vuttaṃ hoti. Evarūpanti abhivādanādisabhāvaṃ. Paripākasithilabandhananti paripākena sithilabandhanaṃ.

A great person is one who is great by virtue of birth, lineage, clan, region, and so forth. 'The foremost' means the chief of all by means of qualities. 'The eldest' means the most senior among all by virtue of qualities alone; it is said to mean one who is most venerable by means of qualities. 'The best' means the most praised among all by virtue of qualities alone. In meaning, however, it should be known that the latter two terms are synonyms of the first. 'By you' is the instrumental case in the agentive sense. 'Superior' means more excellent. 'Honored' means revered. 'Bull-like' means supreme. 'A person worthy of my salutation and so forth' means a person who is suitable and fit for the act of my salutation and so forth. Here, the compound should be understood as having constant dependence. 'From the Tathāgata' means from the Tathāgata, or from the presence of the Tathāgata, so it is said. 'Of such a nature' means the state of salutation and so forth. 'Having its bond loosened by ripening' means having a loosened bond due to ripening.

3. Taṃ vacananti ‘‘nāhaṃ taṃ brāhmaṇā’’tiādivacanaṃ. ‘‘Nāhaṃ arasarūpo, mādisā vā arasarūpā’’ti vutte brāhmaṇo thaddho bhaveyya. Tena vuttaṃ ‘‘cittamudubhāvajananattha’’nti. Ayañhi pariyāyasaddo desanāvārakāraṇesu vattatīti ettha pariyāyeti desetabbamatthaṃ avagameti bodhetīti pariyāyo, desanā. Pariyāyati aparāparaṃ parivattetīti pariyāyo[Pg.340], vāro. Pariyāyati attano phalaṃ pariggahetvā vattati, tassa vā kāraṇabhāvaṃ gacchatīti pariyāyo, kāraṇanti evaṃ pariyāyasaddassa desanāvārakāraṇesu pavatti veditabbā. Aññāya saṇṭhaheyyāti arahatte patiṭṭhaheyya. Katamo pana soti pariyāyāpekkho pulliṅganiddeso, katamo so pariyāyoti attho. Jātivasenāti khattiyādijātivasena. Upapattivasenāti devesu upapattivasena. Seṭṭhasammatānampīti api-saddena pageva aseṭṭhasammatānanti dasseti. Abhinandantānanti sappītikataṇhāvasena pamodamānānaṃ. Rajjantānanti balavarāgavasena rajjantānaṃ. Rūpādiparibhogena uppannataṇhāyuttasomanassavedanā rūpato nibbattitvā hadayatappanato ambarasādayo viya ‘‘rūparasā’’ti vuccanti. Āviñchantīti ākaḍḍhanti. Vatthārammaṇādisāmaggiyanti vatthuārammaṇādikāraṇasāmaggiyaṃ. Anukkhipantoti attukkaṃsanavasena kathite brāhmaṇassa asappāyabhāvato attānaṃ anukkhipanto anukkaṃsento.

3. ‘That statement’ refers to the words ‘I am not that, brahmin,’ and so on. If it were said, ‘I am not without taste, nor are those like me without taste,’ the brahmin might become obstinate. Therefore, it was said ‘for the purpose of generating softness of mind.’ Here, the term ‘pariyāya’ is used in the contexts of teaching, occasion, and cause. In this context, ‘pariyāya’ means it makes known, conveys, and clarifies the meaning to be taught—this is teaching. ‘Pariyāya’ also means it turns repeatedly—this is occasion. ‘Pariyāya’ means it proceeds having grasped its own fruit, or it becomes a cause for that—this is a cause. Thus, the application of the term ‘pariyāya’ should be understood in the senses of teaching, occasion, and cause. ‘Having understood, he would be established’ means he would be established in Arahantship. But what is ‘that’ (so)? This is a masculine designation referring to the method (pariyāya). The meaning is: ‘What is that method?’ ‘By birth’ means by birth according to caste, such as khattiya and so on. ‘By rebirth’ means by rebirth among the devas. ‘Even of those considered best’ — the word ‘even’ implies, how much more so of those not considered best. ‘Of those who delight’ means of those who rejoice with craving accompanied by joy. ‘Of those who are impassioned’ means of those who are impassioned by the power of strong lust. The pleasant mental feeling associated with craving, arisen from the enjoyment of forms and so forth, having been produced from form and gratifying the heart, is called ‘the taste of form,’ like the taste of the mango fruit and so on. ‘They entice’ means they draw in. ‘In the convergence of basis, object, and so forth’ means in the convergence of conditions such as the basis and object. ‘Not exalting’ means because speaking in a self-exalting manner would be unsuitable for the brahmin, he, not exalting himself, not praising himself.

Etasmiṃ panatthe karaṇe sāmivacananti ‘‘jahitā’’ti etasmiṃ atthe. Tathāgatassāti karaṇe sāmivacanaṃ, tathāgatena jahitāti attho. Mūlanti bhavamūlaṃ. ‘‘Tālavatthuvatthukatā’’ti vattabbe ‘‘oṭṭhamukho’’tiādīsu viya majjhepadalopaṃ katvā akārañca dīghaṃ katvā ‘‘tālāvatthukatā’’ti vuttanti āha ‘‘tālavatthu viya nesaṃ vatthu katanti tālāvatthukatā’’ti. Tattha tālassa vatthu tālavatthu. Yathā ārāmassa vatthubhūtapubbo padeso ārāmassa abhāve ‘‘ārāmavatthū’’ti vuccati, evaṃ tālassa patiṭṭhitokāso samūlaṃ uddharite tāle padesamatte ṭhite tālassa vatthubhūtapubbattā ‘‘tālavatthū’’ti vuccati. Nesanti rūparasādīnaṃ. Kathaṃ pana tālavatthu viya nesaṃ vatthu katanti āha ‘‘yathā hī’’tiādi. Rūpādiparibhogena uppannataṇhāyuttasomanassavedanāsaṅkhātarūparasādīnaṃ cittasantānassa adhiṭṭhānabhāvato vuttaṃ ‘‘tesaṃ pubbe uppannapubbabhāvena vatthumatte cittasantāne kate’’ti. Tattha pubbeti pure, sarāgakāleti vuttaṃ hoti. Tālāvatthukatāti vuccantīti tālavatthu viya attano vatthussa katattā rūparasādayo ‘‘tālāvatthukatā’’ti vuccanti. Etena pahīnakilesānaṃ puna uppattiyā abhāvo dassito.

But in this meaning, the genitive case is used in the sense of the instrumental; that is, in the meaning of ‘jahitā’ (abandoned). 'Tathāgatassa' is the genitive case in the sense of the instrumental; the meaning is 'abandoned by the Tathāgata'. 'Mūlaṃ' means the root of existence. When 'tālavatthuvatthukatā' should be said, like in 'oṭṭhamukho' and so on, by eliding the middle word and making the 'a' vowel long, it is stated as 'tālāvatthukatā'. Thus, he said: 'Tālāvatthukatā means their basis has been made like a palm-tree site'. Therein, the site of a palm tree is a 'palm-tree site' (tālavatthu). Just as a place that was formerly the site of a monastery, even in the absence of the monastery, is called 'a monastery site' (ārāmavatthu), so too, when a palm tree has been uprooted along with its roots and only the place where it stood remains, because it was formerly the site of the palm tree, it is called a 'palm-tree site' (tālavatthu). 'Nesaṃ' refers to the tastes of form and so on. But how is their basis made like a palm-tree site? He said, 'yathā hī', etc. Because of being the foundation for the continuity of consciousness of those things called the tastes of form and so on—which are characterized as pleasant feeling associated with craving that arises through the enjoyment of forms, etc.—it is said: 'their basis having been made in the mere continuity of consciousness, due to their having arisen previously'. Therein, 'pubbe' means 'formerly'; it is said to mean 'in the time of passion'. They are called 'tālāvatthukatā' means: because their own basis has been made like a palm-tree site, the tastes of form and so on are called 'tālāvatthukatā'. By this, the non-re-arising of abandoned defilements is shown.

Aviruḷhidhammattāti [Pg.341] aviruḷhisabhāvatāya. Matthakacchinno tālo pattaphalādīnaṃ avatthubhūto tālāvatthūti āha ‘‘matthakacchinnatālo viya katā’’ti. Etena ‘‘tālāvatthu viya katāti tālāvatthukatā’’ti ayaṃ viggaho dassito. Ettha pana avatthubhūto tālo viya katāti avatthutālākatāti vattabbe visesanassa padassa paranipātaṃ katvā ‘‘tālāvatthukatā’’ti vuttanti daṭṭhabbaṃ. Iminā panatthena idaṃ dasseti – rūparasādivacanena vipākadhammadhammā hutvā pubbe uppannā kusalākusaladhammā gahitā, te uppannāpi matthakasadisānaṃ taṇhāvijjānaṃ maggasatthena chinnattā āyatiṃ tālapattasadise vipākakkhandhe nibbattetuṃ asamatthā jātā, tasmā tālāvatthu viya katāti tālāvatthukatā rūparasādayoti. Imasmiñhi atthe ‘‘abhinandantāna’’nti iminā padena kusalasomanassampi saṅgahitanti vadanti.

‘Having the nature of non-regrowth’ means due to the nature of not growing again. A palm tree with its top cut off, being no basis for leaves, fruits, and so on, is a ‘palm-tree site’. Thus he said, “made like a palm tree with its top cut off.” By this, the analysis: ‘made like a palm-tree site, therefore it is tālāvatthukatā’ is shown. Here, however, it should be understood that when it should be said `avatthutālakatā`, meaning ‘made like a palm tree that has become a non-basis,’ having placed the qualifying term last, it is said `tālāvatthukatā`. By this meaning, this is shown: by the terms ‘taste of form, etc.,’ the wholesome and unwholesome states that arose previously, having become phenomena that are the cause of results, are taken. Although they have arisen, they have become incapable of producing in the future the aggregates of result, which are like palm leaves, because craving and ignorance—which are like the top of the palm tree—have been cut off by the weapon of the path. Therefore, the tastes of form and so on are `tālāvatthukatā`, meaning made like a palm-tree site. Indeed, in this meaning, they say that by this word “abhinandantānaṃ,” even wholesome joy is included.

Anabhāvaṃkatāti ettha anu-saddo pacchā-saddena samānatthoti āha ‘‘yathā nesaṃ pacchābhāvo na hotī’’tiādi. Anuabhāvaṃ gatāti pacchā anuppattidhammatāvasena abhāvaṃ gatā vināsamupagatā, pahīnāti attho. ‘‘Imā anacchariyā gāthāyo paṭibhaṃsū’’ti (mahāva. 7, 8) ettha anacchariyasaddaṃ udāharaṇavasena dassento āha ‘‘yathā anuacchariyā anacchariyā’’ti. Tattha anuacchariyāti savanakāle uparūpari vimhayakarāti attho.

In `Anabhāvaṃkatāti`, he says that the prefix `anu-` has the same meaning as the word `pacchā` (after), stating: “just as their subsequent existence does not occur,” etc. `Anuabhāvaṃ gatāti` means: they have gone to non-existence afterwards, having reached destruction by way of the nature of not arising again; they are abandoned—this is the meaning. In “These wonderful verses occurred to him” (Mahāva. 7, 8), illustrating the word `anacchariya` by way of an example, he says: “just as `anu-acchariyā` is `anacchariyā`.” There, `anu-acchariyā` means causing astonishment again and again at the time of hearing—this is the meaning.

Yañca kho tvaṃ vadesi, so pariyāyo na hotīti yaṃ vandanādisāmaggirasābhāvasaṅkhātaṃ kāraṇaṃ arasarūpatāya vadesi, taṃ kāraṇaṃ na hoti, na vijjatīti attho. Nanu ca brāhmaṇo yaṃ vandanādisāmaggirasābhāvasaṅkhātaṃ pariyāyaṃ sandhāya ‘‘arasarūpo bhavaṃ gotamo’’ti āha, so pariyāyo natthīti vutte vandanādīni bhagavā karotīti āpajjatīti imaṃ aniṭṭhappasaṅgaṃ dassento āha ‘‘kasmā pana bhagavā evamāhā’’tiādi.

And as to what you say, 'that reason does not exist': the reason designated as the absence of the flavor of concord, such as reverence and so on, which you say is without flavor—that reason does not exist, it is not found; this is the meaning. But indeed, the brahmin, with reference to the reason designated as the absence of the flavor of concord, such as reverence and so on, said, 'The venerable Gotama is without flavor.' When it is said that this reason does not exist, it follows that the Blessed One performs reverence and so on. Showing this undesirable consequence, he said, 'Why then does the Blessed One say this?' and so on.

4. Sabbapariyāyesūti sabbavāresu. Sandhāya bhāsitamattanti yaṃ sandhāya brāhmaṇo ‘‘nibbhogo bhavaṃ gotamo’’tiādimāha, bhagavā ca yaṃ sandhāya nibbhogatādiṃ attani anujānāti, taṃ sandhāya bhāsitamattaṃ[Pg.342]. Chandarāgaparibhogoti chandarāgavasena paribhogo. Aparaṃ pariyāyanti aññaṃ kāraṇaṃ.

4. `Sabbapariyāyesūti` means in all instances. `Sandhāya bhāsitamattanti`: It is merely a statement made with reference to that which the brahmin meant when he said, “The venerable Gotama is without enjoyment,” and so on, and that which the Blessed One meant when he acknowledged in himself being without enjoyment, and so on. `Chandarāgaparibhogoti` is enjoyment by way of desire and lust. `Aparaṃ pariyāyanti` means another reason.

5. Kulasamudācārakammanti kulācārasaṅkhātaṃ kammaṃ, kulacārittanti vuttaṃ hoti. Akiriyanti akaraṇabhāvaṃ. Duṭṭhu caritaṃ duccaritaṃ, kāyadvāre bāhullavuttito kāyato pavattaṃ duccaritanti kāyaduccaritaṃ. Taṃ sarūpato dassento ‘‘tattha cā’’tiādimāha. Pāṇātipātaadinnādānamicchācāracetanā veditabbāti ettha (itivu. aṭṭha. 74) pāṇoti paramatthato jīvitindriyaṃ, vohārato satto. Jīvitindriyañcettha rūpārūpavasena veditabbaṃ. Rūpajīvitindriye hi vikopite itarampi taṃsambandhatāya vinassati. Sattoti ca khandhasantāno gahetabbo. Tattha hi sattapaññatti. Saraseneva patanasabhāvassa antarā eva atīva pātanaṃ atipāto, saṇikaṃ patituṃ adatvā sīghaṃ pātananti attho. Atikkamma vā satthādīhi abhibhavitvā pātanaṃ atipāto, pāṇassa atipāto pāṇātipāto, pāṇavadho pāṇaghātoti vuttaṃ hoti. Atthato pana pāṇe pāṇasaññino parassa jīvitindriyupacchedakapayogasamuṭṭhāpikā kāyavacīdvārānamaññatarappavattā vadhakacetanā. Yāya hi cetanāya vattamānassa jīvitindriyassa nissayabhūtesu mahābhūtesu upakkamakaraṇahetukamahābhūtapaccayā uppajjanakamahābhūtā nuppajjissanti, sā tādisappayogasamuṭṭhāpikā cetanā pāṇātipāto. Laddhupakkamāni hi bhūtāni itarabhūtāni viya na visadānīti samānajātiyānaṃ kāraṇāni na honti.

5. `Kulasamudācārakammanti` is the action known as the conduct of a good family; it is said to be `kulacāritta`. `Akiriyanti` is the state of not doing. `Duṭṭhu caritaṃ` is bad conduct, `duccaritaṃ`. Since it occurs frequently through the body-door, misconduct proceeding from the body is `kāyaduccaritaṃ`. Showing this in its own form, he stated the passage beginning with `tattha cā`. Herein, in the statement (Itivuttaka Aṭṭhakathā 74), 'The intentions of taking life, taking what is not given, and sexual misconduct are to be understood,' `pāṇa` (life), in the ultimate sense, is the life faculty; in the conventional sense, it is a being. And herein the life faculty should be understood in terms of material and immaterial. Indeed, when the material life faculty is destroyed, the other also perishes on account of its connection to it. And 'being' should be taken as the continuum of aggregates, for the designation 'being' is there. `Atipāto` is the exceedingly great falling of that which has a nature to fall, occurring without interval; the meaning is causing to fall swiftly, without allowing it to fall slowly. Or, `atipāto` is overcoming or overpowering with a weapon, etc., and causing to fall. The exceedingly great falling with respect to life is `pāṇātipāto`; this is said to be `pāṇavadha` (killing a living being) or `pāṇaghāta` (slaying a living being). But in terms of meaning, `pāṇātipāto` is the volition to kill that occurs through one or the other of the body and speech doors, which initiates the effort that severs the life faculty of another, while one is perceiving that other as a living being. Indeed, that volition which initiates such an effort is `pāṇātipāto`, whereby, on account of the great elements that are the cause of the disruptive effort, the great elements that would be produced do not arise in the great elements that support the existing life faculty. Indeed, elements that have been subjected to an effort are not pure like other elements, and thus are not causes for elements of the same kind.

Etthāha – khaṇe khaṇe nirujjhanasabhāvesu saṅkhāresu ko hantā, ko vā haññati, yadi cittacetasikasantāno, so arūpatāya na chedanabhedanādivasena vikopanasamattho, napi vikopanīyo. Atha rūpasantāno, so acetanatāya kaṭṭhakaliṅgarūpamoti na tattha chedanādinā pāṇātipāto labbhati yathā matasarīre. Payogopi pāṇātipātassa paharaṇappahārādi atītesu vā saṅkhāresu bhaveyya anāgatesu vā paccuppannesu vā, tattha na tāva atītānāgatesu sambhavati tesaṃ abhāvato, paccuppannesu ca saṅkhārānaṃ khaṇikattā saraseneva [Pg.343] nirujjhanasabhāvatāya vināsābhimukhesu nippayojano payogo siyā, vināsassa ca kāraṇarahitattā na paharaṇappahārādippayogahetukaṃ maraṇaṃ, nirīhakatāya ca saṅkhārānaṃ kassa so payogo, khaṇikattā vadhādhippāyasamakālabhijjanato kassa kiriyā, pariyosānakālānavaṭṭhānato kassa vā pāṇātipātakammabaddhoti?

Here it is said: In formations that have the nature of ceasing moment by moment, who is the killer, or who is killed? If it were the continuum of mind and mental factors, that, due to being formless, is not capable of being destroyed by means of cutting, breaking, and so on, nor is it liable to be destroyed. Or, if it were the continuum of form, that, due to being insentient, is like a log of wood; therefore, in that case, the destruction of life is not obtained through cutting and so on, just as in a dead body. The application of effort for the destruction of life—such as striking and hitting—might be in regard to past formations, or future ones, or present ones. Among these, it is not possible in regard to past and future ones, due to their non-existence. And in regard to present formations, because they are momentary, have the nature of ceasing by their own intrinsic nature, and are facing destruction, the application of effort would be pointless. And since destruction is without a cause, death is not caused by the application of effort such as striking and hitting. And due to the inertness of formations, whose application of effort is this? Due to momentariness, since the intention to kill and the breaking of the life-faculty are simultaneous, whose action is it? And because the time of the completion of the action is not established, who then is bound by the kamma of destroying life?

Vuccate – yathāvuttavadhakacetanāsahito saṅkhārānaṃ puñjo sattasaṅkhāto hantā. Tena pavattitavadhappayoganimittaṃ apagatusmāviññāṇajīvitindriyo matavohārappavattinibandhano yathāvuttavadhappayogakaraṇe uppajjanāraho rūpārūpadhammasamūho haññati, kevalo vā cittacetasikasantāno. Vadhappayogāvisayabhāvepi tassa pañcavokārabhave rūpasantānādhīnavuttitāya rūpasantāne parena payojitajīvitindriyupacchedakapayogavasena tannibbattivinibandhakavisadisarūpuppattiyā vihate vicchedo hotīti na pāṇātipātassa asambhavo, napi ahetuko pāṇātipāto, na ca payogo nippayojano. Paccuppannesu saṅkhāresu katapayogavasena tadanantaraṃ uppajjanārahassa saṅkhārakalāpassa tathā anuppattito khaṇikānaṃ saṅkhārānaṃ khaṇikamaraṇassa idha maraṇabhāvena anadhippetattā santatimaraṇassa ca yathāvuttanayena sahetukabhāvato na ahetukaṃ maraṇaṃ, na ca katturahito pāṇātipātapayogo nirīhakesupi saṅkhāresu sannihitatāmattena upakārakesu attano attano anurūpaphaluppādaniyatesu kāraṇesu kattuvohārasiddhito yathā ‘‘padīpo pakāseti, nisākarova candimā’’ti. Na ca kevalassa vadhādhippāyasahabhuno cittacetasikakalāpassa pāṇātipāto icchitabbo santānavasena avaṭṭhitasseva paṭijānanato. Santānavasena vattamānānañca padīpādīnaṃ atthakiriyā dissatīti attheva pāṇātipātena kammabaddho. Ayañca vicāro adinnādānādīsupi yathāsambhavaṃ vibhāvetabbo.

It is said: The collection of formations accompanied by the intention to kill as described, designated as a 'being', is the killer. By that, due to the initiated act of killing, the aggregate of material and immaterial phenomena—which was fit to arise had the aforementioned act of killing not been performed—is destroyed; or merely the continuum of mind and mental factors is. Even when it is not the direct object of the act of killing, for that continuum in the five-aggregate existence, because its occurrence is dependent on the material continuum, when the material continuum is obstructed by another through the act of cutting off the life faculty—by means of the arising of a dissimilar form that hinders its production—a severance occurs. Thus, the taking of life is not impossible, nor is the taking of life uncaused, nor is the effort without purpose. Because, by means of the effort made in the present formations, the aggregate of formations fit to arise immediately thereafter does not arise in that way; and because the momentary death of momentary formations is not intended as 'death' here, while the death of the continuum is intended and, according to the method described, is caused, death is not uncaused. Nor is the act of taking life devoid of an agent. For even in inactive formations, merely by their presence as assisting factors, in causes which are determined to produce their own respective results, the designation of 'agent' is established, just as 'a lamp illuminates' and 'the moon, the night-maker, illuminates.' Nor is the taking of life to be understood as belonging solely to the aggregate of mind and mental factors accompanied by the intention to kill, because it is acknowledged only as established in terms of a continuum. And the functioning of lamps and so on, which proceed in terms of a continuum, is seen. Therefore, one is indeed bound by kamma through the taking of life. This analysis should be made clear in the case of stealing and so on, as is appropriate.

So (ma. ni. aṭṭha. 1.89; dha. sa. aṭṭha. akusalakammapathakathā) ca pāṇātipāto guṇavirahitesu tiracchānagatādīsu pāṇesu khuddake pāṇe appasāvajjo, mahante mahāsāvajjo. Kasmā? Payogamahantatāya, payogasamattepi vatthumahantatāya. Guṇavantesu manussādīsu [Pg.344] appaguṇe pāṇe appasāvajjo, mahāguṇe mahāsāvajjo. Sarīraguṇānaṃ pana samabhāve satipi kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjoti veditabbo.

And that killing of living beings is of little fault in the case of a small living being among those beings devoid of virtues, such as animals; it is of great fault in the case of a large one. Why? Due to the magnitude of the effort. Even when the effort is equal, it is of great fault due to the magnitude of the object. Among virtuous beings such as humans, it is of little fault in the case of a living being of little virtue, and of great fault in the case of one of great virtue. However, even when there is an equality of bodily qualities, it should be understood that it is of little fault due to the mildness of the defilements and the efforts, and of great fault due to their intensity.

Kāyavācāhi na dinnanti adinnaṃ, parasantakaṃ, tassa ādānaṃ adinnādānaṃ. Parassaharaṇaṃ theyyaṃ, corikāti vuttaṃ hoti. Atthato pana parapariggahe parapariggahitasaññino tadādāyakaupakkamasamuṭṭhāpikā kāyavacīdvārānamaññataradvārappavattā theyyacetanā. Taṃ hīne parasantake appasāvajjaṃ, paṇīte mahāsāvajjaṃ. Kasmā? Vatthupaṇītatāya. Vatthusamatte sati guṇādhikānaṃ santake vatthusmiṃ mahāsāvajjaṃ, taṃtaṃguṇādhikaṃ upādāya tato tato hīnaguṇassa santake vatthusmiṃ appasāvajjaṃ.

'Not given' means not given by body or speech; it is the property of another. The taking of that is 'taking what is not given'. Taking what belongs to another is theft; it is said to be stealing. In meaning, however, it is the volition of theft which, in one who perceives an object possessed by another as being possessed by another, gives rise to the effort of taking it, and which proceeds through one or the other of the doors of body and speech. That theft is of little fault in the case of an inferior object belonging to another, and of great fault in the case of a superior one. Why? Because of the superiority of the object. When the objects are equal, it is of great fault in the case of an object belonging to those of superior virtue. Depending on the respective superiority of virtue, the fault is correspondingly little in the case of an object belonging to one of lesser virtue.

Micchā caraṇaṃ micchācāro, methunasamācāresu ekantanindito lāmakācāro. So pana lakkhaṇato asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā. So panesa micchācāro sīlādiguṇavirahite agamanīyaṭṭhāne appasāvajjo, sīlādiguṇasampanne mahāsāvajjo. Tassa cattāro sambhārā – agamanīyavatthu, tasmiṃ sevanacittaṃ, sevanapayogo, maggenamaggappaṭipattiadhivāsananti. Eko payogo sāhatthiko eva.

Wrong conduct is misconduct; in sexual conduct, it is a base conduct that is utterly condemned. By its characteristic, it is the volition to transgress an unapproachable place, proceeding through the body-door, with an intention for what is not the true Dhamma. And this misconduct is of little fault in an unapproachable place devoid of virtues such as morality, but of great fault in one endowed with virtues such as morality. It has four constituents: an unapproachable object, the thought of resorting to it, the effort of resorting, and the consent to the entry of path by path. The one effort is only that done by one's own hand.

Vacīdvāre bāhullavuttito vācato pavattaṃ duccaritanti vacīduccaritaṃ. Taṃ sarūpato dassento āha ‘‘musāvādapisuṇavācāpharusavācāsamphappalāpacetanā veditabbā’’ti. Tattha musāti abhūtaṃ atacchaṃ vatthu. Musā vadīyati vuccati etāyāti musāvādo, atathaṃ vatthuṃ tathato paraṃ viññāpetukāmassa tathāviññattisamuṭṭhāpikā cetanā. So yamatthaṃ bhañjati, tassa appatāya appasāvajjo, mahantatāya mahāsāvajjo. Apica gahaṭṭhānaṃ attano santakaṃ adātukāmatāya natthīti ādinayappavatto appasāvajjo, sakkhinā hutvā atthabhañjanatthaṃ vutto mahāsāvajjo. Pabbajitānaṃ appakampi telaṃ vā sappiṃ vā labhitvā hasādhippāyena ‘‘ajja gāme telaṃ nadī maññe sandatī’’ti pūraṇakathānayena pavatto appasāvajjo, adiṭṭhaṃyeva pana diṭṭhantiādinā nayena vadantānaṃ mahāsāvajjo. Tassa cattāro sambhārā honti – atathaṃ vatthu, visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthaviññāpananti. Eko payogo sāhatthikova. So kāyena vā kāyapaṭibaddhena vā vācāya vā paravisaṃvādakakiriyākaraṇe [Pg.345] daṭṭhabbo. Tāya ce kiriyāya paro tamatthaṃ jānāti, ayaṃ kiriyāsamuṭṭhāpikacetanākkhaṇeyeva musāvādakammunā bajjhati. Yasmā pana yathā kāyakāyapaṭibaddhavācāhi paraṃ visaṃvādeti, tathā ‘‘idamassa bhaṇāhī’’ti āṇāpentopi, paṇṇaṃ likhitvā purato nissajjantopi, ‘‘ayaṃ attho evaṃ veditabbo’’ti kuṭṭādīsu likhitvā ṭhapentopi, tasmā ettha āṇattikanissaggiyathāvarāpi payogā yujjanti. Aṭṭhakathāsu pana anāgatattā vīmaṃsitvā gahetabbā.

Verbal misconduct is misconduct that proceeds from speech, due to its frequent occurrence through the door of speech. To show its nature, it is said: 'The volitions of false speech, divisive speech, harsh speech, and idle chatter are to be understood.' Therein, 'musā' is a non-existent, untrue matter. False speech (musāvāda) is so called because by it something false is spoken; it is the volition of one who desires to make another understand an untrue matter as true, which produces that intimation. Regarding the benefit it destroys, due to its smallness, the fault is small; due to its greatness, the fault is great. Furthermore, for householders, a statement that proceeds in the manner of 'It does not exist,' etc., due to the desire not to give one's own possession, is of small fault. But a statement made after becoming a witness for the purpose of destroying another's welfare is of great fault. For the ordained, having received even a little oil or ghee, a statement made with joking intent in the manner of an old saying, such as, 'Today in the village, I suppose oil flows like a river,' is of small fault. But for those who speak in the manner of 'What was not seen, I saw,' and so on, the fault is great. It has four components: an untrue matter, the mind desiring to deceive, the effort born of that, and making another know that meaning. The one effort is only that done by one's own hand. It is to be seen in the act of deceiving another by body, by what is connected to the body, or by speech. If by that action another person understands that meaning, one is bound by the kamma of false speech at the very moment of the volition that originates the action. But since, just as one deceives another by body, by what is connected to the body, and by speech, so too one deceives even when commanding, 'Say this to him,' even when writing a letter and dispatching it before someone, and even when writing on a wall, etc., 'This matter is to be understood thus,' and placing it there; therefore, here, efforts by command, by dispatch, and by fixed placement are also applicable. But since these have not come down in the commentaries, they should be understood after investigation.

Pisatīti pisuṇā, samagge satte avayavabhūte vagge bhinne karotīti attho. Niruttinayena vā piyasuññakaraṇato pisuṇā. Yāya hi vācāya yassa taṃ vācaṃ bhāsati, tassa hadaye attano piyabhāvaṃ, parassa ca piyasuññabhāvaṃ karoti, sā pisuṇavācā. Lakkhaṇato pana saṃkiliṭṭhacittassa paresaṃ vā bhedāya attano piyakamyatāya vā kāyavacīpayogasamuṭṭhāpikā cetanā pisuṇavācā pisuṇaṃ vadati etāyāti katvā. Sā yassa bhedaṃ karoti, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. Tassā cattāro sambhārā – bhinditabbo paro, ‘‘iti ime nānā bhavissanti vinā bhavissantī’’ti bhedapurekkhāratā vā ‘‘iti ahaṃ piyo bhavissāmi vissāsiko’’ti piyakamyatā vā, tajjo vāyāmo, tassa tadatthavijānananti. Pare pana abhinne kammapathabhedo natthi, bhinne eva hoti.

It is called 'divisive' (pisuṇā) because it destroys (pisati); the meaning is that it causes division among united beings or among groups that have become factions. Or, by way of etymology, it is 'divisive' because it makes affection void (piya-suñña). For indeed, by whichever speech one speaks that speech to someone, it creates in that person's heart affection for oneself and a state of voidness of affection for the other; that is divisive speech. By way of characteristic, however, divisive speech is the volition of one with a defiled mind that gives rise to bodily and verbal exertion, either for the purpose of dividing others or out of a desire to be liked, on account of speaking what is divisive by means of it. If it causes division for one of little virtue, the fault is minor; if for one of great virtue, the fault is great. It has four constituents: another person to be divided; the intention to divide, thinking, 'Thus, these people will become separate, they will be apart,' or the desire to be liked, thinking, 'Thus, I will become dear and trusted'; the corresponding effort; and the other's understanding of its meaning. However, when others are not yet divided, there is no breach of the course of action; it occurs only when they are divided.

Pharusayatīti pharusā, vācā. Yāya hi vācāya attānampi parampi pharusaṃ sinehābhāvena lūkhaṃ karoti, sā pharusavācā. Atha vā sayampi pharusā domanassasamuṭṭhitattā sabhāvenapi kakkasā neva kaṇṇasukhā na hadayasukhāti pharusavācā. Ettha pana paresaṃ mammacchedanavasena pavattiyā ekantaniṭṭhuratāya sabhāvena kāraṇavohārena ca vācāya pharusasaddappavatti daṭṭhabbā. Taṃ pharusaṃ vadati etāyāti pharusavācā, parassa mammacchedakakāyavacīpayogasamuṭṭhāpikā ekantapharusā cetanā. Tassā āvibhāvatthamidaṃ vatthu – eko kira dārako mātu vacanaṃ anādiyitvā araññaṃ gacchati, taṃ mātā nivattetuṃ asakkontī ‘‘caṇḍā taṃ mahiṃsī anubandhatū’’ti akkosi. Athassa tatheva araññe mahiṃsī uṭṭhāsi. Dārako ‘‘yaṃ mama mātā mukhena kathesi, taṃ mā hotu. Yaṃ cittena cintesi, taṃ hotū’’ti saccakiriyamakāsi. Mahiṃsī tattheva baddhā viya aṭṭhāsi[Pg.346]. Evaṃ mammacchedakopi payogo cittasaṇhatāya pharusavācā na hoti. Mātāpitaro hi kadāci puttake evampi vadanti ‘‘corā vo khaṇḍākhaṇḍikaṃ karontū’’ti, uppalapattampi ca nesaṃ upari patantaṃ na icchanti. Ācariyupajjhāyā ca kadāci nissitake evaṃ vadanti ‘‘kiṃ ime ahirikā anottappino caranti, niddhamatha ne’’ti. Atha ca nesaṃ āgamādhigamasampattiṃ icchanti, yathā cittasaṇhatāya pharusavācā na hoti, evaṃ vacanasaṇhatāya apharusavācāpi na hoti. Na hi mārāpetukāmassa ‘‘imaṃ sukhaṃ sayāpethā’’ti vacanaṃ apharusavācā hoti, cittapharusatāya pana esā pharusavācāva. Sā yaṃ sandhāya pavattitā, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. Tassā tayo sambhārā – akkositabbo paro, kupitacittaṃ, akkosanāti.

It is called 'harsh' (pharusā) speech because it makes harsh (pharusayati). Indeed, the speech by which one makes oneself and others harsh and coarse through lack of affection is harsh speech. Or alternatively, it is itself harsh because it arises from displeasure, and by its nature is coarse, neither pleasant to the ear nor pleasant to the heart—thus, it is harsh speech. Herein, however, the occurrence of the word 'harsh' in relation to speech should be understood as referring to its nature of being utterly cruel, which proceeds by way of wounding others' vital points, and also by way of causal designation. That by which one speaks harshly is harsh speech: the utterly harsh volition that gives rise to bodily and verbal exertion that wounds another's vital points. To make this manifest, here is a story: A certain boy, not heeding his mother's words, went into the forest. His mother, being unable to make him return, cursed him, saying, “May a fierce she-buffalo pursue you!” Then, just as she had said, a she-buffalo arose for him in the forest. The boy made an act of truth, saying, “May what my mother spoke with her mouth not come to be. May what she thought with her mind come to be.” The she-buffalo stood right there as if bound. Thus, even an exertion that wounds the vital points is not harsh speech due to the gentleness of the mind. Indeed, parents sometimes say to their children, “May thieves cut you piece by piece!” yet they do not wish even a lotus petal to fall upon them. And teachers and preceptors sometimes say to their pupils, “Why do these shameless and reckless ones wander about? Expel them!” And yet, they desire for them accomplishment in learning and realization. Just as, due to the gentleness of the mind, it is not harsh speech, so too, due to the gentleness of the words, it is not non-harsh speech. Indeed, for one who wishes to have someone killed, the words, 'Let this one sleep peacefully,' are not non-harsh speech; rather, due to the harshness of the mind, this is indeed harsh speech. That harsh speech, in reference to the person it is uttered against, is of little fault when that person has few qualities, and of great fault when that person has great qualities. It has three components: another person to be reviled, an angry mind, and the act of reviling.

Saṃ sukhaṃ hitañca phalati visarati vināsetīti samphaṃ, attano paresañca anupakārakaṃ yaṃ kiñci, samphaṃ palapati etāyāti samphappalāpo, anatthaviññāpikakāyavacīpayogasamauṭṭhāpikā akusalacetanā. So āsevanamandatāya appasāvajjo, āsevanamahantatāya mahāsāvajjo. Tassa dve sambhārā – bhāratayuddhasītāharaṇādiniratthakakathāpurekkhāratā, tathārūpīkathākathanañca. Pare pana taṃ kathaṃ agaṇhante kammapathabhedo natthi, parena pana samphappalāpe gahiteyeva hoti.

That which splits apart, scatters, and destroys happiness and welfare is called `sampha`. Whatever is unhelpful to oneself and others is `sampha`. That by which one utters `sampha` is frivolous talk (`samphappalāpa`): an unwholesome volition that makes known what is unbeneficial and gives rise to bodily and verbal exertion. Through little indulgence, it is of little fault; through much indulgence, it is of great fault. It has two components: placing at the forefront meaningless talk such as the Bhārata war and the abduction of Sītā, and the speaking of such talk. However, if others do not accept that talk, there is no breach of the course of action; it occurs only when the frivolous talk is accepted by another.

Abhijjhābyāpādamicchādiṭṭhiyoti ettha parasampattiṃ abhimukhaṃ jhāyatīti abhijjhā, parasampattīsu lobho. Sā pana ‘‘aho vata idaṃ mamassā’’ti evaṃ parabhaṇḍābhijjhāyanalakkhaṇā. Adinnādānaṃ viya appasāvajjā mahāsāvajjā ca. Tassā dve sambhārā – parabhaṇḍaṃ, attano pariṇāmanañca. Parabhaṇḍavatthuke hi lobhe uppannepi na tāva kammapathabhedo hoti, yāva ‘‘aho vata idaṃ mamassā’’ti attano na pariṇāmeti.

Herein, `abhijjhā` (covetousness) is so called because it covets (`jhāyati`) facing towards (`abhimukhaṃ`) another's property; it is greed for another's property. It has the characteristic of coveting another's goods with the thought, 'Oh, would that this were mine!' Like taking what is not given, it is of little fault and of great fault. It has two components: another's goods, and inclining them towards oneself. For even when greed arises with another's goods as its object, there is no breach of the course of action so long as one does not incline it towards oneself, thinking, 'Oh, would that this were mine!'

Hitasukhaṃ byāpādeti vināsetīti byāpādo, paṭigho. So paravināsāya manopadosalakkhaṇo. So pharusavācā viya appasāvajjo mahāsāvajjo ca. Tassa dve sambhārā – parasatto, tassa ca vināsanacintā. Parasattavatthuke hi kodhe uppannepi na tāva kammapathabhedo hoti, yāva ‘‘aho vatāyaṃ ucchijjeyya vinasseyyā’’ti tassa vināsanaṃ na cinteti.

It harms and destroys welfare and happiness, thus it is called `byāpāda` (ill will); it is aversion (`paṭigha`). It has the characteristic of corruption of mind for the sake of another's destruction. Like harsh speech, it is of little fault and of great fault. It has two components: another being, and the thought of that being's destruction. For even when anger arises with another being as its object, there is no breach of the course of action so long as one does not think of that being's destruction, thinking, 'Oh, would that this one be cut off, would that they be destroyed!'

Yathābhuccagahaṇābhāvena [Pg.347] micchā passatīti micchādiṭṭhi. Sā ‘‘natthi dinna’’ntiādinā nayena viparītadassanalakkhaṇā. Samphappalāpo viya appasāvajjā mahāsāvajjā ca. Apica aniyatā appasāvajjā, niyatā mahāsāvajjā. Tassa dve sambhārā – vatthuno gahitākāraviparītatā, yathā ca taṃ gaṇhāti, tathābhāvena tassupaṭṭhānanti. Tattha natthikāhetukaaariyadiṭṭhīhi eva kammapathabhedo hoti.

Because it sees wrongly due to the absence of grasping what is actual, it is called wrong view. It has the characteristic of seeing pervertedly, in the manner of 'There is no [fruit of what is] given,' and so on. Like frivolous talk, it is of little fault and of great fault. Moreover, the indeterminate wrong view is of little fault; the fixed wrong view is of great fault. It has two components: the perversion in the mode of grasping the object, and its appearance to one in that very manner in which one grasps it. Therein, the breach of the course of action occurs only through the nihilistic view, the rootless view, and the inefficacy-of-action view.

‘‘Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammāna’’nti sāmaññavacanepi pārisesañāyato vuttāvasesā akusalā dhammā gahetabbāti āha ‘‘ṭhapetvā te dhamme’’tiādi. Te yathāvuttakāyaduccaritādike akusaladhamme ṭhapetvāti attho. Anekavihitāti anekappakārā.

Regarding 'Of many-fold, evil, unwholesome states'—even in this general statement, by the principle of what remains, the unwholesome states left over from what was stated are to be understood. Thus, it is said, 'setting aside those states,' and so on. The meaning is: setting aside those unwholesome states, such as the aforesaid bodily misconduct and so on. 'Many-fold' means of many kinds.

6. Ayaṃ lokatantīti ayaṃ vuḍḍhānaṃ abhivādanādikiriyālakkhaṇā lokappaveṇī. Anāgāmibrahmānaṃ alaṅkārādīsu anāgāmibhikkhūnañca cīvarādīsu nikantivasena rāguppatti hotīti anāgāmimaggena pañcakāmaguṇikarāgasseva pahānaṃ veditabbanti āha ‘‘pañcakāmaguṇikarāgassā’’ti. Rūpādīsu pañcasu kāmaguṇesu vatthukāmakoṭṭhāsesu uppajjamāno rāgo ‘‘pañcakāmaguṇikarāgo’’ti veditabbo. Koṭṭhāsavacano hettha guṇasaddo ‘‘vayoguṇā anupubbaṃ jahantī’’tiādīsu (saṃ. ni. 1.4) viya. Dvīsu akusalacittesūti domanassasahagatesu dvīsu akusalacittesu. Mohassa sabbākusalasādhāraṇattā āha ‘‘sabbākusalasambhavassā’’ti. Avasesānanti sakkāyadiṭṭhiādīnaṃ.

6. 'This is the way of the world' means: this is the world's tradition, characterized by the act of paying homage to elders and so on. For non-returner brahmās in regard to ornaments and the like, and for non-returner bhikkhus in regard to robes and the like, the arising of lust occurs through the power of desire. Thus, it should be known that by the path of the non-returner, only lust related to the five strands of sensual pleasure is abandoned; hence it is said, 'of lust related to the five strands of sensual pleasure.' Lust that arises in the portions of objective sensuality, which are the five strands of sensual pleasure such as forms, etc., is to be known as 'lust related to the five strands of sensual pleasure.' Herein, the word 'guṇa' has the meaning of 'portion,' as in 'the portions of age are gradually abandoned,' and so on. 'In the two unwholesome consciousnesses' means in the two unwholesome consciousnesses accompanied by displeasure. Because delusion is common to all unwholesome states, it is said, 'of that which arises in all unwholesome states.' 'Of the remaining' means of identity view and so on.

7. Jigucchati maññeti ‘‘ahamabhijāto rūpavā paññavā, kathaṃ nāma aññesaṃ abhivādanādiṃ kareyya’’nti jigucchati viya jigucchatīti vā sallakkhemi. Akosallasambhūtaṭṭhenāti aññāṇasambhūtaṭṭhena. Akusale dhamme jigucchamāno tesaṃ samaṅgībhāvampi jigucchatīti vuttaṃ ‘‘akusalānaṃ dhammānaṃ samāpattī’’ti. Samāpattīti etasseva vevacanaṃ samāpajjanā samaṅgibhāvoti. Maṇḍanakajātiyoti maṇḍanasabhāvo, maṇḍanasīloti attho. Jegucchitanti jigucchanasīlataṃ.

7. He is disgusted, he conceives, 'I am of high birth, handsome, and wise; how indeed could I pay homage, etc., to others?' Thus, he is disgusted as if thinking this, or I understand it simply as he is disgusted. 'In the sense of arising from unskillfulness' means in the sense of arising from ignorance. Being disgusted with unwholesome states, he is also disgusted with being endowed with them; thus it is said, 'attainment of unwholesome states.' 'Attainment' is a synonym for this very word, meaning entering into or association. 'Of an adorning nature' means having a nature of adornment; the meaning is having a habit of adornment. 'Despicable' means having a nature of despising.

8. Lokajeṭṭhakakammanti loke jeṭṭhakānaṃ kattabbakammaṃ, loke vā seṭṭhasammataṃ kammaṃ. Tatrāti yathāvuttesu dvīsupi atthavikappesu. Padābhihito [Pg.348] attho padattho, byañjanatthoti vuttaṃ hoti. Vinayaṃ vā arahatīti ettha vinayanaṃ vinayo, niggaṇhananti attho. Tenāha ‘‘niggahaṃ arahatīti vuttaṃ hotī’’ti. Nanu ca paṭhamaṃ vuttesu dvīsupi atthavikappesu sakatthe arahatthe ca bhaddhitapaccayo saddalakkhaṇato dissati, na pana ‘‘vinayāya dhammaṃ desetī’’ti imasmiṃ atthe, tasmā kathamettha taddhitapaccayoti āha ‘‘vicitrā hi taddhitavuttī’’ti. Vicitratā cettha lokappamāṇato veditabbā. Tathā hi yasmiṃ yasmiṃ atthe taddhitappayogo lokassa, tattha tattha taddhitavutti lokato siddhāti vicitrā taddhitavutti. Tasmā yathā ‘‘mā saddamakāsī’’ti vadanto ‘‘māsaddiko’’ti vuccati, evaṃ vinayāya dhammaṃ desetīti venayikoti vuccatīti adhippāyo.

8. ‘Lokajeṭṭhakakamma’ means a deed to be done by the foremost in the world, or a deed esteemed as supreme in the world. ‘Therein’ refers to both interpretations of meaning mentioned above. The meaning conveyed by the term is the term-meaning; that is to say, the literal meaning. In ‘or is worthy of discipline,’ discipline (vinaya) means training (vinayana), which has the sense of reproof. Therefore, the author says, ‘It means one is worthy of reproof.’ Now, in the first two interpretations of meaning mentioned, the taddhita suffix is seen according to grammatical rule in its own sense and in the sense of worthiness, but not in the sense of ‘he teaches the Dhamma for discipline.’ Therefore, how is the taddhita suffix applicable here? The author says, ‘For the application of taddhita suffixes is varied.’ This variety here should be understood according to worldly usage. For indeed, in whatever sense the use of a taddhita suffix is found in the world, in that very sense the application of the taddhita suffix is established by worldly convention—thus, the application of taddhita suffixes is varied. Therefore, just as one who says, ‘Do not make a sound,’ is called ‘māsaddika,’ so too one who teaches the Dhamma for discipline is called ‘venayika’—this is the intended meaning.

9. Kapaṇapurisoti guṇavirahitatāya dīnamanusso. Byañjanāni avicāretvāti tissadattādisaddesu viya ‘‘imasmiṃ atthe ayaṃ nāma paccayo’’ti evaṃ byañjanaṃ vicāraṃ akatvā, anipphannapāṭipadikavasenāti vuttaṃ hoti.

9. ‘Kapaṇapurisa’ (a wretched man) means a lowly person on account of being devoid of virtue. ‘Without analyzing the expressions’ means without making an analysis of the expression as in words like ‘Tissadatta’ and so forth, to determine, ‘This is the suffix in this meaning’—that is to say, it is spoken in the sense of an underived nominal stem.

10. Devalokagabbhasampattiyāti vatvā ṭhapetvā bhummadeve sesesu devesu gabbhaggahaṇassa abhāvato paṭisandhiyevettha gabbhasampattīti veditabbāti vuttamevatthaṃ vivaritvā dassento āha ‘‘devalokapaṭisandhipaṭilābhāya saṃvattatī’’ti. Assāti abhivādanādisāmīcikammassa. Mātukucchismiṃ paṭisandhiggahaṇe dosaṃ dassentoti mātito aparisuddhabhāvaṃ dassento, akkositukāmassa dāsiyā puttoti dāsikucchismiṃ nibbattabhāve dosaṃ dassetvā akkosanaṃ viya bhagavato mātukucchismiṃ paṭisandhiggahaṇe dosaṃ dassetvā akkosantopi evamāhāti adhippāyo. Gabbhatoti devalokapaṭisandhito. Tenevāha ‘‘abhabbo devalokūpapattiṃ pāpuṇitunti adhippāyo’’ti. Hīno vā gabbho assāti apagabbhoti imassa viggahassa ekena pariyāyena adhippāyaṃ dassento āha ‘‘devalokagabbhaparibāhirattā āyatiṃ hīnagabbhapaṭilābhabhāgītī’’ti. Iti-saddā [Pg.349]e hetuattho, yasmā āyatimpi hīnagabbhapaṭilābhabhāgī, tasmā hīno vā gabbho assāti apagabbhoti adhippāyo.

10. Having stated ‘by the attainment of a womb in the heavenly world,’ and setting aside the terrestrial deities, since among the other devas there is no conception in a womb, it should be understood that here rebirth-linking itself is ‘womb-attainment.’ Clarifying this very meaning, the author says, ‘It leads to the acquisition of rebirth-linking in the heavenly world.’ ‘Of this’ refers to proper conduct such as respectful salutation. ‘Showing a fault in taking rebirth-linking in a mother’s womb’ means showing the state of impurity derived from the mother. Just as one wishing to revile might do so by pointing out the fault of being born in a slave’s womb, saying, ‘Son of a slave woman!’, so too, one who reviles the Blessed One by pointing out the fault of His taking rebirth-linking in a mother’s womb also speaks thus—this is the intention. ‘From the womb’ means from rebirth-linking in the heavenly world. Therefore, he said that the intention is: ‘He is incapable of attaining arising in the heavenly world.’ Alternatively, ‘he has an inferior womb’ is ‘apagabbha’. Showing the intention of this analysis in one way, the author states: ‘Because he is excluded from the womb of the heavenly world, he is destined for obtaining an inferior womb in the future.’ The word ‘iti’ here has the meaning of a reason: because he is destined for obtaining an inferior womb in the future, therefore, the intention is ‘or he has an inferior womb,’ thus he is ‘apagabbha’.

Puna tasseva viggahassa kodhavasena…pe… dassentoti heṭṭhā vuttanayassa anurūpaṃ katvā adhippāyaṃ dassento āha ‘‘hīno vāssa mātukucchismiṃ gabbhavāso ahosīti adhippāyo’’ti. Gabbha-saddo atthi mātukucchipariyāyo ‘‘gabbhe vasati māṇavo’’tiādīsu (jā. 1.15.363) viya. Atthi mātukucchismiṃ nibbattasattapariyāyo ‘‘antamaso gabbhapātanaṃ upādāyā’’tiādīsu (mahāva. 129) viya. Tattha mātukucchipariyāyaṃ gahetvā atthaṃ dassento āha ‘‘anāgate gabbhaseyyā’’ti. Gabbhe seyyā gabbhaseyyā. Anuttarena maggenāti aggamaggena. Kammakilesānaṃ maggena vihatattā āha ‘‘vihatakāraṇattā’’ti. Itarā tissopīti aṇḍajasaṃsedajaopapātikā. Ettha ca yadipi ‘‘apagabbho’’ti imassa anurūpato gabbhaseyyā eva vattabbā, pasaṅgato pana labbhamānaṃ sabbampi vattuṃ vaṭṭatīti punabbhavābhinibbattipi vuttāti veditabbā.

Again, by way of abbreviation of the same analysis... and so on... intending to show the meaning, he explains in accordance with the method stated below: ‘The meaning is that his dwelling in the mother’s womb was inferior.’ The word ‘gabbha’ has the sense of ‘mother’s womb,’ as in such phrases as ‘the young man dwells in the womb.’ It also has the sense of a being produced in the mother’s womb, as in such phrases as ‘even with reference to causing a miscarriage.’ Therein, taking the sense of ‘mother’s womb,’ he explains the meaning, saying: ‘future lying in a womb.’ ‘Gabbhaseyyā’ is lying in a womb. ‘By the unsurpassed path’ means by the path of Arahantship. Because kamma and defilements have been struck down by the path, he says, ‘because the cause has been destroyed.’ ‘The other three’ refers to the egg-born, the moisture-born, and the spontaneously born. And here, although in accordance with the word ‘apagabbho,’ only ‘lying in a womb’ should be stated, it is suitable to state everything obtainable by implication; thus, it should be known that the arising of a new existence is also stated.

Idāni sattapariyāyassa gabbhasaddassa vasena viggahanānattaṃ dassento āha ‘‘apicā’’tiādi. Imasmiṃ pana vikappe gabbhaseyyā punabbhavābhinibbattīti ubhayampi gabbhaseyyavaseneva vuttantipi vadanti. Nanu ca ‘‘āyatiṃ gabbhaseyyā pahīnā’’ti (pārā. 10) vuttattā gabbhassa seyyā eva pahīnā, na pana gabbhoti āpajjatīti āha ‘‘yathā cā’’tiādi. Atha ‘‘abhinibbattī’’ti ettakameva avatvā punabbhavaggahaṇaṃ kimatthanti āha ‘‘abhinibbatti ca nāmā’’tiādi. Apunabbhavabhūtāti khaṇe khaṇe uppajjamānānaṃ dhammānaṃ abhinibbatti.

Now, to show the variety of analyses based on the word ‘gabbha’ in the sense of a being, he says, ‘Moreover,’ and so on. In this alternative explanation, however, some say that both ‘gabbhaseyyā’ (lying in a womb) and ‘punabbhavābhinibbatti’ (the arising of a new existence) are spoken of by means of ‘lying in a womb’ alone. But is it not so that since it is said, ‘In the future, lying in a womb is abandoned,’ it follows that only the lying in the womb is abandoned, not the womb itself? To this, he says, ‘Just as,’ and so on. Then, instead of stating only ‘abhinibbattī’ (arising), for what purpose is the inclusion of ‘punabbhava’ (rebirth)? He says, ‘And arising,’ and so on. ‘Of the nature of not being a future becoming’ means the arising of phenomena that are arising moment by moment.

11. Dhammadhātunti ettha dhamme anavasese dhāreti yāthāvato upadhāretīti dhammadhātu, dhammānaṃ yathāsabhāvato avabujjhanasabhāvo, sabbaññutaññāṇassetaṃ adhivacanaṃ. Paṭivijjhitvāti sacchikatvā, paṭilabhitvāti attho, paṭilābhahetūti vuttaṃ hoti. Desanāvilāsappatto hotīti rucivasena parivattetvā desetuṃ samatthatā desanāvilāso, taṃ patto adhigatoti attho. Karuṇāvipphāranti sabbasattesu mahākaruṇāya pharaṇaṃ. Tādiguṇalakkhaṇameva puna upamāya vibhāvetvā [Pg.350] dassento āha ‘‘pathavīsamacittata’’nti. Yathā pathavī suciasucinikkhepachedanabhedanādīsu na vikampati, anurodhavirodhaṃ na pāpuṇāti, evaṃ iṭṭhāniṭṭhesu lābhālābhādīsu anurodhavirodhappahānato avikampitacittatāya pathavīsamacittatanti attho. Akuppadhammatanti ettha ‘‘akuppadhammo nāma phalasamāpattī’’ti tīsupi gaṇṭhipadesu vuttaṃ. ‘‘Paresu pana akkosantesupi attano pathavīsamacittatālakkhaṇaṃ akujjhanasabhāvatanti evamettha attho gahetabbo’’ti amhākaṃ khanti. Jarāya anusaṭanti jarāya paliveṭhitaṃ. Vaṭṭakhāṇubhūtanti anekesaṃ anayabyasanānaṃ nipātalakkhaṇatthambhabhūtatāya saṃsārakhāṇubhūtaṃ. Brāhmaṇassa vuḍḍhatāya āsannavuttimaraṇanti sambhāvanavasena ‘‘ajja maritvā’’tiādi vuttaṃ. Mahantena kho pana ussāhenāti ‘‘sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti evaṃ sañjātamahussāhena. Appaṭisamaṃ purejātabhāvanti anaññasādhāraṇaṃ purejātabhāvaṃ. Natthi etassa paṭisamoti appaṭisamo, purejātabhāvo.

11. Here, regarding ‘dhammadhātu’: it is ‘dhammadhātu’ because it holds all phenomena without remainder and ascertains them as they truly are. It is the nature of understanding phenomena according to their true essence; this is a designation for the knowledge of omniscience. ‘Having penetrated’ means having realized, or having attained; it is said to be the cause of attainment. ‘Having attained the elegance of teaching’ means the ability to teach by adapting it according to one's liking is the elegance of teaching; the meaning is having reached and attained that. ‘Pervasion of compassion’ means the pervasion with great compassion toward all beings. Again, illustrating the characteristic of such qualities with a simile and making it clear, he said, ‘a mind like the earth.’ Just as the earth does not tremble when subjected to the depositing of clean or unclean things, cutting, splitting, and so on, and does not encounter favor or opposition, so too, by abandoning favor and opposition toward the desirable and undesirable, gain and loss, and so on, due to an unshaken mind, there is a mind like the earth—this is the meaning. Regarding ‘unshakable nature,’ here it is stated in all three sub-commentaries: ‘The unshakable nature is the attainment of fruition.’ ‘But toward others, even when they are reviling, the characteristic of one's own earth-like mind is the nature of not becoming angry’—this is how the meaning should be understood here; this is our preference. ‘Afflicted by old age’ means enveloped by old age. ‘Being like a stake in the round of existence’ means being like a stake in saṃsāra due to being a post which is the mark for the falling of many misfortunes and calamities. ‘For the brahmin, due to old age, death is near’—this is said by way of possibility, such as, ‘Today he may die.’ ‘But with great effort’ means with the great effort that has thus arisen from thinking, ‘Indeed, it is good to see such arahants.’ ‘Unequaled precedence’ means precedence that is not common to others. ‘There is no equal to this,’ thus it is ‘unequaled’; this refers to the state of precedence.

‘‘Apī’’ti avatvā ‘‘pī’’ti vadanto pi-saddopi visuṃ atthi nipātoti dasseti. Sambhāvanattheti ‘‘api nāmevaṃ siyā’’ti vikappanattho sambhāvanattho, tasmiṃ jotakatāya pisaddo vattati. Vacanasiliṭṭhatāyāti vacanassa madhurabhāvatthaṃ, mudubhāvatthanti attho. Evañhi loke siliṭṭhavacanaṃ hotīti evaṃ ekameva gaṇanaṃ avatvā aparāya gaṇanāya saddhiṃ vacanaṃ loke siliṭṭhavacanaṃ hoti yathā ‘‘dve vā tīṇi vā udakaphusitānī’’ti. Sammā adhisayitānīti pādādīhi attanā nesaṃ kiñci upaghātaṃ akarontiyā bahivātādiparissayaparihāratthaṃ sammadeva upari sayitāni. Upariattho hettha adhi-saddo. Utuṃ gaṇhāpentiyāti tesaṃ allasinehapariyādānatthaṃ attano kāyusmāvasena utuṃ gaṇhāpentiyā. Tenāha ‘‘usmīkatānī’’ti. Sammā paribhāvitānīti sammadeva sabbaso kukkuṭavāsanāya vāsitāni. Tenāha ‘‘kukkuṭagandhaṃ gāhāpitānī’’ti.

By not saying ‘api’ but saying ‘pi,’ he shows that the particle ‘pi’ also exists as a separate particle. In the sense of possibility: ‘api nāmevaṃ siyā’ (perhaps it would be so) expresses a conjectural meaning, a meaning of possibility. The particle ‘pi’ functions to indicate this. ‘For the sake of elegance of speech’ means for the sake of the sweetness of speech, for the sake of its gentleness—this is the meaning. For in the world, elegant speech occurs when, instead of stating a single count, one combines the speech with another count, such as ‘two or three drops of water.’ ‘Properly brooded upon’ means they were sat upon from above, without her causing any harm to them with her feet, etc., in order to protect them from external dangers such as wind. Here, the prefix ‘adhi-’ has the meaning of ‘above.’ ‘Causing them to take on warmth’ means causing them to take on warmth through the heat of her own body in order to end their dampness and moisture. Hence, he says, ‘warmed.’ ‘Properly perfumed’ means thoroughly and completely scented with the aroma of a hen. Therefore, he says, ‘imbued with the scent of a hen.’

Ettha ca sammā parisedanaṃ kukkuṭagandhaparibhāvanañca sammā adhisayananipphattiyā ānubhāvanipphāditanti daṭṭhabbaṃ. Sammā adhisayaneneva hi itaradvayaṃ ijjhati[Pg.351]. Na hi sammā adhisayanato visuṃ sammā parisedanassa sammā paribhāvanassa ca karaṇaṃ atthi, tena pana saddhiṃyeva itaresaṃ dvinnampi ijjhanato vuttaṃ ‘‘evaṃ tīhi pakārehi tāni aṇḍāni paripāliyamānānī’’ti. Nakhasikhāti nakhaggāni. Mukhatuṇḍakanti mukhaggaṃ. Kapālassa tanukattāti ettha yathā kapālassa tanutā ālokassa anto paññāyamānassa kāraṇaṃ, tathā kapālassa tanutāya nakhasikhāmukhatuṇḍakānaṃ kharatāya ca allasinehapariyādānaṃ kāraṇavacananti daṭṭhabbaṃ. Saṅkuṭitahatthapādāti ettha hatthāti pakkhā. Na hi kukkuṭānaṃ pakkhato añño hattho nāma atthi. Etthāti ālokaṭṭhāne. Pakkhe vidhunantāti pakkhe cālentā. Nikkhamantānanti niddhāraṇe sāmivacanaṃ, nikkhamantesūti attho.

Herein, proper warming and the suffusion of the hen's scent should be understood as accomplished by the power of proper brooding. For it is through proper brooding alone that the other two are achieved. Indeed, there is no separate act of proper warming or proper suffusion of scent apart from proper brooding; rather, because the other two are achieved together with it, it is said: 'Thus, in these three ways, those eggs are nurtured.' `Nakhasikhā` means the tips of the claws. `Mukhatuṇḍaka` means the tip of the beak. Regarding 'the thinness of the shell,' just as the thinness of the shell is the cause for the light appearing inside, so too, the thinness of the shell and the wearing down of the claw-tips and beak-tip should be understood as stating the cause for the exhaustion of the moist fluid. Regarding `Saṅkuṭitahatthapādā` (with contracted hands and feet): herein, `hatthā` means wings. For chickens have no other limb called 'hand' apart from a wing. `Etthā` means in the place of light. `Pakkhe vidhunantā` means moving their wings. `Nikkhamantānaṃ` is a genitive of determination; the meaning is 'among those emerging.'

So jeṭṭho iti assa vacanīyoti yo paṭhamataraṃ aṇḍakosato nikkhanto kukkuṭapotako, soyeva jeṭṭhoti vacanīyo assa, bhaveyyāti attho. Sampaṭipādentoti saṃsandento. Tibhūmakapariyāpannāpi sattā avijjākosassa anto paviṭṭhā tattha tattha appahīnāya avijjāya veṭhitattāti āha ‘‘avijjākosassa anto paviṭṭhesu sattesū’’ti. Aṇḍakosanti bījakapālaṃ. Lokasannivāseti loko eva lokasannivāso. Sammāsambodhinti ettha sammāti aviparītattho, saṃ-saddo sāmanti imamatthaṃ dīpeti, tasmā sammā aviparītenākārena sayameva cattāri saccāni bujjhati paṭivijjhatīti sammāsambodhīti maggo vuccati. Tenāha ‘‘sammā sāmañca bodhi’’nti, sammā sayameva ca bujjhanakanti attho. Sammāti vā pasatthavacano, saṃ-saddo sundaravacanoti āha ‘‘atha vā pasatthaṃ sundarañca bodhi’’nti. Bodhisaddassa anekatthataṃ dassetvā idhādhippetamatthaṃ niddhāretvā dassetukāmo āha ‘‘bodhīti rukkhopi maggopī’’tiādi. Tattha abujjhi etthāti rukkho bodhi. Sayaṃ bujjhati, bujjhanti vā tena ariyāti maggo bodhi. Sabbadhamme sabbākārato bujjhati paṭivijjhatīti sabbaññutaññāṇaṃ bodhi. Bujjhīyati sacchikarīyatīti nibbānaṃ bodhi. Antarā ca bodhinti dutiyamudāharaṇaṃ vināpi rukkhasaddena bodhisaddassa rukkhe pavattidassanatthaṃ vuttaṃ. Varabhūrimedhasoti mahāpathavī viya patthaṭavarapaññoti attho. Asabbaguṇadāyakattāti sabbaguṇānaṃ adāyakattā. Sabbaguṇe na dadātīti hi [Pg.352] asabbaguṇadāyako, ayuttasamāsoyaṃ gamakattā yathā ‘‘asūriyaṃpassāni mukhānī’’ti.

Regarding `So jeṭṭho iti assa vacanīyo` (He is the eldest; thus it should be said of him): whichever chick emerged first from the eggshell, he alone should be called the eldest; this is the meaning. `Sampaṭipādentoti` means correlating. Beings included within the three realms, having entered into the shell of ignorance, are enveloped there by unabandoned ignorance—thus it is said, 'among beings who have entered into the shell of ignorance.' `Aṇḍakosa` means the seed-shell. `Lokasannivāse` means the world itself is the dwelling. Regarding `sammāsambodhi` (perfect self-enlightenment): herein, `sammā` has the meaning of 'not distorted'; the prefix `saṃ-` indicates 'by oneself.' Therefore, because one awakens to and penetrates the four truths by oneself in a non-distorted manner, the path is called `sammāsambodhi`. Hence it is said, `sammā sāmañca bodhi` (a correct awakening by oneself); the meaning is a correct awakening by oneself. Alternatively, `sammā` is a word of praise, and the prefix `saṃ-` is a word for 'excellent'—thus it is said, `atha vā pasatthaṃ sundarañca bodhi` (or, a praised and excellent awakening). Having shown the multiple meanings of the word `bodhi`, and wishing to determine and show the meaning intended here, the author says, `bodhīti rukkhopi maggopī` (bodhi is both a tree and the path), and so on. Therein, because 'one awakened here' (`abujjhi ettha`), the tree is `bodhi`. Because 'one awakens by oneself' (`sayaṃ bujjhati`), or 'the noble ones awaken by it' (`bujjhanti tena ariyā`), the path is `bodhi`. Because 'one awakens to and penetrates all phenomena in all their aspects,' the knowledge of omniscience is `bodhi`. Because 'it is to be awakened to, to be directly realized' (`bujjhīyati sacchikarīyati`), Nibbāna is `bodhi`. `Antarā ca bodhi` (And in between, bodhi) is the second example, stated to show the application of the word `bodhi` to a tree even without the word `rukkha` (tree). `Varabhūrimedhaso` means one of vast and excellent wisdom, like the great earth; this is the meaning. `Asabbaguṇadāyakattā` means because of not being a giver of all virtues. For because 'one does not give all virtues,' one is an `asabbaguṇadāyaka` (non-giver of all virtues); this is an irregular compound (`asamatthasamāsa`) because it is intelligible, just as in `asūriyaṃpassāni mukhāni` (faces that do not see the sun).

Tisso vijjāti upanissayavato saheva arahattaphalena tisso vijjā deti. Nanu cettha tīsu vijjāsu āsavakkhayañāṇassa maggapariyāpannattā kathametaṃ yujjati ‘‘maggo tisso vijjā detī’’ti? Nāyaṃ doso. Satipi āsavakkhayañāṇassa maggapariyāpannabhāve aṭṭhaṅgike magge sati maggañāṇena saddhiṃ tisso vijjā paripuṇṇā hontīti ‘‘maggo tisso vijjā detī’’ti vuccati. Cha abhiññāti etthāpi eseva nayo. Sāvakapāramiñāṇanti aggasāvakehi paṭilabhitabbaṃ sabbameva lokiyalokuttarañāṇaṃ. Paccekabodhiñāṇanti etthāpi imināva nayena attho veditabbo. Abbhaññāsinti jāniṃ. Jānanañca na anussavādivasenāti āha ‘‘paṭivijjhi’’nti, paccakkhamakāsinti attho. Paṭivedhopi na dūre ṭhitassa lakkhaṇappaṭivedho viyāti āha ‘‘pattomhī’’ti, pāpuṇinti attho. Pāpuṇanañca na sayaṃ gantvāti āha ‘‘adhigatomhī’’ti, sakasantāne uppādanavasena paṭilabhinti attho.

Regarding `tisso vijjā` (the three knowledges): to one who possesses the supporting condition, the path gives the three knowledges together with the fruit of Arahantship. But here, one might object: since the knowledge of the destruction of the taints is included in the path among the three knowledges, how is the statement, 'The path gives the three knowledges,' tenable? This is no fault. Although the knowledge of the destruction of the taints is included in the path, when the eight-factored path is present, the three knowledges are fulfilled together with path-knowledge; thus, it is said, 'The path gives the three knowledges.' Regarding `cha abhiññā` (the six direct knowledges), this same method applies. `Sāvakapāramiñāṇa` (the knowledge of the disciple's perfection) is all the mundane and supramundane knowledge to be attained by the chief disciples. Regarding `paccekabodhiñāṇa` (the knowledge of a Paccekabuddha's enlightenment), the meaning should be understood by this same method. `Abbhaññāsiṃ` (I have fully known) means 'I knew.' And this knowing was not by way of hearsay and so on; thus, it is said `paṭivijjhi` (I penetrated), meaning 'I made it directly evident.' And this penetration was not like the penetration of a characteristic by one standing at a distance; thus, it is said `pattomhi` (I have reached), meaning 'I arrived at it.' And this arriving was not by going there oneself; thus, it is said `adhigatomhi` (I have attained), meaning 'I obtained it by causing it to arise in my own mental continuum.'

Opammasampaṭipādananti opammatthassa upameyyena sammadeva paṭipādanaṃ. Atthenāti upameyyatthena. Yathā kukkuṭiyā aṇḍesu tividhakiriyākaraṇaṃ kukkuṭacchāpakānaṃ aṇḍakosato nikkhamanassa mūlakāraṇaṃ, evaṃ bodhisattabhūtassa bhagavato tividhānupassanākaraṇaṃ avijjaṇḍakosato nikkhamanassa mūlakāraṇanti āha ‘‘yathā hi tassā kukkuṭiyā…pe… tividhānupassanākaraṇa’’nti. ‘‘Santāne’’ti vuttattā aṇḍasadisatā santānassa bahi nikkhantakukkuṭacchāpakasadisatā buddhaguṇānaṃ, buddhaguṇāti ca atthato buddhoyeva ‘‘tathāgatassa kho etaṃ, vāseṭṭha, adhivacanaṃ dhammakāyo itipī’’ti vacanato. Avijjaṇḍakosassa tanubhāvoti balavavipassanāvasena avijjaṇḍakosassa tanubhāvo, paṭicchādanasāmaññena ca avijjāya aṇḍakosasadisatā. Mudubhūtassapi kharabhāvāpatti hotīti tannivattanatthaṃ ‘‘thaddhakharabhāvo’’ti vuttaṃ. Tikkhakharavippasannasūrabhāvoti ettha pariggayhamānesu saṅkhāresu vipassanāñāṇassa samādhindriyavasena sukhānuppaveso tikkhatā, anupavisitvāpi satindriyavasena anatikkamanato akuṇṭhatā kharabhāvo. Tikkhopi hi ekacco saro lakkhaṃ patvā kuṇṭho hoti, na tathā idaṃ. Satipi kharabhāve sukhumappavattivasena [Pg.353] kilesasamudācārasaṅkhobharahitatāya saddhindriyavasena pasannabhāvo, satipi ca pasannabhāve antarā anosakkitvā kilesapaccatthikānaṃ suṭṭhu abhibhavanato vīriyindriyavasena sūrabhāvo veditabbo. Evamimehi pakārehi saṅkhārupekkhāñāṇameva gahitanti daṭṭhabbaṃ. Vipassanāñāṇassa pariṇāmakāloti vipassanāya vuṭṭhānagāminibhāvappatti, tadā ca sā maggañāṇagabbhaṃ dhārentī viya hotīti āha ‘‘gabbhaggahaṇakālo’’ti. Gabbhaṃ gaṇhāpetvāti saṅkhārupekkhāya anantaraṃ sikhāppattaanulomavipassanāvasena maggavijāyanatthaṃ gabbhaṃ gaṇhāpetvā. Anupubbādhigatenāti paṭhamamaggapaṭipāṭiyā adhigatena. Abhiññāpakkheti lokiyābhiññāpakkhe. Lokuttarābhiññā hi avijjaṇḍakosaṃ padālitā. Potthakesu pana katthaci ‘‘chaabhiññāpakkhe’’ti likhanti, so apāṭhoti veditabbo. Jeṭṭho seṭṭhoti vuddhatamattā jeṭṭho, sabbaguṇehi uttamattā pasatthatamoti seṭṭho.

The explanation of similes means the proper presentation of the meaning of the simile by means of the comparable. By 'meaning' is meant the meaning of the comparable. Just as a hen performs three kinds of actions for her eggs, which become the root cause for the chicks to emerge from the eggshell, so too the performance of the three kinds of contemplation by the Blessed One, who was a Bodhisatta, becomes the root cause for emerging from the eggshell of ignorance—thus it is said: ‘Just as for that hen… the threefold contemplation.’ Because it is said 'in the continuity,' the similarity to the egg pertains to the continuity, and the similarity to the chicks that have emerged outside pertains to the qualities of the Buddha. And the qualities of the Buddha are in essence the Buddha himself, as stated: ‘Vāseṭṭha, this is a designation for the Tathāgata: the body of Dhamma, so to speak.’ The thinning of the eggshell of ignorance means the thinning of the eggshell of ignorance through the power of strong insight, and the similarity of ignorance to an eggshell is by its common characteristic of concealment. Even if it has become soft, it can still become hard; to prevent that, ‘stiff and hard state’ is mentioned. Sharp, rigid, clear, and courageous—here, when formations are being comprehended, the sharpness of insight-knowledge is its smooth penetration by means of the faculty of concentration. Even after penetrating, its rigidity is its unbluntedness from not yielding, by means of the faculty of mindfulness. For even a sharp arrow, having struck its target, becomes dull; not so this. Even with rigidity, its clarity is its subtle operation, free from disturbance by the arising of defilements, by means of the faculty of faith. And even with clarity, its courageous aspect should be understood as its thoroughly overcoming the adversaries of defilements without hesitation, by means of the faculty of energy. Thus, in these ways, it should be seen that only the knowledge of equanimity regarding formations is taken. The time of maturation for insight-knowledge is when insight reaches the stage leading to emergence. At that time, it is as if it carries the embryo of path-knowledge—hence it is called ‘the time of conception.’ ‘Having caused it to conceive’ means, immediately after equanimity regarding formations, causing it to conceive for the purpose of giving birth to the path by means of conformity insight that has reached its peak. By ‘attained gradually’ is meant what is attained in the sequence beginning with the first path. ‘On the side of direct knowledge’ refers to the side of mundane direct knowledge. For supramundane direct knowledges have shattered the eggshell of ignorance. But in some books, they write ‘on the side of the six direct knowledges,’ but that should be understood as an incorrect reading. ‘Eldest’ and ‘best’—‘eldest’ by being the most senior, ‘best’ by being the most excellent in all qualities and most praised.

Idāni ‘‘āraddhaṃ kho pana me brāhmaṇa vīriya’’ntiādikāya desanāya anusandhiṃ dassento āha ‘‘evaṃ bhagavā’’tiādi. Tattha pubbabhāgato pabhutīti bhāvanāya pubbabhāgiyavīriyārambhādito paṭṭhāya. Cittamevamuppannanti evaṃ upari vakkhamānaparivitakkavasena cittamuppannanti attho. ‘‘Cittameva uppanna’’ntipi pāṭho, tattha cittameva uppannaṃ, na tāva bhagavati pasādoti attho. Muṭṭhassatināti vinaṭṭhassatinā, sativirahitenāti attho. Sāraddhakāyenāti sadarathakāyena. Bodhimaṇḍeti bodhisaṅkhātassa ñāṇassa maṇḍabhāvappatte ṭhāne. Bodhīti hi paññā vuccati, sā ettha maṇḍā pasannā jātāti so padeso ‘‘bodhimaṇḍo’’ti paññāto. Caturaṅgasamannāgatanti ‘‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohita’’nti (ma. ni. 2.184; saṃ. ni. 2.22; a. ni. 2.5; mahāni. 196) evaṃ vuttacaturaṅgasamannāgataṃ vīriyaṃ. Tattha tacoti ekaṃ aṅgaṃ nhāru ekaṃ aṅgaṃ aṭṭhi ekaṃ aṅgaṃ maṃsalohitaṃ ekaṃ aṅganti veditabbaṃ. Taco ekaṃ aṅganti ca tace nirapekkhabhāvo ekaṃ aṅganti gahetabbaṃ. Padhānaṃ anuyuñjantassa hi tace palujjamānepi taṃnimittaṃ avosānāpajjanaṃ tassa vīriyassa ekaṃ aṅgaṃ ekaṃ kāraṇaṃ. Evaṃ sesesupi attho veditabbo. Paggahitanti ārambhaṃ sithilaṃ [Pg.354] akatvā daḷhaparakkamasaṅkhātussāhanabhāvena gahitaṃ. Tenāha ‘‘asithilappavattitanti vuttaṃ hotī’’ti.

Now, to show the connection with the teaching that begins, “Indeed, brahmin, my energy was aroused,” the Teacher said, “Thus, Blessed One,” etc. Therein, 'from the preliminary part onwards' means starting from the beginning of the exertion of energy that is the preliminary part of the meditation. 'The mind thus arose' means the mind arose in the manner of the reflections to be explained further on. There is also the reading, 'the mind merely arose'; therein, the meaning is that the mind merely arose, but faith in the Blessed One had not yet arisen. 'With mindfulness lost' means with mindfulness destroyed, that is, devoid of mindfulness. 'With an agitated body' means with a body accompanied by distress. 'At the Bodhimaṇḍa' means at the place where the knowledge designated as 'bodhi' attained its quintessential state. For wisdom is indeed called 'bodhi', and because in this place that wisdom became quintessential and lucid, that region is known as the 'Bodhimaṇḍa'. 'Endowed with four factors' refers to the energy spoken of thus: “Willingly, let skin, sinews, and bones remain; let the flesh and blood in the body dry up.” Therein, it should be understood that 'skin' is one factor, 'sinews' another factor, 'bones' another factor, and 'flesh and blood' another factor. And 'skin as one factor' should be taken to mean that being without concern for the skin is one factor. Indeed, for one engaged in the striving, even when the skin is perishing, the fact of not ceasing on account of that is one factor, one cause, of his energy. The meaning should be understood in the same way for the remaining factors. 'Exerted' means undertaken with a state of exertion known as firm striving, without making the initial effort slack. Therefore, it is said to be 'unslackened in its proceeding'.

Asallīnanti asaṅkucitaṃ kosajjavasena saṅkocaṃ anāpannaṃ. Upaṭṭhitāti ogāhanasaṅkhātena apilāpabhāvena ārammaṇaṃ upagantvā ṭhitā. Tenāha ‘‘ārammaṇābhimukhībhāvenā’’ti. Sammosassa viddhaṃsanavasena pavattiyā na sammuṭṭhāti asammuṭṭhā. Kiñcāpi cittapassaddhivaseneva cittameva passaddhaṃ, kāyapassaddhivaseneva ca kāyo passaddho hoti, tathāpi yasmā kāyapassaddhi uppajjamānā cittapassaddhiyā saheva uppajjati, na vinā, tasmā vuttaṃ ‘‘kāyacittapassaddhivasenā’’ti. Kāyapassaddhiyā ubhayesampi kāyānaṃ passambhanāvahattā vuttaṃ ‘‘rūpakāyopi passaddhoyeva hotī’’ti. So ca khoti so ca kho kāyo. Vigatadarathoti vigatakilesadaratho. Nāmakāye hi vigatadarathe rūpakāyopi vūpasantadarathapariḷāho hoti. Sammā āhitanti nānārammaṇesu vidhāvanasaṅkhātaṃ vikkhepaṃ vicchinditvā ekasmiṃyeva ārammaṇe avikkhittabhāvāpādanena sammadeva āhitaṃ ṭhapitaṃ. Tenāha ‘‘suṭṭhu ṭhapita’’ntiādi. Cittassa anekaggabhāvo vikkhepavasena cañcalatā, sā sati ekaggatāya na hotīti āha ‘‘ekaggaṃ acalaṃ nipphandana’’nti. Ettāvatāti ‘‘āraddhaṃ kho panā’’tiādinā vīriyasatipassaddhisamādhīnaṃ kiccasiddhidassanena.

“Not sluggish” means not contracted, not having fallen into contraction by way of laziness. “Present” means having approached the object with a non-wavering nature, characterized by immersion, and remaining there. Hence it is said, “by way of facing towards the object.” It is not confused—it is unconfused—by the destruction of confusion through its function. Although the mind becomes tranquil by way of mental tranquility itself, and the body becomes tranquil by way of bodily tranquility, nevertheless, because bodily tranquility, when arising, arises only together with mental tranquility and not without it, it is said, “by way of the tranquility of body and mind.” Because bodily tranquility brings about the calming of both bodies, it is said, “the material body also is tranquil indeed.” And that indeed is that body. “Free from distress” means free from the distress of defilements. For when the mental body is free from distress, the material body also has its distress and burning calmed. “Rightly placed” means that, having cut off the distraction characterized as scattering among various objects, it is rightly placed and established by bringing about a state of non-distraction on a single object. Hence it is said, “well established,” etc. The mind's lack of one-pointedness is its restlessness by way of distraction; that does not occur when there is one-pointedness. Thus it is said, “one-pointed, unmoving, unwavering.” “To this extent” refers to showing the accomplishment of the function of energy, mindfulness, tranquility, and concentration, beginning with, “Now, it is begun,” etc.

Nanu ca saddhāpaññānampi kiccasiddhi jhānassa pubbapaṭipadāya icchitabbāti? Saccaṃ icchitabbā, sā pana nānantarikabhāvena avuttasiddhāti na gahitā. Asati hi saddhāya vīriyārambhādīnaṃ asambhavoyeva, paññāpariggahe ca nesaṃ asati ñāyārambhādibhāvo na siyā, tathā asallīnāsammosatādayo vīriyādīnanti asallīnatādiggahaṇenevettha paññākiccasiddhi gahitāti daṭṭhabbaṃ. Jhānabhāvanāyaṃ vā samādhikiccaṃ adhikaṃ icchitabbanti dassetuṃ samādhipariyosānāva jhānassa pubbapaṭipadā kathitāti daṭṭhabbaṃ.

Should not the accomplishment of the function of faith and wisdom also be desired as the preliminary practice for jhāna? Indeed, it should be desired, but it is not included because it is accomplished without being explicitly stated. For in the absence of faith, the undertaking of effort and so forth is indeed impossible; and in the absence of their being comprehended by wisdom, the state of undertaking the method and so on would not occur. Similarly, since non-sluggishness, non-confusion, and so on are related to effort and the other factors, it should be understood that the accomplishment of wisdom's function is included here by the very inclusion of non-sluggishness and so on. Alternatively, it should be understood that to show that the function of concentration is desired as predominant in the development of jhāna, the preliminary practice for jhāna is described as culminating only in concentration.

Paṭhamajjhānakathā

The Account of the First Jhāna

Idāni ‘‘vivicceva kāmehī’’tiādinayappavattāya pāḷiyā jhānavibhaṅge (vibha. 508) vuttampi atthaṃ aṭṭhakathānayeneva saṃvaṇṇetukāmo vibhaṅgapāḷiyaṃ vuttanayena avacane kāraṇaṃ dassetuṃ ‘‘kiñcāpi tattha katame kāmā’’tiādimāha[Pg.355]. Tattha patthanākārena pavatto dubbalo lobho chandanaṭṭhena chando, tato balavā rañjanaṭṭhena rāgo, tatopi balavataro bahalarāgo chandarāgo. Nimittānubyañjanāni saṅkappeti etenāti saṅkappo, tathāpavatto lobho. Tattha nimittasaṅkappanā nāma avayave samodhānetvā ‘‘itthī puriso’’tiādinā ekajjhaṃ katvā uparūpari kilesuppattiyā nimittassa kappanā. Anubyañjanasaṅkappanā pana ‘‘hatthā sobhanā, pādā sobhanā’’ti evaṃ anubyañjanavasena vibhajitvā kappanāti. Kilesānañhi anu anu byañjanato paribyañjanato paribyattivasena uppattiyā paccayabhāvato anubyañjanaṃ hatthapādādiavayavā vuccanti. Tato balavā rañjanaṭṭhena rāgo, saṅkappavaseneva pavatto tatopi balavataro saṅkapparāgo. Svāyaṃ pabhedo ekasseva lobhassa pavattiākāravasena avatthābhedavasena ca veditabbo yathā ‘‘vaccho dammo balībaddo’’ti. Kāmāti kilesakāmā, kāmentīti kāmā, kāmenti etehīti vā.

Now, intending to elaborate on the meaning of the Pāli passage beginning with “vivicceva kāmehī” in the Jhānavibhaṅga (Vibh. 508) according to the commentary method, and to show the reason for not explaining in the manner stated in the Vibhaṅga Pāli, it begins with “kiñcāpi tattha katame kāmā” and so on. Therein, weak lust (lobha) that arises as wishing is 'chanda' in the sense of wanting; stronger than that is 'rāga' in the sense of delighting; even stronger than that is 'chandarāga,' intense desire. 'Saṅkappa' is so called because by it one conceives signs and details; it is lust that arises in that way. Herein, 'nimittasaṅkappanā' means conceiving the sign by combining parts—such as “woman, man,” etc.—into a single whole, conceiving a sign for the repeated arising of defilements. 'Anubyañjanasaṅkappanā,' however, means conceiving by distinguishing and analyzing details—such as “the hands are beautiful, the feet are beautiful,” etc. For, because they are a condition for the arising of defilements by making them manifest again and again, by making them fully manifest, and by way of complete clarity, the parts such as hands and feet are called 'anubyañjana'. Stronger than that is 'rāga' in the sense of delighting. Even stronger than that, and arising merely by the power of conceiving, is 'saṅkapparāga'. This distinction should be understood as variations in the arising of a single lust (lobha), based on the mode of manifestation and stages, just as one might say “a calf, a tame ox, a strong ox.” 'Kāmā' refers to defilement-sensual pleasures (kilesakāmā). They are called 'kāmā' because they desire (kāmenti), or because one desires by means of them.

Seyyathidanti imassa taṃ katamaṃ, taṃ kathanti vā attho. Viviccitvāti visuṃ hutvā. Tenāha ‘‘vinā hutvā apasakkitvā’’ti, pajahanavasena apakkamitvāti attho. Vivicceva kāmehīti ettha viviccāti iminā vivecanaṃ jhānakkhaṇe kāmānaṃ abhāvamattaṃ vuttaṃ. Viviccevāti pana iminā ekaṃsato kāmānaṃ vivecetabbatādīpanena tappaṭipakkhatā jhānassa kāmavivekappahānassa ca jhānādhigamūpāyatā dassitā hotīti imamatthaṃ dassetuṃ ‘‘paṭhamajjhāna’’ntiādiṃ vatvā tamevatthaṃ pākaṭataraṃ kātuṃ ‘‘katha’’ntiādi vuttaṃ. Andhakāre sati padīpo viyāti etena yathā padīpābhāvena rattiyaṃ andhakārābhibhavo, evaṃ jhānābhāvena cittasantatiyaṃ kāmābhibhavoti dasseti.

The meaning of 'Seyyathidaṃ' is 'What is that?' or 'How is that?' 'Having secluded' means having become separate. Therefore, it is said, 'having become separate, having withdrawn,' meaning having departed by way of abandoning. In the phrase 'secluded from sensual pleasures,' by the word 'secluded' is meant merely the absence of sensual pleasures at the moment of absorption. But by 'indeed secluded,' by showing the necessity of being completely secluded from sensual pleasures, it is shown that jhāna is opposed to them, and that the abandonment of sensual pleasures is a means for the attainment of jhāna. To show this meaning, 'first absorption,' etc., was said, and to make that very meaning more evident, 'how?' etc., was said. 'Like a lamp in the presence of darkness': by this it is shown that just as in the absence of a lamp there is the overwhelming by darkness at night, so too in the absence of absorption there is the overwhelming by sensual pleasures in the continuity of the mind.

Etanti pubbapadeyeva avadhāraṇavacanaṃ, na kho pana evaṃ daṭṭhabbaṃ ‘‘kāmehi evā’’ti avadhāraṇassa akatattā. Tannissaraṇatoti nissaranti niggacchanti etena, ettha vāti nissaraṇaṃ. Ke niggacchanti? Kāmā. Tesaṃ kāmānaṃ nissaraṇaṃ pahānaṃ tannissaraṇaṃ, tato kāmanissaraṇatoti attho. Kathaṃ pana samāne vikkhambhane kāmānamevetaṃ nissaraṇaṃ, na byāpādādīnanti codanaṃ yuttito āgamato ca sādhetuṃ ‘‘kāmadhātū’’tiādi vuttaṃ. Tattha kāmadhātusamatikkamanatoti sakalassapi kāmabhavassa samatikkamapaṭipadābhāvato. Tena imassa jhānassa kāmapariññābhāvamāha[Pg.356]. Kāmarāgapaṭipakkhatoti ‘‘chando kāmo’’tiādinā (mahāni. 1) vuttavibhāgassa kilesakāmassa paccatthikabhāvato. Tena yathā mettā byāpādassa, karuṇā vihiṃsāya, evamidaṃ jhānaṃ kāmarāgassa ujuvipaccanīkabhūtanti dasseti. Vipākena cettha kāmadhātusamatikkamo attano pavattikkhaṇe kāmarāgapaṭipakkhatā ca veditabbā. Evamattano pavattiyā vipākappavattiyā ca kāmarāgato kāmadhātuto ca vinivattasabhāvattā idaṃ jhānaṃ visesato kāmānameva nissaraṇaṃ, svāyamattho pāṭhāgato evāti āha ‘‘yathāhā’’tiādi. Nekkhammanti paṭhamajjhānaṃ.

The word of emphasis (eva) is only in the preceding phrase (vivicceva), but it should not be understood as 'from sensual pleasures only,' because the emphasis is not made there. By 'release from them' (tannissaraṇato), it is meant that by this they are released, they depart; or, herein they are released, hence it is 'release' (nissaraṇa). What departs? Sensual pleasures (kāmā). The release from, the abandonment of, those sensual pleasures is 'release from them'; hence, the meaning is 'from the release from sensual pleasures.' But how, when the suppression is the same, is this a release only from sensual pleasures and not from ill will and so forth? To resolve this objection by reasoning and by scripture, 'the sensual realm' and so on is stated. Therein, 'transcending the sensual realm' is so called because it is the practice for transcending the entire sensual existence. By this, he indicates that this jhāna does not constitute the full understanding of sensual pleasures. By 'opposing sensual lust' is meant that it is an opponent to the defilement of sensual lust as classified in 'desire is sensual pleasure' and so on. By this, he shows that just as loving-kindness is for ill will, and compassion for cruelty, so this jhāna is the direct opponent of sensual lust. Herein, the transcending of the sensual realm is to be understood through its result, while the opposition to sensual lust is to be understood at the moment of its own occurrence. Thus, by its own occurrence and by the occurrence of its result, this jhāna, by its nature of turning away from sensual lust and from the sensual realm, is especially a release from sensual pleasures. This meaning is derived from the text itself, as he states, 'as it is said,' and so on. 'Renunciation' (nekkhammam) is the first jhāna.

Kāmañcettha tamatthaṃ dīpetuṃ purimapadeyeva avadhāraṇaṃ gahitaṃ, uttarapadepi pana taṃ gahetabbameva tathā atthasambhavatoti dassetuṃ ‘‘uttarapadepī’’tiādi vuttaṃ. Itoti kāmacchandato. Esa daṭṭhabboti esa niyamo daṭṭhabbo. Sādhāraṇavacanenāti sabbavivekasādhāraṇavacanena. Tadaṅgavikkhambhanasamucchedapaṭippassaddhinissaraṇavivekā tadaṅgavivekādayo. Kāyacittaupadhivivekā kāyavivekādayo. Tayo eva idha daṭṭhabbāti tayo eva idha jhānakathāyaṃ daṭṭhabbā samucchedavivekādīnaṃ asambhavato. Niddeseti mahāniddese (mahāni. 1). Tattha hi ‘‘uddānato dve kāmā vatthukāmā kilesakāmā cā’’ti uddisitvā tattha ‘‘katame vatthukāmā manāpiyā rūpā…pe… manāpiyā phoṭṭhabbā’’tiādinā vatthukāmā niddiṭṭhā. Te pana kāmīyantīti kāmāti veditabbā. Tatthevāti niddeseyeva. Vibhaṅgeti jhānavibhaṅge. Evañhi satīti evaṃ ubhayesampi kāmānaṃ saṅgahe sati. Vatthukāmehipīti vatthukāmehi viviccevātipi attho yujjatīti evaṃ yujjamānatthantarasamuccayattho pi-saddo, na kilesakāmasamuccayattho. Kasmā? Imasmiṃ atthe kilesakāmehi vivekassa dutiyapadena vuttattā. Tenāti vatthukāmavivekena. Kāyaviveko vutto hotīti puttadārādipariggahavivekadīpanato kāyaviveko vutto hoti.

Although, to illuminate this meaning, the particle of emphasis is taken here in the first phrase only, it is stated 'in the latter phrase as well' and so on to show that it must indeed be taken in the latter phrase as well, because the meaning is similarly possible. 'Thus' means from sensual desire. 'This should be understood' means this rule should be understood. 'By a general term' means by a term common to all types of seclusion. The seclusions by substitution, by suppression, by eradication, by tranquillization, and by escape are the seclusions by substitution and so on. The seclusions from body, mind, and basis are the seclusions from the body and so on. ‘Only three should be understood here’ means: only three are to be understood here in this discussion on jhāna, because seclusion by eradication and so on are not possible. ‘In the Niddesa’ means in the Mahāniddesa. For there, having indicated by way of summary, 'In summary, there are two sensual pleasures: object-based sensual pleasures and defilement-based sensual pleasures,' the object-based sensual pleasures are pointed out by the passage beginning, 'What are the object-based sensual pleasures? Agreeable forms… agreeable tangible objects.' But those should be known as 'sensual pleasures' because they are desired. ‘Therein’ means in the Niddesa itself. ‘In the Vibhaṅga’ means in the Jhānavibhaṅga. ‘This being so’ means: when there is the inclusion of both kinds of sensual pleasures. ‘From object-based sensual pleasures also’ means the meaning ‘secluded indeed from object-based sensual pleasures also’ is suitable. Thus, the particle ‘pi’ has the meaning of combining another suitable meaning, not the meaning of combining defilement-based sensual pleasures. Why? Because in this context, seclusion from defilement-based sensual pleasures is stated by the second phrase. ‘By that’ means by seclusion from object-based sensual pleasures. ‘Bodily seclusion is spoken of’ means: bodily seclusion is spoken of because it shows seclusion from possessions such as children and wife.

Purimenāti kāyavivekena. Etthāti ‘‘vivicceva kāmehi vivicca akusalehi dhammehī’’ti etasmiṃ padadvaye. Ito vā niddhārite vivekadvaye, akusalasaddena yadi kilesakāmā, sabbākusalāpi vā [Pg.357] gahitā, sabbathā kilesakāmehi viveko vuttoti āha ‘‘dutiyena kilesakāmehi vivekavacanato’’ti. Dutiyenāti ca cittavivekenāti attho. Etesanti yathāvuttānaṃ dvinnaṃ padānaṃ. Niddhāraṇe cetaṃ sāmivacanaṃ. Taṇhādisaṃkilesānaṃ vatthuno pahānaṃ saṃkilesavatthuppahānaṃ. Lolabhāvo nāma tattha tattha rūpādīsu taṇhuppādo, tassa hetū vatthukāmā eva veditabbā. Bālabhāvassa hetupariccāgoti sambandho. Bālabhāvo nāma avijjā, ducintitacintitādi vā, tassa ayonisomanasikāro, sabbepi vā akusalā dhammā hetū. Kāmaguṇādhigamahetu pāṇātipātādiasuddhappayogo hotīti tabbivekena payogasuddhi vibhāvitā. Taṇhāsaṃkilesasodhanena vivaṭṭūpanissayasaṃvaḍḍhanena ca ajjhāsayavisodhanaṃ āsayaposanaṃ. Āsayaposananti ca jhānabhāvanāya paccayabhūtā pubbayogādivasena siddhā ajjhāsayasampadā, sā pana taṇhupatāpavigamena hoti. Tena vuttaṃ ‘‘taṇhāsaṃkilesavisodhanenā’’ti. Kāmesūti niddhāraṇe bhummaṃ.

‘By the former’ means by bodily seclusion. ‘Herein’ means in these two phrases: ‘secluded from sensual pleasures, secluded from unwholesome states.’ Alternatively, in the two kinds of seclusion distinguished herein, if by the word ‘unwholesome’ the defilements of sensual pleasure are taken, or if all unwholesome states are taken, then in any case, seclusion from the defilements of sensual pleasure is stated. Therefore, he says, 'because seclusion from the defilements of sensual pleasure is stated by the second phrase.' ‘By the second’ (dutiyena) also means by mental seclusion. ‘Etesanti’ refers to the two phrases as previously mentioned. And this is a genitive case in the sense of distinction. The abandoning of the basis of defilements such as craving is the abandoning of the basis of defilement. ‘Lolabhāvo’ means the arising of craving here and there toward forms, etc. Its cause should be known to be precisely object-based sensual pleasures. The connection is the complete abandonment of the cause of the state of foolishness. ‘Bālabhāvo’ means ignorance, or wrong thinking, etc., and its cause is unwise attention; or, all unwholesome states are its cause. Because it is a cause for the attainment of sensual pleasures, impure striving such as the destruction of life occurs; thus, through seclusion from that, purity of striving is explained. Through the purification of the defilement of craving and through the strengthening of the support for liberation, there is the cleansing of one's inclination and the nurturing of one's disposition. ‘Nurturing one's disposition’ (āsayaposana) also refers to the perfection of inclination, accomplished by means of preliminary practice and so on, which is a condition for the development of jhāna. This, however, occurs through the removal of the fever of craving. Therefore, it is said: ‘through the purification of the defilement of craving.’ ‘Kāmesūti’ is the locative case in the sense of distinction.

Anekabhedoti kāmāsavakāmarāgasaṃyojanādivasena rūpataṇhādivasena ca anekappabhedo. Kāmacchandoyevāti kāmasabhāvoyeva chando, na kattukamyatāchando napi kusalacchandoti adhippāyo. Akusalapariyāpannopīti ‘‘vivicca akusalehī’’ti ettha vuttaakusalesu antogadhopi. Jhānapaṭipakkhatoti jhānassa paṭipakkhabhāvato taṃhetu taṃnimittaṃ visuṃ vutto, akusalabhāvasāmaññena aggahetvā visuṃ sarūpena gahito. Yadi kilesakāmova purimapade vutto, taṃ kathaṃ bahuvacananti āha ‘‘anekabhedato’’tiādi. Aññesampīti diṭṭhimānaahirikānottappādīnaṃ taṃsahitaphassādīnañca. Uparijhānaṅgapaccanīkapaṭipakkhabhāvadassanatoti ‘‘savitakkaṃ savicāra’’ntiādinā upari vuccamānāni jhānaṅgāni uparijhānaṅgāni, tesaṃ attano paccanīkānaṃ paṭipakkhabhāvadassanato tappaccanīkanīvaraṇavacanaṃ. ‘‘Uparijhānaṅgānaṃ paccanīkapaṭipakkhabhāvadassanato’’tipi pāṭho. Tattha paccanīkapaṭipakkhabhāvadassanatoti upari vuccamānajhānaṅgānaṃ ujuvipaccanīkavasena paṭipakkhabhāvadassanatoti atthaṃ vadanti. Jhānaṅgapaccanīkānīti jhānaṅgānaṃ pavattinivāraṇato jhānaṅgapaccanīkāni. Viddhaṃsakānīti vighātakāni. Samādhi kāmacchandassa [Pg.358] paṭipakkhoti rāgapaṇidhiyā ujuvipaccanīkabhāvato nānārammaṇehi palobhitassa paribbhamantassa cittassa samādhānato kāmacchandassa samādhi paṭipakkho. Pīti byāpādassāti pāmojjena samānayogakkhemattā byāpādassa pīti paṭipakkhā. Vitakko thinamiddhassāti yoniso saṅkappanavasena savipphārappavattito vitakko thinamiddhassa paṭipakkho. Sukhaṃ uddhaccakukkuccassāti sukhaṃ vūpasantasītalasabhāvattā avūpasamānutāpasabhāvassa uddhaccakukkuccassa paṭipakkhaṃ. Vicāro vicikicchāyāti vicāro ārammaṇe anumajjanavasena paññāpatirūpasabhāvattā vicikicchāya paṭipakkho. Mahākaccānattherena desitā piṭakānaṃ saṃvaṇṇanā peṭakaṃ, tasmiṃ peṭake.

“Of many kinds” (anekabhedo) means that by way of the outflow of sensuality, sensual lust, the fetter of sensuality, and so on, and by way of craving for form, and so on, it is of many divisions. “Merely sensual desire” (kāmacchandoyevāti) means that the desire (chando) is simply of the nature of sensuality (kāmasabhāvo), not the desire which is the wish to do (kattukamyatāchando), nor wholesome desire (kusalacchando)—this is the intended meaning. “Also included in the unwholesome” (akusalapariyāpannopi) means that it is also included among the unwholesome states mentioned in the phrase “separated from unwholesome states.” “Because of being an opponent to jhāna” (jhānapaṭipakkhato) means that because of being an opponent to jhāna, it is spoken of separately as that cause, that sign; it is not taken by way of the general nature of unwholesomeness but is taken separately by its own nature. If only the defilement of sensuality was spoken of in the previous phrase, how could that word be plural? In response to this question, he said, “because it is of many kinds” (anekabhedato), and so on. “Of others as well” (aññesampi) refers to views, conceit, shamelessness, lack of moral dread, and so on, and of contact and so on associated with them. “Because of showing the state of being an opponent to the adversaries of the higher jhāna factors” (uparijhānaṅgapaccanīkapaṭipakkhabhāvadassanatoti) means: the jhāna factors to be spoken of later, beginning with “with initial application and sustained application,” are the higher jhāna factors; because it shows their nature as opponents to their own adversaries, the word for their adversaries is “hindrance.” There is also the reading: “because of showing the state of being an adversary and opponent to the higher jhāna factors.” Therein, “because of showing the state of being an adversary and opponent” means “because of showing the state of being an opponent to the jhāna factors spoken of later by way of direct opposition”—this is the meaning they state. “Adversaries of the jhāna factors” (jhānaṅgapaccanīkāni) means that because they prevent the arising of the jhāna factors, they are adversaries of the jhāna factors. “Destroyers” (viddhaṃsakāni) means destructive (vighātakāni). “Concentration is the opponent of sensual desire” (samādhi kāmacchandassa paṭipakkho) means: because it is the direct opposite of the aspiration of lust, and because it concentrates the mind that is lured by various objects and wanders about, concentration is the opponent of sensual desire. “Joy is the opponent of ill will” (pīti byāpādassāti) means: because it has security from bondage in common with gladness, joy is the opponent of ill will. “Initial application is the opponent of sloth and torpor” (vitakko thinamiddhassāti) means: because it proceeds by way of wise application and with pervasion, initial application is the opponent of sloth and torpor. “Happiness is the opponent of restlessness and remorse” (sukhaṃ uddhaccakukkuccassāti) means: because happiness has a calmed and cool nature, it is the opponent of restlessness and remorse, which have an uncalmed and heated nature. “Sustained application is the opponent of doubt” (vicāro vicikicchāyāti) means: because sustained application has a nature that resembles wisdom by way of scrutinizing the object, it is the opponent of doubt. The Elder Mahākaccāna taught the exposition of the Piṭakas, the Peṭaka; in that Peṭaka...

Pañcakāmaguṇabhedavisayassāti rūpādipañcakāmaguṇavisesavisayassa. Āghātavatthubhedādivisayānanti byāpādavivekavacanena ‘‘anatthaṃ me acarī’’tiādiāghātavatthubhedavisayassa dosassa, mohādhikehi thinamiddhādīhi vivekavacanena paṭicchādanavasena dukkhādipubbantādibhedavisayassa mohassa vikkhambhanaviveko vutto. Kāmarāgabyāpādatadekaṭṭhathinamiddhādivikkhambhakañcetaṃ sabbākusalapaṭipakkhasabhāvattā sabbakusalānaṃ, tena sabhāvena sabbākusalappahāyakaṃ hontampi kāmarāgādivikkhambhanasabhāvameva hoti taṃsabhāvattāti avisesetvā nīvaraṇākusalamūlādīnaṃ vikkhambhanaviveko vutto hotīti āha.

“Of that which has as its object the divisions of the five strands of sensual pleasure” (Pañcakāmaguṇabhedavisayassa) means: of that which has as its object the specific five strands of sensual pleasure beginning with forms. “Of the objects of the divisions of the grounds for resentment, etc.” (Āghātavatthubhedādivisayānaṃ) means: by the phrase ‘seclusion from ill will,’ the seclusion by suppression is stated of hatred, which has as its object the divisions of the grounds for resentment, such as “he has done me harm,” and so forth. And by the phrase ‘seclusion’ from sloth and torpor, etc., which are characterized by an excess of delusion, the seclusion by suppression is stated of delusion, which, by way of concealment, has as its object the divisions of past alternatives, etc., beginning with suffering. And this jhāna, which is a suppressor of sensual lust, ill will, and sloth and torpor, etc., which are of the same meaning, is a suppressor of all unwholesome states because it has the nature of being the opponent to all unwholesome states. By that nature, although it is an abandoner of all unwholesome states, it is indeed of the nature of suppressing sensual lust, etc., because it has that nature. Thus, without making a distinction, the seclusion by suppression of the hindrances, unwholesome roots, and so on is said to be stated. Thus, he says.

Yathāpaccayaṃ pavattamānānaṃ sabhāvadhammānaṃ natthi kāci vasavattitāti vasavattibhāvanivāraṇatthaṃ ‘‘vitakkanaṃ vitakko’’ti vuttaṃ. Vitakkananti hi vitakkanakiriyā, sā ca vitakkassa attano paccayehi pavattimattamevāti bhāvaniddeso vasavattibhāvanivāraṇāya hoti. Tayidaṃ vitakkanaṃ ‘‘īdisamida’’nti ārammaṇaparikappananti āha ‘‘ūhananti vuttaṃ hotī’’ti. Yasmā cittaṃ vitakkabalena ārammaṇaṃ abhiniruḷhaṃ viya hoti, tasmā so ārammaṇābhiniropanalakkhaṇo vutto. Yathā hi koci rājavallabhaṃ ñātiṃ vā mittaṃ vā nissāya rājagehaṃ ārohati anupavisati, evaṃ vitakkaṃ nissāya cittaṃ ārammaṇaṃ ārohati. Yadi evaṃ kathaṃ avitakkaṃ cittaṃ ārammaṇaṃ ārohatīti? Vitakkabaleneva. Yathā hi so puriso paricayena tena vināpi nirāsaṅko rājagehaṃ pavisati, evaṃ paricayena vitakkena vināpi avitakkaṃ cittaṃ ārammaṇaṃ ārohati. Paricayenāti [Pg.359] ca santāne pavattavitakkabhāvanāsaṅkhātena paricayena. Vitakkassa hi santāne abhiṇhaṃ pavattassa vasena cittassa ārammaṇābhiruhanaṃ ciraparicitaṃ, tena taṃ kadāci vitakkena vināpi tattha pavattateva. Yathā taṃ ñāṇasahitaṃ hutvā sammasanavasena ciraparicitaṃ kadāci ñāṇarahitampi sammasanavasena pavattati, yathā vā kilesasahitaṃ hutvā pavattaṃ sabbaso kilesarahitampi paricayena kilesavāsanāvasena pavattati, evaṃsampadamidaṃ daṭṭhabbaṃ.

For natural phenomena that occur according to their conditions, there is no exercising of any control. To refute the state of exercising control, it is said, “Directing is thought.” For “directing” (vitakkanaṃ) is the act of thinking (vitakkanakiriyā), and that is merely the occurrence of thought due to its own conditions; thus, this indication of its nature (bhāvaniddeso) serves to refute the state of exercising control. This directing is the conceptualizing of an object as “it is like this”; therefore, he says, “it is called pondering (ūhana).” Because the mind, by the power of thought, seems as if it has ascended upon the object, thought is therefore said to have the characteristic of placing the mind onto the object. Just as someone, relying on a relative or friend favored by the king, ascends to and enters the king’s house, so too the mind, relying on thought, ascends to the object. If so, how does a thought-free mind ascend to the object? By the power of thought itself. Just as that person, through familiarity, enters the king’s house without hesitation even without that contact, so too a thought-free mind, through familiarity, ascends to the object even without thought. And “by familiarity” means by the familiarity designated as the cultivation of thought occurring in the mental continuum. For, by means of thought occurring frequently in the mental continuum, the mind's ascending to the object becomes well-practiced. Therefore, it sometimes occurs there even without thought. Just as that which, having been accompanied by knowledge, becomes well-practiced through reflection and sometimes occurs by way of reflection even when devoid of knowledge; or as that which occurred accompanied by defilements occurs even when entirely devoid of defilements, through familiarity, by the power of the latent tendencies of the defilements—the success of this analogy should be understood in this way.

Āhananapariyāhananarasoti ādito, abhimukhaṃ vā hananaṃ āhananaṃ. Parito, parivattitvā vā āhananaṃ pariyāhananaṃ. ‘‘Rūpaṃ rūpaṃ, pathavī pathavī’’ti ākoṭentassa viya pavatti āhananaṃ pariyāhanananti ca veditabbaṃ. Yasmiñhi ārammaṇe cittaṃ abhiniropeti, taṃ tassa gahaṇayogyaṃ karonto vitakko ākoṭento viya hoti. Yadi evaṃ nāgasenattherena ‘‘ākoṭanalakkhaṇo vitakko. Yathā, mahārāja, bherī ākoṭitā atha pacchā anuravati anusaddāyati, evameva kho, mahārāja, yathā ākoṭanā, evaṃ vitakko daṭṭhabbo. Atha pacchā anuravanā anusaddanā, evaṃ vicāro daṭṭhabbo’’ti ākoṭanalakkhaṇatā vitakkassa kasmā vuttā? Nāyaṃ virodho. Therena hi kiccasannissitaṃ katvā lakkhaṇaṃ vuttaṃ. Dhammānañhi sabhāvavinimuttā kāci kiriyā nāma natthi tathā gahetabbākāro ca. Bodhaneyyajanānurodhena pana paramatthato ekībhāvopi sabhāvadhammo pariyāyavacanehi viya samāropitarūpehi bahūhi pakārehi pakāsīyati. Evañhi so suṭṭhu pakāsito hoti. Ānayanapaccupaṭṭhānoti ettha ānayanaṃ citte ārammaṇassa upanayanaṃ, ākaḍḍhanaṃ vā.

“The function of striking and repeated striking” means, from the beginning, striking directly is ‘āhanana.’ Striking all around, or striking repeatedly, is ‘pariyāhanana.’ The occurrence like one striking while saying, “Form, form,” or “Earth, earth,” should be understood as ‘āhanana’ and ‘pariyāhanana.’ For when the mind directs itself to an object, initial application, by making that object suitable for grasping, is like one who strikes. If this is so, why was the characteristic of striking stated for initial application by the Elder Nāgasena, who said: “Initial application has the characteristic of striking. Just as, great king, when a drum is struck, it afterwards reverberates and echoes, so too, great king, initial application should be seen as the striking. And afterwards, the reverberation and echoing, so should sustained application be seen”? This is not a contradiction. For the Elder stated the characteristic having based it on its function. Indeed, for phenomena, there is no activity whatsoever separate from their intrinsic nature, nor is there any mode of apprehension separate from it. However, in accordance with those who are to be taught, even a natural phenomenon that is ultimately of a single nature is explained in many ways, as if by synonymous terms and superimposed forms. For in this way, it is well explained. In the phrase “having the manifestation of bringing,” ‘bringing’ is the bringing up of an object to the mind, or drawing it in.

Anusañcaraṇaṃ anuparibbhamanaṃ. Svāyaṃ viseso santānamhi labbhamāno eva santāne pākaṭo hotīti daṭṭhabbo. Sesesupi eseva nayo. Anumajjananti ārammaṇe cittassa anumasanaṃ, parimajjananti attho. Tathā hi ‘‘vicāro parimajjanahattho viya sañcaraṇahattho viyā’’ti ca vutto. Tatthāti ārammaṇe. Sahajātānaṃ anuyojanaṃ ārammaṇe anuvicaraṇasaṅkhātaanumajjanavaseneva veditabbaṃ. Anuppabandhanaṃ ārammaṇe cittassa avicchinnassa viya pavatti. Tathā hi so ‘‘anuppabandhanatā’’ti niddiṭṭho. Teneva ca ‘‘ghaṇṭānuravo viya, paribbhamanaṃ viyā’’ti ca vutto. Katthacīti paṭhamajjhāne [Pg.360] parittacittuppādesu ca. Oḷārikaṭṭhenāti vicārato oḷārikaṭṭhena. Yathā ghaṇṭābhighātasaddo paṭhamābhinipāto hoti, evaṃ ārammaṇābhimukhaniropanaṭṭhena vitakko cetaso paṭhamābhinipāto viya hotīti āha ‘‘ghaṇṭābhighātasaddo viyā’’tiādi. Vipphāravāti ettha vipphāro nāma vitakkassa thinamiddhapaṭipakkho ārammaṇe anolīnatā asaṅkoco, so pana abhiniropanabhāvena calanaṃ viya hotīti adhippāyenāha ‘‘paripphandanabhāvo cittassā’’ti. Paribbhamanaṃ viyāti ettha parissayābhāvavīmaṃsanatthaṃ paribbhamananti veditabbaṃ. Dukanipātaṭṭhakathāyaṃ pana –

‘Anusañcaraṇa’ means wandering about. This distinction, it should be understood, becomes manifest in the continuum only when it is obtained in the continuum. This same method applies in the remaining cases as well. ‘Anumajjana’ means the mind's stroking of the object; the meaning is ‘rubbing over.’ For so it has been said: ‘Sustained application is like a hand that rubs over and like a hand that wanders about.’ Therein means in the object. The yoking of co-arisen states should be understood by way of the scrutinizing, called ‘sustained inquiry,’ into the object. ‘Anuppabandhana’ is the occurrence of the mind on the object as if uninterrupted. For so it has been designated as ‘continuous application.’ And for that very reason, it has been said: ‘like the reverberation of a bell’ and ‘like wandering about.’ ‘In some cases’ means in the first jhāna and in sense-sphere mind-moments. ‘Because of its grossness’ means because of its nature being grosser than sustained application. Just as the sound of a bell being struck is the first impact, so too, because of its function of directing the mind towards the object, initial application is like the first impact on the mind; thus he said, ‘like the sound of a bell being struck,’ and so on. In the phrase ‘vipphāravā,’ ‘vipphāra’ is the name for initial application's non-shrinking and non-retraction from the object, which is the opponent of sloth and torpor. And that, because of its nature of directing towards, is like a movement; with this intention, he said, ‘the trembling state of the mind.’ In the phrase ‘like wandering about,’ ‘wandering about’ should be understood as for the purpose of investigating the absence of danger. But in the commentary to the Dukanipāta—

‘‘Ākāse gacchato mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvā pakkhe sannisīdāpetvā gamanaṃ viya ārammaṇe cetaso abhiniropanabhāvena pavatto vitakko, vātaggahaṇatthaṃ pakkhe phandāpayamānassa gamanaṃ viya anumajjanabhāvena pavatto vicāro’’ti –

“Just as a great bird going through the sky, having taken hold of the wind with both wings, moves by holding its wings steady, so initial application occurs by way of directing the mind onto the object; and just as that bird moves by flapping its wings to catch the wind, so sustained application occurs by way of scrutinizing the object.”

Vuttaṃ, taṃ anuppabandhanena pavattiyaṃ yujjati. Tathā hi upacāre vā appanāyaṃ vā santānena pavattiyaṃ vitakko niccalo hutvā ārammaṇaṃ anupavisitvā viya pavattati, na paṭhamābhinipāte pākaṭo hoti. Yathā hi apubbārammaṇe paṭhamābhinipātabhūto vitakko vipphāravā hoti, na tathā ekasmiṃyeva ārammaṇe nirantaraṃ anuppabandhavasena pavattiyaṃ, nātivipphāravā pana tattha hoti sannisinnabhāvato. Paṭhamadutiyajjhānesu pākaṭo hotīti vitakkassa viseso abhiniropanākāro oḷārikattā paṭhamajjhāne pākaṭo hoti, tadabhāvato pañcakanaye dutiyajjhāne vicārassa viseso anumajjanākāro pākaṭo hoti.

It is said, and that is suitable for its occurrence by way of continuous connection. For indeed, whether in access or in absorption, in its occurrence by way of continuity, initial application occurs as if, having become immobile, it had entered into the object; it is not manifest in the first impact. For just as initial application, being the first impact on a new object, is expansive, it is not so in its occurrence on a single object, continuously and by way of connection. However, there it is not overly expansive due to its settled nature. As it is manifest in the first and second jhānas, the special characteristic of initial application, the mode of directing, is manifest in the first jhāna due to its grossness. Due to its absence, in the second jhāna of the fivefold method, the special characteristic of sustained application, the mode of scrutinizing, is manifest.

Ayaṃ panettha aparo nayo – malaggahitaṃ kaṃsabhājanaṃ ekena hatthena daḷhaṃ gahetvā itarena hatthena cuṇṇatelaeḷakalomādikatacumbaṭakena parimajjantassa daḷhaṃ gahaṇahattho viya vitakko, parimajjanahattho viya vicāro. Tathā kumbhakārassa daṇḍappahārena cakkaṃ bhamayitvā bhājanaṃ karontassa piṇḍassa uppīḷanahattho viya vitakko, tasseva ito cito ca sañcaraṇahattho viya vicāro. Tathā kaṃsabhājanādīsu kiñci maṇḍalaṃ vaṭṭalekhaṃ karontassa majjhe sannirumbhitvā ṭhitakaṇṭako viya [Pg.361] abhiniropano vitakko, bahi paribbhamanakaṇṭako viya anumajjano vicāroti veditabbaṃ.

Herein is another method: For one who, having firmly grasped a soiled bronze bowl with one hand, scrubs it with the other hand with a cleaning pad of powder, oil, wool, and the like, initial application is like the hand that grasps firmly, and sustained application is like the hand that scrubs. Similarly, for a potter who makes a pot by spinning the wheel with a strike of a stick, initial application is like the hand that presses down on the lump of clay, and sustained application is like the hand that moves it hither and thither. Similarly, for one making a circular line on a bronze bowl or the like, initial application, the directing, is like the compass-point fixed in the middle, while sustained application, the scrutinizing, is like the compass-point revolving on the outside. Thus it should be understood.

Yathā pupphaphalasākhādiavayavavinimutto avijjamānopi rukkho ‘‘sapuppho saphalo’’ti voharīyati, evaṃ vitakkādiaṅgavinimuttaṃ avijjamānampi jhānaṃ ‘‘savitakkaṃ savicāra’’nti voharīyatīti dassetuṃ ‘‘rukkho viyā’’tiādi vuttaṃ. Vibhaṅge panātiādīsu jhānabhāvanāya puggalavasena desetabbattā ‘‘idha bhikkhu vivicceva kāmehī’’tiādinā (vibha. 508) puggalādhiṭṭhānena jhānāni uddiṭṭhānīti. Yadipi vibhaṅge puggalādhiṭṭhānā desanā katā, attho pana tatrāpi vibhaṅgepi yathā idha ‘‘iminā ca vitakkenā’’tiādinā dhammavasena vutto, evameva daṭṭhabbo, paramatthato puggalasseva abhāvatoti adhippāyo. Atha vā jhānasamaṅgino vitakkavicārasamaṅgitādassanena jhānasseva savitakkasavicāratā vuttāti āha ‘‘attho pana tatrāpi evameva daṭṭhabbo’’ti.

Just as a tree, although it does not exist devoid of its parts such as flowers, fruits, and branches, is designated as 'with flowers, with fruits,' so too, jhāna, although it does not exist devoid of its factors such as vitakka, is designated as 'with vitakka, with vicāra.' To show this, the phrase 'like a tree,' etc., was stated. But in the Vibhaṅga, because the jhāna-development is to be taught in terms of the individual, the jhānas are indicated based on the individual with the phrase 'Here, a bhikkhu, secluded from sensual pleasures,' etc. Although in the Vibhaṅga the teaching is presented based on the individual, the meaning there—even in the Vibhaṅga—should be understood in just the same way as it is stated here in terms of phenomena, with phrases such as 'with this vitakka.' The intention is that, in the ultimate sense, an individual does not exist. Alternatively, because it is seen that one endowed with jhāna is endowed with vitakka and vicāra, the state of being with vitakka and vicāra is stated of the jhāna itself. Therefore, it is said: 'But the meaning there should also be understood in the same way.'

Vivekasaddassa bhāvasādhanataṃ sandhāyāha ‘‘tasmā vivekā’’ti. Hetuatthe cetaṃ nissakkavacanaṃ, tasmā vivekā hetubhūtāti attho. Vivekasaddassa kattusādhanataṃ kammasādhanataṃ vā sandhāyāha ‘‘tasmiṃ vā viveke’’ti. ‘‘Vivitto’’ti hi iminā nīvaraṇehi vinābhūto tehi vivecitoti ca sādhanadvayampi saṅgahitamevāti. Pinayatīti tappeti vaḍḍheti vā. Sampiyāyanalakkhaṇāti paritussanalakkhaṇā. Pīnanarasāti paribrūhanarasā. Pharaṇarasāti paṇītarūpehi kāyassa byāpanarasā. Udaggabhāvo odagyaṃ. Sukhayatīti sukhaṃ, attanā sampayuttadhamme laddhassāde karotīti attho. Svāyaṃ kattuniddeso pariyāyaladdho dhammato aññassa kattunivattanattho, nippariyāyena pana bhāvasādhanameva labbhatīti ‘‘sukhanaṃ sukha’’nti vuttaṃ. Sātalakkhaṇanti iṭṭhasabhāvattā taṃsamaṅgīpuggalaṃ, sampayuttadhamme vā attani sādayatīti sātaṃ da-kārassa ta-kāraṃ katvā. Sātaṃ madhuranti vadanti, sātaṃ lakkhaṇaṃ etassāti sātalakkhaṇaṃ. Upabrūhanarasantiādīsu upabrūhanaṃ sampayuttadhammānaṃ saṃvaddhanaṃ, dukkhaṃ viya avissajjetvā adukkhamasukhā viya anajjhupekkhitvā anu anu gaṇhanaṃ upakāritā vā anuggaho. Katthacīti paṭhamajjhānādike. Paṭilābhatuṭṭhīti paṭilābhavasena uppajjanakatuṭṭhi. Paṭiladdharasānubhavananti [Pg.362] paṭiladdhassa ārammaṇarasassa anubhavanaṃ. Etena pītisukhāni sabhāvato vibhajitvā dassitāni. Yattha pīti, tattha sukhanti vitakkassa viya vicārena pītiyā sukhena accantasaṃyogamāha. Yattha sukhaṃ, tattha na niyamato pītīti vicārassa viya vitakkena, sukhassa pītiyā anaccantasaṃyogaṃ. Tena accantānaccantasaṃyogitāya pītisukhānaṃ visesaṃ dasseti.

Referring to the derivation of the word 'viveka' (seclusion) as a noun of state, it is said, 'Therefore, from seclusion.' This is an ablative case in the sense of cause; thus, the meaning is 'from seclusion, which is the cause.' Referring to the derivation of the word 'viveka' as an agent or object noun, it is said, 'or in that seclusion.' For by 'vivitto' (secluded) is meant being free from the hindrances and having been separated from them—thus both derivations are included. 'Pinayati' means it satisfies or increases. 'Sampiyāyanalakkhaṇā' means it has the characteristic of intense delight. 'Pīnanarasā' means it has the function of nourishing. 'Pharaṇarasā' means it has the function of pervading the body with excellent forms. 'Udaggabhāva' is exaltation (odagya). It is called 'happiness' (sukha) because it makes happy (sukhayati); the meaning is that it causes the dhammas associated with itself to acquire a taste. This description as an agent is obtained indirectly, for the purpose of negating an agent other than the dhamma itself. However, in the direct sense, only the derivation as a noun of state is obtained, hence it is said, 'The state of being happy is happiness (sukhanaṃ sukhaṃ).' 'Sātalakkhaṇa' means that due to its agreeable nature, it causes the person endowed with it, or the associated dhammas, to find pleasure in itself; therefore it is 'sāta,' having changed the letter 'da' (of sādayati) to 'ta.' They say 'sāta' is sweet; 'sātalakkhaṇa' means that which has 'sāta' (pleasantness) as its characteristic. In 'upabrūhanarasa,' etc., 'upabrūhana' is the augmenting of associated dhammas. Not abandoning it as one would suffering, and not being indifferent to it as one would be to neither-pain-nor-pleasure, but repeatedly cherishing it or being helpful to it, is 'anuggaha' (support). 'Katthaci' means in the first jhāna, etc. 'Paṭilābhatuṭṭhi' means the joy that arises by way of attainment. 'Paṭiladdharasānubhavana' means experiencing the taste of the attained object. By this, joy and happiness are distinguished and shown according to their intrinsic nature. 'Where there is joy, there is happiness'—this, like the connection of vitakka with vicāra, states the absolute union of joy with happiness. 'Where there is happiness, there is not necessarily joy'—this, like the connection of vicāra with vitakka, states the non-absolute union of happiness with joy. Thus, it shows the distinction between joy and happiness by way of their absolute and non-absolute union.

Kaṃ udakaṃ tārenti etthāti kantāraṃ, nirudakamaruṭṭhānaṃ. Vanameva vanantaṃ. Vanacchāyappavesanaudakaparibhogesu viya sukhanti yathā hi puriso mahākantāramaggaṃ paṭipanno ghammapareto tasito pipāsito paṭipathe purisaṃ disvā ‘‘kattha pānīyaṃ atthī’’ti puccheyya, so ‘‘aṭaviṃ uttaritvāva jātassaravanasaṇḍo atthi, tattha gantvā labhissasī’’ti vadeyya, so tassa kathaṃ sutvāva haṭṭhapahaṭṭho bhaveyya, tato gacchanto bhūmiyaṃ patitāni uppaladalanāḷapattādīni disvā suṭṭhutaraṃ haṭṭhapahaṭṭho hutvā gacchanto allavatthe allakese purise passeyya, vanakukkuṭavanamorādīnaṃ saddaṃ suṇeyya, jātassarapariyante jātamaṇijālasadisaṃ nīlavanasaṇḍaṃ passeyya, sare jātāni uppalapadumakumudāni passeyya, acchaṃ vippasannaṃ udakampi passeyya, so bhiyyo bhiyyo haṭṭhapahaṭṭho hutvā jātassaraṃ otaritvā yathāruci nhatvā ca pivitvā ca passaddhadaratho bhisamuḷālapokkharādīni khāditvā nīluppalādīni piḷandhitvā mandālavamūlāni khandhe khipitvā uttaritvā sāṭakaṃ nivāsetvā udakasāṭakaṃ ātape katvā sītacchāyāya mandamande vāte paharante nipannova ‘‘aho sukhaṃ aho sukha’’nti vadeyya, evaṃsampadamidaṃ daṭṭhabbaṃ. Tassa hi purisassa jātassaravanasaṇḍasavanato paṭṭhāya yāva udakadassanā haṭṭhapahaṭṭhakālo viya pubbabhāgārammaṇe haṭṭhapahaṭṭhākārā pīti, nhāyitvā ca pivitvā ca sītacchāyāya mandamande vāte paharante ‘‘aho sukhaṃ aho sukha’’nti vadanto nipannakālo viya balappattaṃ ārammaṇarasānubhavanākārasaṇṭhitaṃ sukhaṃ.

`Kantāra` (wilderness) is so called because one crosses water with difficulty here; it is a waterless desert place. The interior of the forest is simply the forest. Just as there is happiness in entering the shade of a forest and partaking of water, so too, imagine a man who has entered upon the path of a great wilderness, afflicted by heat, thirsty, and parched. Seeing another man on the path ahead, he might ask, “Where is there drinking water?” That man might reply, “Just beyond this forest, there is a forest grove with a natural lake. Go there, and you will find it.” Hearing his words, the traveler would become joyful and delighted. Then, as he proceeds, seeing lotus petals, stalks, and leaves fallen on the ground, he would become even more joyful and delighted. Continuing on, he might see men with wet clothes and wet hair; he might hear the sounds of jungle fowl, jungle peacocks, and other creatures; he might see at the edge of the natural lake a blue forest grove that has arisen, like a net of jewels; he might see blue lotuses, lotuses, and white water lilies grown in the lake; and he might see the clear, limpid water itself. Becoming more and more joyful and delighted, he would descend into the natural lake, and having bathed and drunk as he wished, with his torment allayed, he would eat lotus roots, stalks, and so on, adorn himself with blue lotuses, throw mandālava roots over his shoulder, and emerge. Having put on his lower garment and placed his wet garment in the sun, he would lie down in the cool shade while a gentle breeze blows and say, “Ah, what happiness! Ah, what happiness!” This is how this accomplishment should be understood. For that man, from hearing of the forest grove with the natural lake until seeing the water, his state is like that time of being joyful and delighted; this joy and delight regarding a preliminary object is `pīti` (joy). But like the time when, having bathed and drunk, he lies down in the cool shade with a gentle breeze blowing and exclaims, “Ah, what happiness! Ah, what happiness!”—that is `sukha` (happiness), which has reached its full strength and is established in the mode of experiencing the taste of the object.

Tasmiṃ tasmiṃ samayeti iṭṭhārammaṇassa paṭilābhasamaye paṭiladdhassa rasānubhavanasamaye vanacchāyādīnaṃ savanadassanasamaye paribhogasamaye ca. Pākaṭabhāvatoti yathākkamaṃ pītisukhānaṃ vibhūtabhāvato. Vivekajaṃ [Pg.363] pītisukhanti ettha purimasmiṃ atthe vivekajanti jhānaṃ vuttaṃ. Pītisukhasaddato ca atthiatthavisesavato assa jhānassa, asmiṃ vā jhāneti ettha akāro daṭṭhabbo yathā arisasoti. Dutiye pītisukhameva vivekajaṃ, vivekajaṃpītisukhanti ca aññapadatthasamāso paccattaniddesassa ca alopo kato, lope vā sati ‘‘vivekajapītisukha’’nti pāṭhoti ayaṃ viseso.

At that very time: at the time of obtaining a desired object, at the time of experiencing the taste of what has been obtained, at the time of hearing and seeing forest shade and so on, and at the time of using them. As for `Pākaṭabhāvato`: it is due to the state of joy and happiness being manifest in due order. Regarding 'joy and happiness born of seclusion,' here, in the first meaning, 'born of seclusion' is said to be jhāna. And by the term 'joy and happiness' and by the distinction of meaning, for this jhāna, or in this jhāna, the letter 'a' should be understood, as in `urasilomo`. In the second meaning, joy and happiness itself is 'born of seclusion'; and 'joy and happiness born of seclusion' is a compound with the meaning of another word, where the non-elision of the specific designation has been made. Or, when there is elision, the reading is `vivekajaṃ sukhaṃ`. This is the distinction.

Gaṇanānupubbato paṭhamanti iminā desanākkamaṃ ulliṅgeti. ‘‘Gaṇanānupubbatā paṭhama’’ntipi pāṭho, tatthāpi gaṇanānupubbatāyāti attho, gaṇanānupubbatāmattaṃ vā paṭhamanti idaṃ vacananti attho. Paṭhamaṃ samāpajjatīti paṭhamanti idaṃ pana na ekantalakkhaṇaṃ. Ciṇṇavasībhāvo hi aṭṭhasamāpattilābhī ādito paṭṭhāya matthakaṃ pāpentopi samāpajjituṃ sakkoti, matthakato paṭṭhāya ādiṃ pāpentopi samāpajjituṃ sakkoti, antarantarā okkamantopi sakkoti. Evaṃ pubbuppattiyaṭṭhena pana paṭhamaṃ uppannantipi paṭhamaṃ. Teneva visuddhimagge (visuddhi. 1.75) ‘‘gaṇanānupubbatā paṭhamaṃ, paṭhamaṃ uppannantipi paṭhama’’nti ettakameva vuttaṃ. Paccanīkadhamme jhāpetīti nīvaraṇādipaccanīkadhamme dahati, vikkhambhanavasena pajahatīti attho. Gocaranti kasiṇādiālambanaṃ. Tanti taṃ gocaraṃ. Upanijjhāyatīti passati. Saha upacārenāti saddhiṃ upacārajjhānena. Kasiṇārammaṇūpanijjhāyanatoti pathavīkasiṇādino attano ārammaṇassa rūpaṃ viya cakkhunā upanijjhāyanato. Lakkhaṇūpanijjhāyanatoti yathāsambhavaṃ aniccādilakkhaṇattayassa nibbānadhātuyā tathalakkhaṇassa ca upanijjhāyanato. Tenevāha ‘‘ettha hī’’tiādi. Niccādivipallāsappahānena maggo asammohato aniccādilakkhaṇāni upanijjhāyatīti lakkhaṇūpanijjhānanti āha ‘‘vipassanāya upanijjhāyanakicca’’ntiādi. Tathalakkhaṇanti avināsadhammassa nibbānassa anaññathābhāvato aviparītasabhāvo tathalakkhaṇaṃ, maggassapi vā nibbānārammaṇato tathalakkhaṇūpanijjhānatā yojetabbā.

By this phrase, 'first in the sequence of counting,' the order of the teaching is indicated. There is also the reading, 'first by the sequence of counting'; there too, the meaning is 'by the sequence of counting,' or the meaning is that 'first' is the mere sequence of counting. However, this statement, 'first, because one attains it first,' is not an absolute characteristic. For one who has attained the eight attainments and has practiced mastery is able to attain them even while reaching the highest from the beginning, is able to attain them even while reaching the beginning from the highest, and is also able to attain them by entering in between. However, in the sense of prior arising, 'first' also means 'first arisen.' For that reason, in the Visuddhimagga it is said only this much: 'first by the sequence of counting, and “first” also means “first arisen.”' 'It burns up opposing states' means it burns up opposing states such as the hindrances; the meaning is that it abandons them by way of suppression. 'Object' means an object such as a kasiṇa. 'That' means that object. 'Contemplates' means sees. 'Together with access' means together with access jhāna. 'Because of contemplating a kasiṇa object' means because of contemplating one’s own object, such as the earth kasiṇa, as if it were a form with the eye. 'Because of contemplating characteristics' means because of contemplating, as is possible, the triad of characteristics beginning with impermanence, and the true characteristic of the Nibbāna-element. Therefore, he said, 'Here, indeed...' and so on. Because the path, by abandoning the distortions of permanence and so on, undeludedly contemplates the characteristics of impermanence and so on, it is contemplation of characteristics. 'True characteristic' means the undeceiving nature of Nibbāna, which has an indestructible nature, because of its not becoming otherwise; this is the true characteristic. Or, for the path also, because it has Nibbāna as its object, the state of contemplating the true characteristic should be applied.

Visadisodāharaṇaṃ tāva dassento āha ‘‘yathā sadhano’’tiādi. Añño apadesāraho hotīti dhanato parijanato ca añño dhanavā parijanavā ca puriso saha dhanena vattati parijanena cāti sadhano saparijanoti apadesaṃ arahatīti apadesāraho hoti[Pg.364], apadisitabbo hotīti vuttaṃ hoti. Senaṅgesu eva senāsammutīti rathādisenaṅgavinimuttāya senāya abhāvepi rathehi pattīhi ca saha vattanato sarathā sapatti senāti rathādisenaṅgesuyeva senāvohāroti attho. Kasmā panettha jhānapāṭhe aggahitā cittekaggatā gahitāti anuyogaṃ sandhāyāha ‘‘avuttattā’’tiādi. Evaṃ vuttāyevāti evaṃ sarūpato vibhaṅge vuttāyeva. Sacittekaggatanti idha avuttepīti ‘‘sacittekaggata’’nti evaṃ sarūpato imasmiṃ jhānapāṭhe avuttepīti attho, sāmaññato pana jhānaggahaṇena gahitā eva. Tenevāha ‘‘yena hī’’tiādi. Idaṃ vuttaṃ hoti – yena vitakkādīhi saha vattabbaṃ, taṃ dhammaṃ dīpetuṃ tassa pakāsanādhippāyena ‘‘savitakkaṃ savicāra’’ntiādinā uddeso kato, so eva adhippāyo tena bhagavatā vibhaṅge (vibha. 569) ‘‘cittassekaggatā’’ti niddisantena pakāsito, tasmā sā jhānapāṭhe aggahitāti na cintetabbanti.

To show a dissimilar example, he first stated: “Just as a wealthy person,” etc. ‘Another is worthy of designation’ means: a man who, being other than one without wealth and retinue, possesses wealth and a retinue, exists together with wealth and with a retinue. Thus, being ‘with wealth and with a retinue,’ he is worthy of designation. Therefore, he is ‘worthy of designation,’ meaning he should be designated. ‘The conventional term “army” is used only in relation to the divisions of an army’ means: even in the absence of an army apart from its divisions such as chariots, because it exists together with chariots and foot-soldiers, it is called ‘an army with chariots and foot-soldiers.’ Thus, the designation ‘army’ is used only in relation to the divisions of an army, such as chariots. With reference to the question, “Why, in this jhāna text, is one-pointedness of mind, which is not mentioned, taken to be included?” he said, “Because it is not stated,” etc. ‘It is stated in this way’ means: it is indeed stated explicitly in the Vibhaṅga. ‘Though “one-pointedness of mind” is not stated here’ means: though “one-pointedness of mind” is not stated explicitly in this jhāna text, it is nevertheless included by the general term ‘jhāna.’ For that reason, he said, “For by which,” etc. This is what is meant: The exposition beginning with “with initial application of mind, with sustained application of mind” was made with the intention of making manifest that state which should exist together with initial application of mind and the other factors, in order to show that state. That very intention was made manifest by the Blessed One in the Vibhaṅga when he designated it as “one-pointedness of mind.” Therefore, it should not be thought that it is not included in the jhāna text.

Upasampajjāti ettha upa-saṃsaddā ‘‘upalabbhatī’’tiādīsu viya niratthakāti dassetuṃ ‘‘upagantvā’’tiādiṃ vatvā puna tesaṃ sātthakabhāvaṃ dassetuṃ ‘‘upasampādayitvā’’tiādi vuttaṃ, tasmā upasampajjāti ettha patvā sādhetvāti vā attho. Iriyanti kiriyaṃ. Vuttintiādīni tasseva vevacanāni. Ekaṃ iriyāpathabādhanaṃ iriyāpathantarehi rakkhaṇaṃ pālanaṃ. Sabbabuddhānaṃ āciṇṇattā ānāpānassatikammaṭṭhānameva vuttaṃ. Tañhi sabbabuddhānaṃ āciṇṇanti vadanti.

Here, regarding `upasampajjati`, to show that the prefixes `upa-saṃ` are meaningless, as in words like `upalabbhati`, it is stated “having approached,” etc. Then, to show that they are meaningful, it is stated “having caused to attain,” etc. Therefore, `upasampajjati` here means “having reached” or “having accomplished.” `Iriyanti` means action. `Vuttinti`, etc., are synonyms of that. The affliction of one posture is protected and maintained by means of other postures. Because it is habitually practiced by all Buddhas, the meditation subject of mindfulness of breathing is indeed spoken of. For they say that it is habitually practiced by all Buddhas.

Paṭhamajjhānakathā niṭṭhitā.

The discourse on the first jhāna is completed.

Dutiyajjhānakathā

The Discourse on the Second Jhāna

Vūpasamāti vūpasamahetu. Vūpasamoti cettha pahānaṃ adhippetaṃ, tañca vitakkavicārānaṃ atikkamo atthato dutiyajjhānakkhaṇe anuppādoti āha ‘‘samatikkamā’’tiādi. Katamesaṃ panettha vitakkavicārānaṃ vūpasamo adhippeto, kiṃ paṭhamajjhānikānaṃ, udāhu dutiyajjhānikānanti, kiñcettha – yadi paṭhamajjhānikānaṃ, natthi tesaṃ vūpasamo. Na hi kadāci paṭhamajjhānaṃ [Pg.365] vitakkavicārarahitaṃ atthi. Atha dutiyajjhānikānaṃ, evampi nattheva vūpasamo sabbena sabbaṃ tesaṃ tattha abhāvatoti imaṃ anuyogaṃ sandhāyāha ‘‘tattha kiñcāpī’’tiādi. Yasmā diṭṭhādīnavassa taṃtaṃjhānakkhaṇe anuppattidhammatāpādanaṃ vūpasamanaṃ adhippetaṃ, vitakkādayo eva ca jhānaṅgabhūtā tathā karīyanti, na taṃsampayuttā phassādayo, tasmā vitakkādīnaṃyeva vūpasamādhivacanaṃ jhāne āgataṃ. Yasmā pana vitakkādīnaṃ viya taṃsampayuttadhammānampi ‘‘etena etaṃ oḷārika’’nti ādīnavadassanaṃ sutte āgataṃ, tasmā avisesena vitakkādīnaṃ taṃsahagatānañca vūpasamādike vattabbe vitakkādīnaṃyeva vūpasamo vuccamāno adhikavacanaṃ aññamatthaṃ bodhetīti katvā kañci visesaṃ dīpetīti dassento ‘‘oḷārikassa panā’’tiādimāha. Ayañhettha adhippāyo – yehi vitakkavicārehi paṭhamajjhānassa oḷārikatā, tesaṃ samatikkamā dutiyajjhānassa samadhigamo, na sabhāvato anoḷārikānaṃ phassādīnaṃ samatikkamāti ayamattho ‘‘vitakkavicārānaṃ vūpasamā’’ti etena dīpito, tasmā ‘‘kiṃ paṭhamajjhānikānaṃ vitakkavicārānaṃ vūpasamo idhādhippeto, udāhu dutiyajjhānikāna’’nti edisī codanā anokāsāva. ‘‘Pītiyā ca virāgā’’tiādīsupi eseva nayo. Tasmā vitakkavicārapītisukhasamatikkamavacanāni oḷārikoḷārikaṅgasamatikkamā dutiyādiadhigamadīpakānīti tesaṃ ekadesabhūtaṃ vitakkavicārasamatikkamavacanaṃ avayavena samudāyopalakkhaṇanayena taṃ dīpakaṃ vuttaṃ. Visuṃ visuṃ ṭhitepi hi vitakkavicārasamatikkamavacanādike paheyyaṅganiddesatāsāmaññena cittena samūhato gahite vitakkavicāravūpasamavacanassa tadekadesatā hotīti. Atha vā vitakkavicāravūpasamavacaneneva taṃsamatikkamā dutiyādiadhigamadīpakena pītivirāgādivacanānaṃ pītiādisamatikkamā tatiyādiadhigamadīpakatā dīpitā hotīti tassa taṃdīpakatā vuttā. Evañhi avayavena samudāyopalakkhaṇaṃ vinā vitakkavicāravūpasamavacanena pītivirāgādivacanānaṃ savisaye samānabyāpāratā dassitā hoti.

Stilling (vūpasamā) means 'on account of stilling.' Here, by 'stilling' (vūpasamo) is meant abandonment, and that is the transcending of initial and sustained application, which in essence is their non-arising at the moment of the second jhāna; thus, it is said, 'by transcending,' and so forth. The stilling of which initial and sustained application is intended here? That of the first jhāna, or that of the second jhāna? In this regard, if it is that of the first jhāna, there is no stilling of them, for the first jhāna is never without initial and sustained application. If it is that of the second jhāna, even so, there is no stilling at all, since they are entirely absent there by nature. With reference to this inquiry, it is said, 'Though in that case,' and so forth. Because what is intended by 'stilling' is the bringing to a state of non-arising at the moment of a particular jhāna of that which has been seen as a danger, and it is only initial application and the like, being jhāna factors, that are treated in this way, not associated factors such as contact, therefore, in the context of jhāna, the term 'stilling' and so on has come to be used only for initial application and the like. However, since the seeing of danger in phenomena associated with them, just as in initial application and the like—as in 'this is gross on account of that'—is found in the Sutta, therefore, while the term 'stilling' and so on ought to be spoken of without distinction for both initial application and the like and their accompanying phenomena, when 'stilling' is spoken of only for initial application and the like, it becomes an emphatic statement conveying another meaning, thereby indicating a certain distinction. Thus, to show this, he says, 'But of the gross…,' and so forth. For this is the intention here: the attainment of the second jhāna occurs by transcending that initial and sustained application by which the first jhāna is gross, not by transcending factors such as contact, which are by nature not gross. This is the meaning indicated by 'the stilling of initial and sustained application.' Therefore, such a challenge as, 'Is the stilling intended here that of the initial and sustained application belonging to the first jhāna, or that of the second jhāna?' is groundless. In 'And with the fading away of rapture…' and so on, this is the same method. Therefore, the statements about transcending initial application, sustained application, rapture, and happiness indicate the attainment of the second jhāna and so on through the transcending of progressively grosser factors. Thus, the statement about transcending initial and sustained application, being a part of these, is said to indicate that attainment by the method of taking the whole by the part (synecdoche). For even though the statements about transcending initial application and sustained application and so on stand separately, when they are grasped collectively by the mind due to the commonality of indicating a factor to be abandoned, the statement about the stilling of initial and sustained application becomes one part of that whole. Alternatively, by the statement about the stilling of initial and sustained application itself—which indicates the attainment of the second jhāna and so on through their transcending—it is indicated that the statements 'with the fading away of rapture,' and so on, indicate the attainment of the third jhāna and so on through the transcending of rapture and so on. Thus, its function as an indicator is stated. For in this way, without resorting to the method of taking the whole by the part, it is shown that the statement about the stilling of initial and sustained application has the same function in its own domain as the statements 'with the fading away of rapture,' and so on, have in theirs.

Ajjhattanti niyakajjhattaṃ adhippetaṃ, na ajjhattajjhattādīti dassento āha ‘‘ajjhattanti niyakajjhattaṃ adhippeta’’nti. Tattha kāraṇamāha ‘‘vibhaṅge [Pg.366] panā’’tiādi. Pana-saddopi apisaddattho, vibhaṅgepīti attho. Ayameva vā pāṭho.

‘Internally’ (ajjhattaṃ) means one’s own internal; it is not the internal of the internal, and so forth. Showing this, he says, ‘“Internally” is intended as one’s own internal.’ Therein, he states the reason: ‘But in the Vibhaṅga,’ and so forth. The word ‘but’ (pana) also has the meaning of ‘even’ (api); that is, ‘even in the Vibhaṅga.’ Or this itself is the reading.

Nīlavaṇṇayogato nīlavatthaṃ viyāti nīlayogato vatthaṃ nīlaṃ viyāti adhippāyo. Imasmiñca atthavikappeti ‘‘ceto sampasādayatī’’ti etasmiṃ pakkhe. Cetasoti ca upayogatthe sāmivacanaṃ. Purimasminti ‘‘sampasādanayogato jhānampi sampasādana’’nti vuttapakkhe. Cetasoti sambandhe sāmivacanaṃ. ‘‘Yāva na pare ekagate karomī’’tiādīsu seṭṭhavacanopi ekasaddo loke dissatīti āha ‘‘seṭṭhopi hi loke ekoti vuccatī’’ti. ‘‘Ekākīhi khuddakehi jita’’ntiādīsu asahāyatthopi ekasaddo diṭṭhoti āha ‘‘eko asahāyo hutvā’’ti. Saddhādayopi kāmaṃ sampayuttadhammānaṃ sādhāraṇato ca asādhāraṇato ca paccayā hontiyeva, samādhi pana jhānakkhaṇe sampayuttadhammānaṃ avikkhepalakkhaṇe indaṭṭhakaraṇena sātisayaṃ paccayo hotīti dassento ‘‘sampayuttadhamme…pe… adhivacana’’nti āha.

The meaning is: just as a cloth is blue through its connection with blue. And in this distinction of meaning, in the case of 'one gladdens the mind,' 'cetaso' is a genitive in the sense of application. In the former case, in the statement 'through connection with serenity, jhāna is also serenity,' 'cetaso' is a genitive in the sense of relation. In passages such as 'until I make others single-minded,' the word 'eka' is also seen in the world as a term for 'best'; thus he said, 'Indeed, in the world, the best is also called “one.”' In passages such as 'conquered by insignificant solitary individuals,' the word 'eka' is also seen in the sense of 'without a companion'; thus he said, 'being one, without a companion.' Although faith and the others are indeed conditions for their associated states, both in a common and an uncommon way, concentration, however, at the moment of jhāna, is a pre-eminent condition for its associated states by exercising sovereignty in the characteristic of non-distraction. Showing this, he said, 'associated states... and so forth... a designation.'

‘‘Sampasādanaṃ cetaso ekodibhāva’’nti visesanadvayaṃ jhānassa atisayavacanicchāvasena gahitaṃ. Svāyamatisayo yathā imasmiṃ jhāne labbhati, na tathā paṭhamajjhāneti imaṃ visesaṃ dassetuṃ ‘‘nanu cā’’tiādi vuttaṃ. Ārammaṇe āhananapariyāhananavasena anumajjanaanuyujjanavasena ca pavattamānā dhammā satipi nīvaraṇappahānena kilesakālussiyāpagame sampayuttānaṃ kiñci khobhaṃ karontā viya tehi ca te na sannisinnā hontīti vuttaṃ ‘‘vitakkavicārakkhobhena…pe… na suppasanna’’nti. Tattha khuddikā ūmiyo vīciyo, mahatiyo taraṅgā. Samādhipi na suṭṭhu pākaṭoti satipi indriyasamatte vīriyasamatāya ca teneva khotena sampasādābhāvena ca bahale viya jale maccho samādhipi na suṭṭhu pākaṭo. Vitakkavicārapalibodhābhāvenāti ettha yathāvuttakhobho eva palibodho. Evaṃ vuttenāti yassā saddhāya vasena sampasādanaṃ, yassā ca cittekaggatāya vasena ekodibhāvanti ca jhānaṃ vuttaṃ, tāsaṃ eva ‘‘saddahanā’’tiādinā (vibha. 574) pavattiākāravisesavibhāvanavasena vuttena tena vibhaṅgapāṭhena. Ayaṃ atthavaṇṇanāti ‘‘sampasādanayogato, sampasādanato [Pg.367] vā sampasādanaṃ. Ekodiṃ bhāvetīti ekodibhāvanti jhānaṃ vutta’’nti evaṃ pavattā ayaṃ atthavaṇṇanā. Aññadatthu saṃsandati ceva sameti ca, evaṃ veditabbāti kathaṃ panāyaṃ atthavaṇṇanā tena vibhaṅgapāṭhena saddhiṃ saṃsandati sameti, nanu jhānavibhaṅge ‘‘sampasādana’’nti padaṃ uddharitvā ‘‘yā saddhā saddahanā’’tiādinā (vibha. 574) saddhāyeva vuttā, ‘‘cetaso ekodibhāva’’nti ca padaṃ uddharitvā ‘‘yā cittassa ṭhiti saṇṭhiti avaṭṭhitī’’tiādinā samādhisseva niddeso kato, aṭṭhakathāyaṃ pana ‘‘sampasādanaṃ ekodibhāva’’nti jhānameva vuttanti aṭṭhakathāya vibhaṅgapāṭhena saddhiṃ virodho āpajjatīti? Nāpajjati vibhaṅgepi imināva adhippāyena niddesassa katattā. Tathā hi yena sampasādanena yogā jhānaṃ ‘‘sampasādana’’nti vuccati, tasmiṃ ‘‘yā saddhā saddahanā’’tiādinā dassite sampasādanaṃ jhānanti samānādhikaraṇaniddeseneva taṃyogā jhāne taṃsaddappavatti dassitā hoti. ‘‘Ekodibhāva’’nti ca padaṃ uddharitvā ekodimhi dassite ekodibhāvaṃ jhānanti samānādhikaraṇaniddeseneva jhānassa ekodivaḍḍhanatā vuttāva hotīti iminā adhippāyena byañjanavicāraṃ akatvā dhammamattameva niddiṭṭhanti avirodho yutto.

“Serenity and one-pointedness of mind” is a pair of qualifications taken with the intention of expressing the excellence of jhāna. To show this distinction—that this excellence is obtained in this jhāna but not so in the first jhāna—the phrase “Is it not so?” and so on is stated. The phenomena occurring by way of striking and striking around the object, and by way of immersing and engaging, even though there is the abandonment of the hindrances and the removal of the defilements' turbidity, as if causing some disturbance to the associated factors, and by them those phenomena are not settled, it is said: “due to the disturbance of thought and examination... not well-serene.” Therein, small waves are called ripples, and large ones are called billows. Concentration also is not very manifest; even though there is balance of faculties and balance of energy, because of that very disturbance and the absence of serenity, just as a fish in turbid water, concentration also is not very manifest. Herein, in the phrase “due to the absence of the obstruction of thought and examination,” the obstruction is precisely the aforementioned disturbance. This was stated by that Vibhaṅga passage which, with phrases such as “faith, believing,” etc. (Vibh. 574), explains the special mode of occurrence of that very faith by which jhāna is called ‘serenity,’ and of that very one-pointedness of mind by which it is called ‘unification.’ This is the explanation of the meaning: “Because of its connection with serenity, or because it brings about serenity, it is ‘serenity.’ It develops one-pointedness, thus it is ‘unification’”—jhāna is called thus. In this way proceeds this explanation of the meaning. Indeed, it connects and agrees. It should be understood thus: But how does this explanation of the meaning connect and agree with that Vibhaṅga passage? For in the Jhānavibhaṅga, having extracted the word “serenity,” faith alone is spoken of with “that which is faith, believing,” etc. And having extracted the word “one-pointedness of mind,” an exposition of concentration alone is made with “that which is the standing, steadfastness, stability of the mind,” etc. But in the commentary, jhāna itself is called “serenity and unification.” Does a contradiction therefore arise for the commentary with the Vibhaṅga passage? It does not arise, because in the Vibhaṅga too, the exposition was made with this very intention. Indeed, jhāna is called ‘serenity’ because of its connection with that which brings serenity. When this is shown in the Vibhaṅga with the words “that which is faith, believing,” etc., the application of that word to the jhāna connected with it is shown precisely by the co-referential exposition, “serenity is jhāna.” And having extracted the word “unification,” when one-pointedness is shown, the development of one-pointedness for the jhāna is indeed stated precisely by the co-referential exposition, “unification is jhāna.” Thus, with this intention, without making an analysis of the wording, only the essence of the teaching is pointed out. Thus, the absence of contradiction is fitting.

Yaṃ pana vuttaṃ ṭīkākārehi ācariyadhammapālattherādīhi ‘‘yadi ekodīti samādhissa gahaṇaṃ adhippetaṃ, tadā ‘ekodibhāva’nti padaṃ uddharitvā samādhissa niddeso na kattabbo siyā. Tasmā ekodibhāvasaddo eva samādhimhi pavatto sampasādanasaddo viya jhāne pavattatīti yutta’’nti, taṃ aṭṭhakathāya virujjhati. Tasmā so aṭṭhakathānirapekkho visuṃyeveko atthavikappoti gahetabbaṃ. Ayañhi nesaṃ adhippāyo – vitakkavicārehi anajjhāruḷhattā ekaṃ udetīti ekodīti tathāvidhasamādhiyuttaṃ jhānacittameva gahetvā ekodissa bhāvo ekodibhāvoti samādhissa gahaṇaṃ sakkā vattunti. Yo panāyaṃ tesamabhiniveso ‘‘ekodīti samādhissa gahaṇe sati ‘ekodibhāva’nti padaṃ uddharitvā samādhissa niddeso na kattabbo siyā’’ti, so anekantikattā ayutto. Aññatthapi hi byañjanavicāraṃ akatvā atthamattasseva bāhullena vibhaṅge niddeso dissati.

As for what was said by the sub-commentators, such as the Elder Ācariya Dhammapāla and others: ‘If by “ekodi” the taking of concentration is intended, then, having extracted the term “ekodibhāva,” the exposition of concentration should not be made. Therefore, it is proper that the word “ekodibhāva” itself is used in the context of concentration, just as the word “sampasādana” is used in the context of jhāna.’ That statement contradicts the commentary. Therefore, that should be taken as just a separate alternative meaning, disregarding the commentary. For this is their intention: because of not being mounted by initial and sustained thought, ‘it arises as one,’ thus it is called ‘ekodi.’ Thus, having taken just such a jhāna-consciousness associated with that kind of concentration, it is possible to speak of the taking of concentration as ‘the state of ekodi is ekodibhāva.’ But as for this insistence of theirs, ‘When there is the taking of concentration by “ekodi,” having extracted the term “ekodibhāva,” the exposition of concentration should not be made,’ that is improper because it is not conclusive. Indeed, elsewhere too, without making an analysis of the wording, an exposition is seen in the Vibhaṅga by way of the mere meaning for the most part.

Santāti [Pg.368] samaṃ nirodhaṃ gatā. Samitāti bhāvanāya samaṃ gamitā nirodhitā. Vūpasantāti tato eva suṭṭhu upasantā. Atthaṅgatāti atthaṃ vināsaṃ gatā. Abbhatthaṅgatāti upasaggena padaṃ vaḍḍhetvā vuttaṃ. Appitāti gamitā vināsaṃ gatā. Sositāti pavattisaṅkhātassa santānassa abhāvena sosaṃ sukkhabhāvaṃ gatā. Byantīkatāti vigatantā katā.

‘Santā’ means they have gone to cessation. ‘Samitā’ means they are ceased through development. ‘Vūpasantā’ means because of that very thing, they are well pacified. ‘Atthaṅgatā’ means they have gone to destruction. ‘Abbhatthaṅgatā’ is said by augmenting the word with a prefix. ‘Appitā’ means they are made to go to destruction. ‘Sositā’ means through the non-existence of the continuity called ‘occurrence,’ they have gone to a state of dryness. ‘Byantīkatā’ means they are brought to an end.

Ayamatthoti bhāvanāya pahīnattā vitakkavicārānaṃ abhāvasaṅkhāto attho. Codakena vuttamatthaṃ sampaṭicchitvā pariharituṃ ‘‘evametaṃ siddhovāyamattho’’ti vatvā ‘‘na paneta’’ntiādi vuttaṃ. Tattha etanti ‘‘vitakkavicārānaṃ vūpasamā’’ti etaṃ vacanaṃ. Tadatthadīpakanti tassa vitakkavicārābhāvamattasaṅkhātassa atthassa dīpakaṃ. Na kilesakālussiyassāti upacārakkhaṇe viya nīvaraṇasaṅkhātassa kilesasaṅkhobhassa vūpasamā na sampasādananti attho. Nanu ca ‘‘purimaṃ vatvāpi vattabbamevā’’ti idaṃ kasmā vuttaṃ. Tathā hi dutiyajjhānādiadhigamūpāyadīpakena ajjhattaṃ sampasādanatāya cetaso ekodibhāvatāya ca hetudīpakena avitakkaavicārabhāvahetudīpakena ca vitakkavicāravūpasamavacaneneva vitakkavicārābhāvo dīpitoti, kiṃ puna avitakkaavicāravacanena katenāti? Na, adīpitattā. Na hi vitakkavicāravūpasamavacanena vitakkavicārānaṃ appavatti vuttā hoti. Vitakkavicāresu hi taṇhāppahānaṃ etesaṃ vūpasamanaṃ. Oḷārikaṅgamukhena hi taṃtaṃjhānanikantiyā vikkhambhanaṃ vitakkavicāravūpasamavacanādīhi pakāsitaṃ. Yato vitakkavicāresu virattabhāvadīpakaṃ vitakkavicāravūpasamavacanaṃ, ye ca saṅkhāresu taṇhāppahānaṃ karonti, tesu maggesu pahīnataṇhesu ca phalesu saṅkhārappavatti hoti, evamidhāpi vikkhambhitavitakkavicārataṇhassa dutiyajjhānassa vitakkavicārasampayogo purimena na nivārito siyāti tannivāraṇatthaṃ āvajjitukāmatādiatikkamo ca tesaṃ vūpasamoti dassanatthañca ‘‘avitakkaṃ avicāra’’nti vuttaṃ. Paṭhamajjhānaṃ dutiyajjhānassa upanissayapaccayena paccayo hotīti āha ‘‘paṭhamajjhānasamādhito’’ti. Paṭhamampīti paṭhamajjhānampi.

This is the meaning: because they are abandoned by means of cultivation, the meaning is designated as the absence of applied and sustained thought. Having accepted the meaning stated by the challenger in order to refute it, it was said, 'Thus, this meaning is established,' and then, 'But it is not,' etc., was said. Herein, 'this' refers to the statement, 'from the stilling of applied and sustained thought.' That which illuminates its meaning—it illuminates the meaning designated as merely the absence of applied and sustained thought. 'Not of the defilement's turbidity' means that, unlike in the moment of access, the stilling of the agitation of defilements, designated as hindrances, is not serenity. Furthermore, why was this statement made: 'Even having stated the former, it must still be stated'? For indeed, by that which illuminates the means for attaining the second jhāna and so on, by that which illuminates the cause—namely the internal serenity and one-pointedness of mind—and by that which illuminates the cause—namely the state of being without applied and sustained thought—the absence of applied and sustained thought is illuminated just by the statement of the stilling of applied and sustained thought. What then is accomplished by the statement 'without applied thought, without sustained thought'? No, because it is not illuminated. For the non-occurrence of applied and sustained thought is not stated by the statement of the stilling of applied and sustained thought. Indeed, the abandoning of craving for applied and sustained thought is their stilling. Indeed, by way of the gross factor, the suppression of the desire for each respective jhāna is shown by statements such as 'the stilling of applied and sustained thought.' Since the statement 'the stilling of applied and sustained thought' illuminates a state of dispassion towards applied and sustained thought, and since in the paths where craving for formations is abandoned, and in the fruits where craving is abandoned, the occurrence of formations still takes place, so too here—for one in the second jhāna, where the craving for applied and sustained thought is suppressed—the association with applied and sustained thought would not be prevented by the former statement. In order to prevent that, and to show that their stilling is also the transcending of the desire to advert and so on, it is said, 'without applied thought, without sustained thought.' The first jhāna is a condition for the second jhāna by way of decisive support condition—thus it is said, 'from the concentration of the first jhāna.' 'Even the first' means even the first jhāna.

Gaṇanānupubbatotiādi heṭṭhā vuttanayeneva veditabbaṃ. Etthāpi ‘‘dutiyaṃ uppannantipi dutiya’’nti vattuṃ vaṭṭatiyeva. Vuttamevatthaṃ vibhaṅgapāṭhena sādhento āha ‘‘yathāhā’’tiādi. Yaṃ pana vibhaṅge (vibha. 580) ‘‘jhānanti sampasādo [Pg.369] pīti sukhaṃ cittassekaggatā’’ti vuttaṃ, taṃ saparikkhāraṃ jhānaṃ dassetuṃ pariyāyena vuttaṃ. Rathassa paṇḍukambalaṃ viya hi sampasādo jhānassa parikkhāro, na jhānaṅganti āha ‘‘pariyāyoyeva ceso’’ti. Nippariyāyato pana upanijjhānalakkhaṇappattānaṃ aṅgānaṃ vasena tivaṅgikamevetaṃ hotīti āha ‘‘sampasādanaṃ pana ṭhapetvā’’tiādi.

The sequence of counting, etc., should be understood in the same way as explained previously. Here too, it is quite appropriate to say, 'the second has arisen; thus, it is the second.' To confirm the meaning already stated by citing the Vibhaṅga passage, he says, 'as it is said,' etc. However, what is stated in the Vibhaṅga—'jhāna is serenity, joy, happiness, and unification of mind'—is said figuratively to show jhāna along with its accessories. For just as a yellow rug is an accessory of a chariot, so too serenity is an accessory of jhāna, not a factor of jhāna. Hence, he says, 'this is merely a figurative expression.' But in the non-figurative sense, by way of the factors that have attained the characteristic of absorption, this jhāna is only threefold. Therefore, he says, 'excluding serenity,' etc.

Dutiyajjhānakathā niṭṭhitā.

The discourse on the second jhāna is concluded.

Tatiyajjhānakathā

The Discourse on the Third Jhāna

Virajjanaṃ virāgo. Taṃ pana virajjanaṃ nibbindanamukhena hīḷanaṃ vā tappaṭibaddharāgappahānaṃ vāti dassetuṃ ‘‘tassā pītiyā jigucchanaṃ vā samatikkamo vā’’ti vuttaṃ. Ubhinnamantarāti pītiyā virāgāti imesaṃ dvinnaṃ padānaṃ antarā, majjheti attho. Sampiṇḍanaṃ samuccayo. Maggoti upāyo. Dutiyajjhānassa hi paṭilābhaṃ vinā tatiyajjhānassa adhigamo na hotīti vitakkavicārānaṃ vūpasamo tatiyajjhānādhigamassa upāyo. Tadadhigamāyāti tatiyamaggādhigamāya.

Fading away is dispassion. But to show that this fading away is through disenchantment, or repulsion, or the abandoning of lust connected with it, it is said: 'disgust with that rapture or transcending it.' 'Between both'—that is, between these two terms, 'rapture' and 'dispassion'—means in the middle. 'Compilation' is accumulation. 'The path' is the means. For without the attainment of the second jhāna, the attainment of the third jhāna does not occur; thus, the stilling of applied and sustained thought is the means for the attainment of the third jhāna. 'For the attainment of that' means for the attainment of the third path.

Upapattitoti samavāhitabhāvena patirūpato jhānupekkhāpi samavāhitameva antonītaṃ katvā pavattatīti āha ‘‘samaṃ passatī’’ti. Visadāyāti saṃkilesavigamena paribyattāya. Vipulāyāti sātisayaṃ mahaggatabhāvappattito mahatiyā. Thāmagatāyāti pītivigamena thirabhāvappattāya. Nanu cettha upekkhāvedanāva na sambhavati, tasmā kathamayaṃ tatiyajjhānasamaṅgī upekkhāya samannāgatattā ‘‘upekkhako’’ti vuccatīti ce? Na kevalaṃ vedanupekkhāva upekkhāti vuccati, atha kho aññāpi upekkhā vijjantīti dassento āha ‘‘upekkhā pana dasavidhā hotī’’tiādi. Tattha (dha. sa. aṭṭha. 163; visuddhi. 1.84) ‘‘idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno’’ti (a. ni. 6.1) evamāgatā khīṇāsavassa chasu dvāresu iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanākārabhūtā upekkhā chaḷaṅgupekkhā nāma.

Regarding `upapattito`: because jhāna-equanimity also proceeds appropriately and with balance, having internalized only that which is balanced, he says, 'he sees evenly.' As for `visadāya` (clear): because of being manifest through the departure of defilements. As for `vipulāya` (abundant): because it is great, having exceedingly attained a state of greatness. As for `thāmagatāya` (steady): because of having attained a state of firmness through the departure of rapture. Now, surely the feeling of equanimity does not exist here, so how can one who possesses the third jhāna be called 'equanimous' because of being endowed with equanimity? If this is said: it is not only the equanimity of feeling that is called equanimity; but indeed, other equanimities also exist. To show this, he said, 'Now, equanimity is of ten kinds,' and so on. Therein: 'Here, monks, a monk, having seen a form with the eye, is neither pleased nor displeased; he dwells equanimous, mindful, and fully aware.' That equanimity which occurs thus for one whose taints are destroyed—being a state of not abandoning its pure natural condition in the presence of pleasant and unpleasant objects at the six sense-doors—is called six-factored equanimity.

Yā [Pg.370] pana ‘‘upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’ti (dī. ni. 3.308) evamāgatā sattesu majjhattākārabhūtā upekkhā, ayaṃ brahmavihārupekkhā nāma.

That equanimity, however, which occurs thus, 'one dwells pervading one direction with a mind accompanied by equanimity,' being a state of neutrality towards beings, is called brahmavihāra-equanimity.

Yā ‘‘upekkhāsambojjhaṅgaṃ bhāveti vivekanissita’’nti (ma. ni. 1.27; saṃ. ni. 5.182, 190-191) evamāgatā sahajātadhammānaṃ majjhattākārabhūtā upekkhā, ayaṃ bojjhaṅgupekkhā nāma.

That equanimity which occurs thus, 'one develops the equanimity enlightenment factor, dependent on seclusion,' being a state of neutrality towards co-arisen phenomena, is called bojjhaṅga-equanimity.

Yā pana ‘‘kālena kālaṃ upekkhānimittaṃ manasi karotī’’ti (a. ni. 3.103) evamāgatā anaccāraddhanātisithilavīriyasaṅkhātā upekkhā, ayaṃ vīriyupekkhā nāma.

That equanimity, however, which occurs thus, 'from time to time, one directs the mind to the sign of equanimity,' described as energy that is neither too strenuous nor too lax, is called vīriya-equanimity.

Yā –

That [equanimity] which—

‘‘Kati saṅkhārupekkhā samathavasena uppajjanti, kati saṅkhārupekkhā vipassanāvasena uppajjanti? Aṭṭha saṅkhārupekkhā samathavasena uppajjanti, dasa saṅkhārupekkhā vipassanāvasena uppajjanti.

“How many kinds of equanimity towards formations arise by way of serenity? How many kinds of equanimity towards formations arise by way of insight? Eight kinds of equanimity towards formations arise by way of serenity; ten kinds of equanimity towards formations arise by way of insight.”

‘‘Katamā aṭṭha saṅkhārupekkhā samathavasena uppajjanti? Paṭhamajjhānapaṭilābhatthāya nīvaraṇe paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, dutiyajjhānapaṭilābhatthāya vitakkavicāre paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, tatiyajjhānapaṭilābhatthāya pītiṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, catutthajjhānapaṭilābhatthāya sukhadukkhe paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, ākāsānañcāyatanasamāpattipaṭilābhatthāya rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, viññāṇañcāyatanasamāpattipaṭilābhatthāya ākāsānañcāyatanasaññaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, ākiñcaññāyatanasamāpattipaṭilābhatthāya viññāṇañcāyatanasaññaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, nevasaññānāsaññāyatanasamāpattipaṭilābhatthāya ākiñcaññāyatanasaññaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, imā aṭṭha saṅkhārupekkhā samathavasena uppajjanti.

“What are the eight kinds of equanimity towards formations that arise by way of serenity? For the attainment of the first jhāna, the wisdom that is tranquil after reflecting on the hindrances is the knowledge in equanimity towards formations. For the attainment of the second jhāna, the wisdom that is tranquil after reflecting on thought and examination is the knowledge in equanimity towards formations. For the attainment of the third jhāna, the wisdom that is tranquil after reflecting on rapture is the knowledge in equanimity towards formations. For the attainment of the fourth jhāna, the wisdom that is tranquil after reflecting on pleasure and pain is the knowledge in equanimity towards formations. For the attainment of the base of infinite space, the wisdom that is tranquil after reflecting on perceptions of form, perceptions of resistance, and perceptions of diversity is the knowledge in equanimity towards formations. For the attainment of the base of infinite consciousness, the wisdom that is tranquil after reflecting on the perception of the base of infinite space is the knowledge in equanimity towards formations. For the attainment of the base of nothingness, the wisdom that is tranquil after reflecting on the perception of the base of infinite consciousness is the knowledge in equanimity towards formations. For the attainment of the base of neither-perception-nor-non-perception, the wisdom that is tranquil after reflecting on the perception of the base of nothingness is the knowledge in equanimity towards formations. These are the eight kinds of equanimity towards formations that arise by way of serenity.”

‘‘Katamā [Pg.371] dasa saṅkhārupekkhā vipassanāvasena uppajjanti? Sotāpattimaggapaṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, sotāpattiphalasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, sakadāgāmimaggapaalābhatthāya…pe… sakadāgāmiphalasamāpattatthāya…pe… anāgāmimaggapaṭilābhatthāya…pe… anāgāmiphalasamāpattatthāya…pe… arahattamaggapaṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, arahattaphalasamāpattatthāya…pe… suññatavihārasamāpattatthāya…pe… animittavihārasamaāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, imā dasa saṅkhārupekkhā vipassanāvasena uppajjantī’’ti (paṭi. ma. 1.57) –

“What are the ten equanimities concerning formations that arise by way of insight? For the attainment of the path of stream-entry, the wisdom that becomes steady by reflecting upon arising, continuation, the cause of formations, accumulation, rebirth-linking, destination, production, the arising of the result, birth, aging, sickness, death, sorrow, lamentation, and despair is knowledge among the equanimities towards formations. For the attainment of the fruition of stream-entry, the wisdom that becomes steady by reflecting upon arising, continuation, the cause of formations, accumulation, and rebirth-linking is knowledge among the equanimities towards formations. For the attainment of the path of once-returning… For the attainment of the fruition of once-returning… For the attainment of the path of non-returning… For the attainment of the fruition of non-returning… For the attainment of the path of arahantship, the wisdom that becomes steady by reflecting upon arising, continuation, the cause of formations, accumulation, rebirth-linking, destination, production, the arising of the result, birth, aging, sickness, death, sorrow, lamentation, and despair is knowledge among the equanimities towards formations. For the attainment of the fruition of arahantship… For the attainment of dwelling in emptiness… For the attainment of dwelling in the signless, the wisdom that becomes steady by reflecting upon arising, continuation, the cause of formations, accumulation, and rebirth-linking is knowledge among the equanimities towards formations. These are the ten equanimities concerning formations that arise by way of insight.” (Paṭis I 57)

Evamāgatā nīvaraṇādipaṭisaṅkhāsantiṭṭhanākārabhūtā upekkhā, ayaṃ saṅkhārupekkhā nāma.

Such equanimity, which has the characteristic of reflecting on the hindrances and so forth and remaining steady, is called saṅkhārupekkhā (equanimity concerning formations).

Tattha nīvaraṇe paṭisaṅkhāti pañca nīvaraṇāni pahātabbabhāvena paṭisaṅkhāya, pariggahetvāti attho. Santiṭṭhanāti nīvaraṇānaṃ pahānābhimukhībhūtattā tesaṃ pahānepi abyāpārabhāvūpagamanena majjhattatāya santiṭṭhanā. Saṅkhārupekkhāsūti nīvaraṇappahāne byāpārākaraṇena nīvaraṇasaṅkhātānaṃ saṅkhārānaṃ upekkhanāsūti attho. Esa nayo vitakkavicārādīsu uppādādīsu ca. Tattha uppādanti purimakammapaccayā khandhānaṃ idha uppattimāha. Pavattanti tathāuppannassa pavattiṃ. Nimittanti sabbampi tebhūmakaṃ saṅkhāragataṃ nimittabhāvena upaṭṭhānato. Āyūhananti āyatiṃ paṭisandhihetubhūtaṃ kammaṃ. Paṭisandhinti āyatiṃ upapattiṃ. Gatinti yāya gatiyā sā paṭisandhi hoti. Nibbattinti khandhānaṃ nibbattanaṃ. Upapattinti vipākappavattiṃ. Jātinti jarādīnaṃ paccayabhūtaṃ bhavapaccayā jātiṃ. Jarāmaraṇādayo pākaṭā eva.

Herein, “reflects on the hindrances” (nīvaraṇe paṭisaṅkhā) means: having reflected on the five hindrances by way of their being what should be abandoned, having comprehended them. “Standing firm” (santiṭṭhanā) is the standing firm by way of equanimity, by approaching a state of non-exertion even in the abandonment of those hindrances, because of being inclined towards their abandonment. “In regard to equanimity towards formations” (saṅkhārupekkhāsu) means: in regard to the equanimities towards the formations designated as hindrances, by not making an effort in the abandonment of the hindrances. This is the method in regard to thought, examination, etc., and in regard to arising, etc. Therein, “arising” (uppāda) states the arising of the aggregates here, conditioned by previous kamma. “Continuation” (pavatta) states the continuation of what has thus arisen. “Sign” (nimitta) refers to all that has become formations pertaining to the three realms, because of its appearance as a sign. “Accumulation” (āyūhana) is the kamma that has become the cause for future rebirth-linking. “Rebirth-linking” (paṭisandhi) is future existence. “Destination” (gati) is the destination by which that rebirth-linking occurs. “Production” (nibbatti) is the production of the aggregates. “Reappearance” (upapatti) is the continuation of the result. “Birth” (jāti) is the birth conditioned by becoming, which has become the condition for aging, etc. Aging, death, and the rest are self-evident.

Ettha [Pg.372] ca uppādādayo pañceva saṅkhārupekkhāñāṇassa visayavasena vuttā, sesā tesaṃ vevacanavasena. Nibbatti jātīti idañhi dvayaṃ uppādassa ceva paṭisandhiyā ca vevacanaṃ. Gati upapatti cāti idaṃ dvayaṃ pavattassa, jarādayo nimittassāti veditabbaṃ. Nanu cettha catūsu maggavāresu ‘‘uppāda’’ntiādīni pañca mūlapadāni, ‘‘gatī’’tiādīni dasa vevacanapadānīti pannarasa padāni vuttāni, chasu pana phalasamāpattivāresu pañca mūlapadāneva vuttāni, taṃ kasmāti ce? Saṅkhārupekkhāya tikkhabhāve sati kilesappahānasamatthassa maggassa sabbhāvato tassā tikkhabhāvadassanatthaṃ vevacanapadehi saha daḷhaṃ katvā mūlapadāni vuttāni, phalassa nirussāhabhāvena santasabhāvattā maggāyattattā ca mandabhūtāpi saṅkhārupekkhā phalassa paccayo hotīti dassanatthaṃ mūlapadāneva vuttānīti veditabbāni.

Here, the five terms beginning with ‘arising’ are mentioned as the object of the knowledge of equanimity towards formations; the remaining terms are their synonyms. Indeed, ‘production’ (nibbatti) and ‘birth’ (jāti) are two synonyms for both ‘arising’ (uppāda) and ‘rebirth-linking’ (paṭisandhi). ‘Destination’ (gati) and ‘reappearance’ (upapatti) are two synonyms for ‘continuation’ (pavatta), and ‘aging’ (jarā) and the rest should be understood as synonyms for ‘sign’ (nimitta). Now, in the four instances of the path, the five root terms—‘arising’ (uppāda) and so on—along with the ten synonymous terms—‘destination’ (gati) and so on—make fifteen terms in total. However, in the six instances of fruition-attainment, only the five root terms are mentioned. Why is this? When equanimity towards formations is sharp, the path—capable of abandoning defilements—is fully present. To demonstrate its sharpness, the root terms are reinforced with synonymous terms. But since fruition is effortless, peaceful in nature, and dependent on the path, even weakened equanimity towards formations can serve as a condition for fruition. Therefore, only the root terms are mentioned to illustrate this point.

Tattha ‘‘sotāpattimaggapaṭilābhatthāyā’’tiādīsu catūsu maggavāresu suññatānimittappaṇihitamaggānaṃ aññataro vutto. ‘‘Sotāpattiphalasamāpattatthāyā’’tiādīsu catūsu phalavāresu pana appaṇihitaphalasamāpatti veditabbā. Kasmā? Suññatavihārasamāpattatthāya animittavihārasamāpattatthāyāti itarāsaṃ dvinnaṃ phalasamāpattīnaṃ visuṃ vuttattā. Aniccānupassanāvuṭṭhānavasena hi animittamaggo, tatheva phalasamāpattikāle animittaphalasamāpatti, dukkhānupassanāvuṭṭhānavasena appaṇihitamaggaphalasamāpattiyo, anattānupassanāvuṭṭhānavasaena suññatamaggaphalasamāpattiyo suttantanayena veditabbā. Evañca katvā suññatādivimokkhavasena magguppattihetubhūtā catasso, tathā appaṇihitaphalasamāpattiyā catasso, suññatavihāraanimittavihāravasena dveti dasa saṅkhārupekkhāvipassanāpaññā vuttā, samathasaṅkhārupekkhā pana appanāvīthiyā āsannapubbabhāge balappattaṃ bhāvanāmayañāṇaṃ.

Therein, in the four path sections beginning with 'for the attainment of the stream-entry path,' one of the paths—emptiness, signless, or desireless—is spoken of. But in the four fruition sections beginning with 'for the attainment of the stream-entry fruition,' the desireless fruition-attainment should be understood. Why? Because the other two fruition-attainments are stated separately as 'for the attainment of the dwelling in emptiness' and 'for the attainment of the dwelling in the signless.' Indeed, the signless path is spoken of by way of emerging from the contemplation of impermanence; likewise, at the time of fruition-attainment, the signless fruition-attainment is spoken of. The desireless path and fruition-attainments by way of emerging from the contemplation of suffering, and the emptiness path and fruition-attainments by way of emerging from the contemplation of non-self, should be understood according to the Suttanta method. And thus, ten wisdoms of insight which are equanimity towards formations are stated: four that are the cause for the arising of the path by way of the liberations of emptiness, etc.; likewise, four for the desireless fruition-attainment; and two by way of the dwelling in emptiness and the dwelling in the signless. But equanimity towards formations associated with serenity is knowledge produced by meditation that has reached strength in the preliminary part proximate to the absorption process-path.

Yā pana ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagata’’nti (dha. sa. 150) evamāgatā adukkhamasukhasaññitā upekkhā, ayaṃ vedanupekkhā nāma.

The equanimity that is termed 'neither-painful-nor-pleasant', as stated in the passage beginning "At the time when a wholesome consciousness pertaining to the sense sphere arises, accompanied by equanimity" (Dhs. 150), is called feeling-equanimity.

Yā ‘‘yadatthi yaṃ bhūtaṃ, taṃ pajahati, upekkhaṃ paṭilabhatī’’ti (ma. ni. 3.71; a. ni. 7.55) evamāgatā vicinane majjhattabhūtā upekkhā, ayaṃ vipassanupekkhā nāma.

The equanimity that is neutral in investigation, as stated in the passage beginning "Whatever exists, whatever has come to be, that one abandons; equanimity is attained" (MN 3.71; AN 7.55), is called insight-equanimity.

Tattha [Pg.373] yadatthi yaṃ bhūtanti khandhapañcakaṃ, taṃ muñcitukamyatāñāṇena pajahati. Upekkhaṃ paṭilabhatīti diṭṭhasovattikattayassa sappassa lakkhaṇavicinane viya diṭṭhalakkhaṇattayassa khandhapañcakassa saṅkhāralakkhaṇavicinane upekkhaṃ paṭilabhatīti attho.

Therein, 'whatever exists, whatever has come to be' refers to the five aggregates; one abandons them through the knowledge of desiring release. 'One attains equanimity' means that just as there is equanimity in discerning the characteristics of a snake whose three coils have been seen, so too, one attains equanimity in discerning the characteristics of formations within the five aggregates, whose three characteristics have been seen.

Yā pana chandādīsu yevāpanakesu āgatā sahajātānaṃ samappavattihetubhūtā upekkhā, ayaṃ tatramajjhattupekkhā nāma.

The equanimity which, having arisen among the yevāpanaka states beginning with desire, is the cause for the balanced occurrence of co-arisen states, this is called 'equanimity as neutrality' (tatramajjhattupekkhā).

Yā ‘‘upekkhako ca viharatī’’ti (dī. ni. 1.230; dha. sa. 163) evamāgatā aggasukhepi tasmiṃ apakkhapātajananī upekkhā, ayaṃ jhānupekkhā nāma.

The equanimity that is stated as, 'and he dwells equanimous' (DN 1.230; Dhs. 163), which generates impartiality even toward that highest bliss, this is called 'jhāna-equanimity' (jhānupekkhā).

Yā pana ‘‘upekkhāsatipārisuddhiṃ catutthaṃ jhāna’’nti (dī. ni. 1.232; dha. sa. 165) evamāgatā sabbapaccanīkaparisuddhā paccanīkavūpasamanepi abyāpārabhūtā upekkhā, ayaṃ pārisuddhupekkhā nāma.

Furthermore, that equanimity which is stated as, 'the fourth jhāna...purity of mindfulness due to equanimity' (DN 1.232; Dhs. 165), and which is purified of all opposing states and is without exertion even in the calming of opposing states—this is called 'equanimity of purity' (pārisuddhupekkhā).

Tattha chaḷaṅgupekkhā ca brahmavihārupekkhā ca bojjhaṅgupekkhā ca tatramajjhattupekkhā ca jhānupekkhā ca pārisuddhupekkhā ca atthato ekā tatramajjhattupekkhāva hoti. Tena tena avatthābhedena panassā ayaṃ bhedo ekassapi sato sattassa kumārayuvatherasenāpatirājādivasena bhedo viya. Tasmā tāsu yattha chaḷaṅgupekkhā, na tattha bojjhaṅgupekkhādayo. Yattha vā pana bojjhaṅgupekkhā, na tattha chaḷaṅgupekkhādayo hontīti veditabbā. Yathā cetāsaṃ atthato ekībhāvo, evaṃ saṅkhārupekkhāvipassanupekkhānampi. Paññā eva hi sā kiccavasena dvidhā bhinnā. Yathā hi purisassa sāyaṃ gehaṃ paviṭṭhaṃ sappaṃ ajapadadaṇḍaṃ gahetvā pariyesamānassa taṃ thusakoṭṭhake nipannaṃ disvā ‘‘sappo nu kho, no’’ti avalokentassa sovattikattayaṃ disvā nibbematikassa ‘‘sappo, na sappo’’ti vicinane majjhattatā hoti, evameva yā āraddhavipassakassa vipassanāñāṇena lakkhaṇattaye diṭṭhe saṅkhārānaṃ aniccabhāvādivicinane majjhattatā uppajjati, ayaṃ vipassanupekkhā. Yathā pana tassa purisassa ajapadena daṇḍena gāḷhaṃ sappaṃ gahetvā ‘‘kintāhaṃ imaṃ sappaṃ aviheṭhento attānañca iminā aḍaṃsāpento muñceyya’’nti muñcanākārameva pariyesato gahaṇe majjhattatā hoti, evameva yā lakkhaṇattayassa diṭṭhattā āditte viya tayo bhave passato saṅkhāraggahaṇe [Pg.374] majjhattatā, ayaṃ saṅkhārupekkhā. Iti vipassanupekkhāya siddhāya saṅkhārupekkhāpi siddhāva hoti. Iminā panesā vicinanagahaṇesu majjhattasaṅkhātena kiccena dvidhā bhinnā. Vīriyupekkhā pana vedanupekkhā ca aññamaññañca avasesāhi ca atthato bhinnā evāti.

Among these, the six-limbed equanimity, the divine abiding equanimity, the enlightenment factor equanimity, the equanimity of specific neutrality, the equanimity of absorption, and the equanimity of purity are all in meaning one, namely, the equanimity of specific neutrality. However, their distinctions arise based on different states, just as a single being can be distinguished as a boy, youth, elder, general, or king. Therefore, it should be understood that where there is six-limbed equanimity, there is no enlightenment factor equanimity or the others, and where there is enlightenment factor equanimity, there is no six-limbed equanimity or the others. Just as these are one in meaning, so too are the equanimity towards formations and the equanimity of insight. Indeed, it is wisdom itself, divided into two based on function. For example, when a man enters his house in the evening and, searching for a snake with a goat's-foot staff, sees it lying in a heap of chaff and wonders, 'Is this a snake or not?'—his neutrality in discerning 'it is a snake, it is not a snake,' after seeing its three coils and becoming free from doubt, is like the equanimity of insight. Even so, for a practitioner of insight, when the three characteristics have been seen through insight knowledge, the neutrality that arises while discerning the impermanent nature and so on of formations is the equanimity of insight. Similarly, when that man firmly grasps the snake with the goat's-foot staff and considers, 'How can I release this snake without harming it or letting it bite me?'—his neutrality in the act of grasping, as he seeks only a way to release it, is like the equanimity towards formations. Even so, for one who, having seen the three characteristics, perceives the three planes of existence as if ablaze, the neutrality in grasping formations is the equanimity towards formations. Thus, when the equanimity of insight is accomplished, the equanimity towards formations is also accomplished. By this function, designated as neutrality in discerning and in grasping, it is divided in two. However, the equanimity of energy and the equanimity of feeling are distinct in meaning from each other and from the others.

Imāsaṃ pana dasannampi upekkhānaṃ bhūmipuggalādivasena vibhāgo tattha tattha vuttanayeneva veditabboti dassento āha ‘‘evamayaṃ dasavidhāpī’’tiādi. Tattha bhūmipuggalacittārammaṇatoti ‘‘chaḷaṅgupekkhā kāmāvacarā, brahmavihārupekkhā rūpāvacarā’’ti evamādinā bhūmito. ‘‘Chaḷaṅgupekkhā khīṇāsavasseva, brahmavihārupekkhā tiṇṇampi puthujjanasekkhāsekkhāna’’nti evamādinā puggalato. ‘‘Chaḷaṅgupekkhā somanassupekkhāsahagatacittasampayuttā’’tiādinā cittato. ‘‘Chaḷaṅgupekkhā chaḷārammaṇā, brahmavihārupekkhā dhammārammaṇā’’tiādinā ārammaṇato. Khandhasaṅgahaekakkhaṇakusalattikasaṅkhepavasenāti ‘‘vedanupekkhā vedanākkhandhena saṅgahitā, itarā nava saṅkhārakkhandhenā’’ti khandhasaṅgahavasena. Chaḷaṅgupekkhā brahmavihārabojjhaṅgajhānapārisuddhitatramajjhattupekkhā ca atthato ekā, tasmā ekakkhaṇe tāsu ekāya sati na itarā, tathā saṅkhārupekkhāvipassanupekkhāpi veditabbā, vedanāvīriyupekkhānaṃ ekakkhaṇe siyā uppattīti evaṃ ekakkhaṇavasena. Chaḷaṅgupekkhā abyākatā, brahmavihārupekkhā kusalābyākatā, tathā sesā, vedanupekkhā pana siyā akusalāpīti evaṃ kusalattikavasena. Dasapetā saṅkhepato cattārova dhammā vīriyavedanātatramajjhattatāñāṇavasenāti evaṃ saṅkhepavasena.

Now, to show that the classification of these ten equanimities by way of plane, person, etc., is to be understood according to the method explained in the respective contexts, he said: 'Thus, this is tenfold...' and so on. Therein, by way of plane, person, mind, and object: By way of plane: 'Six-limbed equanimity is of the sense-sphere; divine abiding equanimity is of the form-sphere,' and so on. By way of person: 'Six-limbed equanimity is only for one whose cankers are destroyed; divine abiding equanimity is for the three—the ordinary person, the trainee, and the one beyond training,' and so on. By way of mind: 'Six-limbed equanimity is associated with a mind accompanied by joy or equanimity,' and so on. By way of object: 'Six-limbed equanimity has six objects; divine abiding equanimity has a dhamma as its object,' and so on. By way of inclusion by aggregates, momentary unity, the wholesome triad, and summary: By way of inclusion by aggregates: 'Feeling-equanimity is included in the feeling aggregate; the other nine are included in the formations aggregate.' By way of momentary unity: Six-limbed equanimity, divine abiding equanimity, enlightenment-factor equanimity, jhāna equanimity, purity equanimity, and equanimity as neutrality are one in meaning. Therefore, in one moment, when one of them exists, the others do not. Similarly, formations-equanimity and insight-equanimity are to be understood in the same way. The arising of feeling-equanimity and energy-equanimity may occur in one moment. By way of the wholesome triad: Six-limbed equanimity is indeterminate. Divine abiding equanimity is wholesome or indeterminate; likewise are the rest. Feeling-equanimity, however, may also be unwholesome. By way of summary: These ten, in brief, are just four phenomena by way of energy, feeling, neutrality, and knowledge.

Idāni idhādhippetāya jhānupekkhāya lakkhaṇādiṃ niddhāretvā dassento āha ‘‘lakkhaṇādito panā’’tiādi. Tattha anābhogarasāti paṇītasukhepi tasmiṃ avanatipaṭipakkhakiccāti attho. Abyāpārapaccupaṭṭhānāti satipi sukhapāramippattiyaṃ tasmiṃ sukhe abyāvaṭā hutvā paccupatiṭṭhati, sampayuttānaṃ vā tattha abyāpāraṃ paccupaṭṭhapetīti attho. Sampayuttadhammānaṃ khobhaṃ uppilavañca āvahantehi vitakkādīhi abhibhūtattā aparibyattaṃ tattha tatramajjhattatāya kiccaṃ, tadabhāvato idha paribyattanti āha ‘‘aparibyattakiccato’’ti. Tenevāha ‘‘aparibyattaṃ hī’’tiādi.

Now, having determined and shown the characteristic and so forth of the jhāna-equanimity intended here, he says, “From the characteristic, etc.” Herein, “its essence is non-preoccupation” means that its function is to oppose inclination even towards that refined happiness. “Its manifestation is non-engagement” means that even when the perfection of happiness is attained, it stands by without being engaged in that happiness, or it causes the associated states to stand by without engagement therein—this is the meaning. In those [previous jhānas], the function of neutrality of mind is not distinct, being overcome by initial application and so forth which bring agitation and elation to the associated states; but here, because of their absence, it is distinct. And in this regard, he says, “because its function is not distinct.” For that very reason, he says, “for it is not distinct,” etc.

Idāni [Pg.375] sato ca sampajānoti ettha ‘‘vuccatī’’ti ajjhāharitabbaṃ. Saratīti iminā ‘‘sato’’ti padassa kattusādhanatamāha. Sampajānātīti sammadeva pajānāti. Puggalenāti puggalādhiṭṭhānena. Saraṇaṃ cintanaṃ upaṭṭhānaṃ lakkhaṇametissāti saraṇalakkhaṇā. Sammussanapaṭipakkho asammussanaṃ kiccaṃ etissāti asammussanarasā. Kilesehi ārakkhā hutvā paccupatiṭṭhati, tato vā ārakkhaṃ paccupaṭṭhapetīti ārakkhapaccupaṭṭhānā. Asammuyhanaṃ sammadeva pajānanaṃ, sammohapaṭipakkho vā asammoho lakkhaṇametassāti asammohalakkhaṇaṃ. Tīraṇaṃ kiccassa pāragamanaṃ. Pavicayo vīmaṃsā. Kāmaṃ upacārajjhānādiṃ upādāya paṭhamadutiyajjhānānipi sukhumāneva, imaṃ pana uparimajjhānaṃ upādāya ‘‘oḷārikattā pana tesaṃ jhānāna’’nti vuttaṃ, sā ca oḷārikatā vitakkādithūlaṅgatāya veditabbā. Keci ‘‘bahucetasikatāyā’’ti ca vadanti. Bhūmiyaṃ viya purisassāti purisassa bhūmiyaṃ gati viyāti vuttaṃ hoti. Gati sukhā hotīti tesu jhānesu gati sukhā hoti. Abyattaṃ tattha satisampajaññakiccanti ‘‘idaṃ nāma dukkaraṃ karīyatī’’ti vattabbassa abhāvato vuttaṃ. Oḷārikaṅgappahānena pana sukhumattāti ayamattho kāmaṃ dutiyajjhānepi sambhavati, tathāpi yebhuyyena avippayogībhāvena vattamānesu pītisukhesu pītisaṅkhātassa oḷārikaṅgassa pahānena sukhumatāya idha sātisayo satipaññābyāpāroti vuttaṃ ‘‘purisassā’’tiādi. Dhenuṃ pivatīti dhenupago, dhenuyā khīraṃ pivantoti vuttaṃ hoti. Punadeva pītiṃ upagaccheyyāti hānabhāgiyaṃ jhānaṃ siyā, dutiyajjhānameva sampajjeyyāti attho. Tenāha ‘‘pītisampayuttameva siyā’’ti. Idañca atimadhuraṃ sukhanti tatiyajjhāne sukhaṃ sandhāyāha, atimadhuratā cassa pahāsodagyasabhāvāya pītiyā abhāveneva veditabbā. Idanti ‘‘sato sampajāno’’ti padadvayaṃ.

Here, in the context of 'mindful and clearly comprehending,' the words 'is said' should be supplied. By 'he remembers,' the agentive derivation of the word 'sato' (mindful) is stated. 'Sampajānāti' (clearly comprehends) means he understands rightly. 'By the person' means with the individual as the basis. Remembering, thinking, and presence is its characteristic; thus, it is 'characterized by remembering.' Non-forgetfulness, the opposite of forgetfulness, is its function; thus, its essence is 'non-forgetfulness.' Having become a protection from defilements, it is present, or it establishes protection from them; thus, its manifestation is 'protection.' Non-confusion is knowing rightly; or, non-delusion, the opposite of delusion, is its characteristic; thus, it is 'characterized by non-delusion.' Discrimination is investigation. Indeed, with respect to access concentration and so forth, the first and second jhānas are also subtle. But with respect to this higher jhāna, it is said, 'because of the coarseness of those jhānas.' And that coarseness should be understood as due to the grossness of the factors, such as initial application. Some also say it is 'due to having many mental factors.' 'Like a person on the ground' means it is said to be 'like the going of a person on the ground.' 'The going is pleasant' means that in those jhānas, the going is pleasant. That the function of mindfulness and clear comprehension there is 'unmanifest' is said because of the absence of anything to be said like, 'Indeed, this difficult thing is being done.' But as for 'subtlety due to the abandonment of the coarse factor'—this meaning, although it can occur in the second jhāna, nevertheless, among joy and happiness which for the most part occur inseparably, because of the abandonment of the coarse factor called joy, there is here an exceptional activity of mindfulness and wisdom due to that subtlety. Therefore, 'of a person,' etc., was stated. 'Dhenupago' is one who 'drinks the cow' (dhenuṃ pivati), meaning one who drinks the cow's milk. 'He might again approach joy' means the jhāna might be one liable to decline; the meaning is that only the second jhāna would be attained. Therefore, he said, 'It might be associated with joy.' And 'this extremely sweet happiness'—he said this referring to the happiness in the third jhāna. And its extreme sweetness should be understood as being due to the very absence of joy, which has the nature of mirth and elation. 'This' refers to the two words 'sato sampajāno' (mindful and clearly comprehending).

Sukhañca kāyena paṭisaṃvedesinti ettha kathamābhogena vinā sukhapaṭisaṃvedanāti āha ‘‘kiñcāpī’’tiādi. Yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ, tasmā etamatthaṃ dassento ‘‘sukhañca kāyena paṭisaṃvedesi’’nti āhāti yojetabbaṃ. Ayaṃ panettha saṅkhepattho – ‘‘sukhaṃ vedayāmī’’ti evamābhoge asatipi nāmakāyena cetasikasukhaṃ, kāyikasukhaheturūpasamuṭṭhāpanena [Pg.376] kāyikasukhañca jhānasamaṅgī paṭisaṃvedetīti vuccatīti. Tassāti jhānasamaṅgino. Yaṃ vā tanti yaṃ vā taṃ yathāvuttaṃ nāmakāyasampayuttaṃ sukhaṃ. Taṃsamuṭṭhānenāti tato samuṭṭhitena atipaṇītena rūpena assa jhānasamaṅgino rūpakāyo yasmā phuṭo, tasmā etamatthaṃ dassentoti sambandhitabbaṃ. Yassāti rūpakāyassa. Phuṭattāti byāpitattāti attho. Yathā hi udakena phuṭṭhasarīrassa tādise phoṭṭhabbe phuṭṭhe sukhaṃ uppajjati, evaṃ etehi jhānacittasamuṭṭhitehi rūpehi phuṭṭhasarīrassa. Jhānā vuṭṭhitopīti jhānamhā vuṭṭhitopi. Sukhaṃ paṭisaṃvedeyyāti cittasamuṭṭhitarūpehi avasesatisamuṭṭhitarūpasaṅghaṭṭanena uppannakāyaviññāṇena kāyikaṃ sukhaṃ paṭisaṃvedeyya. Etamatthanti vuttanayena cetasikakāyikasukhapaṭisaṃvedanasaṅkhātaṃ atthaṃ.

Regarding 'and he experiences happiness with the body,' how is happiness experienced without reflection? He says, 'Even though...' and so on. Because happiness is associated with his mental body, therefore, to show this meaning, it should be connected as 'and he experiences happiness with the body.' Herein, this is the concise meaning: even without the reflection, 'I will experience happiness,' one endowed with jhāna is said to experience mental happiness by means of the mental body, and bodily happiness through the production of material form that is the cause of bodily happiness. 'His' refers to one endowed with jhāna. 'Whatever that' refers to whatever happiness, as described, is associated with the mental body. 'By its origination' means: because the physical body of this one endowed with jhāna is pervaded by the supremely refined material form arisen from that, therefore, to show this meaning, it should be connected. 'Of which' refers to the physical body. 'Because of being pervaded' means because of being suffused. Just as happiness arises for one whose body is pervaded by water when such a tangible object is touched, so too for one whose body is pervaded by these material forms arisen from jhāna-consciousness. 'Even having arisen from jhāna' means even having emerged from jhāna. 'He might experience happiness' means: by means of the bodily consciousness that arises through the impact of material forms from the remaining three origins with the consciousness-originated material forms, he might experience bodily happiness. 'This meaning' refers to the meaning designated, by the method stated, as the experiencing of mental and bodily happiness.

Yanti hetuatthe nipāto, yasmāti attho. Tenāha ‘‘yaṃjhānahetū’’ti. Ācikkhantītiādīni padāni kittanatthānīti adhippāyenāha ‘‘pasaṃsantīti adhippāyo’’ti. Kintīti pasaṃsanākārapucchā. Sukhapāramippatteti sukhassa paramaṃ pariyantaṃ patte. Sukhābhisaṅgenāti sukhasmiṃ ālayena. Edisesu ṭhānesu satiggahaṇeneva sampajaññampi gahitaṃ hotīti idha pāḷiyaṃ satiyā eva gahitattā evaṃ upaṭṭhitassatitāya satimā icceva vuttaṃ, sampajānoti heṭṭhā vuttattā vā. Asaṃkiliṭṭhanti kilesehi asammissattā asaṃkiliṭṭhaṃ. Jhānakkhaṇe nippariyāyato cetasikasukhameva labbhatīti ‘‘sukhaṃ nāmakāyena paṭisaṃvedetī’’ti vuttaṃ. Tatiyanti gaṇanānupubbato tatiyantiādi heṭṭhā vuttanayānusārena veditabbaṃ.

The particle 'yaṃ' is in the sense of cause, meaning 'because.' Therefore, it is said, 'because of jhāna.' The words 'ācikkhanti', and so forth, are for the purpose of praise. With this intention, it is said, 'the intention is to praise.' 'Kinti' is a question about the manner of praise. 'Sukhapāramippatte' means having reached the supreme limit of happiness. 'Sukhābhisaṅgena' means through attachment to happiness. In such instances, by the grasping of mindfulness alone, clear comprehension is also grasped. Thus, because mindfulness alone is grasped in the Pali text here, it is said 'one who is mindful' on account of having mindfulness thus established; or because 'clearly comprehending' is stated below. 'Asaṃkiliṭṭha' means unmixed with defilements, hence uncorrupted. At the moment of jhāna, mental happiness alone is obtained by the direct method; therefore, it is said, 'one experiences happiness with the mental-body.' 'Third' means the third in numerical sequence; this and so forth should be understood according to the method stated below.

Tatiyajjhānakathā niṭṭhitā.

The discourse on the third jhāna is concluded.

Catutthajjhānakathā

The Explanation of the Fourth Jhāna

‘‘Pubbevā’’ti vuttattā ‘‘kadā pana nesaṃ pahānaṃ hotī’’ti codanaṃ samuṭṭhāpetvā āha ‘‘catunnaṃ jhānānaṃ upacārakkhaṇe’’ti. Evaṃ veditabbanti sambandho. Pahānakkamena avuttānanti ettha pahānakkamo nāma pahāyakadhammānaṃ uppattipaṭipāṭi. Tena pana vuccamāne ‘‘dukkhaṃ domanassaṃ sukhaṃ somanassa’’nti vattabbaṃ siyā, kasmā ito aññathā vacananti āha ‘‘indriyavibhaṅge’’tiādi[Pg.377]. Uddesakkamenāti ‘‘sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriya’’nti evaṃ pavattauddesakkamena.

Because it was said 'formerly,' having raised the objection, 'When, then, does their abandonment occur?', the text states: 'At the access moment of the four jhānas.' The connection should be understood thus. Herein, regarding 'not stated in the order of abandonment,' the order of abandonment is the sequence of arising of the states to be abandoned. If it were being stated according to that order, it should be said, 'suffering, displeasure, happiness, pleasure.' As to why it is stated otherwise, the text states, 'in the Analysis of the Faculties,' etc. By the order of designation means by the order of designation that proceeds thus: 'the faculty of happiness, the faculty of suffering, the faculty of pleasure, the faculty of displeasure.'

Atha kasmā jhānesveva nirodho vuttoti sambandho. Kattha cuppannaṃ dukkhindriyanti attano paccayehi uppannaṃ avikkhambhitaṃ dukkhindriyaṃ. Kattha ca aparisesaṃ nirujjhatīti nirodhaṭṭhānaṃ nirodhakāraṇaṃ pucchati. Tena katthāti pucchāya etthāti vissajjanepi hetumhi bhummavacanaṃ daṭṭhabbaṃ. Jhānānubhāvanimittañhi anuppajjantaṃ dukkhindriyaṃ aparisesaṃ nirujjhatīti vuttaṃ. Atisayanirodho suṭṭhu pahānaṃ ujupaṭipakkhena vūpasamo. Nirodho pahānamattaṃ. Nānāvajjaneti yena āvajjanena appanāvīthi, tato bhinnāvajjane anekāvajjane vā. Appanāvīthiyañhi upacāro ekāvajjano, itaro anekāvajjano anekakkhattuṃ pavattanato. Visamanisajjāya uppannakilamatho visamāsanupatāpo. Pītipharaṇenāti pītiyā pharaṇarasattā pītisamuṭṭhānānaṃ vā paṇītarūpānaṃ kāyassa byāpanato vuttaṃ. Tenāha ‘‘sabbo kāyo sukhokkanto hotī’’ti. Paṇītarūpaphuṭṭhasarīrassa sukhokkantakāyattā kuto dukkhuppatti visamāsanupatāpādināti āha ‘‘paṭipakkhena avihatattā’’ti. Vitakkavicārapaccayepīti pi-saddo aṭṭhānappayutto, so ‘‘pahīnassā’’ti ettha ānetvā sambandhitabbo. Pahīnassapi domanassindriyassāti idañca ‘‘siyā uppattī’’ti iminā sambandhitabbaṃ. Etanti domanassindriyaṃ. ‘‘Uppajjatī’’ti iminā sambandho. ‘‘Tassa mayhaṃ aticiraṃ vitakkayato vicārayato kāyopi kilami, cittampi ūhaññī’’ti vacanato kāyacittakhedānaṃ vitakkavicārapaccayatā veditabbā. Vitakkavicārabhāveti ettha ‘‘uppajjati domanassindriya’’nti ānetvā sambandhitabbaṃ. Tatthassa siyā uppattīti tattha dutiyajjhānūpacāre assa pahīnassapi domanassindriyassa uppatti bhaveyya.

The connection should be made thus: 'Why then is cessation spoken of only in the jhānas?' As for the phrase 'where does the arisen painful faculty...?', it means the painful faculty that has arisen from its own conditions and is unsuppressed. And 'where does it cease without remainder?' asks about the place of cessation, the cause of cessation. Therefore, in the question 'where?' and in the answer 'here,' the locative case should be seen as being in the sense of cause. For it is said that the painful faculty, not arising on account of the power of jhāna, ceases without remainder. Absolute cessation is thorough abandonment, a pacification by the direct counteragent. Cessation is mere abandonment. As for 'by various attentions,' it means by an attention different from that of the attainment process, or by multiple attentions. For in the attainment process, access has a single attention, while the other has multiple attentions due to its occurring many times. The fatigue that has arisen from an uneven sitting posture is the affliction of an uneven seat. The phrase 'by the suffusion of rapture' is said either because of rapture's nature of suffusing, or because of the diffusion throughout the body of refined material phenomena arisen from rapture. Therefore, he said, 'The whole body is suffused with pleasure.' Since the body touched by refined material phenomena is suffused with pleasure, how could the arising of pain from the affliction of an uneven seat and so on occur? To this, he said, 'because it is not assailed by the counteragent.' In 'even with initial and sustained thought as a condition,' the particle 'pi' is inappropriately applied; it should be brought to 'of one who has abandoned' and connected there. And this phrase, 'of the faculty of mental pain, even of one who has abandoned it,' should be connected with 'there might be an arising.' 'This' refers to the faculty of mental pain; the connection should be made with 'arises.' From the statement, 'For me, thinking and pondering for a very long time, the body grew weary and the mind was strained,' the fact that bodily and mental fatigue are conditioned by initial and sustained thought should be known. In the phrase 'he cultivates initial and sustained thought,' the words 'the faculty of mental pain arises' should be brought and connected. As for 'There, for him, there might be an arising,' this means: there, in the access to the second jhāna, for him, even though he has abandoned it, there might be an arising of the faculty of mental pain.

Ettha ca yadeke vadanti ‘‘tatthassa siyā uppattīti vadantena jhānalābhīnampi domanassuppatti atthīti dassitaṃ hoti, tena ca anīvaraṇasabhāvo lobho viya dosopi atthīti dīpeti. Na hi dosena vinā domanassaṃ pavattati, na cettha paṭṭhānapāḷiyā virodho cintetabbo. Yasmā tattha parihīnajjhānaṃ ārammaṇaṃ katvā pavattamānaṃ domanassaṃ dassitaṃ, aparihīnajjhānaṃ ārammaṇaṃ katvā uppajjamānassa domanassassa asambhavato jhānalābhīnaṃ sabbaso domanassaṃ nuppajjatīti ca na sakkā [Pg.378] vattuṃ aṭṭhasamāpattilābhino api tassa uppannattā, na heva kho so parihīnajjhāno ahosī’’ti, taṃ ayuttaṃ anīvaraṇasabhāvassa domanassassa abhāvato. Yadi siyā, rūpārūpāvacarasattānampi uppajjeyya, na ca uppajjati. Tathā hi āruppe kāmacchandanīvaraṇaṃ paṭicca thinamiddhanīvaraṇaṃ uddhaccanīvaraṇaṃ avijjānīvaraṇantiādīsu byāpādakukkuccanīvaraṇāni anuddhaṭāni, na cettha anīvaraṇatāpariyāyo kāmacchandādīnampi anīvaraṇānaṃyeva nīvaraṇasadisatāya nīvaraṇapariyāyassa vuttattā. Yaṃ pana vuttaṃ ‘‘aṭṭhasamāpattilābhino api tassa uppannattā’’ti, tampi akāraṇaṃ uppajjamānena ca domanassena jhānato parihāyanato. Lahukena pana paccayena parihīnaṃ tādisā naṃ appakasireneva paṭipākatikaṃ karontīti daṭṭhabbaṃ. ‘‘Tatthassa siyā uppattī’’ti idaṃ pana parikappanavacanaṃ upacārakkhaṇe domanassassa appahīnabhāvadassanatthaṃ. Tathā hi vuttaṃ ‘‘na tveva antoappanāya’’nti. Yadi pana tadā domanassaṃ uppajjeyya, paṭhamajjhānampissa parihīnamevāti daṭṭhabbaṃ. Pahīnampi somanassindriyaṃ pīti viya na dūreti katvā ‘‘āsannattā’’ti vuttaṃ. Nānāvajjanūpacāre pahīnampi pahānaṅgaṃ paṭipakkhena avihatattā antarantarā uppajjeyya vāti imamatthaṃ dassento ‘‘appanāppattāyā’’tiādimāha. Tādisāya āsevanāya icchitabbattā yathā maggavīthito pubbe dve tayo javanavārā sadisānupassanāva pavattanti, evamidhāpi appanāvārato pubbe dve tayo javanavārā upekkhāsahagatāva pavattantīti vadanti.

Here, some say: 'By stating, “Therein, for him, it may arise,” it is shown that even for those who have attained jhāna, the occurrence of displeasure exists. And by that, it is explained that hatred, like greed, which is not of the nature of a hindrance, also exists. Indeed, displeasure does not occur without hatred, and a contradiction with the Paṭṭhāna Pāḷi should not be considered here. Because therein, displeasure occurring by taking a lost jhāna as its object is shown; and because of the impossibility of displeasure arising by taking an un-lost jhāna as its object, it cannot be said that displeasure does not arise at all for jhāna-attainers, since it has arisen even for one who has attained the eight attainments; and indeed, that person was not one who had lost his jhāna.' That statement is incorrect, because of the absence of displeasure that is not of the nature of a hindrance. If it were to exist, it would arise even for beings of the form and formless spheres, but it does not arise. For indeed, in passages concerning the formless sphere such as, 'Dependent on the hindrance of sensual desire, the hindrance of sloth-and-torpor, the hindrance of restlessness, the hindrance of ignorance [arise],' the hindrances of ill-will and remorse are not brought up. And here there is no category of non-hindrance, because even for sensual desire and so on, which are indeed non-hindrances [in that sphere], the term 'hindrance' is used due to their similarity to hindrances. As for the statement, 'because it has arisen even for one who has attained the eight attainments,' that too is not a valid reason, because one falls away from jhāna due to the arising displeasure. It should be understood that when they have fallen away for a slight reason, such persons restore it with little effort. But this statement, 'Therein, for him, it may arise,' is a hypothetical statement for the purpose of showing the unabandoned state of displeasure at the moment of access. For so it is said: 'but not within absorption.' But if displeasure were to arise then, it should be understood that even his first jhāna is indeed lost. Even though the faculty of mental pleasure is abandoned, it is not far, like rapture; having considered this, it was said 'because of its nearness.' To show this meaning: 'In the access with its various advertings, even though an abandoning-factor is abandoned, it might arise from time to time because it is not completely suppressed by its opposite,' he said 'for one who has attained absorption,' etc. They say: 'Because it is desirable through such practice, just as before the path-process, two or three impulsion-courses of similar insight occur, so too here, before the absorption-course, two or three impulsion-courses accompanied by equanimity occur.'

Samāharīti samānesi, saṅgahetvā abhāsīti attho. Sukhumāti sukhadukkhāni viya anoḷārikattā avibhūtatāya sukhumā, tato eva anuminitabbasabhāvattā dubbiññeyyā. Duṭṭhassāti duṭṭhapayogassa, duddamassāti attho. Sakkā hoti esā gāhayitunti aññāpohananayena sakkā gāhayitunti adhippāyo. Adukkhamasukhāya cetovimuttiyāti idameva catutthaṃ jhānaṃ daṭṭhabbaṃ. Paccayadassanatthanti adhigamassa upāyabhūtapaccayadassanatthaṃ. Tenāha ‘‘dukkhappahānādayo hi tassā paccayā’’ti. Dukkhappahānādayoti ca sopacārā paṭhamajjhānādayovettha adhippetā. Pahīnāti vuttāti ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā’’ti (ma. ni. 3.147; saṃ. ni. 5.1021) vuttattā. Etāti sukhādayo vedanā. Sukhaṃ [Pg.379] somanassassa paccayoti vasanagandhālepanapupphābharaṇasamālepanādinibbattaṃ kāyikasukhaṃ somanassassa paccayo. ‘‘Sukhāya kho, āvuso visākha vedanāya, rāgānusayo anusetī’’ti (ma. ni. 1.465) vacanato āha ‘‘somanassaṃ rāgassa paccayo’’ti. ‘‘Dukkhāya kho, āvuso visākha, vedanāya paṭighānusayo anusetī’’ti vacanato vuttaṃ ‘‘domanassaṃ dosassa paccayo’’ti. Sukhādighātenāti sukhādīnaṃ pahānena.

He collected, that is, he assembled, gathered, and spoke—this is the meaning. 'Subtle'—like pleasure and pain, because of their non-grossness and unmanifest nature, they are subtle; for this very reason, because they have a nature that must be inferred, they are difficult to discern. 'For the corrupt'—for one with corrupt application, meaning for the untamed. 'It is possible to grasp this'—it is possible to grasp it by the method of catching a stray bull—this is the intention. 'The liberation of mind that is neither painful nor pleasant'—this very fourth jhāna should be understood. 'For the purpose of seeing the conditions'—for the purpose of seeing the conditions that are the means for attainment. Therefore, it is said: "For the abandoning of suffering and so on are its conditions." And by 'the abandoning of suffering and so on,' the first jhāna and so on, together with their access concentration, are intended here. It is said 'abandoned' because it is stated: "with the destruction of the five lower fetters" (MN 3.147; SN 5.1021). 'These'—the feelings such as pleasure. 'Pleasure is a condition for joy'—bodily pleasure arisen from dwelling, perfumes, ointments, flowers, ornaments, anointments, and so on, is a condition for joy. Because of the statement: "Friend Visākha, the latent tendency to lust underlies pleasant feeling" (MN 1.465), it is said: "Joy is a condition for lust." Because of the statement: "Friend Visākha, the latent tendency to aversion underlies painful feeling," it is said: "Displeasure is a condition for hatred." 'By the destruction of pleasure, etc.'—by the abandoning of pleasure, etc.

Adukkhamasukhanti ettha na dukkhanti adukkhaṃ, dukkhavidūraṃ. Yasmā tattha dukkhaṃ natthi, tasmā vuttaṃ ‘‘dukkhābhāvenā’’ti. Asukhanti etthāpi eseva nayo. Etenāti dukkhasukhapaṭikkhepavacanena. Paṭipakkhabhūtanti idaṃ idha tatiyavedanāya dukkhādīnaṃ samatikkamavasena pattabbattā vuttaṃ, na kusalākusalānaṃ viya ujuvipaccanīkatāya. Iṭṭhāniṭṭhaviparītānubhavanalakkhaṇāti iṭṭhāniṭṭhaviparītassa majjhattārammaṇassa, iṭṭhāniṭṭhaviparītaṃ vā majjhattākārena anubhavanalakkhaṇā. Tato eva majjhattarasā. Avibhūtapaccupaṭṭhānāti sukhadukkhāni viya na vibhūtākārā piṭṭhipāsāṇe migagatamaggo viya tehi anumātabbāvibhūtākāropaṭṭhānā. Sukhanirodho nāma idha catutthajjhānūpacāro, so padaṭṭhānaṃ etissāti sukhanirodhapadaṭṭhānā. Upekkhāsatipārisuddhinti purimapade uttarapadalopenetaṃ samāsapadanti āha ‘‘upekkhāya janitasatipārisuddhi’’nti. Sabbapaccanīkadhammaparisuddhāya paccanīkasamanepi abyāvaṭāya pārisuddhupekkhāya vattamānāya catutthajjhāne sati sampahaṃsanapaññā viya suparisuddhā suvisadā ca hotīti āha ‘‘satiyā pārisuddhi, sā upekkhāya katā na aññenā’’ti. Yadi tatramajjhattatā idha ‘‘upekkhā’’ti adhippetā, kathaṃ satiyeva pārisuddhāti vuttāti āha ‘‘na kevala’’ntiādi. Satisīsenāti satiṃ uttamaṅgaṃ katvā, padhānaṃ katvāti vuttaṃ hoti.

‘Neither-painful-nor-pleasant’ here means ‘not painful,’ thus ‘adukkhaṃ,’ far from pain. Since in that fourth jhāna there is no pain, it is said, “due to the absence of pain.” In the case of ‘not pleasant,’ this same method applies. ‘By this’ means by the statement rejecting pain and pleasure. The statement “being the counterpart” is said here because the third feeling is to be attained by way of transcending pain and so on, not by direct opposition like wholesome and unwholesome states. “It has the characteristic of experiencing what is contrary to the desirable and undesirable” means it has the characteristic of experiencing a neutral object that is contrary to the desirable and undesirable, or of experiencing what is contrary to the desirable and undesirable in a neutral manner. For that very reason, it has a neutral essence. “Its manifestation is not evident” means its mode is not evident like pleasure and pain; it is like the track of a deer on a stone slab, which, though its mode of manifestation is not evident, is to be inferred by them. The “cessation of pleasure” here is the access-concentration to the fourth jhāna. That is the proximate cause for this feeling, thus it has “the cessation of pleasure as its proximate cause.” The phrase “purity of mindfulness due to equanimity” is a compound where the latter word of the first member is elided; thus, he says it means “the purity of mindfulness generated by equanimity.” When, in the fourth jhāna, there is present a pure equanimity that is purified of all opposing states and is unconcerned even in the calming of opposing states, mindfulness, like gladdening wisdom, becomes thoroughly pure and very clear. Thus, he says, “the purity of mindfulness is effected by equanimity, not by anything else.” If the neutrality there is intended here as “equanimity,” how is it said that “mindfulness alone is pure”? To this, he says, “not only,” and so on. “With mindfulness as the head” means having made mindfulness the highest part, having made it primary; this is what is said.

Evamapi kasmā idheva sati ‘‘upekkhāsatipārisuddhī’’ti vuttāti anuyogaṃ sandhāya ‘‘tattha kiñcāpī’’tiādi vuttaṃ. Tattha heṭṭhā tīsu jhānesu vijjamānāyapi tatramajjhattatāya paccanīkābhibhavanato sahāyapaccayavekallato ca apārisuddhi, tathā taṃsampayuttānaṃ tadabhāvato idha pārisuddhīti imamatthaṃ upamāvasena dassetuṃ ‘‘yathā panā’’tiādi vuttaṃ. Sūriyappabhābhibhavāti sūriyappabhāya abhibhuyyamānattā. Atikkhatāya candalekhā [Pg.380] viya rattipi sommasabhāvā sabhāgāya rattiyameva ca candalekhā samujjalatīti sā tassā saṅgayhatīti dassento ‘‘sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā’’ti āha. Sesamettha uttānatthameva.

Even so, with reference to the question, 'Why is mindfulness only here called the purification of mindfulness by equanimity?', the passage beginning 'tattha kiñcāpi' was stated. Therein, in the three lower jhānas, although equanimity exists, there is impurity because of overcoming opposing states and because of the deficiency of an assisting condition; likewise for the states associated with it. Here, due to the absence of that, there is purity. In order to show this meaning by way of a simile, the passage beginning 'yathā pana' was stated. 'Overwhelmed by the sun's radiance' means because of being overwhelmed by the sun's radiance. To show that the streak of the moon shines brightly only in a congenial night and is thus assisted by it, he said: 'by its gentle nature or by its helpful quality to the congenial night.' The rest here has a plain meaning.

Catutthajjhānakathā niṭṭhitā.

The discourse on the fourth jhāna is finished.

Pubbenivāsakathā

Discourse on Previous Abodes

12. Rūpavirāgabhāvanāvasena pavattaṃ catubbidhampi arūpajjhānaṃ catutthajjhānasaṅgahamevāti āha ‘‘cattāri jhānānī’’ti. Yuttaṃ tāva cittekaggatā bhavokkamanatthatā viya vipassanāpādakatāpi catunnaṃ jhānānaṃ sādhāraṇāti tesaṃ vasena ‘‘cattāri jhānānī’’ti vacanaṃ, abhiññāpādakatā pana nirodhapādakatā ca catutthasseva jhānassa āveṇikā, sā kathaṃ catunnaṃ jhānānaṃ sādhāraṇā vuttāti? Paramparādhiṭṭhānabhāvato. Padaṭṭhānapadaṭṭhānampi hi padaṭṭhānantveva vuccati, kāraṇakāraṇampi kāraṇanti yathā ‘‘tiṇehi bhattaṃ siddha’’nti. Evañca katvā payojananiddese aṭṭhasamāpattiggahaṇaṃ samatthitaṃ hoti. Cittekaggatatthānīti ittasamādhatthāni, diṭṭhadhammasukhavihāratthānīti attho. Cittekaggatāsīsena hi diṭṭhadhammasukhavihāro vutto, sukkhavipassakakhīṇāsavavasena cetaṃ vuttaṃ. Tenāha ‘‘ekaggacittā sukhaṃ divasaṃ viharissāmā’’ti. Bhavokkamanatthānīti bhavesu nibbattiatthāni. Sattāhaṃ nirodhasamāpattiyā samāpajjanato āha ‘‘sattāhaṃ acittakā hutvā’’ti. Kasmā pana sattāhameva nirodhaṃ samāpajjantīti? Tathākālaparicchedakaraṇato, tañca yebhuyyena āhārūpajīvīnaṃ sattānaṃ upādinnakappavattassa ekadivasaṃ bhuttāhārassa sattāhameva yāpanato.

The fourfold formless jhāna, which occurs by means of the cultivation of dispassion towards form, is included within the fourth jhāna alone; therefore, it is said, 'the four jhānas.' It is indeed appropriate to speak of 'the four jhānas' on account of these, since one-pointedness of mind, like being conducive to rebirth, and being a basis for insight, are common to the four jhānas. But being a basis for the higher knowledges and for cessation are unique to the fourth jhāna alone. How, then, is this said to be common to the four jhānas? Because of being a successive foundation. For even a proximate cause of a proximate cause is called a proximate cause, and a cause of a cause is called a cause, just as one says, 'The meal is cooked with grass.' And by explaining it thus, the inclusion of the eight attainments in the statement of purpose is justified. 'For the purpose of one-pointedness of mind' means for the purpose of mental collectedness, that is, for the purpose of dwelling happily in the present life. For 'dwelling happily in the present life' is stated by way of one-pointedness of mind, and this is stated with reference to a dry-insight arahant. Hence it is said, 'With a unified mind, we will dwell happily for the day.' 'Conducive to rebirth' means for the purpose of being reborn in existences. Because of entering the attainment of cessation for seven days, it is said, 'having become mindless for seven days.' But why do they enter cessation for exactly seven days? Because of making a time-determination in that way; and that is because, for the most part, for beings who subsist on physical food, the sustenance provided by one day's meal to the karma-produced physical continuity lasts for exactly seven days.

Kā (visuddhi. 2.867-868) panāyaṃ nirodhasamāpatti nāma, ke taṃ samāpajjanti, ke na samāpajjanti, kattha samāpajjanti, kasmā samāpajjanti, kathañcassā samāpajjanaṃ hotīti? Vuccate – tattha kā panāyaṃ nirodhasamāpatti nāmāti yā anupubbanirodhavasena cittacetasikānaṃ dhammānaṃ appavatti. Ke taṃ samāpajjanti[Pg.381], ke na samāpajjantīti sabbepi puthujjanasotāpannasakadāgāmino sukkhavipassakā ca anāgāmiarahanto na samāpajjanti, aṭṭhasamāpattilābhino pana anāgāmino khīṇāsavā ca samāpajjanti. Kattha samāpajjantīti pañcavokārabhave. Kasmā? Anupubbasamāpattisabbhāvato. Catuvokārabhave pana paṭhamajjhānādīnaṃ uppattiyeva natthi, tasmā na sakkā tattha samāpajjituṃ. Kasmā samāpajjantīti saṅkhārānaṃ pavattibhede ukkaṇṭhitvā ‘‘diṭṭhadhamme acittakā hutvā nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmā’’ti. Kathañcassā samāpajjanaṃ hotīti samathavipassanāvasena ussakkitvā katapubbakiccassa nevasaññānāsaññāyatanaṃ nirodhayato evamassā samāpajjanaṃ hoti. Yo hi samathavaseneva ussakkati, so nevasaññānāsaññāyatanasamāpattiṃ patvā tiṭṭhati. Yopi vipassanāvaseneva ussakkati, so phalasamāpattiṃ patvā tiṭṭhati. Yo pana ubhayavaseneva ussakkitvā nevasaññānāsaññāyatanaṃ nirodheti, so taṃ samāpajjatīti ayamettha saṅkhepo.

What, then, is this attainment of cessation? Who attains it and who does not? Where is it attained? Why is it attained? And how does its attainment occur? It is said: What, then, is this attainment of cessation? It is the non-occurrence of mind and mental factors by way of gradual cessation. Who attains it and who does not? All ordinary persons, stream-enterers, once-returners, and dry-insight non-returners and arahants do not attain it. However, non-returners and those with cankers destroyed who have gained the eight attainments do attain it. Where is it attained? In the five-aggregate existence. Why? Because of the existence of the successive attainments. But in the four-aggregate existence, there is no arising of even the first jhāna and so on; therefore, it is not possible to attain it there. Why is it attained? Having become weary with the diversity of conditioned phenomena, thinking, 'Having become without mind in this very life, we will reach cessation, Nibbāna, and dwell happily.' How does its attainment occur? For one who has striven by means of serenity and insight and has completed the preliminary duties, the attainment comes to be by causing the base of neither-perception-nor-non-perception to cease. For one who strives by means of serenity alone reaches the attainment of the base of neither-perception-nor-non-perception and remains. One who strives by means of insight alone reaches the fruition attainment and remains. But one who, having striven by means of both, causes the base of neither-perception-nor-non-perception to cease—he attains it. This is the summary here.

Ayaṃ pana vitthāro – idha bhikkhu nirodhaṃ samāpajjitukāmo paṭhamajjhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre aniccato dukkhato anattato vipassati. Vipassanā ca panesā tividhā saṅkhārapariggaṇhanakavipassanā phalasamāpattivipassanā nirodhasamāpattivipassanāti. Tattha saṅkhārapariggaṇhanakavipassanā mandā vā tikkhā vā maggassa padaṭṭhānaṃ hotiyeva. Phalasamāpattivipassanā tikkhāva vaṭṭati maggabhāvanāsadisā. Nirodhasamāpattivipassanā pana nātimandanātitikkhā vaṭṭati, tasmā esa nātimandāya nātitikkhāya vipassanāya te saṅkhāre vipassati. Tato dutiyajjhānaṃ…pe… tato viññāṇañcāyatanaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassati. Atha ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya catubbidhaṃ pubbakiccaṃ karoti nānābaddhaavikopanaṃ saṅghapatimānanaṃ satthupakkosanaṃ addhānaparicchedanti.

Here is the detailed explanation: Here, a bhikkhu who wishes to attain cessation enters the first jhāna and, upon emerging, contemplates the formations there as impermanent, as suffering, and as non-self. This insight is threefold: insight that comprehends formations, insight of fruition attainment, and insight of cessation attainment. Among these, the insight that comprehends formations, whether weak or sharp, certainly serves as the basis for the path. The insight of fruition attainment must be sharp, similar to the development of the path. The insight of cessation attainment, however, must be neither too weak nor too sharp; therefore, with insight that is neither too weak nor too sharp, he contemplates those formations. Then, he enters the second jhāna… and so on… then he enters the base of infinite consciousness, emerges, and similarly contemplates the formations there. Then, he enters the base of nothingness, emerges, and performs the fourfold preliminary duties: ensuring non-disturbance of unconnected requisites, awaiting the Sangha, the Teacher's summons, and the determination of the time limit.

Tattha nānābaddhaavikopananti yaṃ iminā bhikkhunā saddhiṃ ekābaddhaṃ na hoti, nānābaddhaṃ hutvā ṭhitaṃ pattacīvaraṃ vā mañcapīṭhaṃ vā nivāsagehaṃ vā aññaṃ vā pana yaṃ kiñci parikkhārajātaṃ, taṃ yathā na vikuppati, aggiudakavātacoraundūrādīnaṃ vasena na vinassati, evaṃ adhiṭṭhātabbaṃ. Tatridaṃ adhiṭṭhānavidhānaṃ [Pg.382] ‘‘idañcidañca imasmiṃ sattāhabbhantare mā agginā jhāyatu, mā udakena vuyhatu, mā vātena viddhaṃsatu, mā corehi harīyatu, mā undūrādīhi khajjatū’’ti. Evaṃ adhiṭṭhite taṃ sattāhaṃ tassa na koci parissayo hoti, anadhiṭṭhahato pana aggiādīhi nassati, idaṃ nānābaddhaavikopanaṃ nāma. Yaṃ pana ekābaddhaṃ hoti nivāsanapārupanaṃ vā nisinnāsanaṃ vā, tattha visuṃ adhiṭṭhānakiccaṃ natthi, samāpattiyeva naṃ rakkhati.

Therein, 'ensuring non-disturbance of unconnected requisites' means that whatever bowl, robe, bed, chair, dwelling, or any other kind of requisite is not connected as one with this bhikkhu, but remains unconnected—it should be determined so that it is not disturbed, that it is not destroyed by fire, water, wind, thieves, rats, and so forth. Therein, this is the method of determination: 'May this and that requisite, within these seven days, not be burned by fire, not be swept away by water, not be scattered by wind, not be carried away by thieves, and not be gnawed by rats and so forth.' When determined in this way, for those seven days no danger whatsoever befalls it. However, if not determined, it is destroyed by fire and the like. This is called 'ensuring non-disturbance of unconnected requisites.' But for whatever is connected as one, such as the under-robe and outer-robe, or the sitting cloth, there is no need for a separate act of determination; the attainment itself protects it.

Saṅghapatimānananti bhikkhusaṅghassa patimānanaṃ udikkhanaṃ, yāva so bhikkhu āgacchati, tāva saṅghakammassa akaraṇanti attho. Ettha ca patimānanaṃ etassa na pubbakiccaṃ, patimānanāvajjanaṃ pana pubbakiccaṃ. Tasmā evaṃ āvajjitabbaṃ ‘‘sace mayi sattāhaṃ nirodhaṃ samāpajjitvā nisinne saṅgho apalokanakammādīsu kiñcideva kammaṃ kattukāmo hoti, yāva maṃ koci bhikkhu āgantvā na pakkosati, tāvadeva vuṭṭhahissāmī’’ti. Evaṃ katvā samāpanno hi tasmiṃ samaye vuṭṭhahatiyeva. Yo pana evaṃ na karoti, saṅgho ce sannipatitvā taṃ apassanto ‘‘asuko bhikkhu kuhi’’nti pucchitvā ‘‘nirodhaṃ samāpanno’’ti vutte kañci bhikkhuṃ peseti ‘‘taṃ pakkosāhī’’ti, athassa tena bhikkhunā savanūpacāre ṭhatvā ‘‘saṅgho taṃ āvuso patimānetī’’ti vuttamatteyeva vuṭṭhānaṃ hoti. Evaṃ garukā hi saṅghassa āṇā nāma, tasmā taṃ āvajjitvā yathā paṭhamameva vuṭṭhāti, evaṃ samāpajjitabbaṃ.

'Awaiting the Sangha' means the awaiting or looking out for by the community of bhikkhus; the meaning is the non-performance of a formal act of the Sangha until that bhikkhu arrives. And here, that awaiting itself is not his preliminary duty, but adverting to the awaiting is the preliminary duty. Therefore, one should advert thus: 'If, while I am seated having attained cessation for seven days, the Sangha wishes to perform some formal act such as an apalokana-kamma, I will rise as soon as some bhikkhu comes and summons me.' For one who has attained after determining thus will indeed rise at that time. But if one does not do so, and the Sangha, having assembled and not seeing him, asks, 'Where is that bhikkhu?' and upon being told, 'He has attained cessation,' sends a bhikkhu with the instruction, 'Summon him,' then his rising occurs as soon as that bhikkhu stands within hearing distance and says, 'Friend, the Sangha awaits you.' For the command of the Sangha is indeed weighty; therefore, having adverted to that, one should attain in such a way as to rise just as in the first instance.

Satthupakkosananti idhāpi satthupakkosanāvajjanameva imassa pubbakiccaṃ, tasmā tampi evaṃ āvajjitabbaṃ. Sesaṃ purimanayeneva veditabbaṃ.

Regarding 'The Teacher's Summons,' here too, adverting to the Teacher's summons is itself the preliminary duty for this person. Therefore, that too should be adverted to in the same way. The remainder should be understood according to the preceding method.

Addhānaparicchedoti jīvitaddhānassa paricchedo. Iminā bhikkhunā addhānaparicchedesu kusalena bhavitabbaṃ, ‘‘attano āyusaṅkhārā sattāhaṃ pavattissanti na pavattissantī’’ti āvajjitvāva samāpajjitabbaṃ. Sace hi sattāhabbhantare nirujjhanake āyusaṅkhāre anāvajjitvāva samāpajjati, tassa nirodhasamāpatti maraṇaṃ paṭibāhituṃ na sakkoti, antonirodhe maraṇassa natthitāya antarāva samāpattito vuṭṭhāti, tasmā etaṃ āvajjitvāva samāpajjitabbaṃ. Avasesañhi anāvajjitumpi vaṭṭati, idaṃ pana āvajjitabbamevāti vuttaṃ. So evaṃ ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya idaṃ pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ samāpajjati, athekaṃ vā dve vā cittavāre atikkamitvā acittako hoti, nirodhaṃ phusati[Pg.383]. Kasmā panassa dvinnaṃ cittānaṃ upari cittāni na pavattantīti? Nirodhassa payogattā. Idañhi imassa bhikkhuno dve samathavipassanādhamme yuganaddhe katvā aṭṭhasamāpattiārohanaṃ anupubbanirodhassa payogo, na nevasaññānāsaññāyatanasamāpattiyāti nirodhassa payogattā dvinnaṃ cittānaṃ upari cittāni na pavattantīti.

The determination of the lifespan means the delimitation of the lifespan's duration. This monk should be skilled in the delimitations of the lifespan's duration; one should enter the attainment only after reflecting, 'Will my life-formations continue for seven days, or will they not continue?' For if one enters without reflecting upon the life-formations that are to cease within seven days, for that person the attainment of cessation is not able to ward off death. Because of the non-existence of death within cessation, one rises from the attainment in the interim. Therefore, one should enter the attainment only after reflecting upon this. For it is permissible not to reflect upon the remaining preliminary duties, but this, it is said, must indeed be reflected upon. Thus, that monk, having entered and risen from the base of nothingness, and having performed this preliminary duty, enters the base of neither-perception-nor-non-perception. Then, having passed beyond one or two thought-processes, one becomes without thought; one touches cessation. But why for him do thoughts not arise beyond two thoughts? Because of the application for cessation. For, for this monk, the ascent through the eight attainments—having yoked together the two states of serenity and insight—is the application for successive cessation, not the attainment of the base of neither-perception-nor-non-perception. It is because of the application for cessation that thoughts do not arise beyond the two thoughts.

Yasmā bodhisattena bodhimaṇḍupasaṅkamanato pubbepi carimabhave catutthajjhānaṃ nibbattitapubbaṃ, tadā pana taṃ nibbattitamattameva ahosi, na vipassanādipādakaṃ. Tasmā ‘‘bodhirukkhamūle nibbattita’’nti tato visesetvā vuttaṃ. Vipassanāpādakanti vipassanārambhe vipassanāya pādakaṃ. Abhiññāpādakanti etthāpi eseva nayo. Buddhānañhi paṭhamārambhe eva pādakajjhānena payojanaṃ ahosi, na tato paraṃ uparimaggādhigamaphalasamāpattiabhiññāvaḷañjanādiatthaṃ. Abhisambodhisamadhigamato paṭṭhāya hi sabbaṃ ñāṇasamādhikiccaṃ ākaṅkhāmattapaṭibaddhamevāti. Sabbakiccasādhakanti anupubbavihārādisabbakiccasādhakaṃ. Sabbalokiyalokuttaraguṇadāyakanti ettha vipassanābhiññāpādakattā eva catutthassa jhānassa bhagavato sabbalokiyalokuttaraguṇadāyakatā veditabbā. Sabbaññutaññāṇapadaṭṭhānañhi maggañāṇaṃ taṃpadaṭṭhānañca sabbaññutaññāṇaṃ abhisambodhi, tadadhigamasamakālameva ca bhagavato sabbe buddhaguṇā hatthagatā ahesuṃ, catutthajjhānasannissayo ca maggādhigamoti.

Since the Bodhisatta had previously generated the fourth jhāna even before approaching the Bodhi-seat in his final existence, but at that time it was merely generated and not a basis for insight and so forth, therefore it is distinguished from that by stating, 'generated at the foot of the Bodhi tree.' 'Basis for insight' means it is the basis for the undertaking of insight. The same method applies to 'basis for higher knowledge.' For the Buddhas, the foundational jhāna was necessary only at the initial undertaking; beyond that, it was not for the purpose of attaining higher paths, fruition-attainments, the exercise of higher knowledges, and so forth. For from the attainment of supreme enlightenment onward, all tasks of knowledge and concentration were connected merely with His wish. 'Accomplisher of all tasks' means it accomplishes all tasks, such as the progressive abidings and so forth. 'Bestower of all worldly and supramundane qualities'—here, it should be understood that the fourth jhāna is the bestower of all the Blessed One's worldly and supramundane qualities precisely because it is the basis for insight and higher knowledge. For path-knowledge is the proximate cause of the knowledge of omniscience, and He fully awakens to the knowledge of omniscience which has that as its proximate cause; and at the very same time of its attainment, all the Buddha’s qualities came into the Blessed One's hands, as the attainment of the path has the fourth jhāna as its support.

‘‘Catutthaṃ jhānaṃ upasampajja vihāsi’’nti vatvā ‘‘so’’ti vuttattā āha ‘‘so aha’’nti. Evaṃ samāhiteti ettha evaṃ-saddo heṭṭhā jhānattayādhigamapaṭipāṭisiddhassa catutthajjhānasamādhānassa nidassanatthoti āha ‘‘evanti catutthajjhānakkamanidassanameta’’nti. Catutthajjhānassa tassa ca adhigamamaggassa nidassanaṃ, yena samādhānānukkamena catutthajjhānasamādhi laddho, tadubhayanidassananti attho. Tenāha ‘‘iminā…pe… vuttaṃ hotī’’ti. Tattha iminā kamenāti iminā paṭhamajjhānādhigamādinā kamena. Yadipi ‘‘eva’’nti idaṃ āgamanasamādhinā saddhiṃ catutthajjhānasamādhānaṃ dīpeti, satipārisuddhisamādhi eva pana iddhiyā adhiṭṭhānabhāvato padhānanti āha ‘‘catutthajjhānasamādhinā samāhite’’ti. Sabbapaccanīkadhammupakkilesaparisuddhāya paccanīkasamanepi abyāvaṭāya pārisuddhupekkhāya vattamānāya [Pg.384] catutthajjhānaṃ taṃsampayuttā ca dhammā suparisuddhā suvisadā ca honti, satisīsena pana tattha desanā katāti āha ‘‘upekkhāsatipārisuddhibhāvena parisuddhe’’ti, upekkhāya janitasatipārisuddhisambhavenāti attho. Parisuddhiyā eva paccayavisesena pavattiviseso pariyodātatā sudhantasuvaṇṇassa nighaṃsanena pabhassaratā viyāti āha ‘‘parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hotī’’ti.

Having said, “Having entered and dwelt in the fourth jhāna,” and because “so” was stated, he says “so ahaṃ” (that I). In “thus concentrated,” the word “thus” here serves to indicate the establishment of the fourth jhāna, which is accomplished by the sequence of attaining the three lower jhānas. Hence, it is said, “Thus” is an indication of the progression to the fourth jhāna. It is an indication of the fourth jhāna and of the path for its attainment, by which sequence of concentration the concentration of the fourth jhāna is obtained. The meaning is that it is an indication of both of these. Therefore, it is said, “By this… it is said.” Herein, “by this progression” means by this progression beginning with the attainment of the first jhāna. Although the word “thus” indicates the establishment of the fourth jhāna together with the concentration that has come about, the concentration of the purity of mindfulness is principal because it is the foundation for psychic power. Hence, it is said, “concentrated by the concentration of the fourth jhāna.” When pure equanimity—purified of the defilement of all opposing states and undisturbed even by the pacification of opposing states—is present, the fourth jhāna and its associated states become thoroughly pure and very clear. However, the teaching here is given with mindfulness as its head. Hence, it is said, “purified by the state of purity of mindfulness born of equanimity,” meaning, by the arising of the purity of mindfulness generated by equanimity. From purity itself, due to a specific condition, there is a special mode of occurrence, which is utter purity, like the radiance of well-refined gold from polishing. Thus, it is said: “Because of its very purity, it is utterly pure and radiant.”

Sukhādīnaṃ paccayānaṃ ghātenāti sukhasomanassānaṃ dukkhadomanassānañca yathākkamaṃ rāgadosapaccayānaṃ vikkhambhanena. ‘‘Sukhaṃ somanassassa paccayo, somanassaṃ rāgassa, dukkhaṃ domanassassa paccayo, domanassaṃ dosassā’’ti vuttaṃ. Yathā rāgādayo cetaso malāsucibhāvena ‘‘aṅgaṇānī’’ti vuccanti, evaṃ upagantvā kilesanaṭṭhena upakkilesāti āha ‘‘anaṅgaṇattā eva ca vigatupakkilese’’ti. Tenāha ‘‘aṅgaṇena hi cittaṃ upakkilissatī’’ti, vibādhīyati upatāpīyatīti attho. Subhāvitattāti paguṇabhāvāpādanena suṭṭhu bhāvitattā. Tenāha ‘‘vasībhāvappatte’’ti, āvajjanādinā pañcadhā cuddasavidhena vā paridamanena vasaṃ vattituṃ upagateti attho. Vase vattamānañhi cittaṃ mudūti vuccatīti vase vattamānaṃ cittaṃ paguṇabhāvāpattiyā suparimadditaṃ viya cammaṃ suparikammakatā viya ca lākhā mudūti vuccati. Kammakkhameti vikubbanādiiddhikammakkhame. Tadubhayanti mudutākammaniyadvayaṃ.

As for the phrase 'by the destruction of the conditions for pleasure and so forth': this means by the suppression of the conditions for lust and hatred, namely pleasure and joy, and pain and sorrow, respectively. For it is said: 'Pleasure is a condition for joy, joy for lust; pain is a condition for sorrow, sorrow for hatred.' Just as lust and so forth are called 'stains' (aṅgaṇa) because of their nature as filth and impurity of the mind, so too, because of the meaning of defiling, they are 'corruptions' (upakkilesa). Thus he said, 'and because of being without stains, free from corruptions.' Therefore he said, 'For the mind is corrupted by a stain,' meaning it is troubled and afflicted. As for 'well-developed': it means thoroughly developed by bringing it to a state of proficiency. Therefore he said, 'having attained a state of mastery,' meaning it has come to be under control by means of subduing in five or fourteen ways, beginning with attention. As for 'for a mind that is under control is called pliant': a mind that is under control, through attaining a state of proficiency, is called 'pliant,' like well-tanned leather and well-prepared lacquer. As for 'capable of work': it means capable of the work of psychic powers, such as transformations. As for 'both': this refers to the pair of pliancy and workability.

Nāhantiādīsu (a. ni. aṭṭha. 1.1.1) na-kāro paṭisedhattho. Ahanti satthā attānaṃ niddisati. Bhikkhaveti bhikkhū ālapati. Aññanti idāni vuccamānacittato aññaṃ. Ekadhammampīti ekampi sabhāvadhammaṃ. Na samanupassāmīti sambandho. Ayañhettha attho – ahaṃ, bhikkhave, sabbaññutaññāṇena olokentopi aññaṃ ekadhammampi na samanupassāmi, yaṃ vasībhāvāpādanena bhāvitaṃ tathā punappunaṃ karaṇena bahulīkataṃ evaṃ savisesamudubhāvappattiyā mudu kammakkhamatāya kammaniyañca hoti yathā idaṃ cittanti. Idaṃ cittanti ca attano tesañca paccakkhatāya evamāha.

In 'Nāhaṃ' and so forth, the particle 'na' has the meaning of negation. As for 'Ahaṃ,' the Teacher indicates himself. As for 'Bhikkhave,' he addresses the bhikkhus. As for 'Aññaṃ,' it refers to something other than the mind being spoken of now. As for 'Ekadhammaṃpi,' it means even a single natural phenomenon. 'Na samanupassāmi' is the connection. This is the meaning here: 'Bhikkhus, even while surveying with the knowledge of omniscience, I do not see even one other phenomenon which, having been developed by bringing it to a state of mastery and made abundant by repeated practice, thus becomes pliant by attaining a special state of pliancy and workable through its capability for work, like this mind.' And he said 'this mind' because it is directly perceptible to himself and to them.

Yathā yathāvuttā parisuddhatādayo na vigacchanti, evaṃ subhāvitaṃ cittaṃ tattha avaṭṭhitaṃ idha ‘‘ṭhitaṃ āneñjappatta’’nti ca vuttanti āha ‘‘etesu parisuddhabhāvādīsu [Pg.385] ṭhitattā ṭhite, ṭhitattāyeva āneñjappatte’’ti. Yathā mudukammaññatā vasībhāvappattiyā lakkhīyati, evaṃ vasībhāvappattipi mudukammaññatāhi lakkhīyatīti ‘‘mudukammaññabhāvena vā attano vase ṭhitattā ṭhite’’ti vuttaṃ. Yathā hi kāraṇena phalaṃ niddhārīyati, evaṃ phalenapi kāraṇaṃ niddhārīyatīti niccalabhāvena avaṭṭhānaṃ āneñjappattiyā ca sampayuttadhammesu thirabhāvena paṭipakkhehi akammaniyatāya ca sambhavataṃ saddhādibalānaṃ ānubhāvena hotīti āha ‘‘saddhādīhi pariggahitattā āneñjappatte’’ti.

Just as the aforementioned purity and so forth do not pass away, so the well-developed mind remains established therein. Hence, it is said here, 'established' and 'attained to imperturbability.' He says: 'It is "established" because it is established in these states of purity and so forth, and precisely because it is established, it is "attained to imperturbability."' Just as pliancy and workability are marked by the attainment of mastery, so too the attainment of mastery is marked by pliancy and workability. Therefore, it is said, 'established' because it is established through the state of pliancy and workability, or because it is established under one's own control. For just as an effect is determined by a cause, so too a cause is determined by an effect. Thus, unwavering stability and the attainment of imperturbability occur through the influence of the powers of faith and so forth, which arise from firmness in associated states and from immovability by opposing factors. Hence, he says, 'attained to imperturbability' because of being encompassed by faith and so forth.

Idāni saṅkhepato vuttamevatthaṃ vivarituṃ ‘‘saddhāpariggahitaṃ hī’’tiādi vuttaṃ. Tattha saddhāpariggahitanti evaṃ subhāvitaṃ vasībhāvappattaṃ cittaṃ ekaṃsena abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya saṃvattatīti evaṃ pavattāya saddhāya pariggahitaṃ yathāvuttasaddhābalena upatthambhitaṃ. Assaddhiyenāti tappaṭipakkhena assaddhiyena hetunā. Na iñjatīti na calati na kampati, aññadatthu uparivisesāvahabhāveneva tiṭṭhati. Vīriyapariggahitantiādīsupi imināva nayena attho veditabbo. Ayaṃ pana viseso – vīriyapariggahitanti vasībhāvāpādanaparidamanasādhanena vīriyena upatthambhitaṃ. Satipariggahitanti yathāvutte bhāvanābahulīkāre asammosādikāya kusalānañca dhammānaṃ gatiyo samanvesamānāya satiyā upatthambhitaṃ. Samādhipariggahitanti tattheva avikkhepasādhanena samādhānena upatthambhitaṃ. Paññāpariggahitanti tassā eva bhāvanāya upakārānupakāradhammānaṃ pajānanalakkhaṇāya paññāya upatthambhitaṃ. Obhāsagatanti ñāṇobhāsasahagataṃ. Obhāsabhūtena hi yathāvuttasamādhānasaṃvaddhitena ñāṇena saṃkilesapakkhaṃ yāthāvato passanto tato utrāsanto ottappanto taṃ abhibhavati, na tena abhibhuyyati. Tenāha ‘‘kilesandhakārena na iñjatī’’ti. Etena ñāṇapariggahitaṃ hirottappabalaṃ dasseti. Aṭṭhaṅgasamannāgatanti catutthajjhānasamādhinā samāhitatā parisuddhatā pariyodātatā anaṅgaṇatā vigatupakkilesatā mudubhāvo kammaniyatā āneñjappattiyā ṭhitatāti imehi aṭṭhahi aṅgehi samannāgataṃ. Atha vā samāhitassa cittassa imāni aṅgānīti ‘‘samāhite’’ti imaṃ aṅgabhāvena aggahetvā ṭhitiāneñjappattiyo visuṃ gahetvā yathāvuttehi aṭṭhahi aṅgehi samannāgatanti [Pg.386] attho daṭṭhabbo. Abhinīhārakkhamanti iddhividhādiatthaṃ abhinīhārakkhamaṃ tadabhimukhakaraṇayoggaṃ. Tenāha ‘‘abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāyā’’ti.

Now, to elaborate on the meaning already stated in brief, the passage beginning 'grasped by faith' and so on was spoken. Therein, 'grasped by faith' means: a mind thus well-developed and attained to mastery certainly conduces to the realization by direct knowledge of things to be realized by direct knowledge; thus, it is grasped by the faith that has so arisen, supported by the power of faith as described. 'By faithlessness' means by its opposite, the cause of faithlessness. 'It does not waver' means it does not shake or tremble; on the contrary, it stands firm, bringing about higher distinction. In 'grasped by energy' and so on, too, the meaning should be understood in this same way. This, however, is the distinction: 'grasped by energy' means supported by energy, which is the means for effecting mastery and for subduing. 'Grasped by mindfulness' means supported by mindfulness, which, in the aforesaid frequent practice of development, accomplishes non-confusion and investigates the courses of wholesome states. 'Grasped by concentration' means supported by concentration, which in that very development is the means for non-distraction. 'Grasped by wisdom' means supported by wisdom, which is characterized by the discerning of states helpful and unhelpful to that very development. 'Endowed with radiance' means accompanied by the radiance of knowledge. For with knowledge that has become a radiance, augmented by the aforesaid concentration, one sees the side of defilements as it really is, and becoming alarmed and feeling moral dread thereat, one overcomes it and is not overcome by it. Therefore it is said, 'one does not waver in the darkness of defilements.' By this is shown the power of conscience and moral dread, which is grasped by knowledge. 'Possessed of eight factors' means endowed with these eight factors: composedness through the concentration of the fourth jhāna, purity, brightness, stainlessness, freedom from defilements, softness, wieldiness, and stability through the attainment of imperturbability. Alternatively, the meaning should be understood thus: 'these are the factors of a composed mind'; without taking 'composed' as a factor, but taking stability and the attainment of imperturbability separately, it is endowed with the eight aforesaid factors. 'Capable of directing' means capable of directing towards the goal of psychic powers and so on, suitable for turning the mind towards it. Therefore it is said: 'for the realization by direct knowledge of things to be realized by direct knowledge.'

Kāmaṃ nīvaraṇāni vikkhambhetvā eva paṭhamajjhānasamadhigamo, vitakkādivūpasamā eva ca dutiyajjhānādisamadhigamo, tathāpi na tathā te tehi dūrībhūtā, apetā vā yathā catutthajjhānato, tasmā cetaso malīnabhāvasaṅkhobhauppilābhāvakarehi nīvaraṇādīhi suṭṭhu vimuttiyā tassa parisuddhipariyodātatā ca vuttāti āha ‘‘nīvaraṇa…pe… pariyodāte’’ti. Jhānapaṭilābhapaccanīkānanti ettha ācariyadhammapālattherena ‘‘jhānapaṭilābhapaccayāna’’nti pāṭhaṃ gahetvā ‘‘jhānapaṭilābhapaccanīkāna’’nti ayaṃ pāṭho paṭikkhitto. Vuttañhi tena –

It is true that the first jhāna is attained by suppressing the hindrances, and the second jhāna and so on are attained by the subsiding of initial thought and so forth. Nevertheless, those jhānas are not as far removed from them, or as free from them, as is the fourth jhāna. Therefore, its purity and clarity are stated because of its complete liberation from the hindrances and so forth, which cause the mind's impurity, agitation, and levity. Hence it is said, ‘The hindrances… are purified.’ Regarding ‘antagonistic to the attainment of jhāna,’ here the Elder Teacher Dhammapāla, having taken the reading ‘conditions for the attainment of jhāna,’ rejected this reading ‘antagonistic to the attainment of jhāna.’ For it is stated by him—

‘‘Jhānapaṭilābhapaccayānanti jhānapaṭilābhahetukānaṃ jhānapaṭilābhaṃ nissāya uppajjanakānaṃ. Pāpakānanti lāmakānaṃ. Icchāvacarānanti icchāya avacarānaṃ icchāvasena otiṇṇānaṃ ‘aho vata mameva satthā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyyā’tiādinayappavattānaṃ mānamāyāsāṭheyyādīnaṃ. Abhijjhādīnanti ādi-saddenapi tesaṃyeva saṅgaho. Abhijjhā cettha paṭhamajjhānena avikkhambhaneyyā mānādayo ca tadekaṭṭhā daṭṭhabbā jhānapaṭilābhapaccayānanti anuvattamānattā. Vikkhambhaneyyā pana nīvaraṇaggahaṇena gahitā. Kathaṃ pana paṭhamajjhānena avikkhambhaneyyā idha vigacchantīti? ‘Sabbe kusalā dhammā sabbākusalānaṃ paṭipakkhā’ti sallekhapaṭipattivasena evaṃ vuttaṃ jhānassa aparāmaṭṭhabhāvadassanato. Ye panettha ‘icchāvacarānaṃ abhijjhādīna’nti imehi padehi kopaappaccayakāmarāgabyāpādādayo gahitāti adhippāyena ‘jhānapaṭilābhapaccayāna’nti pāṭhaṃ paṭikkhipitvā ‘jhānapaṭilābhapaccanīkāna’nti pāṭhoti vadanti, taṃ tesaṃ matimattaṃ tathā pāṭhasseva abhāvato, jhānapaṭilābhapaccanīkā ca nīvaraṇā ceva tadekaṭṭhā ca, tesaṃ [Pg.387] dūrībhāvaṃ vatvā puna tesaṃyeva abhāvavigamacodanāya ayujjamānattā. Nanu ca anaṅgaṇasuttavatthasuttesu ayamattho labbhati oḷārikānaṃyeva pāpadhammānaṃ tattha adhippetattāti. Saccametaṃ, idha pana adhigatacatutthajjhānassa vasena vuttattā sukhumāyeva te gahitā, aṅgaṇupakkilesatāsāmaññena panettha suttānaṃ apadisanaṃ. Tathā hi ‘suttānusārenā’ti vuttaṃ, na pana suttavasenā’’ti.

‘Caused by the attainment of jhāna’ (jhānapaṭilābhapaccayānaṃ) means of those that have the attainment of jhāna as their cause, of those arising dependent on the attainment of jhāna. ‘Of evil states’ (pāpakānaṃ) means of base ones. ‘Of those subject to desire’ (icchāvacarānaṃ) means of those that are subject to desire, that have entered through the power of desire, such as conceit, deception, craftiness, and so forth, which proceed in the manner of thinking: ‘Oh, if only the Teacher would question me and then teach the Dhamma to the bhikkhus!’ ‘Of covetousness and so forth’ (abhijjhādīnanti): by the word ‘and so forth,’ those very same states are included. Here, covetousness, which is not suppressed by the first jhāna, and conceit and the like, which are associated with it, should be understood as such because the phrase ‘caused by the attainment of jhāna’ is carried forward. However, those that can be suppressed are included by the mention of the hindrances. How then are those not suppressed by the first jhāna abandoned here? It is stated thus in terms of the practice of effacement, as ‘all wholesome states are the opposites of all unwholesome states,’ because it shows the jhāna's state of non-clinging. Some here, with the intention that the words ‘of those subject to desire, of covetousness and so forth’ (icchāvacarānaṃ abhijjhādīnaṃ) include anger, discontent, sensual desire, ill-will, and the like, therefore reject the reading ‘caused by the attainment of jhāna’ (jhānapaṭilābhapaccayānaṃ) and say that the reading is ‘antagonistic to the attainment of jhāna’ (jhānapaṭilābhapaccanīkānaṃ)—that is merely their opinion, since such a reading does not exist. For those antagonistic to the attainment of jhāna are the hindrances and their associated states, and after stating their removal, it is inappropriate to then urge their absence and abandonment again. But is this meaning not found in the Anaṅgaṇa Sutta and the Vatthu Sutta, where only gross unwholesome states are intended? This is true, but here, because it is stated in terms of one who has attained the fourth jhāna, even subtle ones are included. The suttas are referred to here by way of the commonality of being a stain and a defilement. Thus it is said ‘in accordance with the suttas,’ but not ‘based on the suttas.’

Avassañcetamevaṃ sampaṭicchitabbaṃ adhigatajjhānānampi kesañci icchāvacarānaṃ pavattisabbhāvatoti. Teneva ācariyadhammapālattherena ‘‘jhānapaṭilābhapaccayāna’’nti pāṭhaṃ gahetvā ‘‘jhānapaṭilābhapaccanīkāna’’nti ayaṃ pāṭho paṭikkhitto. Mahāgaṇṭhipade visuddhimaggassa sīhaḷagaṇṭhipadepi ca ‘‘jhānapaṭilābhapaccayāna’’nti imasseva pāṭhassa attho vutto, tasmā ayameva pāṭho gahetabbo, atthopi cettha yathāvuttanayeneva veditabbo. Tena ‘‘icchāvacarānanti icchāya avacarānaṃ icchāvasena otiṇṇānaṃ pavattānaṃ nānappakārānaṃ kopaappaccayānanti attho’’ti ayampi pāṭho ayuttoyevāti gahetabbaṃ, tatoyeva ca visuddhimagge ayaṃ pāṭho sabbena sabbaṃ na dassitoti.

This must certainly be accepted as such: that even for some who have attained jhāna, the occurrence of unwholesome states subject to desire is possible. For this very reason, the Elder Teacher Dhammapāla, having taken the reading ‘caused by the attainment of jhāna’ (jhānapaṭilābhapaccayānaṃ), rejected this reading ‘antagonistic to the attainment of jhāna’ (jhānapaṭilābhapaccanīkānaṃ). In the Mahāgaṇṭhipada and also in the Sīhaḷagaṇṭhipada of the Visuddhimagga, the meaning of just this reading, ‘caused by the attainment of jhāna’ (jhānapaṭilābhapaccayānaṃ), is stated. Therefore, just this reading should be adopted, and the meaning here should also be understood in the manner already stated. Therefore, this reading—‘“Subject to desire” (icchāvacarānaṃ) means those that are subject to desire, that have entered through the power of desire, various kinds of anger and discontent that have arisen’—should also be taken as indeed inappropriate. And for that very reason, this reading is not shown at all in the Visuddhimagga.

Iddhipādakabhāvūpagamanenāti iddhiyā pādakabhāvassa padaṭṭhānabhāvassa upagamanena. Bhāvanāpāripūriyāti ito paraṃ kattabbassa abhāvavasena abhinīhārakkhamabhāvanāya paripuṇṇattā. Paṇītabhāvūpagamanenāti tato eva padhānabhāvaṃ nītatāya uttamaṭṭhena atittikaraṭṭhena ca paṇītabhāvassa upagamanena. Ubhayañcetaṃ bhāvanāya ṭhitiyā kāraṇavacanaṃ, paripuṇṇāya bhāvanāya paṇītabhāvappattiyā ṭhiteti. Āneñjappatteti idaṃ ṭhitiyā visesanaṃ. Tenāha ‘‘yathā āneñjappattaṃ hoti, evaṃ ṭhite’’ti. Imasmiṃ pakkhe ‘‘ṭhite āneñjappatte’’ti ubhayamekaṃ aṅgaṃ, ‘‘samāhite’’ti pana idampi ekamaṅgaṃ. Tenevassa paṭhamavikappato visesaṃ sandhāyāha ‘‘evampi aṭṭhaṅgasamannāgata’’nti.

‘By approaching the state of being the basis of psychic power’ (iddhipādakabhāvūpagamanena) means by approaching the state of being the foundation and proximate cause of psychic power. ‘Through the fulfillment of development’ (bhāvanāpāripūriyā) means because of the completeness of the development that is capable of directing towards higher knowledge, by way of there being nothing further to be done. ‘By approaching the sublime state’ (paṇītabhāvūpagamanena) means by approaching the sublime state—having been led to the foremost state precisely because of that—through the sense of being supreme and through the sense of being insatiable. And both of these are terms for the cause of stability in development; it stands by the attainment of the sublime state through complete development. ‘Attained to imperturbability’ (āneñjappatteti) is a qualifier of stability. Hence he said: ‘as it has attained imperturbability, so it stands.’ In this alternative, ‘standing, attained to imperturbability’ (ṭhite āneñjappatte)—both are a single factor, and ‘composed’ (samāhite)—this too is a single factor. For this very reason, intending the distinction from the first alternative, he said: ‘thus also endowed with eight factors.’

Pubbenivāsaṃ anussarati, tassa vā anussaraṇaṃ pubbenivāsānussati taṃnissayādipaccayabhūtaṃ paṭicca uppajjanato. Pubbenivāsānussatimhi yaṃ ñāṇaṃ [Pg.388] tadatthāyāti saṅkhepena vuttamatthaṃ vivaranto pubbenivāsaṃ tāva dassetvā tattha satiñāṇāni dassetuṃ ‘‘pubbenivāso’’tiādimāha. Tattha ‘‘pubbe’’ti idaṃ padaṃ ‘‘ekampi jāti’’ntiādivacanato atītabhavavisayaṃ idhādhippetanti āha ‘‘atītajātīsū’’ti. Nivāsasaddo kammasādhano, khandhavinimutto ca nivasitadhammo natthīti āha ‘‘nivutthakkhandhā’’ti. Nivutthatā cettha santāne pavattatā, tathābhūtā ca te anu anu bhūtā jātā pavattā, tattha uppajjitvā vigatā ca hontīti āha ‘‘nivutthāti ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā’’ti. Evaṃ sasantatipariyāpannadhammavasena nivāsasaddassa atthaṃ vatvā idāni avisesena vattuṃ ‘‘nivutthadhammā vā nivutthā’’ti vatvā taṃ vivarituṃ ‘‘gocaranivāsenā’’tiādi vuttaṃ. Gocarabhūtāpi hi gocarāsevanāya āsevitā ārammaṇakaraṇavasena anubhūtā nivutthā nāma honti. Te pana duvidhā saparaviññāṇagocaratāyāti ubhayepi te dassetuṃ ‘‘attano’’tiādi vuttaṃ. Tattha ‘‘attano viññāṇena viññātā’’ti vatvā ‘‘paricchinnā’’ti vacanaṃ ye te gocaranivāsena nivutthadhammā, na te kevalaṃ viññāṇena viññātamattā, atha kho yathā pubbe nāmagottavaṇṇaliṅgāhārādīhi visesehi paricchedakārikāya paññāya paricchijja gahitā, tathevetaṃ ñāṇaṃ paricchijja gaṇhātīti imassa atthassa dīpanatthaṃ vuttaṃ. Paraviññāṇaviññātāpi vā nivutthāti sambandho. Na kevalaṃ attanova viññāṇena, atha kho paresaṃ viññāṇena viññātāpīti attho. Idhāpi ‘‘paricchinnā’’ti padaṃ ānetvā sambandhitabbaṃ, paresampi vā viññāṇena viññātā paricchinnāti. Tassa ca gahaṇe payojanaṃ vuttanayeneva vattabbaṃ.

One recollects a past abode. Or, the recollection of that is the 'recollection of past abodes' because it arises in dependence on that which has become a condition, having that past abode as its support, etc. Elaborating on the meaning stated in brief—'The knowledge in the recollection of past abodes is for that purpose'—having first shown the past abode in order to then show the mindfulness and knowledge therein, he said, 'past abode,' etc. Therein, he said, 'in past births,' because this word 'past' (pubbe), due to the statement 'even one birth,' etc., is intended here to have past existence as its object. The word 'abode' (nivāsa) is derived from action, and since there is no dwelt-in phenomenon apart from the aggregates, he said, 'dwelt-in aggregates.' And here, the state of having been dwelt-in is having occurred in one's own continuity. And those things, being such, are repeatedly experienced, born, and have occurred; having arisen therein, they also cease. Therefore, he said, '“dwelt-in” means inhabited, experienced, having arisen in one's own continuity and ceased.' Having thus stated the meaning of the word 'abode' by way of phenomena included in one's own continuity, now, in order to state it generally, having said, 'or, dwelt-in phenomena are “dwelt-in,”' to explain that, 'by way of the abode of the sense-sphere,' etc., was said. Indeed, phenomena that have become a sense-sphere, being frequented by the frequenting of the sense-sphere, and experienced by way of making them an object, are called 'dwelt-in.' But those are twofold, due to being the sense-sphere of one's own and others' consciousness. To show both of them, 'one's own,' etc., was said. Therein, having said, 'known by one's own consciousness,' the word 'delimited' was said for the purpose of clarifying this meaning: those phenomena dwelt-in by way of the abode of the sense-sphere are not merely known by consciousness; but rather, just as they were previously grasped by being delimited by the delimiting wisdom through such specifics as name, clan, appearance, mark, food, etc., in that very way this knowledge grasps by delimiting. The connection should be made thus: 'or, “dwelt-in” are also those known by the consciousness of others.' The meaning is: not only by one's own consciousness, but also known by the consciousness of others. Here too, the word 'delimited' should be brought in and connected thus: 'or, known by the consciousness of others and delimited.' And the purpose of that grasping should be stated in the way already explained.

Te ca kho yasmā atītāsu eva jātīsu aññehi viññātā paricchinnā, te ca parinibbutāpi honti, yehi te viññātā, tesaṃ tadā vattamānasantānānusārena tesampi atīte pavatti viññāyatīti sikhāppattaṃ pubbenivāsānussatiñāṇassa visayabhūtaṃ pubbenivāsaṃ dassetuṃ ‘‘chinnavaṭumakānussaraṇādīsū’’ti vuttaṃ. Chinnavaṭumakā sammāsambuddhā, tesaṃ anussaraṇaṃ chinnavaṭumakānussaraṇaṃ. ‘‘Ādisaddena paccekabuddhabuddhasāvakānussaraṇāni gayhantī’’ti keci vadanti. Chinnavaṭumakā pana sabbeva anupādisesāya nibbānadhātuyā parinibbutā chinnasaṃsāramaggattā, tesaṃ anussaraṇaṃ nāma tesaṃ paṭipattiyā anussaraṇaṃ. Sā pana paṭipatti saṅkhepato [Pg.389] chaḷārammaṇaggahaṇalakkhaṇāti tāni idha paraviññāṇaviññātaggahaṇena gahitāni. Tasmā purimāsu jātīsu attano viññāṇena aviññātānaṃ parinibbutānaṃ sabbesampi buddhapaccekabuddhasāvakānaṃ anussaraṇaṃ chinnavaṭumakānussaraṇanti veditabbaṃ. Ādi-saddena panettha purimāsu jātīsu attano viññāṇena aviññātānaṃ aparinibbutānampi vattamānakkhandhapaṭipāṭiyā agantvā sīhokkantikavasena anussaraṇaṃ gahitaṃ, ime pana yathāvuttachinnavaṭumakānussaraṇādayo buddhānaṃyeva labbhanti. Na hi atīte buddhā bhagavanto evaṃ vipassiṃsu, evaṃ maggaṃ bhāvesuṃ, phalanibbānāni sacchākaṃsu, evaṃ veneyye vinesunti ettha sabbathā aññesaṃ ñāṇassa gati atthīti. Ye pana purimāsu jātīsu attanova viññāṇena viññātā, te parinibbutepi khandhapaṭibaddhattā sāvakā anussarantiyeva. Yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussatīti ānetvā sambandhitabbaṃ. Abhinīharinti cittaṃ jhānārammaṇato apanetvā pubbenivāsābhimukhaṃ pesesiṃ, pubbenivāsaninnaṃ pubbenivāsapoṇaṃ pubbenivāsapabbhāraṃ akāsinti attho.

And because they were known and delimited by other Buddhas in past births, and they too have attained Parinibbāna—those by whom they were known—their past existence is also known in accordance with the present continuity at that time. Therefore, to show the past abodes which have reached their peak and are the domain of the knowledge of recollecting past abodes, it is said, 'in the recollection of those with the path cut off, etc.' 'Those with the path cut off' are the Sammāsambuddhas; their recollection is the recollection of those with the path cut off. Some say that by the word 'etc.,' the recollections of Paccekabuddhas and disciples of the Buddha are included. However, all those with the path cut off have attained Parinibbāna in the Nibbāna-element without residue remaining, because their path of saṃsāra is cut off. Their recollection, namely, is the recollection of their practice. And that practice, in brief, is characterized by the grasping of the six sense-objects; and those characteristics are here grasped by the grasping of what is known through another's consciousness. Therefore, the recollection of all Buddhas, Paccekabuddhas, and disciples who, in former births, were not known by one's own consciousness but have attained Parinibbāna, should be understood as 'the recollection of those with the path cut off.' And here, by the word 'etc.,' is included the recollection, by way of the lion's leap, of those who, in former births, were not known by one's own consciousness and have not yet attained Parinibbāna, having arrived by way of the sequence of present aggregates. But these recollections, such as that of those with the path cut off as mentioned, are obtained only by the Buddhas. For indeed, there is no access in any way for the knowledge of others to this: 'In the past, the Blessed Buddhas practiced insight thus, developed the path thus, realized the fruits and Nibbāna thus, and trained the trainable thus.' But those who were known by one's own consciousness in former births, even though they have attained Parinibbāna, are indeed recollected by disciples because of the connection to the aggregates. It should be brought and connected thus: 'The mindfulness by which one recollects past abodes is the recollection of past abodes.' 'He directs' means: having withdrawn the mind from the jhāna-object, he sent it forth towards past abodes; he made it inclined towards past abodes, sloping towards past abodes, and heading towards past abodes—this is the meaning.

Pāḷiyaṃ ‘‘abhininnāmesi’’nti uttamapurisappayogattā ‘‘so’’ti ettha ahaṃsaddo ānetvā vuccamāno tadattho pākaṭo hotīti ‘‘so aha’’nti vuttaṃ. Anekavidhanti nānābhavayonigativiññāṇaṭṭhitisattāvāsādivasena bahuvidhaṃ. Pakārehīti nāmagottādiākārehi saddhiṃ. Sahayoge cetaṃ karaṇavacanaṃ. Pavattitanti desanāvasena pavattitaṃ. Tenāha ‘‘saṃvaṇṇita’’nti, vitthāritanti attho. Nivāsanti antogadhabhedasāmaññavacanametanti te bhede byāpanicchāvasena saṅgahetvā dassento ‘‘tattha tattha nivutthasantāna’’nti āha. Anugantvā anugantvāti ñāṇagatiyā anugantvā anugantvā. Anudevāti anu eva, da-kāro padasandhivasena āgato. ‘‘Abhininnāmesi’’nti vatvā ‘‘anussarāmī’’ti vuttattā cittassa abhinīhārasamanantarabhāvasaraṇaṃ anusaddo dīpetīti āha ‘‘citte abhininnāmitamatte eva sarāmīti dassetī’’ti. Parikammaṃ vattabbaṃ siyāti ‘‘pubbenivāsaṃ anussaritukāmena ādikammikena bhikkhunā pacchābhattaṃ piṇḍapātapaṭikkantena rahogatena paṭisallīnena paṭipāṭiyā cattāri jhānāni samāpajjitvā abhiññāpādakacatutthajjhānato vuṭṭhāya sabbapacchimā nisajjā āvajjitabbā’’ti evamādinā pubbenivāsañāṇassa parikammabhūtaṃ pubbakaraṇaṃ vattabbaṃ bhaveyya.

In the Pāli text, because 'abhininnāmesi' is a first-person usage, when the word 'ahaṃ' is brought and spoken here in relation to the word 'so', its meaning becomes clear; therefore, 'so ahaṃ' is stated. 'Of many kinds' means of many kinds by way of various existences, origins, destinations, stations of consciousness, abodes of beings, and so on. 'By modes' means together with modes such as name, clan, and so on. And this is the instrumental case in the sense of accompaniment. 'Set forth' means set forth by way of teaching. Therefore, he says 'described', the meaning of which is 'elaborated'. 'Abodes' is a general term that includes internal divisions; therefore, showing those divisions collected together with the wish to encompass them, he states: 'the continuity of having dwelt in this or that place'. 'Following again and again' means following again and again by the movement of knowledge. 'Anudevā' is 'anu eva'; the letter 'da' has come by way of euphonic conjunction. Because 'anussarāmi' (I recollect) is said after saying 'abhininnāmesi' (I inclined), the word 'anu' indicates the recollection that occurs immediately after the inclining of the mind; thus, he says this to show: 'I recollect just as soon as the mind has been inclined'. As for 'The preliminary work should be spoken of', this means that the prior action, which is the preliminary work for the knowledge of past abodes, should be spoken of, as in: 'A monk who is a beginner and wishes to recollect past abodes should, after the meal, having returned from the alms round, gone to a secluded place, and being in solitude, attain the four jhānas in sequence, and having emerged from the fourth jhāna, which is the basis for direct knowledge, he should advert to the very last sitting', and so on.

Āraddhappakāradassanattheti [Pg.390] anussarituṃ āraddhassa pubbenivāsassa pabhedadassanatthe. Ekampi jātinti ekampi bhavaṃ. So hi ekakammanibbatto ādānanikkhepaparicchinno antogadhadhammappabhedo khandhappabandho idha ‘‘jātī’’ti adhippeto jāyatīti jātīti katvā. Tenāha ‘‘ekampi…pe… khandhasantāna’’nti. Parihāyamānoti khīyamāno vinassamāno. Kappoti asaṅkhyeyyakappo. So pana atthato kālo, tadā pavattamānasaṅkhāravasenassa parihāni veditabbā. Vaḍḍhamāno vivaṭṭakappoti etthāpi eseva nayo. Yo pana ‘‘kālaṃ khepeti, kālo ghasati bhūtāni, sabbāneva sahattanā’’ti (jā. 1.2.190) ādīsu kālassapi khayo vuccati, so idha nādhippeto aniṭṭhappasaṅgato. Saṃvaṭṭanaṃ vinassanaṃ saṃvaṭṭo, saṃvaṭṭato uddhaṃ tathāṭhāyī saṃvaṭṭaṭṭhāyī. Tammūlakattāti taṃpubbakattā. Vivaṭṭanaṃ nibbattanaṃ, vaḍḍhanaṃ vā vivaṭṭo.

“Āraddhappakāradassanatthe” means for the purpose of showing the distinctions of past lives that one has begun to recollect. “Ekampi jāti” means “even a single existence.” For that existence is produced by a single kamma, defined by taking up and laying down, with distinctions of phenomena contained within, a continuum of aggregates—here, “birth” is intended, because it is “born” (jāyati), thus “birth” (jāti). Therefore, he said, “even a single… continuum of aggregates.” “Parihāyamāno” means diminishing, perishing. “Kappo” means an incalculable eon. But in meaning, it is time; its decline should be understood in terms of the conditioned phenomena prevailing at that time. In “Vaḍḍhamāno vivaṭṭakappo” (growing, the eon of expansion), this same principle applies. However, where it is said, “time consumes, time devours beings, all indeed with itself” (Jā. 1.2.190), etc., and the destruction of time is spoken of, that is not intended here, as it leads to an undesirable implication. “Saṃvaṭṭanaṃ” (dissolution) is destruction; “saṃvaṭṭo” (the dissolution eon). After dissolution, remaining in that state, is “saṃvaṭṭaṭṭhāyī” (the dissolution-standstill eon). “Tammūlakattā” (originating from that) means having that as its predecessor. “Vivaṭṭanaṃ” (expansion) is production, or growth; “vivaṭṭo” (the eon of expansion).

Tejena saṃvaṭṭo tejosaṃvaṭṭo. Saṃvaṭṭasīmāti saṃvaṭṭanamariyādā. Saṃvaṭṭatīti vinassati. Sadāti sabbakālaṃ, tīsupi saṃvaṭṭakālesūti attho. Ekaṃ buddhakkhettanti idha yaṃ sandhāya vuttaṃ, taṃ niyametvā dassetuṃ ‘‘buddhakkhettaṃ nāma tividha’’ntiādi vuttaṃ. Yattake ṭhāne tathāgatassa paṭisandhiñāṇādiñāṇānubhāvo puññaphalasamuttejito saraseneva parijambhati, taṃ sabbampi buddhaṅkurassa nibbattanakkhettaṃ nāmāti āha ‘‘jātikkhettaṃ dasasahassacakkavāḷapariyanta’’nti. Ānubhāvo pavattatīti idha iddhimā cetovasippatto āṇākkhettapariyāpanne yattha katthaci cakkavāḷe ṭhatvā attano atthāya parittaṃ katvā tattheva aññaṃ cakkavāḷaṃ gatopi kataparitto eva hotīti katvā vuttaṃ. Atha vā tattha ekasmiṃ cakkavāḷe ṭhatvā sabbasattānaṃ atthāya paritte kate āṇākkhette sabbasattānaṃ abhisambhuṇātveva parittānubhāvo tattha devatāhi parittānaṃ sampaṭicchitabbatoti vuttaṃ ‘‘ānubhāvo pavattatī’’ti. Yaṃ yāvatā vā pana ākaṅkheyyāti vuttanti yaṃ visayakkhettaṃ sandhāya ekasmiṃyeva khaṇe sarena abhiviññāpanaṃ attano rūpadassanañca paṭijānantena bhagavatā ‘‘yāvatā vā pana ākaṅkheyyā’’ti vuttaṃ. Yatthāti yasmiṃ padese anantāparimāṇe visayakkhette. Yaṃ yaṃ ākaṅkhati, taṃ taṃ anussaratīti ākaṅkhamattapaṭibaddhavuttitāya buddhañāṇassa yaṃ yaṃ anussarituṃ [Pg.391] icchati, taṃ taṃ anussarati. Ekaṃ āṇākkhettaṃ vinassatīti iminā tiriyato saṃvaṭṭamānaparicchedo vutto. Saṇṭhahantanti vivaṭṭamānaṃ jāyamānaṃ. Tassa vināso ca saṇṭhahanañca visuddhimagge vuttanti amhehipi heṭṭhā ‘‘lokavidū’’ti imassa atthasaṃvaṇṇanādhikāre pasaṅgato vuttattā idha na vuccati.

Dissolution by fire (tejena saṃvaṭṭo) is tejosaṃvaṭṭo. The boundary of dissolution (saṃvaṭṭasīmā) is the limit of dissolution (saṃvaṭṭanamariyādā). 'It dissolves' (saṃvaṭṭati) means it is destroyed (vinassati). 'Always' (sadā) means at all times, that is, during all three periods of dissolution. Concerning 'one Buddha-field' (ekaṃ buddhakkhettaṃ), here, to define and show what is meant by that statement, it is said, 'A Buddha-field, it is said, is of three kinds,' and so on. In whatever place the power of the Tathāgata’s knowledge, such as that of rebirth-linking, stimulated by the fruit of merit, pervades by its own nature, all that is called the field of the Buddha-to-be's arising. Thus it is said, 'The field of birth extends to the limit of ten thousand world-systems.' 'The power operates' (Ānubhāvo pavattati)—here, it is said thus: one endowed with psychic power who has attained mastery of mind, standing in any world-system whatsoever that is included within the range of authority, having made a protective chant for his own purpose, even when he has gone to another world-system, the protective chant remains effective. Alternatively, when, standing in one world-system, a protective chant is made for the welfare of all beings, the power of the protective chant certainly pervades all beings within the range of authority, because the protective chants are to be well-received by the deities there. Thus it is said, 'the power operates.' As for what was said, 'Or as far as he might wish' (yāvatā vā pana ākaṅkheyya), this refers to the field of objects concerning which the Blessed One, professing his ability to make himself known by his voice and to show his own form in a single moment, said, 'Or as far as he might wish.' 'Where' (yattha) means in that place, in the boundless and immeasurable field of objects. 'Whatever he wishes, that he recollects' (Yaṃ yaṃ ākaṅkhati, taṃ taṃ anussarati)—because the functioning of the Buddha’s knowledge is connected with mere wishing, whatever he wishes to recollect, that he recollects. By this statement, 'One range of authority perishes' (Ekaṃ āṇākkhettaṃ vinassati), the horizontal boundary of dissolution is stated. 'Standing firm' (saṇṭhahantaṃ) means evolving and arising (vivaṭṭamānaṃ jāyamānaṃ). Its destruction and its stability are stated in the Visuddhimagga. And since this has been stated by us in passing before, in the section on the commentary on the meaning of 'Knower of the Worlds' (lokavidū), it is not stated here.

Evaṃ pasaṅgena saṃvaṭṭādike pakāsetvā idāni yathādhigataṃ tesaṃ anussaraṇākāraṃ dassetuṃ ‘‘ye panete saṃvaṭṭavivaṭṭā vuttā’’tiādimāha. Tattha etesūti niddhāraṇe bhummaṃ saṃvaṭṭavivaṭṭakappasamudāyato anekesaṃ saṃvaṭṭakappādīnaṃ niddhāriyamānattā. Amumhi saṃvaṭṭakappeti ettha vā-saddo luttaniddiṭṭho daṭṭhabbo. Tena ca aniyamatthena itarāsaṃ asaṅkhyeyyānampi saṅgaho siddhoti. Atha vā amumhi saṃvaṭṭakappeti idaṃ saṃvaṭṭakappassa ādito pāḷiyaṃ gahitattā vuttaṃ. Tatthāpi hi imassa katipayakālaṃ bhavādīsu saṃsaraṇaṃ upalabbhatīti. Saṃvaṭṭakappe vā vattamāne yesu bhavādīsu imassa upapatti ahosi, taṃdassanametaṃ daṭṭhabbaṃ. Bhave vātiādīsu kāmādibhave vā aṇḍajādiyoniyā vā devādigatiyā vā nānattakāyanānattasaññīādiviññāṇaṭṭhitiyā vā sattāvāse vā khattiyādisattanikāye vā. Yasmā idaṃ bhagavato vasena pubbenivāsānussatiñāṇaṃ āgataṃ, tasmā tasseva nāmādivasena atthaṃ yojetvā dassento āha ‘‘evaṃnāmoti vessantaro vā jotipālo vā’’tiādi. Sālimaṃsodanāhāro vāti gihikālaṃ sandhāya vuttaṃ. Pavattaphalabhojano vāti tāpasādikālaṃ sandhāya. Pavattaphalabhojanoti sayampatitaphalāhāro. Sāmisanirāmisādippabhedānanti ettha sāmisā gehassitasomanassādayo, nirāmisā nekkhammassitasomanassādayo. Ādi-saddena vivekajasamādhijasukhādīnaṃ saṅgaho.

Having thus explained the dissolution-cycles and so forth in passing, now, to show the manner of recollecting them as they have been understood, he said the passage beginning with, “But these dissolution and expansion cycles have been described.” Herein, the word ‘etesu’ is a locative of specification, because from the collection of dissolution and expansion eons, many dissolution eons and so forth are being specified. In the phrase ‘amumhi saṃvaṭṭakappe,’ the word ‘vā’ should be understood as indicated to be elided. And by that, with its indefinite meaning, the inclusion of other countless eons is also established. Alternatively, the phrase ‘amumhi saṃvaṭṭakappe’ is said because the dissolution eon was taken from the beginning in the Pāḷi text. For even there, his wandering in existences, etc., for some time is found. Or, while the dissolution eon was occurring, it should be understood that this is a showing of those existences, etc., in which his rebirth took place. In the passage beginning with ‘Bhave vā’: whether in a sense-sphere existence, etc., or in an egg-born origin, etc., or in a deva destination, etc., or in a station of consciousness of those with diverse bodies and diverse perceptions, etc., or in an abode of beings, or in a class of beings such as khattiyas, etc. Because this knowledge of recollecting past lives came by way of the Blessed One, therefore, connecting and showing the meaning by way of his own name, etc., he said: “Of such a name, Vessantara or Jotipāla,” etc. The phrase ‘Sālimaṃsodanāhāro vā’ is said with reference to the time as a householder. The phrase ‘Pavattaphalabhojano vā’ is said with reference to the time as an ascetic, etc. ‘Pavattaphalabhojano’ means one who subsists on naturally fallen fruit. In the phrase ‘Sāmisanirāmisādippabhedānaṃ,’ the material pleasures are joy, etc., based on the household life; the immaterial pleasures are joy, etc., based on renunciation. By the word ‘ādi,’ there is the inclusion of bliss born of seclusion, bliss born of concentration, and so forth.

Heṭṭhā sāmaññato vuttamevatthaṃ vibhajitvā dassetukāmo ‘‘atha vā’’tiādimāha. Tattha amutrāsinti sāmaññaniddesoyaṃ, byāpanicchālopo vā, amutra amutra āsinti vuttaṃ hoti. Anupubbena ārohantassa yāvadicchakaṃ anussaraṇanti ettha ārohantassāti paṭilomato ñāṇena pubbenivāsaṃ ārohantassa. Paṭinivattantassāti pubbenivāsaṃ anussaraṇavasena [Pg.392] yāvadicchakaṃ gantvā paccāgacchantassa. Paccavekkhaṇanti anussaritānussaritassa paccavekkhaṇaṃ. Tasmāti vuttassevatthassa kāraṇabhāvena paccāmasanaṃ, paṭinivattantassa paccavekkhaṇabhāvatoti vuttaṃ hoti. Idhūpapattiyāti idha carimabhave upapattiyā. Anantaranti atītānantaramāha. Amutrāti amukasmiṃ bhaveti attho. Udapādinti uppajjiṃ. Tāhi devatāhīti tusitadevatāhi. Ekagottoti tusitagottena ekagotto. Mahābodhisattānaṃ santānassa pariyosānāvatthāyaṃ devalokūpapattijanakaṃ nāma akusalena kammunā anupaddutameva hotīti adhippāyena ‘‘dukkhaṃ pana saṅkhāradukkhamattamevā’’ti vuttaṃ. Mahāpuññānampi pana devaputtānaṃ pubbanimittuppattikālādīsu aniṭṭhārammaṇasamāyogo hotiyevāti ‘‘kadāci dukkhadukkhassapi sambhavo natthī’’ti na sakkā vattuṃ, dhammānaṃ uppādanirodhasaṅkhāradukkhanti veditabbaṃ. Sattapaññāsa…pe… pariyantoti idaṃ manussavassagaṇanāvasena vuttaṃ. Tattha devānaṃ vassagaṇanāya pana catusahassameva.

Below, wishing to show the previously stated general meaning by analyzing it, he begins with 'atha vā' (or else). Therein, 'amutrāsiṃ' is a general designation, or it is an elision; what is said is 'amutra amutra āsiṃ' (I was there, there). 'Recollecting in order as much as one wishes while ascending': herein, 'ascending' means ascending to past lives with knowledge in reverse order. 'Returning' refers to one who, after going as far as desired by way of recollecting past lives, returns. 'Reviewing' is the reviewing of what has been recollected again and again. 'Therefore' means the re-examination of the stated meaning by way of its being the reason; thus, it is said to be the nature of reviewing for one who returns. 'Idhūpapattiyā' means from the arising in this final existence. 'Anantaraṃ' refers to the immediately preceding past. 'Amutra' means in such-and-such an existence. 'Udapādiṃ' means 'I arose'. 'Tāhi devatāhi' means with the Tusita deities. 'Ekagotto' means of one lineage through the Tusita lineage. It is stated, 'the suffering, however, is merely the suffering of formations,' with the intention that, at the final stage of a Great Bodhisattva's continuum, the kamma that generates rebirth in the deva world is indeed not afflicted by unwholesome kamma. However, even for devaputtas of great merit, association with undesirable objects indeed occurs at times such as the arising of the preliminary signs. Therefore, it cannot be said that there is never an arising of the suffering of suffering; it should be understood that the suffering of formations is the arising and ceasing of phenomena. 'Fifty-seven... up to the limit' is stated according to the counting of human years. Therein, however, according to the devas' counting of years, it is only four thousand.

Itīti vuttatthanidassanametaṃ, tañca kho yathārahato, na yathānupubbatoti dassento ‘‘nāmagottavasenā’’tiādimāha. Uddisīyatīti disvāva aviññeyyattā ‘‘ayaṃ ko nāmo’’ti pucchite ‘‘tisso gotamo’’ti nāmagottena uddisīyati. Vaṇṇādīhīti vaṇṇāhāravedayitāyuparicchedehi. Sāmotīti ettha iti-saddo ādiattho, pakārattho vā. Tena evamādievaṃpakāranānattatoti dassitaṃ hoti. Nāmagottaṃ uddesoti uddisīyati satto etenāti uddeso nāmagottaṃ. Itare ākārāti ākarīyati disvāva satto viññāyati etehīti itare vaṇṇādayo ākārā. ‘‘No ca kho avisesenā’’ti saṅkhepato vuttamevatthaṃ vitthārena dassento āha ‘‘titthiyā hī’’tiādi. Tattha titthiyāti aññatitthiyā. Te pana kammavādino kiriyavādino tāpasādayo. Yasmā titthiyānaṃ brahmajālādīsu cattālīsāya eva saṃvaṭṭavivaṭṭānaṃ anussaraṇaṃ āgataṃ, tasmā ‘‘na tato para’’nti vatvā tattha kāraṇaṃ vadanto ‘‘dubbalapaññattā’’tiādimāha. Tena vipassanābhiyogo pubbenivāsānussatiñāṇassa visesakāraṇanti dasseti. Tatoyeva ca balavapaññattā ṭhapetvā aggasāvakamahāsāvake itare pakatisāvakā kappasatampi kappasahassampi anussarantiyevāti [Pg.393] daṭṭhabbaṃ. Teneva vuttaṃ visuddhimagge (visuddhi. 2.402) ‘‘pakatisāvakā kappasatampi kappasahassampi anussarantiyeva balavapaññattā’’ti. Ettako hi tesaṃ abhinīhāroti kappānaṃ satasahassampi tadadhikaṃ ekaṃ dve ca asaṅkhyeyyānīti kālavasena evaṃparimāṇo yathākkamaṃ tesaṃ mahāsāvakaaggasāvakapaccekabuddhānaṃ puññañāṇābhinīhāro, sāvakapaccekabodhipāramitā siddhā. Yadi bodhisambhārasambharaṇakālaparicchinno tesaṃ tesaṃ ariyānaṃ abhiññāñāṇavibhavo, evaṃ sante buddhānampissa paricchedatā āpannāti āha ‘‘buddhānaṃ pana paricchedo natthī’’ti. ‘‘Yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇa’’nti (paṭi. ma. 3.5) vacanato sabbaññutaññāṇassa viya buddhānaṃ abhiññāñāṇānampi savisaye paricchedo nāma natthīti tattha yaṃ yaṃ ñātuṃ icchanti, taṃ taṃ jānanti eva. Atha vā satipi kālaparicchede kāraṇūpāyakosallapariggahādinā sātisayattā mahābodhisambhārānaṃ paññāpāramitāya pavattiānubhāvassa paricchedo nāma natthi, kuto taṃnibbattānaṃ abhiññāñāṇānanti āha ‘‘buddhānaṃ pana paricchedo natthī’’ti. Atīte ‘‘ettakānaṃ kappānaṃ asaṅkhyeyyānī’’ti evaṃ kālaparicchedo natthi anāgate anāgataṃsañāṇassa viya. Tenāha ‘‘yāva icchanti tāva sarantī’’ti.

This is an indication of the meaning already stated. And that is according to what is suitable, not according to sequence. To show this, he said, 'by way of name and clan,' and so forth. As for 'is indicated' (uddisīyati): because one is unrecognizable upon being seen, when asked, 'What is this person's name?' one is indicated by the name and clan, 'Tissa Gotama.' By 'by complexion, etc.' (vaṇṇādīhi) is meant: by complexion, nutriment, feeling, and life-span. Herein, the word 'iti' has the meaning of 'and so forth' (ādi), or the meaning of 'manner' (pakāra). Thereby, it is shown that there are various kinds in this way and in this manner. As for 'name and clan are the indication' (nāmagottaṃ uddeso): a being is indicated (uddisīyati) by this (etena); thus, the indication (uddeso) is the name and clan. As for 'the other characteristics' (itare ākārā): a being is recognized (viññāyati) by these (etehi) upon being seen; thus, the other things, such as complexion and so forth, are the characteristics (ākārā). To show in detail the very meaning stated in brief by the phrase, 'But not without distinction,' he said, 'For the sectarians...' and so forth. Therein, by 'sectarians' (titthiyā) is meant other sectarians. And they are proponents of kamma, proponents of action, ascetics, and so forth. Because in the Brahmajāla Sutta and other texts, the recollection of the sectarians is mentioned as extending to only forty eons of contraction and expansion, therefore, having said, 'not beyond that,' and stating the reason for it, he said, 'because of weak wisdom,' and so forth. By this, he shows that the application of insight is a special cause for the knowledge of recollecting past lives. And for that very reason, it should be understood that, because of their strong wisdom, setting aside the chief disciples and great disciples, the other ordinary disciples do indeed recollect even a hundred eons and a thousand eons. For that very reason, it is said in the Visuddhimagga: 'Ordinary disciples, because of their strong wisdom, do indeed recollect even a hundred eons and a thousand eons.' For such is their aspiration: a hundred thousand eons and more than that, and one and two incalculables. Such, by way of time, is the measure, respectively, of the aspiration of merit and knowledge of those great disciples, chief disciples, and Paccekabuddhas; the perfections for the enlightenment of a disciple and of a Paccekabuddha are accomplished. If the power of the supernormal knowledges of those various noble ones were limited by the time of their accumulation of the requisites for enlightenment, then, this being so, for the Buddhas too, limitation would be incurred. Therefore, he said: 'But for the Buddhas, there is no limitation.' Because of the saying, 'As much as is knowable, so much is the knowledge,' just like the knowledge of omniscience, for the Buddhas' supernormal knowledges too, in their own domain, there is no such thing as a limitation. In that regard, whatever they wish to know, that very thing they know. Alternatively, even though there is a limitation of time, because of the surpassing nature—due to skill in causes and means, comprehension, and so forth—of the power of the proceeding of the perfection of wisdom of the great requisites for enlightenment, there is no such thing as a limitation. How then could there be a limitation for the supernormal knowledges produced from it? Thus, he said: 'But for the Buddhas, there is no limitation.' In the past, there is no time limitation such as, 'so many incalculables of eons,' just as is the case for the knowledge of the future in the future. Therefore, he said: 'As far as they wish, so far they recollect.'

Evaṃ pañcannaṃ janānaṃ pubbenivāsānussaraṇaṃ kālavibhāgato dassetvā idāni ārammaṇaggahaṇavasenassa pavattivisesaṃ dassento ‘‘titthiyā cā’’tiādimāha. Khandhapaṭipāṭimeva sarantīti ettha khandhapaṭipāṭi khandhānaṃ anukkamo, sā ca kho cutito paṭṭhāya uppaṭipāṭivasena. Keci panettha ‘‘iriyāpathapaṭipāṭi khandhapaṭipāṭī’’ti vadanti. Vuttamevatthaṃ byatirekato vibhāvento āha ‘‘paṭipāṭiṃ muñcitvā’’tiādi. Tattha cutipaṭisandhivasenāti attano parassa vā tasmiṃ tasmiṃ attabhāve cutiṃ disvā antarā kiñci anāmasitvā paṭisandhiyā eva gahaṇavasena. Yathā pana andhā yaṭṭhiṃ amuñcitvā gacchanti, evaṃ te khandhapaṭipāṭiṃ amuñcitvāva sarantīti āha ‘‘tesañhi andhānaṃ viya icchitappadesokkamanaṃ natthī’’ti. Sāvakāti pakatisāvakāpi mahāsāvakāpi aggasāvakāpi sāmaññato vuttā. Pakatisāvakāpi hi khandhapaṭipāṭiyāpi anussaranti[Pg.394], cutipaṭisandhivasenapi saṅkamanti balavapaññattā, tathā asītimahāsāvakā. Dvinnaṃ pana aggasāvakānaṃ khandhapaṭipāṭikiccaṃ natthi. Ekassa attabhāvassa cutiṃ disvā paṭisandhiṃ passanti, puna aparassa cutiṃ disvā paṭisandhinti evaṃ cutipaṭisandhivasenapi saṅkamantā gacchanti. Yathā nāma saradasamaye ṭhitamajjhanhikavelāyaṃ caturatanike gehe cakkhumato purisassa rūpagataṃ supākaṭameva hotīti lokasiddhametaṃ. Siyā pana tassa sukhumataratirokuṭṭādibhedassa rūpagatassa agocaratā, na tveva buddhānaṃ ñātuṃ icchitassa ñeyyassa agocaratā, atha kho taṃ ñāṇālokena obhāsitaṃ hatthatale āmalakaṃ viya supākaṭaṃ suvibhūtameva hoti, tathā ñeyyāvaraṇassa suppahīnattāti āha ‘‘buddhā panā’’tiādi.

Having thus shown the recollection of past lives for five types of individuals by way of time division, now, to explain the distinctive process in terms of grasping the object, he begins with 'And the sectarians...' and so on. 'They recollect only the sequence of aggregates'—here, 'sequence of aggregates' means the succession of aggregates, and that is in reverse order starting from death. Some, however, say here, 'the sequence of postures is the sequence of aggregates.' Explaining this very meaning by way of exclusion, he states, 'having let go of the sequence...' and so on. Here, 'by way of death and rebirth-linking' means observing either one's own or another's death in a particular existence and grasping only the rebirth-linking without touching on anything in between. Just as the blind proceed without letting go of their staff, so too do they recollect without letting go of the sequence of aggregates. Therefore, he says: 'For them, like for the blind, there is no stepping aside to a desired place.' 'Disciples' refers to ordinary disciples, great disciples, and chief disciples collectively. For even ordinary disciples recollect by the sequence of aggregates, and due to the strength of their wisdom, they also proceed by way of death and rebirth-linking; similarly, the eighty great disciples. However, for the two chief disciples, there is no task involving the sequence of aggregates. Seeing the death of one existence, they perceive the rebirth-linking; then, seeing the death of another, they perceive the rebirth-linking—thus they proceed, moving by way of death and rebirth-linking. Just as, in the autumn season at midday, a visible form within a four-cornered house is perfectly clear to a man with sight—this simile is well-established in the world. It may be, however, that a subtler form, such as one behind a wall, is beyond his range; but for the Buddhas, there is nothing knowable that they wish to know that is beyond their range. Rather, illuminated by the light of knowledge, it is as clear and distinct as a myrobalan fruit in the palm of one's hand, because the obstruction to the knowable is so thoroughly abandoned. Therefore, he says, 'But the Buddhas...' and so on.

Tattha sīhokkantavasenāti sīhagatipatanavasena. Yaṃ yaṃ ṭhānaṃ ākaṅkhantīti yasmiṃ kappe yasmiṃ bhave yaṃ yaṃ ṭhānaṃ jānituṃ icchanti. Taṃ sabbaṃ sarantiyevāti ñātuṃ icchitaṃ taṃ sabbaṃ sarantiyeva, na na saranti. Buddhānañhi neva khandhapaṭipāṭikiccaṃ, na ca cutipaṭisandhivasena saṅkamanakiccaṃ atthi. Tesañhi anekāsu kappakoṭīsu heṭṭhā vā upari vā yaṃ yaṃ ṭhānaṃ icchanti, taṃ taṃ pākaṭameva hoti. Tasmā yathā peyyālapāḷiṃ paṭhantā ‘‘paṭhamaṃ jhānaṃ…pe… pañcamaṃ jhāna’’ntiādipariyosānameva gaṇhantā saṅkhipitvā sajjhāyanti, na anupadaṃ, evaṃ anekāpi kappakoṭiyo peyyālapāḷiṃ viya saṅkhipitvā yaṃ yaṃ icchanti, tattha tattheva ñāṇena okkamantā sīhokkantavasena gacchanti. Evaṃ gacchantānañca tesaṃ ñāṇaṃ yathā nāma katavālavedhiparicayassa sarabhaṅgasadisassa dhanuggahassa khitto saro antarantarā rukkhalatādīsu asajjamāno lakkheyeva patati na sajjati na virajjhati, evaṃ antarantarāsu jātīsu na sajjati na virajjhati, asajjamānaṃ avirajjhamānaṃ icchiticchitaṭṭhānaṃyeva gaṇhāti.

Therein, 'by the manner of a lion's leap' means by way of a lion's stride and leap. 'Whatever place they wish for' means whatever place they desire to know in whichever aeon or existence. 'They remember all of it' means they remember all that they wish to know; they do not fail to remember. For Buddhas, indeed, there is neither the task of following the sequence of aggregates, nor is there the task of transitioning by way of death and rebirth-linking. For them, indeed, in many crores of aeons, whether below or above, whatever place they wish for becomes manifest. Therefore, just as those reciting a repetitive passage (peyyālapāḷi) take only the beginning and the end—for instance, 'the first jhāna... up to... the fifth jhāna'—and recite it in a summarized way, not word by word, so too, they summarize even many crores of aeons like a repetitive passage and, wherever they wish, their knowledge descends there, proceeding in the manner of a lion's leap. And as they proceed in this way, their knowledge is like an arrow shot by an archer practiced in piercing a horse-hair, like Sarabhaṅga. Just as that shot arrow, not getting stuck among trees and vines in the intervening space, falls only on the target—it does not get stuck, it does not miss—so too, their knowledge does not get stuck or miss among the intervening births; not getting stuck and not missing, it seizes only the very place that is wished for.

Atītabhave khandhā tappaṭibaddhanāmagottāni ca sabbaṃ pubbenivāsantveva saṅgahitānīti āha ‘‘kiṃ viditaṃ karoti? Pubbenivāsa’’nti. Moho paṭicchādakaṭṭhena tamo viya tamoti āha ‘‘sveva moho’’tiādi. Obhāsakaraṇaṭṭhenāti kātabbato karaṇaṃ, obhāsova karaṇaṃ obhāsakaraṇaṃ, attano paccayehi obhāsabhāvena nibbattetabbaṭṭhenāti attho. Sesaṃ pasaṃsāvacananti paṭipakkhavidhamanapavattivisesānaṃ bodhanato vuttaṃ. Avijjā vihatāti etena vijānanaṭṭhena vijjāti ayampi [Pg.395] attho dīpitoti daṭṭhabbaṃ. Kasmā? Yasmā vijjā uppannāti etena vijjāpaṭipakkhā avijjā, paṭipakkhatā cassā pahātabbabhāvena vijjāya ca pahāyakabhāvenāti dasseti. Esa nayo itarasmimpi padadvayeti iminā tamo vihato vinaṭṭho. Kasmā? Yasmā āloko uppannoti imamatthaṃ atidisati. Kilesānaṃ ātāpanaparitāpanaṭṭhena vīriyaṃ ātāpoti āha ‘‘vīriyātāpena ātāpino’’ti, vīriyavatoti attho. Pesitacittassāti yathādhippetatthasiddhiṃ pativissaṭṭhacittassa. Yathā appamattassa ātāpino pahitattassa viharatoti aññassapi kassaci mādisassāti adhippāyo. Padhānānuyogassāti sammappadhānamanuyuttassa. Sesamettha uttānattā vuttanayattā ca suviññeyyameva.

In past existences, the aggregates and the names and clans connected with them are all included only under 'recollection of past lives.' Therefore, it is said, 'What does he make known? Past lives.' Delusion, by its nature of concealing, is like darkness, and thus is darkness. Therefore, it is said, 'That itself is delusion,' and so on. Regarding the meaning of 'making illumination' (obhāsakaraṇa): because it is to be made, it is a 'making' (karaṇaṃ); illumination itself is the making, thus 'making illumination.' The meaning is that it is to be produced as a state of illumination by its own conditions. The rest is a statement of praise, spoken because it makes known the special occurrences of the destruction of opposing states. By the phrase 'Ignorance is destroyed,' it should be understood that this meaning is also indicated: 'knowledge' (vijjā) is so called due to its nature of piercing. Why? Because the phrase 'knowledge has arisen' shows that ignorance is the opposite of knowledge, and its opposition consists in its being something to be abandoned, while knowledge is that which abandons. This is the method for the other pair of terms as well. By this, it applies the meaning: 'Darkness is destroyed, annihilated. Why? Because light has arisen.' Due to its nature of burning and tormenting the defilements, energy (vīriya) is 'ardor' (ātāpa). Therefore, it is said, 'ardent with the ardor of energy,' meaning 'one endowed with energy.' 'One whose mind is dispatched' means one whose mind is released towards the accomplishment of the intended goal. The phrase 'dwelling diligent, ardent, and resolute' is intended to mean 'for any other person like myself as well.' 'Devoted to striving' means one who is committed to right effort. The rest here is indeed easily understood due to its explicitness and the method already stated.

Pubbenivāsakathā niṭṭhitā.

The Discourse on the Recollection of Past Lives is concluded.

Dibbacakkhuñāṇakathā

The Discourse on the Knowledge of the Divine Eye

13. Cutiyāti cavane. Upapāteti upapajjane. Samīpatthe cetaṃ bhummavacanaṃ, cutikkhaṇasāmantā upapattikkhaṇasāmantā cāti vuttaṃ hoti. Tathā hi vakkhati ‘‘ye pana āsannacutikā’’tiādi. Yena ñāṇenāti yena dibbacakkhuñāṇena. Dibbacakkhuñāṇeneva hi sattānaṃ cuti ca upapatti ca ñāyati. Parikammaṃ vattabbaṃ siyāti ‘‘dibbacakkhuñāṇaṃ uppādetukāmena ādikammikena kulaputtena kasiṇārammaṇaṃ abhiññāpādakajjhānaṃ sabbākārena abhinīhārakkhamaṃ katvā tejokasiṇaṃ odātakasiṇaṃ ālokakasiṇanti imesu tīsu kasiṇesu aññataraṃ āsannaṃ kātabbaṃ, upacārajjhānagocaraṃ katvā vaḍḍhetvā ṭhapetabba’’ntiādinā dibbacakkhuñāṇassa parikammaṃ vattabbaṃ bhaveyya.

'Cutiyā' is in the sense of deceasing (cavane). 'Upapāteti' is in the sense of arising (upapajjane). This locative expression is in the sense of proximity; thus it is said to be adjacent to the moment of deceasing and adjacent to the moment of arising. For so it will be said: "Those, however, who are near deceasing," and so on. 'By which knowledge' means by the divine-eye knowledge. For it is indeed by the divine-eye knowledge that the deceasing and arising of beings are known. As to 'The preliminary work should be stated,' this means that the preliminary work for the divine-eye knowledge should be stated by the text beginning: "By a clansman who is a beginner and wishes to develop the divine-eye knowledge, having made the kasiṇa-object, which is the basic jhāna for direct knowledge, suitable for application in every way, one of these three kasiṇas—the fire kasiṇa, the white kasiṇa, or the light kasiṇa—should be brought near, made the domain of access concentration, developed, and established."

So ahanti so katacittābhinīhāro ahaṃ. Dibbasadisattāti divi bhavanti dibbaṃ, devānaṃ pasādacakkhu, tena dibbena cakkhunā sadisattāti attho. Dibbasadisattāti ca hīnūpamādassanaṃ devatānaṃ dibbacakkhutopi imassa [Pg.396] mahānubhāvattā. Idāni taṃ dibbasadisattaṃ vibhāvetuṃ ‘‘devatānañhī’’tiādi vuttaṃ. Tattha sucaritakammanibbattanti saddhābahulatāvisuddhadiṭṭhitāānisaṃsadassāvitādisampattiyā suṭṭhu caritattā sucaritena devūpapattijanakena puññakammena nibbattaṃ. Pittasemharuhirādīhīti ādi-saddena vātarogādīnaṃ saṅgaho. Apalibuddhanti anupaddutaṃ. Pittādīhi anupaddutattā kammassa ca uḷāratāya upakkilesavimutti veditabbā. Upakkilesadosarahitañhi kammaṃ tiṇādidosarahitaṃ viya sassaṃ uḷāraphalaṃ anupakkiliṭṭhaṃ hoti. Kāraṇūpacārena cassa phalaṃ tathā voharīyati yathā ‘‘sukkaṃ sukkavipāka’’nti. Dūrepīti pi-saddena sukhumassapi ārammaṇassa sampaṭicchanasamatthataṃ saṅgaṇhāti. Pasādacakkhūti catunnaṃ mahābhūtānaṃ pasādalakkhaṇaṃ cakkhu. Vīriyabhāvanābalanibbattanti vīriyārambhavaseneva ijjhanato sabbāpi kusalabhāvanā vīriyabhāvanā, padhānasaṅkhārasamannāgatā vā iddhipādabhāvanā visesato vīriyabhāvanā, tassā ānubhāvena nibbattaṃ vīriyabhāvanābalanibbattaṃ. Ñāṇamayaṃ cakkhu ñāṇacakkhu. Tādisamevāti upakkilesavimuttatāya dūrepi sukhumassapi ārammaṇassa sampaṭicchanasamatthatāya ca taṃsadisameva.

“So ahaṃ” means “I, who have thus directed my mind.” “Similar to the divine” (dibbasadisattā) means: that which exists in the heavens is “divine” (dibbaṃ); it is the sensitive eye of the devas; the meaning is “similar to that divine eye.” And “similar to the divine” is shown as an inferior comparison, because this divine eye has greater power than even the divine eye of the devas. Now, to explain that “similarity to the divine,” it is said, “For the devas…,” and so on. Therein, “produced by the kamma of good conduct” means produced by wholesome kamma that generates rebirth as a deva, because of having conducted oneself well through the accomplishment of such things as abundance of faith, purity of view, the showing of advantages, and so on. “By bile, phlegm, blood, etc.”: the word “etc.” includes diseases of wind, and so on. “Unobstructed” (apalibuddhaṃ) means undisturbed. Because it is undisturbed by bile, etc., and because the kamma is exalted, its freedom from defilements should be understood. For kamma free from the fault of defilements, like grain free from the fault of weeds, etc., yields abundant fruit and is undefiled. And by way of figurative expression based on the cause, its fruit is spoken of in that way, as in “white, white-resultant.” “Even at a distance”: the word “even” (pi) includes the ability to apprehend even a subtle object. “Sensitive eye” (pasādacakkhu) means the eye characterized by the sensitivity of the four great elements. “Produced by the power of the development of energy”: since all wholesome development is accomplished by way of the arousal of energy, it is the development of energy; or, the development of the bases of psychic power endowed with the volitional formations of striving is especially the development of energy. That which is produced by its power is “produced by the power of the development of energy.” The eye made of knowledge is the eye of knowledge. “Just like that” means it is similar to that divine eye by being free from defilements and by its ability to apprehend even a subtle object at a distance.

Dibbavihāravasena paṭiladdhattāti dibbavihārasaṅkhātānaṃ catunnaṃ jhānānaṃ vasena paṭiladdhattā. Iminā kāraṇavasenassa dibbabhāvamāha. Dibbavihārasannissitattāti aṭṭhaṅgasamannāgamena ukkaṃsagataṃ pādakajjhānasaṅkhātaṃ dibbavihāraṃ sannissāya pavattattā, dibbavihārapariyāpannaṃ vā attanā sampayuttaṃ rūpāvacaracatutthajjhānaṃ nissāya paccayabhūtaṃ sannissitattāti evamettha attho daṭṭhabbo. Ālokapariggahena mahājutikattāpi dibbanti kasiṇālokānuggahena pattabbattā sayaṃ ñāṇālokapharaṇabhāvena ca mahājutikabhāvatopi dibbanti attho. Mahājutikampi hi dibbanti vuccati ‘‘dibbamidaṃ byamha’’ntiādīsu. Mahāgatikattāti mahanīyagamanattā, vimhayanīyappavattikattāti attho. Vimhayanīyā hissa pavatti tirokuṭṭādigatarūpadassanato. Taṃ sabbanti ‘‘heṭṭhā vuttaṃ atthapañcakamapekkhitvā vutta’’nti vadanti. Keci pana ‘‘jutigatiatthesupi saddavidū divusaddaṃ icchantīti mahājutikattā mahāgatikattāti idameva dvayaṃ sandhāya vuttaṃ, tasmā ‘saddasatthānusārena veditabba’nti idaṃ dibbati jotayatīti dibbaṃ, dibbati gacchati asajjamānaṃ pavattatīti dibbanti imamatthaṃ dassetuṃ vutta’’nti vadanti. Ācariyadhammapālatthero pana –

“Because of being attained by means of the divine abidings” means because it is attained by means of the four jhānas, which are called divine abidings. By this reason, its divine nature is stated. “Because of being dependent on the divine abidings” means because it occurs by relying on the divine abiding, which is the base jhāna that has reached excellence, endowed with eight factors; or because it relies on the fourth jhāna of the form realm, which is included in the divine abidings, associated with oneself, and serves as a condition. Thus, the meaning here should be understood. “Also divine because of great radiance through the grasping of light” means it is divine because it is to be attained through the assistance of the kasiṇa light and because of its nature of great radiance by spreading the light of knowledge itself. Indeed, that which is greatly radiant is also called divine, as in phrases like “this divine splendor.” “Because of great movement” means due to its exalted movement, that is, its astonishing mode of operation. For its operation is astonishing, such as seeing forms beyond walls and so forth. “All that,” they say, “was stated in reference to the five meanings mentioned earlier.” Some, however, say: “Those skilled in grammar also desire the word ‘divu’ in the meanings of radiance and movement. Therefore, ‘because of great radiance’ and ‘because of great movement’ were stated referring only to these two. Hence, ‘it should be understood according to the science of grammar’ was stated to show this meaning: it is called ‘divine’ (dibbaṃ) because it shines (dibbati), and it is called ‘divine’ because it moves (dibbati), proceeding unimpeded.” The Elder Ācariya Dhammapāla, however—

‘‘Dibbacakkhulābhāya [Pg.397] yogino parikammakaraṇaṃ tappaṭipakkhābhibhavassa atthato tassa vijayicchā nāma hoti, dibbacakkhulābhī ca iddhimā devatānaṃ vacanagahaṇakkhamanadhammadānavasena mahāmoggallānattherādayo viya dānaggahaṇalakkhaṇe vohāre ca pavatteyyāti evaṃ vihāravijayicchāvohārajutigatisaṅkhātānaṃ atthānaṃ vasena imassa abhiññāñāṇassa dibbacakkhubhāvasiddhito saddavidū ca tesu eva atthesu divusaddaṃ icchantīti ‘taṃ sabbaṃ saddasatthānusārena veditabba’nti vutta’’nti –

“The yogi’s undertaking of preparatory practice for the attainment of the divine eye is called ‘desire for victory’ in the sense of overcoming its opposing forces. And one who has attained the divine eye and possesses psychic power, like the great Elder Moggallāna and others, may engage in communication characterized by giving and receiving, by means of being capable of accepting the words of deities and giving the Dhamma. Thus, due to the perfection of the divine eye aspect of this higher knowledge by means of the meanings called dwelling, desire for victory, communication, radiance, and movement, and because grammarians also intend the word ‘divu’ in those very meanings, it was stated, ‘All that should be understood in accordance with the science of grammar.’”

Āha.

He said.

Dassanaṭṭhenāti rūpadassanabhāvena. Cakkhunā hi sattā rūpaṃ passanti. Yathā maṃsacakkhu viññāṇādhiṭṭhitaṃ samavisamaṃ ācikkhantaṃ viya pavattati, na tathā idaṃ. Idaṃ pana sayameva tato sātisayaṃ cakkhukiccakārīti āha ‘‘cakkhukiccakaraṇena cakkhumivātipi cakkhū’’ti. Diṭṭhivisuddhihetuttāti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘yo hī’’tiādi vuttaṃ. Ucchedadiṭṭhiṃ gaṇhātīti parato uppattiyā adassanato ‘‘etthe vāyaṃ satto ucchinno, evamitarepī’’ti ucchedadiṭṭhiṃ gaṇhāti. Navasattapātubhāvadiṭṭhiṃ gaṇhātīti jhānalābhī adhiccasamuppanniko viya gaṇhāti. Yathā hi so asaññasattā cavitvā idhūpapanno pabbajito samāno abhiññālābhī hutvā pubbenivāsaṃ anussaranto idhūpapattimeva disvā tato paraṃ asaññabhave uppattiṃ anussaritumasakkonto ‘‘ahaṃ adhiccasamuppanno pubbe nāhosiṃ, somhi etarahi ahutvā sattatāya pariṇato, sesāpi sattā tādisāyevā’’ti abhinavasattapātubhāvadiṭṭhiṃ gaṇhāti, evamayampi upapātamattameva disvā cutiṃ apassanto navasattapātubhāvadiṭṭhiṃ gaṇhāti.

“In the sense of seeing” means by way of seeing forms. For beings see forms with the eye. Just as the fleshly eye, supported by consciousness, functions as if reporting what is even or uneven, this is not so. This, however, itself performs the function of an eye far better than that, hence he said: “It is also called ‘eye’ because it performs the function of an eye, like an eye.” “Because it is a cause for the purification of views”—to explain the meaning stated briefly, “For one who…,” etc., was stated. He grasps the annihilationist view—because he does not see arising elsewhere, he thinks: “This being is annihilated here, and so are others,” thus grasping the annihilationist view. He grasps the view of the appearance of a new being—like one who attains jhāna and holds the view of spontaneous arising. For example, when such a being passes away from the realm of non-percipient beings and is reborn here, having become a monk and gained higher knowledge, while recollecting his past lives, he sees only his rebirth here. Unable to recall his arising in the non-percipient realm beyond that, he thinks: “I arose spontaneously; I did not exist before. That I, having not existed, have now become a being. Other beings are likewise.” Thus, he grasps the view of the appearance of a new being. Similarly, this one too, seeing only the moment of rebirth and not perceiving passing away, grasps the view of the appearance of a new being.

Idāni aññathāpi visuddhikāraṇaṃ dassento āha ‘‘ekādasaupakkilesavirahato vā’’tiādi. Yathāhāti upakkilesasutte āgatapāḷiṃ nidasseti. Tattha hi anuruddho nandiyo kimiloti ime tayo kulaputte āmantetvā dhammaṃ dassentena ‘‘anuruddhā tumhe kiṃ imehi na āluḷissanti, ahampi imehi upādāya ekādasahi upakkilesehi āluḷitapubbo’’ti dassetuṃ –

Now, showing a cause for purification in another way as well, he says, “or by being free from the eleven defilements,” and so on. As it is said, he cites the passage that appears in the Upakkilesa Sutta. For there, indeed, having addressed the three clansmen—Anuruddha, Nandiya, and Kimbila—while teaching the Dhamma, it was in order to show: “Anuruddhas, will you not be agitated by these? I, too, have formerly been agitated by these eleven defilements.”

‘‘Ahampi [Pg.398] sudaṃ anuruddhā pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṃ, so kho pana me obhāso na cirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ anuruddhā etadahosi ‘ko nu kho hetu, ko paccayo, yena me obhāso antaradhāyati dassanañca rūpāna’nti. Tassa mayhaṃ anuruddhā etadahosi ‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca me samādhi cavi, samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ, sohaṃ tathā karissāmi, yathā me puna na vicikicchā uppajjissatī’ti.

“Even I, Anuruddhas, before my awakening, when I was still an unawakened Bodhisatta, perceived both light and the vision of forms. But that light and the vision of forms soon disappeared for me. Then, Anuruddhas, it occurred to me: ‘What is the cause, what is the reason, why my light and the vision of forms disappear?’ Then, Anuruddhas, it occurred to me: ‘Doubt arose in me, and on account of doubt my concentration lapsed. When concentration had lapsed, the light and the vision of forms disappeared. I will act in such a way that doubt does not arise in me again.’”

‘‘So kho ahaṃ anuruddhā appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ, so kho pana me obhāso na cirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ anuruddhā etadahosi ‘ko nu kho hetu, ko paccayo, yena me obhāso antaradhāyati dassanañca rūpāna’nti. Tassa mayhaṃ anuruddhā etadahosi ‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi, samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ, sohaṃ tathā karissāmi, yathā me puna na vicikicchā uppajjissati na amanasikāro’’’ti –

“So I, Anuruddhas, dwelling diligent, ardent, and resolute, perceived both light and the vision of forms. But that light and the vision of forms soon disappeared for me. Then, Anuruddhas, it occurred to me: ‘What is the cause, what is the reason, why my light and the vision of forms disappear?’ Then, Anuruddhas, it occurred to me: ‘Inattention arose in me, and on account of inattention my concentration lapsed. When concentration had lapsed, the light and the vision of forms disappeared. I will act in such a way that neither doubt nor inattention will arise in me again.’”

Ādinā (ma. ni. 3.241) desanaṃ ārabhitvā idaṃ vuttaṃ ‘‘so kho ahaṃ anuruddhā vicikicchā cittassa upakkilesoti iti viditvā’’tiādi.

Beginning with this teaching (MN 3.241), this was stated: “Then I, Anuruddhas, knowing that ‘Doubt is a defilement of the mind’…” and so on.

Tattha (ma. ni. aṭṭha. 3.241) vicikicchāti mahāsattassa ālokaṃ vaḍḍhetvā dibbacakkhunā nānāvidhāni rūpāni passantassa ‘‘idaṃ nu kho ki’’nti uppannā vicikicchā. Manasikāravasena pana me rūpāni upaṭṭhahiṃsu, rūpāni passato vicikicchā uppajjati, tasmā idāni kiñci na manasi karissāmīti tuṇhī bhavati, taṃ tuṇhībhāvappattiṃ sandhāyāha ‘‘amanasikāro’’ti. Thinamiddhanti kiñci amanasikarontassa uppannaṃ thinamiddhaṃ. Tathābhūtassa hi savipphārikamanasikārassa abhāvato thinamiddhaṃ uppajjati. Chambhitattanti thinamiddhaṃ vinodetvā yathāraddhamanasikāravasena [Pg.399] himavantābhimukhaṃ ālokaṃ vaḍḍhetvā dānavarakkhasaajagarādayo passantassa uppannaṃ chambhitattaṃ. Uppilanti ‘‘mayā diṭṭhabhayaṃ pakatiyā cakkhuviññāṇena olokiyamānaṃ na passati, adiṭṭhe parikappitasadise kiṃnāma bhaya’’nti bhayassa vinodanavasena cintentassa attano paccavekkhaṇākosallaṃ nissāya uppannaṃ uppilāvitattaṃ. Duṭṭhullanti kāyālasiyaṃ. ‘‘Mayā thinamiddhaṃ chambhitattānaṃ vūpasamanatthaṃ gāḷhaṃ vīriyaṃ paggahitaṃ, tena me uppilasaṅkhātā cittasamādhidūsitā gehassitā balavapīti uppannā’’ti vīriyaṃ sithilaṃ karontassa hi kāyaduṭṭhullaṃ kāyadaratho kāyālasiyaṃ udapādi.

Here (MN Aṭṭha. 3.241), 'doubt' refers to the doubt that arose in the Great Being who, having expanded the light with the divine eye, was seeing various forms and thought, 'What is this now?'. But by means of attention, forms appeared to me; while seeing forms, doubt arises. Therefore, thinking, 'Now I will not attend to anything,' he became silent. Referring to that attainment of silence, the text says, 'inattention.' 'Sloth and torpor' refers to the sloth and torpor that arose in one who was not attending to anything. For one in such a state, sloth and torpor arise due to the absence of expansive attention. 'Terror' refers to the terror that arose after dispelling sloth and torpor and, with the attention that had been aroused, expanding the light toward the Himalayas and seeing ogres, demons, serpents, and the like. 'Excitement' refers to the elation that arose dependent on his own skill in reviewing, as he was thinking to dispel fear: 'The danger I saw is not seen when looked at with ordinary eye-consciousness. When it is unseen, like something imagined, what kind of danger could it be?' 'Grossness' refers to bodily laziness. For one who slackened his energy, thinking, 'I exerted strong effort to pacify sloth, torpor, and terror, and thereby a strong rapture arose in me, called excitement, which taints mental concentration and is associated with the household life,' bodily grossness, bodily distress, and bodily laziness arose.

Accāraddhavīriyanti ‘‘mama vīriyaṃ sithilaṃ karoto duṭṭhullaṃ uppanna’’nti puna vīriyaṃ paggaṇhato uppannaṃ accāraddhavīriyaṃ. Atilīnavīriyanti ‘‘mama vīriyaṃ paggaṇhato evaṃ jāta’’nti puna vīriyaṃ sithilayato uppannaṃ atilīnavīriyaṃ. Abhijappāti devalokābhimukhaṃ ālokaṃ vaḍḍhetvā devasaṅghaṃ passato uppannā taṇhā. ‘‘Evaṃ me hotū’’ti hi abhinivisanavasena jappatīti abhijappā, taṇhā. Nānattasaññāti ‘‘mayhaṃ ekajātikaṃ rūpaṃ manasikarontassa abhijappā uppannā, nānāvidhaṃ rūpaṃ manasikāraṃ karissāmī’’ti kālena devalokābhimukhaṃ kālena manussalokābhimukhaṃ vaḍḍhetvā nānāvidhāni rūpāni manasikaroto uppannā nānattasaññā, nānatte nānāsabhāve saññāti nānattasaññā. Atinijjhāyitattanti ‘‘mayhaṃ nānāvidhāni rūpāni manasikarontassa nānattasaññā udapādi, iṭṭhaṃ vā aniṭṭhaṃ vā ekajātikameva rūpaṃ manasi karissāmī’’ti tathā manasikaroto uppannaṃ rūpānaṃ atinijjhāyitattaṃ, ativiya uttari katvā nijjhānaṃ pekkhanaṃ atinijjhāyitattaṃ. Obhāsanti parikammasamuṭṭhitaṃ obhāsaṃ. Na ca rūpāni passāmīti parikammobhāsamanasikārappasutatāya dibbacakkhunā rūpāni na passāmi. Rūpāni hi kho passāmīti tena parikammobhāsena pharitvā ṭhitaṭṭhāne dibbacakkhuno visayabhūtāni rūpagatāni passāmi.

Excessive energy (accāraddhavīriya) is the excessive energy that arose for one who exerted energy again, thinking, 'For me, while making my energy slack, grossness has arisen.' Slack energy (atilīnavīriya) is the slack energy that arose for one who relaxed the energy again, thinking, 'For me, while exerting energy, it has become thus [i.e., excessive].' Hankering (abhijappā) is the craving (taṇhā) that arises when one increases light directed toward the heavenly realm and sees the assembly of devas. For, because one yearns by way of strong adherence to the thought, 'May it be thus for me,' it is called hankering (abhijappā); it is craving (taṇhā). Diverse perceptions (nānattasaññā) arise when one thinks, 'While focusing on a single form, hankering has arisen in me; I will focus on various forms.' At times, one increases light toward the heavenly realm, at other times toward the human realm, and while focusing on various forms, diverse perceptions arise. 'Diverse perceptions' means perception of diversity, perception of various natures. Over-scrutiny (atinijjhāyitatta) arises when one thinks, 'While focusing on various forms, diverse perceptions have arisen in me; I will focus only on a single form, whether pleasing or unpleasing.' Thus, while focusing in this way, over-scrutiny of forms arises; over-scrutiny is an exceedingly intensified examination. Radiance (obhāsa) refers to the radiance arising from preparatory work. 'And I do not see forms' (na ca rūpāni passāmi) means that due to being absorbed in contemplating the preparatory radiance, I do not see forms with the divine eye. 'But I do see forms' (rūpāni hi kho passāmi) means that having pervaded the area with that preparatory radiance, I see forms that have become the domain of the divine eye in their proper place.

Evamādīti ādi-saddena –

By the word 'and so on' (ādi)...

‘‘Kevalampi rattiṃ kevalampi divaṃ kevalampi rattindivaṃ tassa mayhaṃ anuruddhā etadahosi ‘ko nu kho hetu, ko paccayo, yvāhaṃ [Pg.400] obhāsañhi kho sañjānāmi, na ca rūpāni passāmi, rūpāni kho passāmi, na ca obhāsaṃ sañjānāmi kevalampi rattiṃ kevalampi divaṃ kevalampi rattindiva’nti. Tassa mayhaṃ anuruddhā etadahosi ‘yasmiñhi kho ahaṃ samaye rūpanimittaṃ amanasikaritvā obhāsanimittaṃ manasi karomi. Obhāsañhi kho tasmiṃ samaye sañjānāmi, na ca rūpāni passāmi. Yasmiṃ panāhaṃ samaye obhāsanimittaṃ amanasikaritvā rūpanimittaṃ manasi karomi. Rūpāni hi kho tasmiṃ samaye passāmi, na ca obhāsaṃ sañjānāmi kevalampi rattiṃ kevalampi divaṃ kevalampi rattindiva’’nti (ma. ni. 3.243) –

“For a whole night, for a whole day, for a whole night and day, this occurred to me, Anuruddha: ‘What is the cause, what is the reason, that I perceive light but do not see forms, and I see forms but do not perceive light, for a whole night, for a whole day, for a whole night and day?’ Then, Anuruddha, this occurred to me: ‘On whatever occasion I do not attend to the sign of form but attend to the sign of light, on that occasion I perceive light but do not see forms. But on whatever occasion I do not attend to the sign of light but attend to the sign of form, on that occasion I see forms but do not perceive light, for a whole night, for a whole day, for a whole night and day.’”

Evamādipāḷiṃ saṅgaṇhāti.

Thus, it includes the Pāli passage beginning in this way.

Manussānaṃ idanti mānusakaṃ, manussānaṃ gocarabhūtaṃ rūpārammaṇaṃ. Tadaññassa pana dibbatirokuṭṭasukhumādibhedassa rūpassa dassanato atikkantamānusakaṃ. Evarūpaṃ tañca manussūpacāraṃ atikkantaṃ nāma hotīti āha ‘‘manussūpacāraṃ atikkamitvā rūpadassanenā’’ti. Tattha manussūpacāranti manussehi upacaritabbaṭṭhānaṃ, pakatiyā cakkhudvārena gahetabbaṃ visayanti adhippāyo. Evaṃ visayamukhena dassetvā idāni visayimukhena dassetuṃ ‘‘mānusakaṃ vā’’tiādi vuttaṃ. Tatthāpi maṃsacakkhātikkamo tassa kiccātikkameneva daṭṭhabbo. Dibbena cakkhunāti dibbacakkhuñāṇenapi daṭṭhuṃ na sakkā khaṇassa atiittaratāya atisukhumatāya kesañci rūpassa, apica dibbacakkhussa paccuppannaṃ rūpārammaṇaṃ, tañca purejātapaccayabhūtaṃ, na ca āvajjanaparikammehi vinā mahaggatassa pavatti atthi, nāpi uppajjamānameva rūpaṃ ārammaṇapaccayo bhavituṃ sakkoti, bhijjamānaṃ vā, tasmā cutūpapātakkhaṇe rūpaṃ dibbacakkhunā daṭṭhuṃ na sakkāti suvuttametaṃ.

‘Of humans, this is,’ hence it is ‘human’; a visible object that is the domain of humans. But due to seeing a visible object of another kind—distinguished as divine, behind a wall, subtle, and so on—it is ‘surpassing the human.’ Such a visible object is called ‘surpassing the human range’; thus, it is said, ‘by seeing forms, having surpassed the human range.’ Therein, ‘human range’ means a place to be frequented by humans; the intended meaning is the object to be grasped by the eye-door in the ordinary way. Having shown this through the aspect of the object, it is now said, ‘human or…’ and so on, in order to show it through the aspect of the subject. Therein also, the surpassing of the physical eye should be understood only by the surpassing of its function. ‘With the divine eye’ means that even with the knowledge of the divine eye, it is not possible to see certain forms due to the extreme transience and extreme subtlety of the moment. Moreover, the divine eye has a present visible object, and that is a pre-nascent condition. And without adverting and preliminary work, there is no occurrence of sublime consciousness. Nor can a form that is just arising become an object-condition, nor one that is breaking up. Therefore, a form at the moment of death and rebirth cannot be seen with the divine eye; this is well-said.

Yadi dibbacakkhuñāṇaṃ rūpārammaṇameva, atha kasmā ‘‘satte passāmī’’ti vuttanti? Yebhuyyena sattasantānagatarūpadassanato evaṃ vuttaṃ. Sattagahaṇassa vā kāraṇabhāvato vohāravasena vuttantipi vadanti. Te cavamānāti adhippetāti sambandho. Evarūpeti na cutūpapātakkhaṇasamaṅginoti adhippāyo. Mohūpanissayaṃ nāma kammaṃ nihīnaṃ nihīnaphalaṃ hotīti āha ‘‘mohanissandayuttattā’’ti. Mohūpanissayatā ca kusalakammassa pubbabhāge [Pg.401] mohappavattibahulatāya veditabbā. Tāya pana mohappavattiyā saṃkiliṭṭhaṃ kusalakammaṃ nihīnameva jātiādiṃ nipphādetīti nihīnajātiādayo mohassa nissandaphalānīti āha ‘‘hīnānaṃ jātikulabhogādīna’’ntiādi. Hīḷiteti garahite. Ohīḷiteti visesato garahite. Uññāteti lāmakabhāvena ñāte. Avaññāteti visesato lāmakabhāvena vidite. Amohanissandayuttattāti ettha amoho sampayuttavasena pubbabhāgavasena ca pavatto kathito, tena ca tihetukapaṭisandhike dasseti. Tabbiparīteti tassa hīḷitādibhāvassa viparīte, ahīḷite anohīḷite anuññāte anavaññāte cittīkateti attho.

If the divine-eye knowledge has only a visible object as its object, then why is it said, ‘I see beings’? It is said thus because it mostly sees forms connected to the continuum of beings. Or, some say it is spoken conventionally because the taking of ‘beings’ is the reason. The connection is that ‘they are passing away’ is what is intended. ‘Of such a kind’ means not those possessing the moments of death and rebirth; this is the intention. Kamma that has delusion as its decisive support is inferior and has an inferior result; thus, it is said, ‘because it is connected with the outflow of delusion.’ The state of having delusion as a decisive support for a wholesome kamma should be understood by the predominance of the occurrence of delusion in the preliminary stage. Due to that occurrence of delusion, the defiled wholesome kamma produces only what is inferior, such as birth, etc. Therefore, because inferior birth and so on are the outflow-fruits of delusion, it is said, ‘of inferior birth, family, wealth, etc.’ ‘Despised’ means censured. ‘Greatly despised’ means especially censured. ‘Looked down upon’ means known as base. ‘Utterly looked down upon’ means especially known as base. In the phrase ‘because it is connected with the outflow of non-delusion,’ non-delusion is said to occur by way of association and by way of the preliminary stage, and by this, it indicates those with a three-rooted rebirth-linking. ‘The opposite of that’ means the opposite of that state of being despised, etc.—that is, not despised, not greatly despised, not looked down upon, not utterly looked down upon, but esteemed. This is the meaning.

Suvaṇṇeti sundaravaṇṇe. Dubbaṇṇeti asundaravaṇṇe. Sā panāyaṃ suvaṇṇadubbaṇṇatā yathākkamaṃ kammassa adosadosūpanissayatāya hotīti āha ‘‘adosanissandayuttattā’’tiādi. Adosūpanissayatā ca kammassa mettādīhi paribhāvitasantānappavattiyā veditabbā. Abhirūpe virūpeti idaṃ saṇṭhānavasena vuttaṃ. Saṇṭhānavacanopi hi vaṇṇasaddo hoti ‘‘mahantaṃ hatthivaṇṇaṃ abhinimminitvā’’tiādīsu (saṃ. ni. 1.138) viya. Paṭhamaṃ vutto pana attho vaṇṇavaseneva vutto. Sundaraṃ gatiṃ gatā sugatāti āha ‘‘sugatigate’’ti, sugatiṃ upapanneti attho. Alobhajjhāsayā sattā vadaññū vigatamaccherā alobhūpanissayena kammunā sugatā samiddhā hontīti āha ‘‘alobhanissandayuttattā vā aḍḍhe mahaddhane’’ti. Dukkhaṃ gatiṃ gatā duggatāti āha ‘‘duggatigate’’ti. Lobhajjhāsayā sattā luddhā maccharino lobhūpanissayena kammunā duggatā durūpā hontīti āha ‘‘lobhanissandayuttattā vā dalidde appannapāne’’ti. Upacitanti phalāvahabhāvena kataṃ. Yathā katañhi kammaṃ phaladānasamatthaṃ hoti, tathā kataṃ upacitaṃ. Cavamānetiādīhi dibbacakkhukiccaṃ vuttanti visayamukhena visayibyāpāramāha. Purimehīti ‘‘dibbena cakkhunā’’tiādīni padāni sandhāya vuttaṃ. Ādīhīti ettha ca-saddo luttaniddiṭṭho, tasmā ‘‘dibbena…pe… passāmī’’ti imehi ‘‘cavamāne’’tiādīhi ca dibbacakkhukiccaṃ vuttanti attho. Iminā [Pg.402] pana padenāti ‘‘yathākammūpage satte pajānāmī’’ti iminā vākyena. Pajjati ñāyati attho imināti hi padaṃ vākyaṃ.

‘Of good color’ means of beautiful color. ‘Of bad color’ means of unattractive color. This state of having good or bad color occurs, respectively, due to kamma having non-aversion and aversion as its decisive support; thus, it is said, ‘because it is connected with the outflow of non-aversion,’ and so on. The state of having non-aversion as a decisive support for kamma should be understood by the occurrence of a continuum cultivated by loving-kindness and so on. ‘Beautiful’ and ‘ugly’—this is stated with reference to physical form. For the word ‘vaṇṇa’ (color) can also mean physical form, as in ‘having created a great elephant-form,’ and so on. However, the meaning stated first was stated with reference to color alone. ‘Those who have gone to a good destination are well-gone’; thus, it is said, ‘gone to a good destination,’ meaning reborn in a happy destination. Beings with an inclination for non-greed, who are generous and free from stinginess, through kamma with non-greed as its decisive support, are well-gone and prosperous; thus, it is said, ‘or, because it is connected with the outflow of non-greed, they are rich and of great wealth.’ ‘Those who have gone to a painful destination are ill-gone’; thus, it is said, ‘gone to a bad destination.’ Beings with an inclination for greed, who are covetous and miserly, through kamma with greed as its decisive support, are ill-gone and of bad color; thus, it is said, ‘or, because it is connected with the outflow of greed, they are poor, with little food and drink.’ ‘Accumulated’ means done in a way that brings forth fruit. For, kamma done in such a way that it is capable of giving fruit is called ‘accumulated.’ By ‘passing away,’ and so on, the function of the divine eye is stated; thus, through the object, he states the activity of the subject. By ‘the former,’ it is said with reference to the words ‘with the divine eye,’ and so on. Here, in ‘and so on,’ the particle ‘ca’ (and) is indicated as elided. Therefore, the meaning is that by these words, ‘with the divine… I see,’ and by ‘passing away,’ and so on, the function of the divine eye is stated. But by ‘this word’ is meant by this sentence: ‘I know beings as faring according to their kamma.’ For, a ‘pada’ (word) is a ‘vākya’ (sentence) because the meaning is reached and known through it.

Mahantaṃ dukkhamanubhavamāneti ettha dibbacakkhuñāṇena rūpaṃ disvā tesaṃ dukkhānubhavanaṃ kāmāvacaracitteneva jānātīti veditabbaṃ. Soti nerayikasatte paccakkhato disvā ṭhito dibbacakkhuñāṇalābhī. Evaṃ manasi karotīti tesaṃ nerayikānaṃ nirayasaṃvattanikassa kammassa ñātukāmatāvasena pādakajjhānaṃ samāpajjitvā vuṭṭhāya parikammavasena manasi karoti. Kiṃ nu khotiādi manasikāravidhidassanaṃ. Evaṃ pana parikammaṃ katvā pādakajjhānaṃ samāpajjitvā vuṭṭhitassa taṃ kammaṃ ārammaṇaṃ katvā āvajjanaṃ uppajjati, tasmiṃ niruddhe cattāri pañca vā javanāni javanti. Yesaṃ purimāni tīṇi cattāri vā parikammaupacārānulomagotrabhunāmakāni kāmāvacarāni, catutthaṃ pañcamaṃ vā appanācittaṃ rūpāvacaraṃ catutthajjhānikaṃ, tattha yaṃ tena appanācittena saddhiṃ uppannaṃ ñāṇaṃ, taṃ yathākammūpagañāṇanti veditabbaṃ. ‘‘Visuṃ parikammaṃ natthī’’ti idaṃ pana dibbacakkhuñāṇena vinā yathākammūpagañāṇassa visuṃ parikammaṃ natthīti adhippāyena vuttaṃ. Evañcetaṃ icchitabbaṃ, aññathā yathākammūpagañāṇassa mahaggatabhāvo eva na siyā. Devānaṃ dassanepi eseva nayo. Nerayikadevaggahaṇañcettha nidassanamattaṃ daṭṭhabbaṃ. Ākaṅkhamāno hi dibbacakkhulābhī aññagatikesupi evaṃ paṭipajjatiyeva. Tathā hi vakkhati ‘‘apāyaggahaṇena tiracchānayoniṃ dīpetī’’tiādi, ‘‘sugatiggahaṇena manussagatipi saṅgayhatī’’ti ca. Taṃ nirayasaṃvattaniyakammaṃ ārammaṇametassāti taṃkammārammaṇaṃ. Phārusakavanādīsūti ādi-saddena cittalatāvanādīnaṃ saṅgaho.

Regarding the phrase, 'experiencing great suffering': here, having seen a form with the knowledge of the divine eye, it should be understood that one knows their experience of suffering with a sense-sphere consciousness alone. He is an attainer of the divine-eye knowledge, one who stands having directly seen the hell beings. 'Thus he gives attention' means that, out of a desire to know the kamma of those hell beings that leads to hell, he enters the base jhāna and, having emerged, gives attention by way of preparation. The phrase beginning 'What now indeed...' is an illustration of the method of giving attention. For one who has done this preparation, entered the base jhāna, and emerged, an adverting consciousness arises, taking that kamma as its object. When that has ceased, four or five impulsions run. Of these, the first three or four are of the sense-sphere, named preparation, access, conformity, and change-of-lineage. The fourth or fifth is the absorption consciousness, of the fine-material sphere, pertaining to the fourth jhāna. Therein, the knowledge that has arisen together with that absorption consciousness should be known as the knowledge of how beings fare according to their kamma. The statement, 'There is no separate preparation,' was said with the intention that without the divine-eye knowledge, there is no separate preparation for the knowledge of how beings fare according to their kamma. And this should be accepted thus; otherwise, the exalted state of the knowledge of how beings fare according to their kamma would not be possible. In seeing deities too, this is the same method. And here the inclusion of hell-beings and deities should be seen as a mere illustration. For, when wishing, an attainer of the divine eye indeed practices in the same way also in regard to those in other destinations. For so it will be said: 'By the inclusion of the plane of misery, the animal womb is indicated,' and so on, and 'By the inclusion of a happy destination, the human destination is also included.' That kamma which leads to hell is its object (ārammaṇam etassa); therefore, it is called taṃkammārammaṇaṃ (having that kamma as its object). Regarding 'in the Phārusaka forest, etc.', by the word 'etc.', the Cittalatā forest and others are included.

Yathā cimassāti yathā ca imassa yathākammūpagañāṇassa visuṃ parikammaṃ natthi, evaṃ anāgataṃsañāṇassapīti visuṃ parikammābhāvañca nidasseti. Tattha kāraṇamāha ‘‘dibbacakkhupādakāneva hi imānī’’ti. Tatrāyamadhippāyo – yathā dibbacakkhulābhī nirayādiabhimukhaṃ ālokaṃ vaḍḍhetvā nerayikādike satte disvā tehi pubbe āyūhitaṃ nirayasaṃvattaniyādikaṃ kammaṃ tādisena samādānena tajjena ca manasikārena parikkhate citte yāthāvato jānāti, evaṃ yassa yassa sattassa samanantaraṃ anāgataṃ attabhāvaṃ ñātukāmo, taṃ taṃ odissa ālokaṃ vaḍḍhetvā tena tena atīte etarahi vā āyūhitaṃ tassa nibbattakaṃ kammaṃ yathākammūpagañāṇena [Pg.403] disvā tena tena nibbattetabbaṃ anāgataṃ attabhāvaṃ ñātukāmo tādisena samādānena tajjena ca manasikārena parikkhate citte yāthāvato jānāti. Esa nayo tato paresupi attabhāvesu. Etaṃ anāgataṃsañāṇaṃ nāma. Yasmā etaṃ dvayaṃ dibbacakkhuñāṇe sati eva sijjhati, nāsati. Tena vuttaṃ ‘‘imāni dibbacakkhunā saheva ijjhantī’’ti.

And just as there is no separate preparatory work for this knowledge of how beings fare according to their kamma, so too is there none for the knowledge of the future; thus, it shows the absence of separate preparatory work. Here, the reason is stated: 'For these indeed have the divine eye as their basis.' The meaning here is this: Just as one who has attained the divine eye, having expanded the light toward hell and so forth, sees those hell-bound beings and others and, with a mind fortified by the appropriate undertaking and attention, accurately knows the hell-producing deeds they previously undertook, so too when one wishes to know the immediately subsequent future state of any being, one focuses the light on that being and, having seen with the knowledge of how beings fare according to their kamma the deed that was undertaken in the past or present and will produce that future state, one accurately knows—with a mind fortified by the appropriate undertaking and attention—the future state that will be produced for that being. The same method applies to future states further on as well. This is called the knowledge of the future. Because these two are accomplished only when the divine eye is present, and not otherwise, it is said: 'These are accomplished only together with the divine eye.'

Kāyena duccaritaṃ, kāyato vā uppannaṃ duccaritanti kāyena duṭṭhu caritaṃ, kāyato vā uppannaṃ kilesapūtikattā duṭṭhu caritaṃ kāyaduccaritanti evaṃ yathākkamaṃ yojetabbaṃ. Kāyoti cettha copanakāyo adhippeto. Kāyaviññattivasena pavattaṃ akusalaṃ kāyakammaṃ kāyaduccaritaṃ. Yasmiṃ santāne kammaṃ katupacitaṃ, asati āhārupacchede vipākārahasabhāvassa avigacchanato so tena sahitoyevāti vattabboti āha ‘‘samannāgatāti samaṅgībhūtā’’ti. Anatthakāmā hutvāti etena mātāpitaro viya puttānaṃ, ācariyupajjhāyā viya ca nissitakānaṃ atthakāmā hutvā garahakā upavādakā na hontīti dasseti. Guṇaparidhaṃsanenāti vijjamānānaṃ guṇānaṃ viddhaṃsanena, vināsanenāti attho. Nanu ca antimavatthunāpi upavādo guṇaparidhaṃsanamevāti? Saccametaṃ, guṇāti panettha jhānādivisesā uttarimanussadhammā adhippetāti sīlaparidhaṃsanaṃ visuṃ gahitaṃ. Tenāha ‘‘natthi imesaṃ samaṇadhammo’’tiādi. Samaṇadhammoti ca sīlasaṃyamaṃ sandhāya vadati. Jānaṃ vāti yaṃ upavadati, tassa ariyabhāvaṃ jānanto vā. Ajānaṃ vāti ajānanto vā. Jānanājānanañcettha appamāṇaṃ, ariyabhāvo eva pamāṇaṃ. Tenāha ‘‘ubhayathāpi ariyūpavādova hotī’’ti. ‘‘Ariyoti pana ajānato aduṭṭhacittasseva tattha ariyaguṇabhāvaṃ pavedentassa guṇaparidhaṃsanaṃ na hotīti tassa ariyūpavādo natthī’’ti vadanti. Bhāriyaṃ kammanti ānantariyasadisattā bhāriyaṃ kammaṃ, satekicchaṃ pana hoti khamāpanena, na ānantariyaṃ viya atekicchaṃ.

'Misconduct by body' means bad conduct by way of the body; 'or misconduct arisen from the body' means bad conduct arisen from the body because of being putrid with defilements. Thus, this should be construed in due order. Here, by 'body,' the active body is intended. Unwholesome bodily action that proceeds by way of bodily intimation is bodily misconduct. In whatever continuum kamma has been done and accumulated, since the state of being worthy of ripening does not depart as long as there is no cutting off of nutriment, that person is said to be together with it. Therefore, he said, 'endowed with' means 'being together with.' By 'not wishing for their welfare,' this shows that they are not fault-finders and critics who wish for the welfare of their dependents, like parents for their children, and like teachers and preceptors for their pupils. 'By destroying virtues' means by the ruining, by the destruction of existing virtues. Is it not so that criticism, even concerning the final matter, is indeed the destruction of virtues? This is true. However, here by 'virtues,' the special qualities of jhāna and other superhuman states are intended; therefore, the destruction of morality is taken separately. For that reason, he said, 'They have no quality of a recluse,' etc. And by 'quality of a recluse,' he speaks in reference to moral restraint. 'Knowing' means one criticizes knowing that person's state of being a noble one. 'Or not knowing' means not knowing. And here, knowing or not knowing is not the measure; the state of being a noble one is itself the measure. Therefore, he said, 'In both cases, it is indeed criticism of a noble one.' But some say: 'For one who does not know and has a mind without ill will, when one makes known the state of that person not having the virtue of a noble one, there is no destruction of virtue; therefore, for that person, there is no criticism of a noble one.' 'A weighty kamma' means it is a weighty kamma because of its similarity to an ānantariya kamma. However, it is remediable by asking for forgiveness; it is not irremediable like an ānantariya kamma.

Tassa ca āvibhāvatthanti bhāriyādisabhāvassa pakāsanatthaṃ. Taṃ jigucchīti taṃ theraṃ, taṃ vā kiriyaṃ jigucchi. Aticchātoti ativiya khudābhibhūto. Mahallakoti samaṇānaṃ sāruppamasāruppaṃ, lokasamudācāramattaṃ vā na jānātīti adhippāyena vuttattā guṇaparidhaṃsanena garahatīti [Pg.404] veditabbaṃ. Amhākaṃ lajjitabbakaṃ akāsīti ‘‘samaṇena nāma evaṃ kata’’nti vutte mayaṃ sīsaṃ ukkhipituṃ na sakkomāti adhippāyo. Jānanto eva thero ‘‘atthi te āvuso imasmiṃ sāsane patiṭṭhā’’ti pucchi. Itaropi saccābhisamayo sāsane patiṭṭhāti āha ‘‘sotāpanno aha’’nti. Thero taṃ karuṇāyamāno ‘‘khīṇāsavo tayā upavadito’’ti attānaṃ āvi akāsi. Tenassa taṃ pākatikaṃ ahosīti tena assa taṃ kammaṃ maggāvaraṇaṃ nāhosīti adhippāyo. Pubbeva pana sotāpannattā apāyagāmīnaṃ suppahīnabhāvato saggāvaraṇamassa kātumasamatthameva taṃ kammaṃ. Attanā vuḍḍhataro hotīti ettha ‘‘ukkuṭikaṃ nisīditvā khamāpetabbo’’ti visuddhimagge vuttaṃ. Sotāpannasakadāgāmino dosenapi nakkhamanti, sesaariyā vā tassa atthakāmā hutvā āyatiṃ saṃvaraṇatthāya na khamāpeyyunti āha ‘‘sace so nakkhamatī’’ti. Attanā vuḍḍhataro hoti, ṭhitakenevāti etthāpi ‘‘ukkuṭikaṃ nisīditvā’’ti visuddhimagge (visuddhi. 2.411) vuttaṃ. Evañhi tattha vuttaṃ –

‘And to reveal his nature’ means to expose the character of one who is weighty and the like. ‘He despised him’ means he despised that elder, or he despised that action. ‘Exceedingly hungry’ means being overwhelmed by intense hunger. ‘An old man’ is said with the intention that he does not know what is proper or improper for ascetics, or worldly custom, and thus he censures by destroying virtues; it should be understood thus. ‘He has done something for which we should be ashamed’ means that when it is said, ‘A monk, indeed, has acted thus,’ we are not able to lift our heads—this is the intention. The elder, knowing full well, asked, ‘Friend, do you have a standing in this dispensation?’ The other also said, ‘I am a stream-enterer,’ for the realization of the truths is the standing in the dispensation. The elder, feeling compassion for him, revealed himself, saying, ‘One whose cankers are destroyed has been reproached by you.’ ‘By this, that became natural for him’ means that by this, that kamma of his did not become an obstruction to the path; this is the intention. Moreover, because of already being a stream-enterer and because things leading to the lower realms were well abandoned, that kamma was indeed incapable of creating an obstruction to heaven for him. ‘He is senior to oneself’—in this case, it is said in the Visuddhimagga, ‘He should be made to ask for forgiveness while sitting in a squatting position.’ Stream-enterers and once-returners do not forgive even out of anger, while the other noble ones, desiring his welfare, might not grant forgiveness for the sake of future restraint—hence it is said, ‘If he does not forgive.’ ‘He is senior to oneself, and he remains standing’—here too, the Visuddhimagga (Visuddhi. 2.411) states, ‘by sitting in a squatting position.’ For thus it is said there—

‘‘Sace disāpakkanto hoti, sayaṃ vā gantvā saddhivihārike vā pesetvā khamāpetabbo. Sace nāpi gantuṃ, na pesetuṃ sakkā hoti, ye tasmiṃ vihāre bhikkhū vasanti, tesaṃ santikaṃ gantvā sace navakatarā honti, ukkuṭikaṃ nisīditvā, sace vuḍḍhatarā, vuḍḍhesu vuttanayeneva paṭipajjitvā ‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, khamatu me so āyasmā’ti vatvā khamāpetabbaṃ. Sammukhā akhamantepi etadeva kātabba’’nti.

“If he has departed to another region, one should either go oneself or send a co-resident to ask for his forgiveness. If it is not possible to go or to send someone, one should go to the monks dwelling in that monastery; if they are junior, one should sit squatting; if they are senior, one should act in the manner prescribed for elders, and having said, ‘Venerable sirs, I said this and that to the venerable of such-and-such a name. May that venerable one forgive me,’ one should ask for forgiveness. Even if he does not forgive when met in person, this very thing should be done.”

Idaṃ pana parampi tattha (visuddhi. 2.411) vuttaṃ –

Furthermore, this too is stated there (Visuddhi. 2.411):

‘‘Sace ekacārikabhikkhu hoti, nevassa vasanaṭṭhānaṃ, na gataṭṭhānaṃ paññāyati, ekassa paṇḍitassa bhikkhuno santikaṃ gantvā ‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, taṃ me anussarato anussarato vippaṭisāro hoti, kiṃ karomī’ti vattabbaṃ. So vakkhati ‘tumhe mā cintayittha, thero tumhākaṃ khamati, cittaṃ vūpasamethā’ti. Tenapi ariyassa gatadisābhimukhena añjaliṃ paggahetvā ‘khamatū’ti vattabba’’nti.

“If he is a solitary bhikkhu, and neither his dwelling place nor his destination is known, one should go to a wise monk and say: ‘Bhante, I said this and that to the venerable of such-and-such a name, and as I recall it again and again, remorse arises in me. What should I do?’ He will say, ‘Do not worry; the elder forgives you. Calm your mind.’ Then, that monk, facing the direction where that noble one has gone, should raise his hands in añjali and say, ‘May he forgive.’”

Parinibbutamañcaṭṭhānanti [Pg.405] pūjākaraṇaṭṭhānaṃ sandhāyāha. Pākatikameva hotīti evaṃ kate attano cittaṃ pasīdatīti taṃ kammaṃ saggāvaraṇaṃ maggāvaraṇañca na hotīti adhippāyoti keci vadanti. Cariyāpiṭake mātaṅgacaritasaṃvaṇṇanāyaṃ (cariyā. aṭṭha. 2.64) –

The phrase ‘the place of the Parinibbāna couch’ is said in reference to a place of veneration. Regarding ‘It is simply natural,’ some say the meaning is that because one’s mind becomes serene when this is done, that action does not become an obstruction to heaven and the path; this is the intention. In the Cariyāpiṭaka, in the commentary on the Mātanga-carita (cariyā. aṭṭha. 2.64) –

‘‘Pāramitāparibhāvanasamiddhāhi nānāsamāpattivihāraparipūritāhi sīladiṭṭhisampadāhi susaṅkhatasantāne mahākaruṇādhivāse mahāsatte ariyūpavādakammaabhisapasaṅkhātaṃ pharusavacanaṃ saṃyuttaṃ mahāsattassa khettavisesabhāvato tassa ca ajjhāsayapharusatāya diṭṭhadhammavedanīyaṃ hutvā sace so mahāsattaṃ na khamāpeti, sattame divase vipaccanasabhāvaṃ jātaṃ. Khamāpite pana mahāsatte payogasampattiyā vipākassa paṭibāhitattā avipākadhammataṃ āpajji ahosikammabhāvato. Ayañhi ariyūpavādapāpassa diṭṭhadhammavedanīyassa ca dhammatā’’ti –

“Harsh speech, designated as the kamma of reviling a noble one and a curse, when directed at a great being—one accomplished through the cultivation of perfections, replete with various meditative attainments and abidings, complete in moral conduct and right view, whose mental continuum is well-composed, and who is a dwelling of great compassion—becomes immediately ripening due to that great being's status as a special field and due to the harshness of one’s own intention. If one does not ask for forgiveness from that great being, it is of a nature to ripen on the seventh day. However, when that great being has been asked for forgiveness, because the fruition is warded off by the accomplishment of the effort, it attains the state of non-ripening, having become defunct kamma. This, indeed, is the nature of the evil of reviling a noble one and of its being immediately ripening.”

Ācariyadhammapālattherena vuttattā evaṃ khamāpite taṃ kammaṃ payogasampattiyā vipākassa paṭibāhitattā ahosikammabhāvena avipākadhammataṃ āpannanti neva saggāvaraṇaṃ na mokkhāvaraṇañca hotīti evamettha attho gahetabbo.

Because it was said by the Elder Ācariya Dhammapāla that when forgiveness is thus asked, that kamma—since its fruition is warded off by the accomplishment of the effort—attains a state of non-ripening by becoming defunct kamma, it is therefore neither an obstruction to heaven nor an obstruction to liberation. This is how the meaning should be understood here.

Viparītaṃ dassanametesanti viparītadassanā. Samādātabbaṭṭhena samādānāni, kammāni samādānāni yesaṃ te kammasamādānā, micchādiṭṭhivasena kammasamādānā micchādiṭṭhikammasamādānā, hetuatthaṃ vā antogadhaṃ katvā micchādiṭṭhivasena pare kammesu samādāpakā micchādiṭṭhikammasamādānā. Tayimaṃ atthaṃ dassento ‘‘micchādiṭṭhivasenā’’tiādimāha. Ye ca…pe… samādapenti, tepi micchādiṭṭhikammasamādānāti yojetabbaṃ. Sīlasampannotiādi paripakkindriyassa maggasamaṅgino vasena vuttaṃ, aggamaggaṭṭhe pana vattabbameva natthi. Atha vā aggamaggapariyāpannā eva sīlādayo veditabbā. Aggamaggaṭṭhassa hi diṭṭheva dhamme ekaṃsikā aññārādhanā, itaresaṃ anekaṃsikā. Aññanti arahattaṃ. Evaṃsampadamidanti ettha sampajjanaṃ sampadā, nipphatti, evaṃ avirajjhanakanipphattikanti attho, yathā taṃ avassambhāvī, evamidampīti vuttaṃ hoti[Pg.406]. Yathā hi maggānantaraṃ avirajjhitvāva phalaṃ nibbattaṃ, evametaṃ imassapi puggalassa cutianantaraṃ avirajjhitvāva niraye paṭisandhi hotīti dasseti. Sakalasmiñhi buddhavacane na imāya upamāya gāḷhataraṃ katvā vuttaupamā atthi. Taṃ vācaṃ appahāyātiādīsu (ma. ni. aṭṭha. 1.149) ariyūpavādaṃ sandhāya ‘‘puna evarūpiṃ vācaṃ na vakkhāmī’’ti vadanto vācaṃ pajahati nāma, ‘‘puna evarūpaṃ cittaṃ na uppādessāmī’’ti cintento cittaṃ pajahati nāma, ‘‘puna evarūpiṃ diṭṭhiṃ na gaṇhissāmī’’ti pajahanto diṭṭhiṃ pajahati nāma. Tathā akaronto neva pajahati na paṭinissajjati. Yathābhataṃ nikkhitto evaṃ nirayeti yathā nirayapālehi āharitvā niraye ṭhapito, evaṃ niraye ṭhapitoyeva, nāssa nirayūpapattiyā koci vibandho. Tatrāyaṃ yutti – nirayūpago ariyūpavādī tadādāyakassa avijahanato seyyathāpi micchādiṭṭhīti. Ettha ca ‘‘taṃ vācaṃ appahāyā’’ti evamādivacanena tadādāyakassa appahāneneva ariyūpavādo antarāyiko anatthāvahova, pahānena pana accayaṃ desetvā khamāpanena na antarāyiko anatthāvaho yathā taṃ vuṭṭhitā desitā ca āpattīti dasseti. Micchādiṭṭhivasena akattabbaṃ nāma pāpaṃ natthi, yato saṃsārakhāṇubhāvopi nāma hotīti āha ‘‘micchādiṭṭhiparamāni, bhikkhave, vajjānī’’ti.

For them, there is a perverse view; therefore, they are 'those of perverse view'. They are called ‘undertakings’ in the sense of being undertaken. Actions are undertakings. Those for whom actions are undertakings are ‘action-undertakers.’ Actions undertaken by way of wrong view are ‘wrong-view action-undertakers.’ Or, having included the meaning of cause, those who, by way of wrong view, cause others to undertake actions are ‘wrong-view action-undertakers.’ Showing this meaning, he said, “by way of wrong view,” etc. “And those who… cause to undertake… they too should be construed as ‘wrong-view action-undertakers’.” “Endowed with virtue,” etc., is said with reference to one with mature faculties, who is endowed with the path. But for one standing in the highest path, there is nothing to be said. Alternatively, virtue and so on should be understood as just those included in the highest path. For one standing in the highest path, the attainment of final knowledge in this very life is certain; for others, it is uncertain. 'Final knowledge' means Arahantship. Herein, in “this is such an attainment,” 'attainment' (sampadā) is accomplishment, completion. The meaning is: “it is a completion that does not fail.” Just as that is inevitable, so too is this—this is what is said. It shows: “For just as the fruit is produced immediately after the path without fail, so too for this person, rebirth-linking in hell occurs immediately after death without fail.” Indeed, in the entire word of the Buddha, there is no simile spoken that is made more forceful than this simile. In “not abandoning that speech,” etc., with reference to reviling the noble ones, one who says, “I will not speak such speech again,” abandons speech, so to speak. One who thinks, “I will not produce such a thought again,” abandons thought, so to speak. One who abandons by resolving, “I will not take up such a view again,” abandons the view, so to speak. One who does not do so neither abandons nor relinquishes. “As if carried and placed thus in hell” means: just as one is brought by the hell-wardens and placed in hell, so one is indeed placed in hell. For that person, there is no obstruction to arising in hell. Herein, this is the reasoning: one who reviles the noble ones is bound for hell because of not abandoning that view, just like one with wrong view. And here, by the words “not abandoning that speech,” etc., it is shown that by not abandoning that which is taken up, reviling the noble ones is indeed obstructive and brings harm. But by abandoning it, having confessed the transgression and asking for forgiveness, it is not obstructive and does not bring harm, just like an offense that has been risen from and confessed. By way of wrong view, there is no evil, so to speak, that should not be done, since one thereby becomes like a stump in saṃsāra. Thus, he said: “Bhikkhus, wrong view is the foremost of faults.”

‘‘Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati (dī. ni. 1. 147), ayañceva kāyo bahiddhā ca nāmarūpa’’nti ca evamādīsu viya idha kāya-saddo khandhapañcakavisayoti āha ‘‘kāyassa bhedāti upādinnakkhandhapariccāgā’’ti. Avītarāgassa maraṇato paraṃ nāma bhavantarūpādānamevāti āha ‘‘paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇe’’ti. Yena tiṭṭhati, tassa upacchedeneva kāyo bhijjatīti āha ‘‘kāyassa bhedāti jīvitindriyassa upacchedā’’ti. Eti imasmā sukhanti ayo, puññanti āha ‘‘puññasammatā ayā’’ti. Āyanti etasmā sukhānīti āyo, puññakammādīnaṃ sukhasādhanaṃ. Tenāha ‘‘sukhānaṃ vā āyassa abhāvā’’ti. Vivasāti kammassa vase vattanato attano vase vattituṃ na sakkontīti vigato vaso etesanti vivasā, avasavattinoti [Pg.407] attho. Iyati assādīyatīti ayo, assādoti āha ‘‘assādasaññito ayo’’ti.

In passages such as, ‘The Tathāgata’s body remains, O bhikkhus, with the conduit to existence cut off, and this very body along with external name-and-form,’ the word ‘body’ here refers to the five aggregates. Thus, he said: ‘“With the breakup of the body” means the relinquishment of the clung-to aggregates.’ For one not free from lust, ‘after death’ is simply the grasping of another existence. Thus, he said: ‘“After death” means the grasping of the newly arisen aggregates immediately following.’ Because the body breaks up only with the cessation of that by which it remains, he said: ‘“With the breakup of the body” means the cessation of the life faculty.’ ‘Happiness comes from this,’ therefore it is `ayo`, which means merit. Thus, he said: ‘“Ayā” is considered merit.’ ‘Happinesses come from this,’ therefore it is `ayo`, the means for the happiness of meritorious kamma and so forth. Therefore, he said: ‘or due to the absence of a gain of happiness.’ As for `vivasā` (powerless): because they act under the sway of kamma and cannot act according to their own will, power is absent from them, thus they are `vivasā`, meaning powerless. ‘It is enjoyed,’ therefore it is `ayo`, which means enjoyment (`assādo`). Thus, he said: ‘“Ayo” is designated as enjoyment.’

Nāgarājādīnanti ādi-saddena supaṇṇādīnaṃ saṅgaho. Asurasadisanti petāsurasadisaṃ. So hīti so asurakāyo. Sabbasamussayehīti sabbehi sampattisamussayehi, sabbasampattirāsitoti vuttaṃ hoti. Vuttavipariyāyenāti ‘‘suṭṭhu caritaṃ, sobhanaṃ vā caritaṃ anavajjattāti sucarita’’ntiādinā kāyaduccaritenātiādīnaṃ padānaṃ vuttassa atthassa vipariyāyena. ‘‘Ito bho sugatiṃ gacchā’’ti (itivu. 83) vacanato manussagatipi sugatiyevāti āha ‘‘sugatiggahaṇena manussagatipi saṅgayhatī’’ti. Sesamettha vuttanayattā uttānatthato ca suviññeyyameva.

As for `Nāgarājādīnaṃ` (of Nāga kings, etc.): by the word `ādi` (etc.), `supaṇṇas` and others are included. `Asurasadisaṃ` (similar to asuras) means similar to the `peta-asuras`. `So hi` (that indeed) refers to that asura body. `Sabbasamussayehi` (with all accumulations) means with all accumulations of prosperity; that is to say, the entire mass of all prosperity. ‘By the opposite of what was stated’ means by the opposite of the meaning stated for terms such as `kāyaduccarita` (misconduct of the body), etc., with `sucarita` (good conduct) being defined as ‘good conduct, or beautiful conduct because it is blameless,’ and so on. Because it is said, ‘From here, sir, go to a happy destiny,’ the human destination is also a happy destiny (`sugati`). Thus, he said: ‘By the term `sugati`, the human destination is also included.’ The rest here is easily understood, both because the method has been explained and because its meaning is plain.

Dibbacakkhuñāṇakathā niṭṭhitā.

The account of the knowledge of the divine eye is concluded.

Āsavakkhayañāṇakathā

The Account of the Knowledge of the Destruction of the Taints

14. Vipassanāpādakanti vipassanāya padaṭṭhānabhūtaṃ. Vipassanā ca tividhā vipassakapuggalabhedena. Mahābodhisattānañhi paccekabodhisattānañca cintāmayañāṇasaṃvaddhitattā sayambhūñāṇabhūtā, itaresaṃ sutamayañāṇasaṃvaddhitattā paropadesasambhūtā. Sā ‘‘ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpajjhānānaṃ aññatarato vuṭṭhāyā’’tiādinā anekadhā arūpamukhavasena catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānaṃ aññataramukhavasena anekadhāva visuddhimagge nānānayato vibhāvitā. Mahābodhisattānaṃ pana catuvīsatikoṭisatasahassamukhena pabhedagamanato nānānayaṃ sabbaññutaññāṇasannissayassa ariyamaggañāṇassa adhiṭṭhānabhūtaṃ pubbabhāgañāṇagabbhaṃ gaṇhāpentaṃ paripākaṃ gacchantaṃ paramagambhīraṃ saṇhasukhumataraṃ anaññasādhāraṇaṃ vipassanāñāṇaṃ hoti. Yaṃ aṭṭhakathāsu mahāvajiraññāṇanti vuccati. Yassa ca pavattivibhāgena catuvīsatikoṭisatasahassapabhedassa pādakabhāvena samāpajjiyamānā catuvīsatikoṭisatasahassasaṅkhyā devasikaṃ satthu vaḷañjanakasamāpattiyo vuccanti, svāyaṃ buddhānaṃ vipassanācāro paramatthamañjusāyaṃ [Pg.408] visuddhimaggavaṇṇanāyaṃ uddesato dassito, atthikehi tato gahetabbo.

14. `Vipassanāpādaka` means that which is the foundation for insight. And insight is of three kinds according to the distinction of persons who develop insight. For the great bodhisattas and the Paccekabuddhas, because it is developed by knowledge born of reflection, it is self-arisen knowledge; for others, because it is developed by knowledge born of learning, it arises from the instruction of others. This insight is explained in the Visuddhimagga in many ways by various methods, through one or another of those approaches for apprehending the elements stated in the determination of the four elements—which are themselves described in many ways through the approach of the formless, beginning with 'having emerged from any one of the remaining form and formless jhānas, setting aside the attainment of neither-perception-nor-non-perception'. For the great bodhisattas, however, there is an insight-knowledge that is supremely profound, exceedingly subtle and refined, not shared with others, which, by proceeding through twenty-four hundred-thousand koṭis of approaches of differentiation, matures by encompassing the preliminary knowledge-womb, which serves as the foundation for the noble path-knowledge that supports omniscient knowledge. In the commentaries this is called the great diamond knowledge. And with respect to this insight, by the division of its occurrence, the daily attainments for the Teacher's use, numbering twenty-four hundred-thousand koṭis, are spoken of, which are entered upon as the basis for its differentiation into twenty-four hundred-thousand koṭis. This practice of insight of the Buddhas is shown in outline in the Paramatthamañjūsā, the commentary on the Visuddhimagga; it should be taken from there by those who seek it.

Āsavānaṃ khepanato samucchindanato āsavakkhayo ariyamaggo, ukkaṭṭhaniddesavasena arahattamaggaggahaṇaṃ. Āsavānaṃ khaye ñāṇaṃ āsavakkhayañāṇanti dassento ‘‘tatra cetaṃ ñāṇa’’nti vatvā khayeti ca ādhāre bhummaṃ, na visayeti dassento ‘‘tappariyāpannattā’’ti āha. Idaṃ dukkhanti dukkhassa ariyasaccassa tadā paccakkhato gahitabhāvadassanaṃ. Ettakaṃ dukkhanti tassa paricchijja gahitabhāvadassanaṃ. Na ito bhiyyoti anavasesetvā gahitabhāvadassanaṃ. Tenāha ‘‘sabbampi dukkhasacca’’ntiādi. Sarasalakkhaṇapaṭivedhenāti sabhāvasaṅkhātassa lakkhaṇassa asammohato paṭivijjhanena. Asammohapaṭivedhoti ca yathā tasmiṃ ñāṇe pavatte pacchā dukkhassa sarūpādiparicchede sammoho na hoti, tathā pavatti. Tenāha ‘‘yathābhūtaṃ abbhaññāsi’’nti. Nibbattikanti nipphādentaṃ. Yaṃ ṭhānaṃ patvāti yaṃ nibbānaṃ maggassa ārammaṇapaccayaṭṭhena kāraṇabhūtaṃ āgamma. Tadubhayavato hi puggalassa patti tadubhayassa pattīti vuttaṃ. Patvāti vā pāpuṇanahetu. Appavattinti appavattinimittaṃ. Te vā na pavattanti etthāti appavatti, nibbānaṃ. Tassāti dukkhanirodhassa. Sampāpakanti sacchikiriyāvasena sammadeva pāpakaṃ.

The destruction of the taints (`āsavakkhaya`) is the noble path, because it eliminates and uproots them; by way of the supreme designation, this is the apprehension of the Arahantship path. Showing that 'knowledge in the destruction of the taints' is `āsavakkhayañāṇa`, he said 'therein is this knowledge,' and also 'in destruction,' showing that the locative case is used for the basis, not for the object, by saying 'because of being included in that.' 'This is suffering' shows the state of the noble truth of suffering having been directly apprehended at that time. 'This much is suffering' shows the state of its having been apprehended as delimited. 'There is no more than this' shows the state of its having been apprehended without remainder. Therefore he said, 'all the truth of suffering,' and so on. By 'penetration of the characteristic of essential nature' is meant the penetration, without delusion, of the characteristic known as inherent nature. And 'penetration without delusion' is an occurrence such that, when that knowledge has arisen, there is afterwards no delusion in the delimitation of the nature, etc., of suffering. Therefore he said, 'he fully understood it as it really is.' 'Producing' means causing to arise. 'Having reached which state' means having resorted to that Nibbāna which has become the cause for the path by way of being its object-condition. For it is said that for a person possessing both, the attainment is the attainment of both. Or, 'having reached' means the cause of reaching. 'Non-occurrence' means the cause of non-occurrence. Or, 'they do not occur here'—thus, non-occurrence is Nibbāna. 'Of that' refers to the cessation of suffering. 'That which causes to attain' means that which rightly causes attainment by way of realization.

Kilesavasenāti āsavasaṅkhātakilesavasena. Yasmā āsavānaṃ dukkhasaccapariyāyo, tappariyāpannattā, sesasaccānañca taṃsamudayādipariyāyo atthi, tasmā vuttaṃ ‘‘pariyāyato’’ti. Dassento saccānīti yojanā. Āsavānaṃyeva cettha gahaṇaṃ ‘‘āsavānaṃ khayañāṇāyā’’ti āraddhattā. Tathā hi āsavavimuttisīseneva sabbasaṃkilesavimutti vuttā. Idaṃ dukkhanti yathābhūtaṃ abbhaññāsintiādinā missakamaggo idha kathitoti ‘‘saha vipassanāya koṭippattaṃ maggaṃ kathetī’’ti vuttaṃ. Ettha ca saccappaṭivedhassa tadā atītakālikattā ‘‘yathābhūtaṃ abbhaññāsi’’nti vatvāpi abhisamayakāle tassa paccuppannataṃ upādāya ‘‘evaṃ jānato evaṃ passato’’ti vattamānakālena niddeso kato. So ca kāmaṃ maggakkhaṇato paraṃ yāvajjatanā atītakāliko eva, sabbapaṭhamaṃ panassa atītakālikattaṃ phalakkhaṇeneva veditabbanti [Pg.409] āha ‘‘vimuccitthāti iminā phalakkhaṇaṃ dassetī’’ti. Jānato passatoti vā hetuniddesoyaṃ. Jānanahetu dassanahetu kāmāsavāpi cittaṃ vimuccitthāti yojanā. Bhavāsavaggahaṇeneva cettha bhavarāgassa viya bhavadiṭṭhiyāpi samavarodhoti diṭṭhāsavassapi saṅgaho daṭṭhabbo.

‘By way of defilements’ means by way of the defilements known as taints. Because the taints are an aspect of the truth of suffering, being included in it, and because for the other truths there is an aspect of their origin and so on, therefore it is said ‘by way of aspect.’ The connection is with ‘showing the truths.’ And here, only the taints are taken, because the text begins with ‘for the knowledge of the destruction of the taints.’ For thus, liberation from all defilements is spoken of as being headed by liberation from the taints. The mixed path is explained here by such phrases as ‘he fully understood this as suffering,’ therefore it is said: ‘he teaches the path that has reached its culmination together with insight.’ And here, because the penetration of the truths was then a past event, even though it is said ‘he fully understood as it really is,’ at the time of realization, taking its presentness into account, the exposition is made in the present tense with ‘of one knowing thus, of one seeing thus.’ And that, indeed, after the moment of the path, is past only up to fruition; but its pastness should be known first of all by the moment of fruition itself. Thus, he says: 'With “was liberated,” he shows the moment of fruition.' Or, ‘of one knowing, of one seeing’ is an exposition of the cause. The construction is: because of the cause of knowing and the cause of seeing, the mind was liberated even from the taint of sensual desire. And here, by the taking of the taint of existence, just as there is inclusion of craving for existence, so too there is inclusion of the view of existence; thus, the inclusion of the taint of views should be understood.

Yasmā pahīnakilesapaccavekkhaṇena vijjamānassapi kammassa āyatiṃ appaṭisandhikabhāvato ‘‘khīṇā jātī’’ti jānāti, yasmā ca maggapaccavekkhaṇādīhi vusitaṃ brahmacariyantiādiṃ pajānāti, tasmā vuttaṃ ‘‘khīṇā jātīti ādīhi tassa bhūmi’’nti. Tattha tassāti paccavekkhaṇañāṇassa. Bhūminti pavattiṭṭhānaṃ. Yenādhippāyena ‘‘katamā panā’’tiādinā codanā katā, taṃ pakāsetvā parihāraṃ vattukāmo āha ‘‘na tāvassā’’tiādi. Na tāvassa atītā jāti khīṇāti maggabhāvanāya na khīṇāti adhippāyo. Tattha kāraṇamāha ‘‘pubbeva khīṇattā’’ti. Na anāgatā assa jāti khīṇāti yojanā. Na anāgatāti ca anāgatattasāmaññaṃ gahetvā lesena vadati. Tenāha ‘‘anāgate vāyāmābhāvato’’ti. Vijjamāneyeva hi payogo sambhavati, nāvijjamāneti adhippāyo. Anāgataviseso panettha adhippeto, tassa ca khepane vāyāmopi labbhateva. Tenāha ‘‘yā pana maggassā’’tiādi. ‘‘Yā panā’’ti hi ādinā maggabhāvanāya anāgatajātiyā eva hetuvināsanadvārena khīṇabhāvo pakāsīyati. Ekacatupañcavokārabhavesūti bhavattayaggahaṇaṃ vuttanayena anavasesato jātiyā khīṇabhāvadassanatthaṃ. Tanti yathāvuttajātiṃ. Soti bhagavā.

Since, by reflecting on the abandoned defilements, he knows ‘birth is destroyed’ because even existing kamma will not result in future rebirth; and since, through reflection on the path and so forth, he understands that ‘the holy life has been lived,’ etc., therefore it is said, ‘“birth is destroyed,” etc., is its ground.’ Herein, ‘its’ refers to the knowledge of reflection. ‘Ground’ means the place of occurrence. Having explained the intention with which the objection beginning ‘but which is it?’ was made, and wishing to state the clarification, he said, ‘his past birth is not yet destroyed,’ etc. The meaning is that his past birth is not yet destroyed; that is, it is not destroyed by the cultivation of the path. Herein, he stated the reason: ‘because it was already destroyed before.’ The connection is: ‘nor is his future birth destroyed.’ And by saying ‘nor is the future,’ he speaks with a hint, taking the general nature of the future. Therefore he said, ‘due to the absence of effort regarding the future.’ For effort is possible only regarding what exists, not what does not exist—this is the intention. Here, a specific future is intended, and effort can indeed be obtained for its destruction. Hence, he said, ‘but that which is of the path,’ etc. For by ‘but that which is,’ etc., the state of destruction of future birth is shown by means of the cultivation of the path, through the door of destroying the cause. ‘In one-, four-, or five-constituent existences’—the inclusion of the three types of existence is stated in the manner explained, to show the destruction of birth without remainder. ‘That’ refers to the birth as stated. ‘He’ refers to the Blessed One.

Brahmacariyavāso nāma idha maggabrahmacariyassa nibbattanamevāti āha ‘‘niṭṭhita’’nti. Sammādiṭṭhiyā catūsu saccesu pariññādikiccasādhanavasena pavattamānāya sammāsaṅkappādīnampi dukkhasacce pariññābhisamayānuguṇā pavatti, itarasaccesu ca nesaṃ pahānābhisamayādivasena pavatti pākaṭā eva. Tena vuttaṃ ‘‘catūhi maggehi pariññāpahānasacchikiriyābhāvanābhisamayavasenā’’ti. Nāparaṃ itthattāyāti ime pakārā itthaṃ, tabbhāvo itthattaṃ, tadatthanti vuttaṃ hoti. Te pana pakārā ariyamaggabyāpārabhūtā pariññādayo idhādhippetāti āha ‘‘evaṃsoḷasakiccabhāvāyā’’ti. Te hi maggaṃ paccavekkhato maggānubhāvena pākaṭā hutvā upaṭṭhahanti[Pg.410], pariññādīsu ca pahānameva padhānaṃ, tadatthattāya itaresanti āha ‘‘kilesakkhayāya vā’’ti. Pahīnakilesapaccavekkhaṇavasena vā etaṃ vuttaṃ. ‘‘Nāparaṃ itthattāyāti abbhaññāsi’’nti etthāyamaparo nayo – itthattāyāti nissakke sampadānavacanaṃ. Tenāyamattho – itthattāya itthambhāvato imasmā evaṃpakārā idāni vattamānakkhandhasantānā aparaṃ anāgatakkhandhasantānaṃ mayhaṃ natthi, ime pana carimattabhāvasaṅkhātā pañcakkhandhā pariññātā appatiṭṭhā tiṭṭhanti chinnamūlakā rukkhā viya. Apariññātamūlakā hi patiṭṭhā. Yathāha ‘‘kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷha’’ntiādi (saṃ. ni. 2.64; kathā. 296; mahāni. 7). Te pana pañcakkhandhā carimakaviññāṇanirodhena anupādāno viya jātavedo nibbāyissantīti abbhaññāsinti.

The living of the holy life here means precisely the accomplishment of the holy life of the path; thus, he said, ‘It is finished.’ When right view proceeds by accomplishing its function of full understanding, etc., regarding the four truths, the operation of right intention and the others is also in accordance with the full comprehension of full understanding regarding the truth of suffering, and their operation regarding the other truths by way of the full comprehension of abandoning, realization, etc., is indeed evident. Therefore it is said, ‘by way of the full comprehension of full understanding, abandoning, realization, and development by the four paths.’ Regarding ‘There is no more for this state’: these modes are ‘thus’; their nature is ‘this state’; ‘for that purpose’ is what is said. But those modes, which are the functions of the noble path, such as full understanding, are intended here. Thus, he said, ‘for the state of having sixteen functions in this way.’ For to one reflecting on the path, they become evident and present themselves by the power of the path. And among full understanding and the others, abandoning is primary, and the others are for its purpose; thus, he said, ‘or for the destruction of defilements.’ Or this is said by way of reflecting on the abandoned defilements. Regarding ‘He fully knew, “There is no more for this state,”’ here is another method: ‘for this state’ is a dative word in the sense of relinquishment. Thus, this is the meaning: ‘For this state’—from this state of being, from this presently occurring continuum of aggregates of such a kind, there is no other future continuum of aggregates for me. But these five aggregates, designated as the final existence, stand fully understood and unsupported, like trees whose roots have been severed. For that which has its root not fully understood is indeed established. As it is said: ‘Monks, if there is desire, delight, or craving for edible food, consciousness becomes established there and grows…’ (S II 64). But those five aggregates, with the cessation of the final consciousness, will be extinguished like a fire without fuel—thus he fully knew.

Paccavekkhaṇañāṇapariggahitanti na paṭhamadutiyañāṇadvayādhigamaṃ viya kevalanti adhippāyo. Dassentoti nigamanavasena dassento. Sarūpato hi pubbe dassitamevāti. Sesamettha vuttanayattā suviññeyyameva.

‘Grasped by the knowledge of reflection’ means the intention is that it is not merely like the attainment of the first and second knowledges. ‘Showing’ means showing by way of conclusion. For it was indeed shown previously in its own nature. The rest here is very easy to understand because of the method already stated.

Tikkhattuṃ jātoti iminā pana idaṃ dasseti ‘‘ahaṃ, brāhmaṇa, paṭhamavijjāya jātoyeva purejātassa sahajātassa vā abhāvato sabbesaṃ vuḍḍho mahallako, kimaṅgaṃ pana tīhi vijjāhi tikkhattuṃ jātoti. Pubbenivāsañāṇena atītaṃsañāṇanti atītārammaṇasabhāgatāya tabbhāvībhāvato ca pubbenivāsañāṇena atītaṃsañāṇaṃ pakāsetvāti yojetabbaṃ. Tattha atītaṃsañāṇanti atītakkhandhāyatanadhātusaṅkhāte atītakoṭṭhāse appaṭihatañāṇaṃ. Dibbacakkhuñāṇassa paccuppannārammaṇattā yathākammūpagañāṇassa anāgataṃsañāṇassa ca dibbacakkhuvaseneva ijjhanato dibbacakkhuno paribhaṇḍañāṇattā dibbacakkhumhiyeva ca ṭhitassa cetopariyañāṇasiddhito vuttaṃ ‘‘dibbacakkhunā paccuppannānāgataṃsañāṇa’’nti. Tattha dibbacakkhunāti saparibhaṇḍena dibbacakkhuñāṇena. Paccuppannaṃso ca anāgataṃso ca paccuppannānāgataṃsaṃ, tattha ñāṇaṃ paccuppannānāgataṃsañāṇaṃ. Āsavakkhayañāṇādhigameneva sabbaññutaññāṇassa viya sesāsādhāraṇañāṇadasabalañāṇaāveṇikabuddhadhammādīnampi anaññasādhāraṇānaṃ buddhaguṇānaṃ ijjhanato [Pg.411] vuttaṃ ‘‘āsavakkhayena sakalalokiyalokuttaraguṇa’’nti. Tenāha ‘‘sabbepi sabbaññuguṇe pakāsetvā’’ti.

By ‘born three times,’ this is shown: ‘Brahmin, I, having been born by the first knowledge, am indeed old and senior to all, due to the absence of anyone born before or simultaneously. How much more so, then, having been born three times by the three knowledges!’ ‘Knowledge of the past by means of the knowledge of past lives’ should be construed as: having revealed the knowledge of the past by means of the knowledge of past lives, because of its nature of having the past as its object and because of its being conditioned by that. Therein, ‘knowledge of the past’ means unobstructed knowledge regarding the past portion, designated as the past aggregates, sense bases, and elements. Because the divine eye knowledge has the present as its object, and because the knowledge of how beings fare according to their kamma and the knowledge of the future are accomplished precisely by means of the divine eye, and because it is an auxiliary knowledge to the divine eye, and since the knowledge of others' minds is accomplished while established precisely in the divine eye, it is said: ‘with the divine eye, knowledge of the present and future.’ Therein, ‘with the divine eye’ means by the divine eye knowledge together with its auxiliary. The present portion and the future portion are the ‘present-and-future’; the knowledge therein is the ‘knowledge of the present-and-future.’ Because, with the very attainment of the knowledge of the destruction of the taints, other uncommon Buddha qualities—such as the knowledge of omniscience, the remaining uncommon knowledges, the ten powers, the unique qualities of a Buddha, and so on—are also accomplished, it is said: ‘by the destruction of the taints, all worldly and supramundane qualities.’ Therefore, he said: ‘having revealed all the qualities of the Omniscient One.’

Āsavakkhayañāṇakathā niṭṭhitā.

The exposition on the knowledge of the destruction of the taints is concluded.

Desanānumodanakathā

The Exposition on Appreciation for the Teaching

15. Pītivipphāraparipuṇṇagattacittoti pītipharaṇena paripuṇṇakāyacitto. Aññāṇanti aññāṇassāti attho. Dhīsaddassa yogato hi sāmiatthe etaṃ upayogavacanaṃ. Abhikkantāti ettha atikkantā, vigatāti atthoti āha ‘‘khaye dissatī’’ti. Teneva hi ‘‘nikkhanto paṭhamo yāmo’’ti vuttaṃ. Abhikkantataro cāti ativiya kantataro manoramo, tādiso ca sundaro bhaddako nāma hotīti āha ‘‘sundare dissatī’’ti. Koti devanāgayakkhagandhabbādīsu ko katamo. Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. Yasasāti iminā edisena parivārena paricchedena. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena abhirūpena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti dasapi disā pabhāsento cando viya sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti gāthāya attho. Abhirūpeti uḷārarūpe sampannarūpe.

15. "Pītivipphāraparipuṇṇagattacitto" means one whose body and mind are full through the pervasion of joy. "Aññāṇanti" means "of the ignorant one"; this is the meaning. Indeed, due to its connection with the word "dhī", this is a term used in the genitive sense (sāmi-attha). "Abhikkantā" here means "gone beyond" or "departed"—this is the meaning, as stated in the phrase "khaye dissati" (it is seen in destruction). For this reason, it is said, "nikkhanto paṭhamo yāmo" (the first watch has passed). "Abhikkantataro ca" means exceedingly delightful, most charming; such a one is called beautiful and excellent, as stated in "sundare dissati" (it is seen in beauty). "Ko" refers to which one among devas, nāgas, yakkhas, gandhabbas, etc. "Me" means "my." "Pādāni" means "feet." "Iddhiyā" means by this kind of divine power. "Yasasā" means by this kind of retinue and entourage. "Jalanti" means shining brightly. "Abhikkantena" means exceedingly delightful, lovely, and handsome. "Vaṇṇena" refers to complexion, the radiance of the body. "Sabbā obhāsayaṃ disā" means illuminating all ten directions, like the moon and the sun, making a single radiance, a single light—this is the meaning of the verse. "Abhirūpe" means in a magnificent form, in a form endowed with beauty.

Abhikkantaṃ bho gotama, abhikkantaṃ bho gotamāti vacanadvayassa ‘‘sādhu sādhu bho gotamā’’ti āmeḍitavasena atthaṃ dassetvā tassa visayaṃ niddhārento āha ‘‘bhaye kodhe’’tiādi. Tattha ‘‘coro coro, sappo sappo’’tiādīsu bhaye āmeḍitaṃ. ‘‘Vijjha vijjha, pahara paharā’’tiādīsu kodhe. ‘‘Sādhu sādhū’’tiādīsu pasaṃsāyaṃ. ‘‘Gaccha gaccha, lunāhi lunāhī’’tiādīsu turite. ‘‘Āgaccha āgacchā’’tiādīsu kotūhale. ‘‘Buddho buddhoti cintento’’tiādīsu (bu. vaṃ. 2.44) acchare. ‘‘Abhikkamathāyasmanto, abhikkamathāyasmanto’’tiādīsu (dī. ni. 3.20; a. ni. 9.11) hāse. ‘‘Kahaṃ ekaputtaka, kahaṃ ekaputtakā’’tiādīsu soke. ‘‘Aho sukhaṃ, aho sukha’’ntiādīsu (udā. 20; cūḷava. 332) pasāde. Ca-saddo avuttasamuccayattho[Pg.412]. Tena garahaasammānādīnaṃ saṅgaho daṭṭhabbo. Tattha ‘‘pāpo pāpo’’tiādīsu garahāyaṃ. ‘‘Abhirūpaka abhirūpakā’’tiādīsu asammāne daṭṭhabbaṃ.

Having shown the meaning of the two phrases, 'Excellent, venerable Gotama, excellent, venerable Gotama,' by way of repetition, as in 'Good, good, venerable Gotama,' and then determining its scope, he said, 'in fear, in anger,' and so on. Therein, in instances such as 'thief, thief,' or 'snake, snake,' the repetition is in the sense of fear. In instances such as 'shoot, shoot,' or 'strike, strike,' it is in the sense of anger. In instances such as 'good, good,' it is in the sense of praise. In instances such as 'go, go,' or 'cut, cut,' it is in the sense of haste. In instances such as 'come, come,' it is in the sense of excitement. In instances such as 'thinking, "the Buddha, the Buddha,"' it is in the sense of wonder. In instances such as 'come forth, venerables, come forth, venerables,' it is in the sense of jest. In instances such as 'where, only son, where, only son,' it is in the sense of sorrow. In instances such as 'oh, happiness, oh, happiness,' it is in the sense of serenity. The word 'ca' has the meaning of including what is unstated. By it, the inclusion of blame, disrespect, and so on, should be understood. Therein, in instances such as 'evil, evil,' it is in the sense of blame. In instances such as 'handsome one, handsome one,' it should be understood in the sense of disrespect.

Nayidaṃ āmeḍitavasena dvikkhattuṃ vuttaṃ, atha kho atthadvayavasenāti dassento ‘‘atha vā’’tiādimāha. Abhikkantanti vacanaṃ apekkhitvā napuṃsakaliṅgavasena vuttaṃ. Taṃ pana bhagavato vacanaṃ dhammassa desanāti katvā vuttaṃ ‘‘yadidaṃ bhoto gotamassa dhammadesanā’’ti. Atthamattadassanaṃ vā etaṃ, tasmā atthavasena liṅgavibhattivipariṇāmo veditabbo. Dutiyapadepi eseva nayo. Dosanāsanatoti rāgādikilesaviddhaṃsanato. Guṇādhigamanatoti sīlādiguṇānaṃ sampāpanato. Ye guṇe desanā adhigameti, tesu padhānabhūtā guṇā dassetabbāti te padhānabhūte guṇe tāva dassetuṃ ‘‘saddhājananato paññājananato’’ti vuttaṃ. Saddhāpamukhā hi lokiyā guṇā, paññāpamukhā lokuttarā. Sātthatotiādīsu sīlādiatthasampattiyā sātthato, sabhāvaniruttisampattiyā sabyañjanato. Suviññeyyasaddappayogatāya uttānapadato, saṇhasukhumabhāvena duviññeyyatthatāya gambhīratthato. Siniddhamudumadhurasaddappayogatāya kaṇṇasukhato, vipulavisuddhapemanīyatthatāya hadayaṅgamato. Mānātimānavidhamanena anattukkaṃsanato, thambhasārambhanimmaddanena aparavambhanato. Hitādhippāyappavattiyā paresaṃ rāgapariḷāhādivūpasamanena karuṇāsītalato, kilesandhakāravidhamanena paññāvadātato. Karavīkarutamañjutāya āpātharamaṇīyato, pubbāparāviruddhasuvisuddhatthatāya vimaddakkhamato. Āpātharamaṇīyatāya eva suyyamānasukhato, vimaddakkhamatāya hitajjhāsayappavattitāya ca vīmaṃsiyamānahitatoti evamattho veditabbo. Evamādīhīti ādi-saddena saṃsāracakkanivattanato, saddhammacakkappavattanato, micchāvādavidhamanato, sammāvādapatiṭṭhāpanato, akusalamūlasamuddharaṇato, kusalamūlasaṃropanato, apāyadvārapidhānato, saggamaggadvāravivaraṇato, pariyuṭṭhānavūpasamanato, anusayasamugghātanatoti evamādīnaṃ saṅgaho daṭṭhabbo.

This was not stated twice by way of repetition, but rather by way of a twofold meaning; to show this, the text says, 'atha vā' ('or else'), and so on. The word 'abhikkantaṃ' is used in the neuter gender in reference to the statement. That statement of the Blessed One is the teaching of the Dhamma; taking it as such, it is said, 'that is, the Dhamma-teaching of the Venerable Gotama.' Or, this is merely a showing of the meaning; therefore, the change in gender and case-ending should be understood according to the meaning. This same method applies to the second phrase as well. 'By the destruction of faults' means by the eradication of defilements such as lust. 'By the attainment of virtues' means by the accomplishment of virtues such as morality. Among the virtues that the teaching brings about, the principal ones should be shown; therefore, to show those principal virtues first, it is said, 'by the generation of faith, by the generation of wisdom.' For worldly virtues are headed by faith, while supramundane virtues are headed by wisdom. In the phrases 'with meaning' and so on: 'with meaning' (sāttha) is due to the accomplishment of the meaning of morality and so on; 'with phrasing' (sabyañjana) is due to the accomplishment of natural expression. 'With straightforward wording' (uttānapada) is due to the use of easily understood words; 'with profound meaning' (gambhīrattha) is due to the difficulty of understanding its meaning because of its smooth and subtle nature. 'Pleasing to the ear' (kaṇṇasukha) is due to the use of smooth, soft, and sweet words; 'appealing to the heart' (hadayaṅgama) is due to its meaning being extensive, pure, and lovely. 'Not self-praising' (anattukkaṃsana) is by the dispelling of pride and conceit; 'not disparaging others' (aparavambhana) is by the crushing of stubbornness and contention. 'Cool with compassion' (karuṇāsītala) is by pacifying the fever of lust and so on in others, due to proceeding with a beneficial intention; 'radiant with wisdom' (paññāvadāta) is by dispelling the darkness of defilements. 'Delightful at first hearing' (āpātharamaṇīya) is due to the loveliness of a karavīka bird's call; 'able to withstand scrutiny' (vimaddakkhama) is due to its meaning being perfectly pure and without contradiction between the former and latter parts. Due to being delightful at first hearing, it is pleasant to hear; and due to its ability to withstand scrutiny and its benevolent intent, it is beneficial when investigated—this is how the meaning should be understood. By 'and so on' (evamādīhi), the word 'ādi' ('and so on') should be understood to include the following: the stopping of the wheel of saṃsāra, the turning of the wheel of the true Dhamma, the destruction of wrong views, the establishment of right view, the uprooting of unwholesome roots, the planting of wholesome roots, the closing of the doors to the lower realms, the opening of the doors to the heavenly path, the pacification of obsessive defilements, and the eradication of latent tendencies.

Adhomukhaṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhaṃ jātaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. Hatthe [Pg.413] gahetvāti ‘‘puratthābhimukho uttarābhimukho vā gacchā’’tiādīni avatvā hatthe gahetvā ‘‘nissandehaṃ esa maggo, evaṃ gacchā’’ti dasseyya. Kāḷapakkhacātuddasīti kāḷapakkhe cātuddasī kāḷapakkhacātuddasī. Nikkujjitaṃ ukkujjeyyāti ādheyyassa anādhārabhūtaṃ bhājanaṃ ādhārabhāvāpādanavasena ukkujjeyya. Heṭṭhāmukhajātatāya saddhammavimukhaṃ adhomukhaṭhapitatāya asaddhamme patiṭṭhitanti evaṃ padadvayaṃ yathārahaṃ yojetabbaṃ, na yathāsaṅkhyaṃ. Kāmaṃ kāmacchandādayopi paṭicchādakā nīvaraṇabhāvato, micchādiṭṭhi pana savisesaṃ paṭicchādikā satte micchābhinivesanenāti āha ‘‘micchādiṭṭhigahanapaṭicchanna’’nti. Tenāha bhagavā – ‘‘micchādiṭṭhiparamāhaṃ, bhikkhave, vajjaṃ vadāmī’’ti. Sabbo apāyagāmimaggo kummaggo kucchito maggoti katvā, sammādiṭṭhiādīnaṃ ujupaṭipakkhatāya micchādiṭṭhiādayo aṭṭha micchattadhammā micchāmaggo. Teneva hi tadubhayapaṭipakkhataṃ sandhāya ‘‘saggamokkhamaggaṃ ācikkhantenā’’ti vuttaṃ. Sappiādisannissayo padīpo na tathā, ujjalo yathā telasannissayoti telapajjotaggahaṇaṃ. Etehi pariyāyehīti etehi nikkujjitukkujjanapaṭicchannavivaraṇādiupamopamitabbappakārehi, etehi vā yathāvuttehi arasarūpatādīnaṃ attani aññathā paṭipādanapariyāyehi attano dibbavihāravibhāvanapariyāyehi vijjattayavibhāvanāpadesena attano sabbaññuguṇavibhāvanapariyāyehi ca. Tenāha ‘‘anekapariyāyena dhammo pakāsito’’ti.

"Placed upside down" means placed upside down by someone. "Naturally facing downward" means by its very nature it is born facing downward. "Should open" means should make it open. "Taking by the hand" means without saying, "Go facing east or north," etc., taking by the hand and showing, "This is the path without doubt; go thus." "The fourteenth day of the dark fortnight" means the fourteenth day in the dark fortnight. "Should turn upright what is overturned" means one should turn upright a vessel that is not a receptacle for its contents, by means of making it become a receptacle. "Because it is naturally facing downward, it is turned away from the true Dhamma; because it is placed upside down, it is established in the false Dhamma"—these two phrases should be connected appropriately, not according to their order. Indeed, sensual desire and the like are concealers by way of being hindrances, but wrong view is especially a concealer because it involves beings in wrong adherence. Thus it is said, "concealed by the thicket of wrong view." Therefore the Blessed One said, "Bhikkhus, I say that wrong view is the worst fault." Considering all paths leading to the lower realms as wrong paths, contemptible paths, the eight wrong qualities—wrong view and the like—are the wrong path because they are directly opposed to right view and the like. Indeed, for this reason, referring to the opposition of both, it is said, "when pointing out the path to heaven and liberation." A lamp dependent on ghee and the like is not as bright as one dependent on oil—thus the example of the oil lamp is given. "By these methods" means by these kinds of similes and things to be compared, such as overturning and turning upright, concealing and revealing, etc., or by these stated methods of representing tastelessness, formlessness, and the like as something else in oneself, by the methods of revealing one's divine abodes, by way of demonstrating the threefold knowledge, and by the methods of revealing the qualities of omniscience. Therefore it is said, "the Dhamma is illuminated in many ways."

Desanānumodanakathā niṭṭhitā.

The Talk on Rejoicing in the Teaching is concluded.

Pasannākārakathā

The Discussion on the Expressions of Faith

Pasannākāranti pasannehi kātabbaṃ sakkāraṃ. Saraṇaṃ gacchāmīti ettha iti-saddo luttaniddiṭṭhoti āha ‘‘saraṇanti gacchāmī’’ti. Ettha hi nāyaṃ gamisaddo nīsaddādayo viya dvikammako, tasmā yathā ajaṃ gāmaṃ netīti vuccati, evaṃ ‘‘gotamaṃ saraṇaṃ gacchāmī’’ti vattuṃ na sakkā, ‘‘saraṇanti gacchāmī’’ti pana vattabbaṃ, tasmā ettha iti-saddo luttaniddiṭṭhoti veditabbaṃ. Saraṇanti paṭisaraṇaṃ. Tenāha ‘‘parāyaṇa’’nti. Parāyaṇabhāvo [Pg.414] ca anatthanisedhanena atthasampaṭipādanena ca hotīti āha ‘‘aghassa tātā hitassa ca vidhātā’’ti. Aghassāti dukkhatoti vadanti, pāpatoti pana attho yutto, nissakke cetaṃ sāmivacanaṃ. Saraṇanti gamanañcettha tadadhippāyena bhajanaṃ tathā jānanaṃ vāti dassento ‘‘iti iminā adhippāyenā’’tiādimāha. Tattha gacchāmītiādīsu purimassa purimassa pacchimaṃ pacchimaṃ atthavacanaṃ. Bhajanaṃ vā saraṇādhippāyena upasaṅkamanaṃ, sevanā santikāvacaratā, payirupāsanaṃ vattappaṭivattakaraṇena upaṭṭhānanti evaṃ sabbathāpi anaññasaraṇataṃyeva dīpeti. Gacchāmīti padassa kathaṃ bujjhāmīti ayamattho labbhatīti āha ‘‘yesaṃ hī’’tiādi.

'Pasannākāra' means the homage to be rendered by the faithful. In 'Saraṇaṃ gacchāmi', the word 'iti' is said to be elidedly indicated, hence it is stated as 'saraṇanti gacchāmi'. Here, this verb 'gami' is not ditransitive like the verb 'nī' and others. Therefore, just as it is said 'ajaṃ gāmaṃ neti' (he leads the goat to the village), it is not possible to say 'Gotamaṃ saraṇaṃ gacchāmi'. Rather, it should be said 'saraṇanti gacchāmi', meaning 'I go to refuge'. Therefore, it should be understood that here the word 'iti' is elidedly indicated. 'Saraṇa' means a refuge. For that reason, he said 'parāyaṇa' (ultimate resort). And the state of being an ultimate resort occurs by preventing what is not beneficial and by producing what is beneficial; thus, he said 'protector from evil and bestower of welfare'. Regarding 'aghassa', some say it means 'from suffering', but the meaning 'from evil' is appropriate; and this is a genitive in the sense of relation. Showing that here 'going' in the context of 'refuge' also means resorting to with that intention, or knowing it as such, he stated the phrase beginning with 'iti iminā adhippāyenā' (with this intention). There, in phrases such as 'gacchāmi', the latter word is an explanation of the meaning of the former. Or, 'resorting to' (bhajana) is approaching with the intention of taking refuge; 'association' (sevanā) is being near; 'attending' (payirupāsana) is serving by performing duties and counter-duties—thus, in every way, it indicates having no other refuge. Regarding the word 'gacchāmi', how is this meaning 'I understand' obtained? He stated the phrase beginning with 'yesaṃ hī' to explain.

Adhigatamagge sacchikatanirodheti padadvayenapi phalaṭṭhā eva dassitā, na maggaṭṭhāti te dassento ‘‘yathānusiṭṭhaṃ paṭipajjamāne cā’’ti āha. Nanu ca kalyāṇaputhujjanopi yathānusiṭṭhaṃ paṭipajjatīti vuccatīti? Kiñcāpi vuccati, nippariyāyena pana maggaṭṭhā eva tathā vattabbā, na itare niyāmokkamanābhāvato. Tathā hi te eva ‘‘apāyesu apatamāne dhāretī’’ti vuttā. Sammattaniyāmokkamanena hi apāyavinimuttasambhavo. Akkhāyatīti ettha iti-saddo ādiattho, pakārattho vā. Tena ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34) suttapadaṃ saṅgaṇhāti, ‘‘vitthāro’’ti vā iminā. Ettha ca ariyamaggo niyyānikatāya, nibbānaṃ tassa tadatthasiddhihetutāyāti ubhayameva nippariyāyena dhammoti vutto. Nibbānañhi ārammaṇapaccayabhūtaṃ labhitvā ariyamaggassa tadatthasiddhi, tathāpi ariyaphalānaṃ ‘‘yasmā tāya saddhāya avūpasantāyā’’tiādivacanato maggena samucchinnānaṃ kilesānaṃ paṭippassaddhippahānakiccatāya niyyānānuguṇatāya niyyānapariyosānatāya ca. Pariyattidhammassa pana niyyānadhammasamadhigamahetutāyāti iminā pariyāyena vuttanayena dhammabhāvo labbhati eva, svāyamattho pāṭhāruḷho evāti dassento ‘‘na kevala’’ntiādimāha.

By the two terms 'one who has attained the path' and 'one who has realized cessation', only those established in the fruit are indicated, not those established in the path. To show this, he said, 'and for those who practice as instructed'. Is it not said that even a virtuous worldling practices as instructed? Although it is said, in the primary sense, only those established in the path should be spoken of thus, not others, because of their not having entered the fixed course. For indeed, they alone are spoken of as those whom the Dhamma 'holds back from falling into the states of woe'. For the possibility of liberation from the states of woe comes through entering the fixed course of rightness. Here, in the word 'akkhāyati', the particle 'iti' has the meaning of 'and so forth' or the meaning of 'in this manner'. By that, it includes the sutta passage, 'Monks, of all things, conditioned or unconditioned, dispassion is declared the highest', or by this, it means 'in detail'. And here, both the noble path, because it leads out, and Nibbāna, because it is the cause for the accomplishment of that goal for the path, are called 'Dhamma' in the primary sense. For the noble path's accomplishment of its goal occurs by taking Nibbāna as its object-condition. Likewise, for the noble fruits, the state of being Dhamma occurs because of such sayings as 'because that faith is not yet stilled', and because of their function of abandoning by tranquillization the defilements cut off by the path, their conformity with the escape, and their culmination in the escape. As for the Dhamma of the scriptures, its nature as Dhamma is indeed obtained by this indirect method as stated, because it is the cause for the attainment of the Dhamma of escape. To show that this meaning is indeed established in the text, he stated the phrase beginning 'not only'.

Rāgavirāgoti maggo kathitoti kāmarāgo bhavarāgoti evamādibhedo sabbopi rāgo virajjati pahīyati etenāti rāgavirāgoti maggo kathito. Anejamasokanti phalanti ejāsaṅkhātāya taṇhāya [Pg.415] antonijjhānalakkhaṇassa sokassa ca taduppattiyaṃ sabbaso parikkhīṇattā anejamasokanti phalaṃ kathitaṃ. Appaṭikūlanti avirodhadīpanato kenaci aviruddhaṃ, iṭṭhaṃ paṇītanti vā attho. Paguṇarūpena pavattitattā, pakaṭṭhaguṇavibhāvanato vā paguṇaṃ. Yathāha ‘‘vihiṃsasaññī paguṇaṃ nabhāsiṃ, dhammaṃ paṇītaṃ manujesu brahme’’ti (ma. ni. 1.283; mahāva. 9). Sabbadhammakkhandhā kathitāti yojanā. Diṭṭhisīlasaṅghātenāti ‘‘yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī’’ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54) evaṃ vuttāya diṭṭhiyā ‘‘yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharatī’’ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54; a. ni. 6.12) evaṃ vuttānaṃ sīlānañca saṃhatabhāvena, diṭṭhisīlasāmaññenāti attho. Saṃhatoti ghaṭito, sametoti attho. Ariyapuggalā hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatā eva. Aṭṭha ca puggalā dhammadasā teti purisayugaḷavasena cattāropi puggalavasena aṭṭheva ariyadhammassa paccakkhadassāvitāya dhammadasā. Tīṇi vatthūni saraṇanti gamanena tikkhattuṃ gamanena ca tīṇi saraṇagamanāni. Paṭivedesīti attano hadayaṅgataṃ vācāya pavedesi.

The path is called 'the fading away of lust' (rāgavirāga) because all kinds of lust—such as sensual lust and lust for existence, and so forth—fade away and are abandoned through it; thus the path is called 'the fading away of lust.' The fruit is called 'free from agitation and sorrow' (anejāmasoka) because both craving, designated as agitation (ejā), and sorrow, characterized by inner burning, are completely exhausted at its arising; therefore it is called 'free from agitation and sorrow.' 'Not disagreeable' (appaṭikūla) means it is not opposed to anything, indicating non-opposition, or it means it is desirable and excellent. 'Familiar' (paguṇa) means that it occurs in a well-practiced manner, or from the manifestation of excellent qualities. As it is said: 'I did not speak with a perception of harm, the excellent Dhamma among humans, O Brahmā.' The connection is that all aggregates of phenomena have been explained. 'Through the combination of view and virtue' (diṭṭhisīlasaṅghātena) means through the combined nature of view and virtue, referring to the view described thus: 'That view which is noble, leading onward, and leads one rightly to the complete destruction of suffering—one lives in conformity with such a view.' And the virtues described thus: 'Those virtues that are unbroken, untorn, unblemished, unmottled, liberating, praised by the wise, untarnished, and conducive to concentration—one lives in conformity with such virtues.' 'United' (saṃhata) means joined, brought together. Indeed, noble individuals, even when standing far away, are united by the harmony of their qualities. The eight persons are 'seers of the Dhamma' (dhammadasā)—these eight individuals, or four pairs of persons, are the seers of the Dhamma because of their direct vision of the noble Dhamma. The three objects are gone to for refuge; and by going three times, there are the three goings for refuge. 'He declared' (paṭivedesī) means he made known by speech what was in his heart.

Pasannākārakathā niṭṭhitā.

The Discussion on the Expressions of Faith is concluded.

Saraṇagamanakathā

The Discourse on Taking Refuge

Saraṇagamanassa visayappabhedaphalasaṃkilesabhedānaṃ viya kattu ca vibhāvanā tattha kosallāya hotīti ‘‘saraṇagamanesu kosallatthaṃ saraṇaṃ…pe… veditabbo’’ti vuttaṃ tena vinā saraṇagamanasseva asambhavato. Tattha saraṇanti padatthato tāva hiṃsatīti saraṇaṃ. Hiṃsatthassa hi sarasaddassa vasenetaṃ padaṃ daṭṭhabbaṃ, tasmā saraṇagatānaṃ teneva saraṇagamanena vaṭṭabhayaṃ cittutrāsaṃ kāyikaṃ dukkhaṃ duggatipariyāpannaṃ sabbampi dukkhaṃ hanati, vināsetīti attho. Ratanattayassevetaṃ adhivacanaṃ[Pg.416]. Atha vā hite pavattanena ‘‘sampannasīlā, bhikkhave, viharathā’’tiādinā (ma. ni. 1.64) atthe niyojanena ahitā ca nivattanena ‘‘pāṇātipātassa kho pana pāpako vipāko, pāpakaṃ abhisamparāya’’ntiādinā ādīnavadassanādimukhena anatthato nivattanena sattānaṃ bhayaṃ hiṃsati, hitāhitesu appavattipavattihetukaṃ byasanaṃ apavattikaraṇena vināseti buddho. Bhavakantārauttaraṇena maggasaṅkhāto dhammo sattānaṃ bhayaṃ hiṃsati, itaro assāsadānena. Appakānampi dānavasena pūjāvasena ca upanītānaṃ sakkārānaṃ vipulaphalapaṭilābhakaraṇena sattānaṃ bhayaṃ hiṃsati saṅgho anuttaradakkhiṇeyyabhāvato, tasmā imināpi vibhajitvā vuttapariyāyena ratanattayaṃ saraṇaṃ. ‘‘Sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’’ti evaṃ pavattaratanattayapasaādataggarukatāhi vidhutadiṭṭhivicikicchāsammohaassaddhiyāditāya vihatakileso tadeva ratanattayaṃ saraṇaṃ parāyaṇaṃ gati tāṇaṃ leṇanti evaṃ pavattiyā tapparāyaṇatākārappavatto cittuppādo saraṇagamanaṃ saraṇanti gacchati etenāti katvā. Tena yathāvuttacittuppādena samannāgato satto saraṇanti gacchati, vuttappakārena cittuppādena ‘‘etāni me tīṇi ratanāni saraṇaṃ, etāni parāyaṇa’’nti evaṃ upeti bhajati sevati payirupāsati, evaṃ vā jānāti, bujjhatīti attho. Evaṃ tāva saraṇaṃ, saraṇagamanaṃ, yo ca saraṇaṃ gacchati, idaṃ tayaṃ veditabbaṃ.

The analysis of the distinctions of scope, fruit, and defilements of taking refuge, as well as of the agent, is for the purpose of skillfulness therein. Therefore, it is said, 'For the sake of skillfulness in taking refuge, refuge... should be known,' because without it, taking refuge itself would be impossible. Herein, as to the meaning of the word 'saraṇa', it is 'saraṇa' because it harms (hiṃsati). Indeed, this word should be understood by way of the root 'sar', which has the meaning 'to harm'. Therefore, for those who have gone for refuge, by that very act of taking refuge, it destroys and eliminates all suffering: the fear of the round of existence, terror of the mind, bodily suffering, and all suffering pertaining to the unfortunate destinations. Such is the meaning. This is a designation for the Triple Gem itself. Or alternatively, the Buddha destroys the fear of beings by promoting what is beneficial—as in, 'Monks, dwell endowed with virtue...'—and by turning them away from what is unbeneficial—as in showing the danger, 'The killing of living beings has an evil result...'. He destroys ruin, which is the cause for engaging in what is unbeneficial and not engaging in what is beneficial, by causing its non-occurrence. The Dhamma, designated as the path, destroys the fear of beings by enabling them to cross the wilderness of existence. The other, the Sangha, does so by giving solace. The Sangha destroys the fear of beings by causing the attainment of abundant fruit for even small respects offered by way of gifts and veneration, due to being the unsurpassed field for offerings. Therefore, also by this method of analysis as stated, the Triple Gem is refuge. When, through confidence in and reverence for the Triple Gem that has arisen thus—'The Blessed One is a Perfectly Enlightened One, the Dhamma is well-expounded, the Sangha is of good conduct'—one has shaken off wrong view, doubt, delusion, lack of faith, and so on, and is one whose defilements are destroyed, one regards that very Triple Gem as refuge, ultimate resort, destination, protection, and shelter. The arising of a thought that proceeds in this way, in the manner of taking that as the ultimate resort, is 'the act of going for refuge', because it is that by which one goes to refuge. A being endowed with such a mind-moment as described goes for refuge. By means of a mind-moment of the kind stated, one thus approaches, resorts to, serves, and attends upon them, thinking: 'These three jewels are my refuge, these are my ultimate resort.' Or one knows and understands thus. This is the meaning. Thus, firstly, refuge, the act of going for refuge, and the one who goes for refuge—this triad should be known.

Saraṇagamanappabhede pana duvidhaṃ saraṇagamanaṃ lokuttaraṃ lokiyañca. Tattha lokuttaraṃ diṭṭhasaccānaṃ maggakkhaṇe saraṇagamanupakkilesasamucchedanena ārammaṇato nibbānārammaṇaṃ hutvā kiccato sakalepi ratanattaye ijjhati. Atthato catusaccādhigamo eva hi lokuttarasaraṇagamanaṃ. Tattha hi nibbānadhammo sacchikiriyābhisamayavasena, maggadhammo bhāvanābhisamayavasena paṭivijjhiyamānoyeva saraṇagamanatthaṃ sādheti, buddhaguṇā pana sāvakagocarabhūtā pariññābhisamayavasena, tathā ariyasaṅghaguṇā. Tena vuttaṃ ‘‘kiccato sakalepi ratanattaye ijjhatī’’ti. Ijjhantañca saheva ijjhati, na lokiyaṃ viya paṭipāṭiyā asammohapaṭivedhena paṭividdhattā. Ye pana vadanti ‘‘na saraṇagamanaṃ nibbānārammaṇaṃ hutvā pavattati, maggassa adhigatattā pana adhigatameva hoti ekaccānaṃ tevijjādīnaṃ [Pg.417] lokiyavijjādayo viyā’’ti, tesaṃ lokiyameva saraṇagamanaṃ siyā, na lokuttaraṃ. Tañca ayuttaṃ duvidhassapi icchitabbattā. Lokiyaṃ pana saraṇagamanaṃ puthujjanānaṃ saraṇagamanupakkilesavikkhambhanena ārammaṇato buddhādiguṇārammaṇaṃ hutvā ijjhati. Taṃ atthato buddhādīsu vatthūsu ‘‘sammāsambuddho bhagavā’’tiādinā saddhāpaṭilābho yathāvuttasaddhāpubbaṅgamā ca sammādiṭṭhi, dasasu puññakiriyavatthūsu diṭṭhijukammanti vuccati. Ettha ca ‘‘saddhāpaṭilābho’’ti iminā mātādīhi ussāhitadārakādīnaṃ viya ñāṇavippayuttasaraṇagamanaṃ dassitanti veditabbaṃ. ‘‘Sammādiṭṭhī’’ti iminā pana ñāṇasampayuttaṃ saraṇagamanaṃ dassitaṃ buddhasubuddhataṃ dhammasudhammataṃ saṅghasuppaṭipattiñca lokiyāvabodhavaseneva sammā ñāyena dassanato.

In the classification of taking refuge, the taking of refuge is twofold: supramundane and mundane. Among these, for those who have seen the truths, the supramundane taking of refuge is accomplished at the moment of the path by the eradication of the defilements of taking refuge. By way of object, having Nibbāna as its object, it is accomplished in the entire Triple Gem by way of function. Indeed, by way of meaning, the supramundane taking of refuge is the very attainment of the Four Truths. Therein, indeed, the Dhamma of Nibbāna by way of the full understanding that is realization, and the Dhamma of the path by way of the full understanding that is development, being penetrated, accomplish the purpose of taking refuge. The qualities of the Buddha, however, being within the range of a disciple, accomplish it by way of the full understanding that is full comprehension; likewise the qualities of the noble Sangha. Therefore it is said: "By way of function, it is accomplished in the entire Triple Gem." And being accomplished, it is accomplished simultaneously, not sequentially like the mundane, because of being penetrated with non-deluded penetration. But as for those who say, "The taking of refuge does not proceed having Nibbāna as its object; rather, because the path has been attained, it is simply attained, like the mundane knowledges for some who possess the threefold knowledge, etc.," for them the taking of refuge would be only mundane, not supramundane. And that is incorrect, because both kinds are to be desired. The mundane taking of refuge, however, for worldlings, is accomplished by the suppression of the defilements of taking refuge, having the qualities of the Buddha and so on as its object by way of object. By way of meaning, that is the acquisition of faith in the objects such as the Buddha, by means of such phrases as "The Blessed One is a Perfectly Enlightened One," and it is the right view which has the aforesaid faith as its forerunner; it is called the straightening of view among the ten bases of meritorious action. And herein, by "acquisition of faith," it should be understood that the taking of refuge dissociated from knowledge is shown, like that of children and others encouraged by their mothers and others. But by "right view," the taking of refuge associated with knowledge is shown, because of correctly grasping by the right method, through mundane understanding, the perfect enlightenment of the Buddha, the well-taught nature of the Dhamma, and the good practice of the Sangha.

Tayidaṃ lokiyasaraṇagamanaṃ catudhā pavattati attasanniyyātanena tapparāyaṇatāya sissabhāvūpagamanena paṇipātenāti. Tattha attasanniyyātanaṃ nāma ‘‘ajja ādiṃ katvā ahaṃ attānaṃ buddhassa niyyātemi, dhammassa, saṅghassā’’ti evaṃ buddhādīnaṃyeva saṃsāradukkhanittharaṇatthaṃ attano attabhāvassa pariccajanaṃ. Tapparāyaṇatā nāma ‘‘ajja ādiṃ katvā ahaṃ buddhaparāyaṇo dhammaparāyaṇo saṅghaparāyaṇoti maṃ dhārethā’’ti evaṃ tapparāyaṇabhāvo. Sissabhāvūpagamanaṃ nāma ‘‘ajja ādiṃ katvā ‘ahaṃ buddhassa antevāsiko, dhammassa, saṅghassā’ti maṃ dhārethā’’ti evaṃ sissabhāvūpagamo. Paṇipāto nāma ‘‘ajja ādiṃ katvā ‘ahaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ buddhādīnaṃyeva tiṇṇaṃ vatthūnaṃ karomī’ti maṃ dhārethā’’ti evaṃ buddhādīsu paramanipaccakāro. Imesañhi catunnaṃ ākārānaṃ aññatarampi karontena gahitaṃyeva hoti saraṇagamanaṃ.

This mundane taking of refuge occurs in four ways: by self-dedication, by having them as one's ultimate support, by undertaking the state of a disciple, and by prostration. Herein, self-dedication means: "From today onward, I dedicate myself to the Buddha, the Dhamma, and the Sangha"—thus, for the sake of crossing over the suffering of saṃsāra, it is the relinquishing of one's own being to the Buddha and others alone. Having them as one's ultimate support means: "From today onward, consider me as one who has the Buddha as the ultimate support, the Dhamma as the ultimate support, and the Sangha as the ultimate support"—thus it is the state of having them as one's ultimate support. Undertaking the state of a disciple means: "From today onward, consider me as a resident-disciple of the Buddha, of the Dhamma, and of the Sangha"—thus it is the undertaking of the state of a disciple. Prostration means: "From today onward, consider me as one who performs acts of reverence—obeisance, standing up in respect, joining the palms in añjali, and proper conduct—only toward the three objects, namely the Buddha and others"—thus it is the utmost respect toward the Buddha and others. For by performing even one of these four modes, the taking of refuge is indeed undertaken.

Apica ‘‘bhagavato attānaṃ pariccajāmi, dhammassa saṅghassa attānaṃ pariccajāmi, jīvitaṃ pariccajāmi, pariccattoyeva me attā, pariccattaṃyeva me jīvitaṃ, jīvitapariyantikaṃ buddhaṃ saraṇaṃ gacchāmi, buddho me saraṇaṃ leṇaṃ tāṇa’’nti evampi attasanniyyātanaṃ veditabbaṃ. ‘‘Satthārañca vatāhaṃ passāmi, bhagavantameva passāmi, sugatañca vatāhaṃ passāmi, bhagavantameva passāmi, sammāsambuddhañca vatāhaṃ passāmi, bhagavantameva passāmī’’ti (saṃ. ni. 2.154) evaṃ mahākassapattherassa saraṇagamanaṃ viya sissabhāvūpagamanaṃ daṭṭhabbaṃ.

Moreover, self-dedication should be understood thus: "I dedicate myself to the Blessed One, I dedicate myself to the Dhamma, to the Sangha; I dedicate my life; my self is indeed dedicated, my life is indeed dedicated; I go for refuge to the Buddha until the end of my life; the Buddha is my refuge, my shelter, my protection." Likewise, the undertaking of the state of a disciple should be seen as in the case of the Elder Mahākassapa’s taking of refuge: "Indeed, I see the Teacher; I see only the Blessed One; indeed, I see the Sugata; I see only the Blessed One; indeed, I see the Perfectly Enlightened One; I see only the Blessed One."

‘‘So [Pg.418] ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ;

Namassamāno sambuddhaṃ, dhammassa ca sudhammataṃ. (saṃ. ni. 1.246;

su. ni. 194);

"I shall wander from village to village, from town to town, venerating the Perfectly Enlightened One and the Dhamma's perfect nature."

‘‘Te mayaṃ vicarissāma, gāmā gāmaṃ nagā nagaṃ…pe… sudhammata’’nti. (su. ni. 182) –

“We shall wander from village to village, from mountain to mountain… venerating the Perfectly Enlightened One and the well-taught nature of the Dhamma.”

Evampi āḷavakasātāgirahemavatādīnaṃ saraṇagamanaṃ viya tapparāyaṇatā veditabbā. Nanu cete āḷavakādayo maggeneva āgatasaraṇagamanā, kathaṃ tesaṃ tapparāyaṇatāsaraṇagamanaṃ vuttanti? Maggenāgatasaraṇagamanehipi ‘‘sohaṃ vicarissāmi gāmā gāma’’ntiādinā (saṃ. ni. 1.246; su. ni. 194) tehi tapparāyaṇatākārassa paveditattā tathā vuttaṃ. Atha kho brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti ‘‘brahmāyu ahaṃ, bho gotama, brāhmaṇo, brahmāyu ahaṃ, bho gotama, brāhmaṇo’’ti (ma. ni. 2.394) evampi paṇipāto daṭṭhabbo.

In this way also, having him as the ultimate reliance should be understood to be like the taking of refuge of Āḷavaka, Sātāgira, Hemavata, and others. But did not these, Āḷavaka and others, come to take refuge by means of the path? How then is their taking of refuge described as having him as the ultimate reliance? Even for those who took refuge by means of the path, it is said so because they declared the manner of having him as the ultimate reliance with the words, “I will wander from village to village,” etc. Then the brahmin Brahmāyu rose from his seat, arranged his upper robe over one shoulder, prostrated with his head at the Blessed One’s feet, kissed the Blessed One’s feet with his mouth, stroked them with his hands, and announced his name: “I am Brahmāyu the brahmin, Venerable Gotama; I am Brahmāyu the brahmin, Venerable Gotama.” In this way also, the act of prostration should be understood.

So panesa ñātibhayācariyadakkhiṇeyyatāvasena catubbidho hoti. Tattha dakkhiṇeyyatāhetukena paṇipātena saraṇagamanaṃ hoti, na itarehi ñātibhayādivasappavattehi tīhi paṇipātehi. Seṭṭhavaseneva hi saraṇaṃ gayhati, seṭṭhavasena bhijjati, tasmā yo sākiyo vā koliyo vā ‘‘buddho amhākaṃ ñātako’’ti vandati, aggahitameva hoti saraṇaṃ. Yo vā ‘‘samaṇo gotamo rājapūjito mahānubhāvo avandiyamāno anatthampi kareyyā’’ti bhayena vandati, aggahitameva hoti saraṇaṃ. Yopi bodhisattakāle bhagavato santike kiñci uggahitaṃ saramāno buddhakāle vā –

This prostration is fourfold, based on kinship, fear, teacher, and worthiness of offerings. Herein, taking refuge occurs through prostration motivated by worthiness of offerings, not through the other three prostrations that arise from kinship, fear, and so on. For refuge is grasped in the highest sense and is broken in the highest sense. Therefore, if a Sākiyan or a Koliyan pays homage, thinking, “The Buddha is our kinsman,” the refuge is not taken. Or if someone pays homage out of fear, thinking, “The ascetic Gotama is honored by kings and possesses great power; if he is not paid homage, he might bring harm,” the refuge is not taken. Or if someone, recalling something learned in the presence of the Blessed One during the time of the Bodhisatta, or during the time of the Buddha—

‘‘Ekena bhogaṃ bhuñjeyya, dvīhi kammaṃ payojaye;

Catutthañca nidhāpeyya, āpadāsu bhavissatī’’ti. (dī. ni. 3.265) –

“With one part, one should enjoy possessions; with two, one should engage in work. And the fourth, one should set aside; it will be for times of need.”

Evarūpiṃ diṭṭhadhammikaṃ anusāsaniṃ uggahetvā ‘‘ācariyo me’’ti vandati, aggahitameva hoti saraṇaṃ, samparāyikaṃ pana niyyānikaṃ vā anusāsaniṃ paccāsīsanto dakkhiṇeyyapaṇipātameva karoti. Yo pana ‘‘ayaṃ loke aggadakkhiṇeyyo’’ti vandati, teneva gahitaṃ hoti saraṇaṃ.

Having received such instruction pertaining to this present life, one pays homage, thinking, “He is my teacher,” but the refuge is not taken. However, one who hopes for instruction leading to the hereafter or to liberation performs the prostration due to worthiness of offerings. But whoever pays homage, thinking, “This is the most worthy of offerings in the world,” by that very act, has taken refuge.

Evaṃ [Pg.419] gahitasaraṇassa ca upāsakassa vā upāsikāya vā aññatitthiyesu pabbajitampi ñātiṃ ‘‘ñātako me aya’’nti vandatopi saraṇagamanaṃ na bhijjati, pageva apabbajitaṃ. Tathā rājānaṃ bhayavasena vandato. So hi raṭṭhapūjitattā avandiyamāno anatthampi kareyyāti. Tathā yaṃ kiñci sippasikkhāpakaṃ titthiyampi ‘‘ācariyo me aya’’nti vandatopi na bhijjati. Evaṃ saraṇagamanassa pabhedo veditabbo.

Thus, for a lay follower—whether male or female—who has taken refuge, even if they bow to a relative gone forth among other sectarians, thinking, “This is my relative,” their going for refuge is not broken, let alone if the relative has not gone forth. Similarly, if one bows to a king due to fear, it is not broken. For, if not paid homage to, the king, being honored by the country, might cause harm. Likewise, even if one bows to any sectarian who is a teacher instructing in some craft, thinking, “This is my teacher,” it is not broken. In this way, the distinctions of going for refuge should be understood.

Saraṇagamanakathā niṭṭhitā.

The discourse on going for refuge is concluded.

Saraṇagamanaphalakathā

The Discourse on the Fruit of Going for Refuge

Ettha ca lokuttarassa saraṇagamanassa cattāri sāmaññaphalāni vipākaphalaṃ ariyamaggasseva lokuttarasaraṇagamananti adhippetattā. Sakalassa pana vaṭṭadukkhassa anuppādanirodho ānisaṃsaphalaṃ. Vuttañhetaṃ –

Herein, the four fruits of recluseship are the resultant fruit of the supramundane going for refuge, because the noble path itself is intended as the supramundane going for refuge. Moreover, the non-arising and cessation of all the suffering of the round of existence is the fruit of benefit. For it has been said:

‘‘Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato;

Cattāri ariyasaccāni, sammappaññāya passati.

“Whoever has gone for refuge to the Buddha, the Dhamma, and the Saṅgha, sees with right wisdom the four noble truths:

‘‘Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

Suffering, the origin of suffering, and the overcoming of suffering; and the Noble Eightfold Path leading to the stilling of suffering.

‘‘Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;

Etaṃ saraṇamāgamma, sabbadukkhā pamuccatī’’ti. (dha. pa. 190-192);

“This indeed is the secure refuge, this is the supreme refuge; having come to this refuge, one is released from all suffering.”

Apica niccato anupagamanādivasena petassa ānisaṃsaphalaṃ veditabbaṃ. Vuttañhetaṃ –

Furthermore, the fruit of benefit for one who has gone for refuge should be understood by way of not approaching things as permanent, and so on. For it has been said:

‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, sukhato upagaccheyya, kañci dhammaṃ attato upagaccheyya, mātaraṃ jīvitā voropeyya, pitaraṃ jīvitā voropeyya, arahantaṃ jīvitā voropeyya, paduṭṭhacitto tathāgatassa lohitaṃ uppādeyya, saṅghaṃ bhindeyya, aññaṃ satthāraṃ uddiseyya, netaṃ ṭhānaṃ vijjatī’’ti (ma. ni. 3.128; a. ni. 1.276).

“Monks, this is impossible, there is no chance that a person accomplished in view would regard any formation as permanent, as pleasurable, or any phenomenon as self; that they would deprive their mother of life, deprive their father of life, or deprive an arahant of life; that with a corrupted mind, they would draw blood from a Tathāgata; that they would cause a schism in the Saṅgha; or that they would acknowledge another teacher. Such a thing is not possible.”

Lokiyassa [Pg.420] pana saraṇagamanassa bhavasampadāpi bhogasampadāpi phalameva. Vuttañhetaṃ –

For the worldly taking of refuge, the accomplishment of existence and the accomplishment of wealth are indeed the fruit. For it has been said:

‘‘Ye keci buddhaṃ saraṇaṃ gatāse,Na te gamissanti apāyabhūmiṃ;

Pahāya mānusaṃ dehaṃ,Devakāyaṃ paripūressantī’’ti.(dī. ni. 2.332;

saṃ. ni. 1.37);

“Those who have gone for refuge to the Buddha, they will not go to realms of misery; having abandoned the human body, they will fill the host of devas.”

Aparampi vuttaṃ –

Furthermore, it has been said:

‘‘Atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami…pe… ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca ‘sādhu kho, devānaminda, buddhasaraṇagamanaṃ hoti, buddhasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti dibbena āyunā dibbena vaṇṇena sukhena yasena ādhipateyyena dibbehi rūpehi saddehi gandhehi rasehi phoṭṭhabbehī’’’ti (saṃ. ni. 4.341).

“Then Sakka, the lord of devas, with eighty thousand devas, approached the Venerable Mahāmoggallāna… (the rest is omitted)… Standing to one side, the Venerable Mahāmoggallāna said to Sakka, the lord of devas: ‘It is good, lord of devas, to go for refuge to the Buddha. Because of going for refuge to the Buddha, lord of devas, some beings here, after the breakup of the body, upon death, are reborn in a good destination, in a heavenly world. They surpass other devas in ten respects: in divine life span, divine beauty, happiness, glory, authority, and in divine forms, sounds, scents, tastes, and tactile objects.’”

Esa nayo dhamme saṅghe ca.

This is the same way in the case of the Dhamma and the Saṅgha.

Apica velāmasuttādivasenapi saraṇagamanassa phalaviseso veditabbo. Tathā hi velāmasutte (a. ni. 9.20) ‘‘karīsassa catutthabhāgappamāṇānaṃ caturāsītisahassasaṅkhyānaṃ suvaṇṇapātirūpiyapātikaṃsapātīnaṃ yathākkamaṃ rūpiyasuvaṇṇahiraññapūrānaṃ sabbālaṅkārapaṭimaṇḍitānaṃ caturāsītiyā hatthisahassānaṃ caturāsītiyā assasahassānaṃ caturāsītiyā rathasahassānaṃ caturāsītiyā dhenusahassānaṃ caturāsītiyā kaññāsahassānaṃ caturāsītiyā pallaṅkasahassānaṃ caturāsītiyā vatthakoṭisahassānaṃ aparimāṇassa ca khajjabhojjādibhedassa āhārassa pariccajanavasena sattamāsādhikāni satta saṃvaccharāni nirantaraṃ pavattavelāmamahādānato ekassa sotāpannassa dinnaṃ mahapphalataraṃ, tato sataṃ sotāpannānaṃ dinnadānato ekassa sakadāgāmino, tato [Pg.421] ekassa anāgāmino, tato ekassa arahato, tato ekassa paccekasambuddhassa, tato sammāsambuddhassa, tato buddhappamukhassa saṅghassa dinnadānaṃ mahapphalataraṃ, tato cātuddisaṃ saṅghaṃ uddissa vihārakaraṇaṃ, tato saraṇagamanaṃ mahapphalatara’’nti pakāsitaṃ. Vuttañhetaṃ –

Moreover, the special fruit of going for refuge should be understood even by way of the Velāma Sutta, etc. For thus in the Velāma Sutta it is declared: “The gift given to a single stream-enterer is more fruitful than the great Velāma-donation... and going for refuge is more fruitful than that.” For it has been said:

‘‘Yaṃ, gahapati, velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalatara’’nti (a. ni. 9.20) –

“Householder, that gift, the great donation which the brahmin Velāma gave, and were one to feed a single person accomplished in view, this would be more fruitful than that.”

Ādi. Evaṃ saraṇagamanaphalaṃ veditabbaṃ.

And so on. Thus, the fruit of going for refuge should be understood.

Saraṇagamanaphalakathā niṭṭhitā.

The Discourse on the Fruit of Going for Refuge is concluded.

Saraṇagamanasaṃkilesabhedakathā

The Discourse on the Corruptions and Breaking of the Going for Refuge

Tattha ca lokiyasaraṇagamanaṃ tīsu vatthūsu aññāṇasaṃsayamicchāñāṇādīhi saṃkilissati, na mahājutikaṃ, na ujjalaṃ aparisuddhaṃ apariyodātaṃ hoti, na mahāvipphāraṃ anuḷāraṃ. Ettha ca aññāṇaṃ nāma vatthuttayassa guṇānaṃ ajānanaṃ tattha sammoho. ‘‘Buddho nu kho, na nu kho’’tiādinā vicikicchā saṃsayo. Micchāñāṇaṃ nāma tassa guṇānaṃ aguṇabhāvaparikappanena viparītaggāhoti veditabbaṃ. Lokuttarassa pana saraṇagamanassa natthi saṃkileso. Lokiyassa ca saraṇagamanassa duvidho bhedo sāvajjo anavajjo ca. Tattha sāvajjo aññasatthārādīsu attaniyyātanādīhi hoti, so aniṭṭhaphalo. Anavajjo pana kālakiriyāya hoti. Lokiyañhi saraṇagamanaṃ sikkhāpadasamādānaṃ viya aggahitakālaparicchedakaṃ jīvitapariyantameva hoti, tasmā tassa khandhabhedena bhedo, so avipākattā aphalo. Lokuttarassa pana nevatthi bhedo. Bhavantarepi hi ariyasāvako aññaṃ satthāraṃ na uddisatīti. Evaṃ saraṇagamanassa saṃkileso ca bhedo ca veditabbo.

And in that, the worldly going for refuge is defiled in the three objects by ignorance, doubt, wrong knowledge, and so on. It is not greatly radiant, not bright; it is impure, not stainless; it is not of great diffusion, not sublime. Here, ignorance is the not knowing of the qualities of the threefold object, and confusion regarding them. Doubt, which is uncertainty, arises through such thoughts as, 'Is it the Buddha, or is it not the Buddha?' and so on. Wrong knowledge should be understood as the perverse grasping of their qualities by conceiving of them as non-qualities. For the supramundane going for refuge, however, there is no defilement. And the breaking of the worldly going for refuge is of two kinds: blameworthy and blameless. Among them, the blameworthy occurs through entrusting oneself to other teachers and so on, and this has an undesirable result. The blameless, however, occurs through death. For the worldly going for refuge, like the undertaking of the training rules, does not have a specified time limit and lasts only until the end of life. Therefore, its breaking occurs with the breaking up of the aggregates; that breaking, being without result, is fruitless. But for the supramundane, there is no breaking at all. For even in another existence, a noble disciple does not designate another teacher. Thus, the defilement and the breaking of the going for refuge should be understood.

Kasmā panettha vodānaṃ na gahitaṃ, nanu vodānavibhāvanāpi tattha kosallāya hotīti? Saccametaṃ, taṃ pana saṃkilesaggahaṇena atthato dīpitaṃ hotīti na gahitaṃ. Yāni hi tesaṃ saṃkilesakāraṇāni aññāṇādīni[Pg.422], tesaṃ sabbena sabbaṃ anuppādanena uppannānañca pahānena vodānaṃ hotīti. Evamettha ‘‘saraṇaṃ saraṇagamana’’ntiādīnaṃ papañco veditabbo. Imassa pana yathāvuttapapañcassa idha avacane kāraṇaṃ dassento āha ‘‘so pana idha vuccamāno’’tiādi. Tattha saraṇavaṇṇanatoti sāmaññaphalasutte vuttasaraṇavaṇṇanato.

But why is purification not mentioned here? Is not the analysis of purification also conducive to skill in that context? This is true, but since the meaning is, in effect, shown by the inclusion of defilements, it is not mentioned. For purification occurs through the complete non-arising of ignorance and so on, which are the causes of those defilements, and through the abandoning of those that have arisen. Thus, here, the elaboration of 'refuge, going for refuge,' and so on should be understood. Now, to show the reason for not stating this elaboration here, he says, 'But if it were stated here,' and so on. There, 'the explanation of refuge' refers to the explanation of refuge stated in the Sāmaññaphala Sutta.

Saraṇagamanasaṃkilesabhedakathā niṭṭhitā.

The Discourse on the Defilement and Breaking of Going for Refuge is concluded.

Upāsakattapaṭivedanākathā

The Discourse on the Declaration of Lay Followership

Evaṃ dhāretūti evaṃ jānātūti attho. Ettha ko upāsakoti sarūpapucchā, tasmā kiṃlakkhaṇo upāsakoti vuttaṃ hoti. Kasmāti hetupucchā. Tena kena pavattinimittena upāsakasaddo tasmiṃ puggale niruḷhoti dasseti. Tenāha ‘‘kasmā upāsakoti vuccatī’’ti. Saddassa hi abhidheyyapavattinimittaṃ tadatthassa tabbhāvakāraṇaṃ. Kimassa sīlanti kīdisaṃ assa upāsakassa sīlaṃ, kittakena sīlenāyaṃ sīlasampanno nāma hotīti attho. Ko ājīvoti ko assa sammāājīvo. So pana micchājīvassa parivajjanena hotīti sopi vibhajīyati. Kā vipattīti kassa sīlassa ājīvassa vā vipatti. Anantarassa hi vidhi vā paṭisedho vā. Sampattīti etthāpi eseva nayo.

'He should retain thus' means 'he should know thus.' Here, 'Who is a lay follower?' is a question about the form. Therefore, 'What are the characteristics of a lay follower?' is stated. 'Why?' is a question about the cause. By this, it is shown by what originating cause the term 'lay follower' is established in that person. Therefore, it is said, 'Why is one called a lay follower?' For the originating cause of what is denoted by a word is the reason for that meaning's existence as such. 'What is his virtue?' means: what kind of virtue does this lay follower have, and by how much virtue is he called one accomplished in virtue? This is the meaning. 'What is his livelihood?' means 'What is his right livelihood?' But since that comes about by the avoidance of wrong livelihood, that too is analyzed. 'What is failure?' means the failure of which virtue or livelihood? For what immediately follows is either an injunction or a prohibition. As for 'success,' the same method applies here too.

Idaṃ pakiṇṇakaṃ veditabbanti kathaṃ veditabbaṃ? Vuccate – ko upāsakoti khattiyādīsu yo koci tisaraṇaṃ gato gahaṭṭho. Saraṇagamanameva hettha kāraṇaṃ, na jātiādiviseso. Vuttañhetaṃ ‘‘yato kho, mahānāma, buddhaṃ saraṇaṃ gato hoti, dhammaṃ, saṅghaṃ saraṇaṃ gato hoti. Ettāvatā kho, mahānāma, upāsako hotī’’ti (saṃ. ni. 5.1033).

'This miscellaneous topic should be understood'—how should it be understood? It is said: Who is a lay follower? Any householder among khattiyas and others who has gone to the three refuges is a lay follower. Here, going for refuge alone is the reason, not distinctions such as birth and so on. For this was said: 'Mahānāma, from when one has gone for refuge to the Buddha, gone for refuge to the Dhamma, and gone for refuge to the Saṅgha, to that extent, Mahānāma, one is a lay follower.'

Kasmā upāsakoti ratanattayaupāsanato. Teneva saraṇagamanena tattha ca sakkaccakiriyāya ādaragāravabahumānādiyogena payirupāsanatoti vuttaṃ hoti. So hi buddhaṃ upāsatīti upāsako. Dhammaṃ, saṅghaṃ upāsatīti upāsako.

Why is one a lay follower? Because of attending upon the Three Jewels. By that very going for refuge and by serving there with diligent action, accompanied by care, reverence, high esteem, and so on, is what is meant by 'attending upon.' For one who attends upon the Buddha is a lay follower. One who attends upon the Dhamma is a lay follower. One who attends upon the Saṅgha is a lay follower.

Kimassa [Pg.423] sīlanti pañca veramaṇiyo. Veramaṇiyoti cettha veraṃ vuccati pāṇātipātādīsu dussīlyaṃ, tassa mananato hananato vināsanato veramaṇiyo pañca viratiyo viratippadhānattā tassa sīlassa. Vuttañhetaṃ ‘‘yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā, kāmesumicchācārā, musāvādā, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Ettāvatā kho, mahānāma, upāsako sīlavā hotī’’ti (saṃ. ni. 5.1033).

What is his virtue? The five abstinences. Herein, `vera` is said to be immoral conduct in regard to killing living beings and so on. Because they destroy that immoral conduct, the five abstinences (`viratiyo`) are his virtue, for abstinence is the foundation of that virtue. For it was said: 'When, Mahānāma, a lay follower abstains from killing living beings, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, the basis of heedlessness—to this extent, Mahānāma, a lay follower is virtuous.'

Ko ājīvoti pañca micchāvaṇijjā pahāya dhammena samena jīvitakappanaṃ. Vuttañhetaṃ – ‘‘pañcimā, bhikkhave, vaṇijjā upāsakena akaraṇīyā. Katamā pañca? Satthavaṇijjā sattavaṇijjā maṃsavaṇijjā majjavaṇijjā visavaṇijjā. Imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā’’ti (a. ni. 5.177).

What is livelihood? It is abandoning five wrong trades and earning a living righteously and justly. For it is said: "Monks, there are these five trades that a lay follower should not engage in. Which five? Trading in weapons, trading in beings, trading in meat, trading in intoxicants, and trading in poisons. These, monks, are the five trades a lay follower should not engage in."

Ettha ca satthavaṇijjāti āvudhabhaṇḍaṃ katvā vā kāretvā vā yathākataṃ vā paṭilabhitvā tassa vikkayo. Sattavaṇijjāti manussavikkayo. Maṃsavaṇijjāti sūnakārādayo viya migasūkarādike posetvā maṃsaṃ sampādetvā vikkayo. Majjavaṇijjāti yaṃ kiñci majjaṃ yojetvā tassa vikkayo. Visavaṇijjāti visaṃ yojetvā saṅgahetvā vā tassa vikkayo. Tattha satthavaṇijjā paroparodhanimittatāya akaraṇīyā vuttā, sattavaṇijjā abhujissabhāvakaraṇato, maṃsavisavaṇijjā vadhahetuto, majjavaṇijjā pamādaṭṭhānatoti veditabbā.

Herein, trade in weapons means making or having weapons made, or obtaining weapons already made, and then selling them. Trade in beings means the selling of human beings. Trade in meat means, like butchers and so on, raising animals like deer and pigs, producing meat, and selling it. Trade in intoxicants means preparing any kind of intoxicant and selling it. Trade in poisons means preparing or collecting poison and selling it. Among these, it should be understood that trade in weapons is said to be something that should not be done because it is a cause for harming others; trade in beings, because it causes a state of being unfree; trade in meat and poisons, because it is a cause for killing; and trade in intoxicants, because it is the basis for heedlessness.

Kā vipattīti yā tasseva sīlassa ca ājīvassa ca vipatti bhedo kopo pakopo ca, ayamassa vipatti. Apica yāya esa caṇḍālo ceva hoti malañca paṭikuṭṭho ca, sāpissa vipattīti veditabbā. Te ca atthato assaddhiyādayo pañca dhammā honti. Yathāha –

What is downfall? It is the failure, breaking, agitation, or severe agitation of that very virtue and livelihood—this is his downfall. Furthermore, that by which he becomes an outcast, a stain, and despised, should also be understood as his downfall. And these, in meaning, are the five qualities beginning with lack of faith. As it is said:

‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapaṭikuṭṭho ca. Katamehi pañcahi? Assaddho hoti, dussīlo hoti, kotūhalamaṅgaliko hoti, maṅgalaṃ pacceti, no kammaṃ[Pg.424], ito ca bahiddhā dakkhiṇeyyaṃ pariyesati, tattha ca pubbakāraṃ karotī’’ti (a. ni. 5.175).

“Monks, a lay follower endowed with five qualities is a lay follower outcast, a lay follower’s stain, and a rejected lay follower. What five? He is faithless, immoral, given to curious omens and superstitions, believes in omens, not kamma, seeks worthy recipients of offerings outside of this Dispensation, and gives preference to them.”

Ettha ca upāsakapaṭikuṭṭhoti upāsakanihīno. Buddhādīsu kammakammaphalesu ca saddhāvipariyāyo assaddhiyaṃ micchādhimokkho, yathāvuttena assaddhiyena samannāgato assaddho. Yathāvuttasīlavipattiājīvavipattivasena dussīlo. ‘‘Iminā diṭṭhādinā idaṃ nāma maṅgalaṃ hotī’’ti evaṃ bālajanaparikappitakotūhalasaṅkhātena diṭṭhasutamutamaṅgalena samannāgato kotūhalamaṅgaliko. Maṅgalaṃ paccetīti diṭṭhamaṅgalādibhedaṃ maṅgalameva pattiyāyati. No kammanti kammassakataṃ no pattiyāyati. Itobahiddhāti ito sabbaññubuddhasāsanato bahiddhā bāhirakasamaye. Dakkhiṇeyyaṃ pariyesatīti duppaṭipannaṃ dakkhiṇārahasaññī gavesati. Pubbakāraṃ karotīti dānamānanādikaṃ kusalakiriyaṃ paṭhamataraṃ karoti. Ettha ca dakkhiṇeyyapaayesanapubbakāre ekaṃ katvā pañca dhammā veditabbā.

Herein, “a rejected lay follower” means an inferior lay follower. The perversion of faith regarding the Buddha, etc., and regarding kamma and its results, is faithlessness and wrong resolve; being endowed with faithlessness as stated, he is faithless. Due to the corruption of virtue and livelihood as stated, he is immoral. “By this seen thing, etc., such and such is an omen”—thus being endowed with omens seen, heard, or cognized, which are called ‘kotūhala’ conceived by foolish people, one is ‘kotūhalamaṅgaliko.’ “He believes in omens” means he trusts only in omens, such as those seen, etc. “Not kamma” means he does not trust in the ownership of kamma. “Outside of this” means outside this Dispensation of the All-Knowing Buddha, in an external doctrine. “He seeks a worthy recipient” means he searches for one of wrong practice, perceiving him as worthy of offerings. “He performs a prior act” means he performs a meritorious action such as giving, honoring, etc., first. And here, the seeking of a worthy recipient and the performing of a prior act are to be taken as one, thus five qualities are to be understood.

Kā sampattīti sāva tassa sīlasampadā ca ājīvasampadā ca sampatti, ye cassa ratanabhāvādikarā saddhādayo pañca dhammā. Yathāha –

What is accomplishment? It is his perfection of virtue and perfection of livelihood that is the accomplishment, and the five qualities, beginning with faith, which make him a jewel. As it is said:

‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīko ca. Katamehi pañcahi? Saddho hoti, sīlavā hoti, na kotūhalamaṅgaliko hoti, kammaṃ pacceti, no maṅgalaṃ, na ito bahiddhā dakkhiṇeyyaṃ pariyesati, idha ca pubbakāraṃ karotī’’ti.

“Monks, a lay follower endowed with five qualities is a jewel among lay followers, a lotus among lay followers, and a white lotus among lay followers. What five? He is faithful, he is virtuous, he is not given to curious omens and superstitions, he trusts in kamma, not in omens, he does not seek a worthy recipient of offerings outside of this Dispensation, and he performs a prior act here.”

Ettha ca catunnampi parisānaṃ ratijananaṭṭhena upāsakova ratanaṃ upāsakaratanaṃ, guṇasobhākittisaddasugandhatāhi upāsakova padumaṃ upāsakapadumaṃ, tathā upāsakapuṇḍarīko ca veditabbo. Sesamettha vipattiyaṃ vuttavipariyāyena viññeyyaṃ. Evamidaṃ ‘‘ko upāsako’’tiādikaṃ pakiṇṇakaṃ vitthārato veditabbaṃ. Imassa pana pakiṇṇakassa idha vitthāretvā avacane kāraṇaṃ dassento āha ‘‘taṃ atibhāriyakaraṇato’’tiādi.

Here, a lay follower is a jewel—a jewel among lay followers—in the sense that he generates delight for the four assemblies. Because of his qualities, beauty, sound of fame, and fragrance, a lay follower is a lotus—a lotus among lay followers; and a white lotus among lay followers should be understood in the same way. The rest here should be understood in the opposite way of what was said in the section on downfall. Thus, this miscellaneous matter beginning with 'Who is a lay follower?' should be understood in detail. But showing the reason for not elaborating on this miscellaneous matter here, he said, 'because it would be too burdensome,' etc.

Ādimhīti [Pg.425] ādiatthe. Koṭiyanti pariyantakoṭiyaṃ. Vihāraggenāti ovarakakoṭṭhāsena, ‘‘imasmiṃ gabbhe vasantānaṃ idaṃ panasaphalaṃ pāpuṇātī’’tiādinā taṃtaṃvasanaṭṭhānakoṭṭhāsenāti attho. Ajjatanti ajja icceva attho. Pāṇehi upetanti iminā tassa saraṇagamanassa āpāṇakoṭikataṃ dassento ‘‘yāva me jīvitaṃ pavattatī’’tiādīni vatvā puna jīvitenapahaṃ vatthuttayaṃ paṭipūjento saraṇagamanañca rakkhāmīti uppannaṃ tassa brāhmaṇassa adhippāyaṃ vibhāvento ‘‘ahañhī’’tiādimāha. Pāṇehi upetanti hi yāva me pāṇā dharanti, tāva saraṇaṃ upetaṃ, upento na vācāmattena na ekavāraṃ cittuppādanamattena, atha kho pāṇānaṃ pariccajanavasena yāvajīvaṃ upetanti evamettha attho veditabbo.

“From the beginning” means in the sense of 'beginning.' “At the limit” means at the boundary limit. “By the monastery’s edge” means by the portion of a dwelling; the meaning is by those respective dwelling places, as in, “this jackfruit reaches those living in this inner chamber,” etc. “Today” simply means today. By 'endowed with life,' he shows that his going for refuge is made to last to the end of his life; having said, 'as long as my life lasts,' etc., he then reveals the intention that arose in that Brahmin—'Again, honoring the Triple Gem with my life, I also protect the going for refuge'—by saying, 'For I,' etc. For 'endowed with life' means that as long as my life-faculties endure, so long is the refuge approached; and in approaching it, it is not by mere speech, nor by a single arising of thought, but rather by way of relinquishing life that it is approached for as long as life lasts. Thus the meaning here should be understood.

Adhivāsetūti sādiyatu, taṃ pana sādiyanaṃ manasā sampaṭiggaho hotīti āha ‘‘sampaṭicchatū’’ti. Kāyaṅganti kāyameva aṅganti vadanti, kāyassa vā aṅgaṃ sīsādi kāyaṅgaṃ, sīsādi sarīrāvayavanti vuttaṃ hoti. Vācaṅganti ‘‘hotu sādhū’’ti evamādivācāya aṅgaṃ avayavaṃ. Vācaṅgassa copanaṃ vācāya pavattanamevāti veditabbaṃ. Abbhantareyevāti attano cittasantāneyeva. Khantiṃ cāretvāti khantiṃ pavattetvā, ruciṃ uppādetvāti vuttaṃ hoti. ‘‘Khantiṃ dhāretvā’’tipi pāṭho, uppannaṃ ruciṃ abbhantareyeva dhāretvā vacībhedena apakāsetvāti vuttaṃ hoti.

“May he consent” (`adhivāsetu`) means “may he accept” (`sādiyatu`). That acceptance, however, is an acceptance by mind; therefore, he said, “may he accept” (`sampaṭicchatū`). ‘Body-part’ (`kāyaṅga`): they say the body itself is the ‘part’ (`aṅga`), or it is a part of the body (`kāyassa aṅgaṃ`), such as the head; it is said to mean a bodily limb like the head. ‘Speech-part’ (`vācaṅga`) is a component of speech, such as, “Let it be, good.” The prompting of the speech-part should be known as simply the occurrence of speech. ‘Within himself’ (`abbhantareyeva`) means within his own mental continuum. ‘Having caused inclination to proceed’ (`khantiṃ cāretvā`) means having made inclination arise (`ruciṃ uppādetvā`); thus it is said. There is also the reading ‘having maintained the inclination’ (`khantiṃ dhāretvā`); this is said to mean having held the arisen inclination within oneself without revealing it by breaking into speech.

Kathaṃ pana verañjo brāhmaṇo bhagavato adhivāsanaṃ aññāsi. Na hi tena sakkā bhagavato cittappavatti paccakkhato viññātuṃ, tasmā ‘‘bhagavato adhivāsanaṃ viditvā’’ti kasmā vuttanti ce? Kiñcāpi tena na sakkā cittappavatti paccakkhato viññātuṃ, tathāpi ākārasallakkhaṇakusalatāya anvayabyatirekavasena anumānato aññāsīti dassento āha ‘‘sace me samaṇo gotamo’’tiādi. Ākārasallakkhaṇakusalatāyāti cittappavattiākāravijānane chekatāya, adhippāyavijānane kusalatāyāti vuttaṃ hoti. Dasanakhasamodhānasamujjalanti dvīsu hatthesu dasannaṃ nakhānaṃ samodhānena ekībhāvena samujjalantaṃ. Añjalinti hatthapuṭaṃ. Paṭimukhoyevāti abhimukhoyeva, na bhagavato piṭṭhiṃ dassetvāti attho. Vanditvāti pañcapatiṭṭhitena vanditvā.

But how did the brahmin Verañja know the Blessed One’s consent? It was not possible for him to perceive the Blessed One’s mental process directly. So why is it said, “having known the Blessed One’s consent”? Although he could not perceive the mental process directly, he nevertheless knew it through inference, by way of positive and negative concomitance, due to his skill in marking signs. To show this, it says, “If for me the ascetic Gotama…” and so on. ‘Skill in marking signs’ means proficiency in cleverly recognizing the signs of mental processes, that is, skill in discerning intentions. ‘Shining with the union of ten nails’ means shining brightly from the coming together, the unification, of the ten nails on the two hands. ‘Añjali’ means the cupped hands. ‘Directly facing’ means being right in front, not showing his back to the Blessed One—that is the meaning. ‘Having paid homage’ means having paid homage with the five-point prostration.

Upāsakattapaṭivedanākathā niṭṭhitā.

The discourse on the acknowledgment of being a lay follower is concluded.

Dubbhikkhakathā

The Account of the Famine

16. Susassakālepīti [Pg.426] sampannasassakālepi. Atisamagghepīti atisayena appagghepi, yadā kiñcideva datvā bahuṃ pubbaṇṇāparaṇṇaṃ gaṇhanti, tādise kālepīti attho. Sāliādi dhaññaṃ pubbaṇṇaṃ, muggamāsādi aparaṇṇaṃ. Dvidhā pavattaṃ īhitaṃ etthāti dvīhitikāti majjhapadalopībāhiratthasamāsoyamīti dassento āha ‘‘dvidhā pavattaīhitikā’’ti. Īhanaṃ īhitanti īhitasaddoyaṃ bhāvasādhanoti āha ‘‘īhitaṃ nāma iriyā’’ti. Tattha iriyāti kiriyā. Kassa panesā kiriyāti āha ‘‘cittairiyā’’ti, cittakiriyā cittappayogoti attho. Tenevāha ‘‘cittaīhā’’ti. Kathaṃ panettha īhitassa dvidhā pavattīti āha ‘‘lacchāma nu kho’’tiādi. Tattha lacchāma nu khoti idaṃ duggatānaṃ vasena vuttaṃ. Jīvituṃ vā sakkhissāma nu kho, noti idaṃ pana issarānaṃ vasena vuttanti veditabbaṃ. Bhikkhamānāti yācamānā. ‘‘Duhitikā’’tipi pāṭho. Tatthāpi vuttanayenevattho veditabbo. Dvi-saddassa hi du-saddādesenāyaṃ niddeso hoti. Dukkhaṃ vā īhitaṃ ettha na sakkā koci payogo sukhena kātunti duhitikā, dukkarajīvitappayogāti attho.

16. ‘Even in times of abundant harvest’ means even when crops are plentiful. ‘Even when extremely cheap’ means even when exceedingly cheap, that is, when, having given just a little, they obtain much in the way of early and late crops; such is the meaning. Rice and similar grains are early crops; beans, peas, and the like are late crops. Showing that `dvīhitikā` is a bahuvrīhi compound with the omission of a middle term, from the phrase `dvidhā pavattaṃ īhitaṃ etthā` (“that wherein exertion proceeds in two ways”), he says: `dvidhā pavattaīhitikā`. `Īhanaṃ īhitanti` (“exerting is exertion”): this word `īhita` is a noun of action, so he says: ‘`Īhita` means activity (`iriyā`)’. Therein, `iriyā` means action (`kiriyā`). Whose action is this? He says: ‘mental activity’ (`cittairiyā`), meaning mental action, application of mind. Therefore, he says: ‘mental exertion’ (`cittaīhā`). How, then, does this exertion proceed in two ways? He says: ‘“Shall we obtain…?”’ and so on. Therein, ‘“Shall we obtain…?”’ is said from the perspective of the destitute. And ‘“Shall we be able to survive or not?”’ should be understood as said from the perspective of the powerful. ‘Begging’ means asking. There is also a variant reading: `duhitikā`. In that case, the meaning should be understood in the same way as explained. For this designation arises from the substitution of `du-` for the word `dvi-`. Or, `duhitikā` means that exertion here is difficult, no effort can be made with ease; the meaning is the application of a difficult livelihood.

Du-sadde vā ukārassa vakāraṃ katvā dvīhitikāti ayaṃ niddesoti āha ‘‘atha vā’’tiādi. Byādhi rogoti etāni ‘‘āturatā’’ti imassa vevacanāni. Tena setaṭṭikā nāma ekā rogajātīti dasseti. So pana rogo pāṇakadosena sambhavati. Eko kira pāṇako nāḷamajjhagataṃ gaṇṭhiṃ vijjhati, yena viddhattā nikkhantampi sālisīsaṃ khīraṃ gahetuṃ na sakkoti. Tenāha ‘‘pacchinnakhīra’’ntiādi.

Or, by changing the ‘u’ sound in the word ‘du-’ to ‘v’, this designation ‘dvīhitikā’ arises, so he says, beginning with ‘Or’. ‘Byādhi’ (disease) and ‘roga’ (illness)—these are synonyms for ‘āturatā’ (affliction). Thus, he shows that ‘setaṭṭikā’ is one kind of disease. That disease, moreover, arises from the defect of a creature. It is said that a certain creature pierces a knot in the middle of a stalk, and because it is pierced, even the emerging rice head cannot take in milk. Therefore, he says, ‘pacchinnakhīra’ (cut off from milk), and so on.

Vuttasassanti vapitasassaṃ. Tatthāti verañjāyaṃ. Salākāmattaṃ vuttaṃ etthāti salākāvuttā, purimapade uttarapadalopenāyaṃ niddeso. Tenāha ‘‘salākā eva sampajjatī’’ti. Yaṃ tattha vuttaṃ vāpitaṃ, taṃ salākāmattameva ahosi, phalaṃ na jāyatīti attho. Sampajjatīti ca iminā ‘‘salākāvuttā’’ti etthāyaṃ vuttasaddo nipphattiatthoti dasseti. Salākāyāti veḷuvilīvatālapaṇṇādīhi katasalākāya. Dhaññavikkayakānaṃ santikanti dhaññaṃ vikkiṇantīti dhaññavikkayakā, tesaṃ samīpanti attho. Kayakesūti dhaññagaṇhanakesu. Kiṇitvāti gahetvā. Dhaññakaraṇaṭṭhāneti koṭṭhāgārassa samīpaṭṭhāne, dhaññaminanaṭṭhāneti vuttaṃ hoti[Pg.427]. Vaṇṇajjhakkhanti kahāpaṇaparikkhakaṃ. Nasukarā uñchena paggahena yāpetunti paggayhatīti paggaho, patto. Tena paggahena pattenāti attho, pattaṃ gahetvā bhikkhācariyāya yāpetuṃ na sakkāti vuttaṃ hoti. Tenevāha ‘‘paggahena yo uñcho’’tiādi. Nasukarāti sukarabhāvo ettha natthīti nasukarā. Piṇḍāya caritvāti piṇḍāya caraṇahetu. Hetuatthepi hi tvāsaddameke icchanti.

‘Vuttasassaṃ’ means sown grain. ‘Therein’ means in Verañjā. `Salākāmattaṃ vuttaṃ etthāti salākāvuttā` (that wherein what was sown became only a stalk’s length): this designation is formed by the elision of the latter term of the first word in the compound. Therefore, he says: ‘It becomes only a stalk’. The meaning is that what was sown there became only a stalk’s length; it did not produce fruit. And by ‘sampajjati’ (becomes), it shows that in ‘salākāvuttā’, this word ‘vutta’ has the meaning of accomplishment. By ‘salākā’ is meant a ticket-stick made from bamboo strips, palm leaves, and so on. ‘Near the grain-sellers’ means: because they sell grain, they are grain-sellers; the meaning is near them. ‘Among the buyers’ means among those who acquire grain. ‘Having bought’ means having taken. ‘In the place for handling grain’ means in a place near the granary; it is said to be the place for measuring grain. ‘Vaṇṇajjhakkhaṃ’ means a coin-examiner. ‘Not easy to sustain oneself by gleaning with a bowl’: because it is held out (`paggayhati`), it is called a `paggaho`; this means a bowl (`patto`). The meaning is: by that `paggaha`, that is, by the bowl; it is said that it is not possible to sustain oneself by going for alms, having taken the bowl. For that very reason, he says: ‘the gleaning that is by the bowl,’ and so on. ‘Nasukarā’ (not easy) means: the state of being easy is not found here, hence ‘nasukarā’. ‘Having walked for alms’ means on account of walking for alms. Indeed, some accept the suffix ‘tvā’ also in the sense of cause.

Uttarāpathato āgatā, uttarāpatho vā nivāso etesanti uttarāpathakāti vattabbe niruttinayena ‘‘uttarāhakā’’ti vuttaṃ. Tenāha ‘‘uttarāpathavāsikā’’tiādi. ‘‘Uttarāpathakā’’icceva vā pāḷipāṭho veditabbo. Keci pana ‘‘uttaraṃ visiṭṭhaṃ bhaṇḍaṃ āharantīti uttarāhakā, uttaraṃ vā adhikaṃ agghaṃ nentīti uttarāhakā’’tiādinā aññena pakārena atthaṃ vaṇṇayanti. Assānaṃ uṭṭhānaṭṭhāneti assānaṃ ākaraṭṭhāne. Verañjanti verañjāyaṃ. Bhummatthe hetaṃ upayogavacanaṃ. Mandiranti assasālaṃ. Assamaṇḍalikāyoti paññāyiṃsūti parimaṇḍalākārena katattā assamaṇḍalikāyoti pākaṭā ahesuṃ. Evaṃ katānañca assasālānaṃ bahuttā bahuvacananiddeso kato. Dasannaṃ dasannaṃ assānaṃ vasanokāso ekekā assamaṇḍalikātipi vadanti. Addhānakkhamā na hontīti dīghakālaṃ pavattetuṃ khamā na honti, na cirakālappavattinoti vuttaṃ hoti.

‘They came from the northern region, or the northern region was their dwelling’: though they should be called ‘Uttarāpathakā’ (Northerners), by linguistic convention they are called ‘Uttarāhakā’. Therefore, he says: ‘those who dwell in the northern region,’ and so on. Or, the Pāli reading ‘Uttarāpathakā’ should be understood. Some, however, explain the meaning in another way, saying: ‘They bring excellent goods (uttaraṃ), hence they are ‘Uttarāhakā’; or they carry goods of higher value (uttaraṃ), hence they are ‘Uttarāhakā’,’ and so on. ‘The place for horses to rise’ means the place of keeping for horses. ‘Verañja’ means in Verañjā. This is a locative usage in the sense of place. ‘Mandira’ means a horse stable. ‘Assamaṇḍalikāyo paññāyiṃsū’ (they became known as horse circles) means because they were made in a circular form, they became known as ‘horse circles’. And because there were many such horse stables, the plural designation is used. Some also say that each ‘horse circle’ was a dwelling place for ten horses each. ‘They cannot endure long journeys’ means they are not capable of continuing for a long time; it is said that they do not last for a long time.

Gaṅgāya dakkhiṇā disā appatirūpadeso, uttarā disā patirūpadesoti adhippāyenāha ‘‘na hi te’’tiādi. Gaṅgāya dakkhiṇatīrajātā dakkhiṇāpathamanussā. ‘‘Amhākaṃ buddho’’ti evaṃ buddhaṃ mamāyantīti buddhamāmakā. Evaṃ sesesupi. Paṭiyādetunti sampādetuṃ. Niccabhattasaṅkhepenāti niccabhattākārena. Pubbaṇhasamayanti idaṃ bhummatthe upayogavacananti āha ‘‘pubbaṇhasamayeti attho’’ti. Accantasaṃyoge vā idaṃ upayogavacananti dassetuṃ yathā accantasaṃyogattho sambhavati, tathā atthaṃ dassento āha ‘‘pubbaṇhe vā samaya’’ntiādi. Evanti evaṃ pacchā vuttanayena atthe vuccamāne. Nanu ca vihāre nisīdantāpi antaravāsakaṃ nivāsetvāva nisīdanti, tasmā ‘‘nivāsetvā’’ti idaṃ kasmā vuttanti āha ‘‘vihāranivāsanaparivattanavasenā’’tiādi. Vihāranivāsanaparivattanañca vihāre nisinnakāle nivatthampi puna gāmappavesanasamaye cāletvā [Pg.428] ito cito ca saṇṭhapetvā sakkaccaṃ nivāsanamevāti veditabbaṃ. Tenevāha ‘‘na hi te tato pubbe anivatthā ahesu’’nti. Pattacīvaramādāyāti pattañca cīvarañca gahetvā. Gahaṇañcettha na kevalaṃ hattheneva, atha kho yena kenaci ākārena dhāraṇamevāti dassento yathāsambhavamatthayojanaṃ karoti ‘‘pattaṃ hatthehī’’tiādinā.

With the intention that the southern direction of the Ganges is an unsuitable region, and the northern direction is a suitable region, he says: ‘For they are not,’ and so on. The people of the southern region are those born on the southern bank of the Ganges. ‘Our Buddha’: thus, claiming the Buddha as their own, they are ‘Buddhamāmakā’. The same applies to the rest. ‘Paṭiyādetuṃ’ means to accomplish. ‘Niccabhattasaṅkhepena’ means in the form of regular alms. The word ‘Pubbaṇhasamayaṃ’ is a usage in the accusative case with a locative sense; thus he says, ‘the meaning is “at the forenoon time”’. Or, to show that this is a usage in the accusative case in the sense of continuous connection, he explains the meaning in such a way that the meaning of continuous connection is possible, saying: ‘or the time in the forenoon,’ and so on. ‘Evaṃ’ (thus): when the meaning is stated in the manner explained later. But surely, even when sitting in the monastery, they sit only after putting on the inner robe; so why is ‘nivāsetvā’ (having put on) said? He says: ‘due to the changing of the monastery robe,’ and so on. And the changing of the monastery robe should be understood as follows: even when clothed while sitting in the monastery, at the time of entering the village, they adjust it here and there and carefully put on the robe itself. Therefore, he says: ‘For they were not unclothed before that’. ‘Taking bowl and robe’ means having taken both the bowl and the robe. And here, ‘taking’ is not merely with the hands, but rather carrying in any manner whatsoever; showing this, he explains the meaning as is appropriate, beginning with ‘the bowl with the hands,’ and so on.

Gatagataṭṭhāneti assamaṇḍalikāsu sampattasampattaṭṭhāne. Udukkhale koṭṭetvā koṭṭetvā paribhuñjantīti ettha kasmā pana te bhikkhū sayameva evaṃ katvā paribhuñjanti, kimevaṃ laddhaṃ kappiyakārakehi yāguṃ vā bhattaṃ vā pacāpetvā sayaṃ vā pacitvā paribhuñjituṃ na vaṭṭatīti āha ‘‘therānaṃ koci kappiyakārako natthī’’tiādi. Kappiyākappiyabhāvaṃ anapekkhitvā bhikkhūnaṃ evaṃ kātuṃ sāruppaṃ na hotīti vatvā puna akappiyabhāvampi dassento āha ‘‘na ca vaṭṭatī’’ti. Bhājanādipariharaṇavasena bahubhaṇḍikatāya abhāvato vuttaṃ ‘‘sallahukavuttitā’’ti. Sakaṃ sakaṃ paṭivīsanti attano attano koṭṭhāsaṃ. Appossukkāti samaṇadhammato aññattha nirussāhā. Tadupiyanti tadanurūpaṃ. Pisatīti cuṇṇeti. Puññañāṇavisesehi kattabbakammassa manāpatā hotīti āha ‘‘puññavatā’’tiādi. Nanti naṃ patthapulakaṃ. ‘‘Na tato paṭṭhāyā’’ti vacanato tato pubbe bhagavato piṇḍāya caraṇampi dassitanti veditabbaṃ.

‘Gatagataṭṭhāne’ means at whatever place they arrived, in places such as horse-circles. Regarding ‘Pounding and pounding in a mortar, they partake’: Herein, why do those monks themselves act thus and partake? Is it not proper for them to have gruel or boiled rice prepared by suitable attendants, or to cook it themselves, and then partake? To this, he says: ‘The elders have no suitable attendant,’ and so on. Having said that it is not proper for monks to act thus without considering the state of what is allowable and unallowable, he again shows the state of being unallowable and says: ‘And it is not allowable’. Because of the absence of having many possessions, by way of managing bowls and so on, it is said: ‘lightness of living’. ‘Sakaṃ sakaṃ paṭivīsanti’ means their own respective portions. ‘Appossukkā’ means without zeal for anything other than the ascetic's duty. ‘Tadupiyaṃ’ means suitable to that. ‘Pisati’ means he pulverizes. Because the task to be done is pleasing due to the distinction of merit and knowledge, he says: ‘by one with merit,’ and so on. ‘Naṃ’ refers to that heap of ground rice. From the statement ‘not starting from there,’ it should be understood that the Blessed One’s going for alms before that is also shown.

Laddhāti labhitvā. ‘‘Laddho’’ti vā pāṭho, upaṭṭhākaṭṭhānaṃ neva laddhoti attho. Kadā pana thero upaṭṭhākaṭṭhānaṃ laddhoti? Vuccate (dī. ni. aṭṭha. 2.11; a. ni. aṭṭha. 1.1.219-223) – ekadā kira bhagavā nāgasamālattherena saddhiṃ addhānamaggappaṭipanno dvedhāpathaṃ patto. Thero maggā ukkamma ‘‘bhagavā ahaṃ iminā maggena gacchāmī’’ti āha. Atha naṃ bhagavā ‘‘ehi bhikkhu, iminā gacchāmā’’ti āha. So ‘‘handa bhagavā tumhākaṃ pattacīvaraṃ gaṇhatha, ahaṃ iminā gacchāmī’’ti vatvā pattacīvaraṃ chamāyaṃ ṭhapetuṃ āraddho. Atha bhagavā ‘‘āhara bhikkhū’’ti vatvā pattacīvaraṃ gahetvā gato. Tassapi bhikkhuno itarena maggena gacchato corā pattacīvarañceva hariṃsu, sīsañca bhindiṃsu. So ‘‘bhagavā dāni me paṭisaraṇaṃ, na añño’’ti cintetvā lohitena gaḷantena bhagavato santikaṃ āgami. ‘‘Kimidaṃ bhikkhū’’ti ca vutte taṃ pavattiṃ ārocesi. Atha [Pg.429] naṃ bhagavā ‘‘mā cintayi bhikkhu, etaṃ kāraṇaṃyeva te nivārayimhā’’ti vatvā samassāsesi.

Laddhā means 'having obtained.' Or the reading may be 'laddho,' meaning that the position of attendant was not obtained. But when did the Elder obtain the position of attendant? It is said that once the Blessed One, while traveling along a road with the Elder Nāgasamāla, came to a fork. The Elder, stepping aside from the path, said, "Blessed One, I will go by this path." Then the Blessed One said to him, "Come, bhikkhu, let us go by this one." He replied, "Very well, Blessed One, take your bowl and robe; I will go by this path," and began to place the bowl and robe on the ground. Then the Blessed One said, "Bring it, bhikkhu," and taking the bowl and robe, he went. As that bhikkhu went by the other path, robbers took his bowl and robe and also struck him on the head. He thought, "Now the Blessed One is my refuge, there is no other," and with blood streaming down, he came into the presence of the Blessed One. When asked, "What is this, bhikkhu?" he related the incident. Then the Blessed One consoled him, saying, "Do not worry, bhikkhu; it was for this very reason that we stopped you."

Ekadā pana bhagavā meghiyattherena saddhiṃ pācīnavaṃsamigadāye jantugāmaṃ agamāsi. Tatrāpi meghiyo jantugāme piṇḍāya caritvā nadītīre pāsādikaṃ ambavanaṃ disvā ‘‘bhagavā tumhākaṃ pattacīvaraṃ gaṇhatha, ahaṃ etasmiṃ ambavane samaṇadhammaṃ karomī’’ti vatvā bhagavatā tikkhattuṃ nivāriyamānopi gantvā akusalavitakkehi anvāsatto paccāgantvā taṃ pavattiṃ ārocesi. Tampi bhagavā ‘‘idameva te kāraṇaṃ sallakkhayitvā nivārayimhā’’ti vatvā anupubbena sāvatthiṃ agamāsi. Tattha gandhakuṭipariveṇe paññattavarabuddhāsane nisinno bhikkhusaṅghaparivuto bhikkhū āmantesi – ‘‘bhikkhave, idānimhi mahallako, ekacce bhikkhū ‘iminā maggena gacchāmā’ti vutte aññena gacchanti, ekacce mayhaṃ pattacīvaraṃ bhūmiyaṃ nikkhipanti, mayhaṃ nibaddhupaṭṭhākaṃ bhikkhuṃ jānāthā’’ti. Bhikkhūnaṃ dhammasaṃvego udapādi. Athāyasmā sāriputto uṭṭhāya bhagavantaṃ vanditvā ‘‘ahaṃ, bhante, tumheyeva patthayamāno satasahassakappādhikaṃ asaṅkhyeyyaṃ pāramiyo pūresiṃ, nanu mādiso mahāpañño upaṭṭhāko nāma vaṭṭati, ahaṃ upaṭṭhahissāmī’’ti āha. Taṃ bhagavā ‘‘alaṃ, sāriputta, yassaṃ disāyaṃ tvaṃ viharasi, asuññāyeva sā disā, tava ovādo buddhānaṃ ovādasadiso, na me tayā upaṭṭhākakiccaṃ atthī’’ti paṭikkhipi. Etenevupāyena mahāmoggallānaṃ ādiṃ katvā asītimahāsāvakā uṭṭhahiṃsu. Sabbe bhagavā paṭikkhipi.

Once, the Blessed One, together with the Elder Meghiya, went to Jantugāma in the Eastern Bamboo Grove, a sanctuary for deer. There, in Jantugāma, the Elder Meghiya, having wandered for alms and seen a delightful mango grove on the riverbank, said, 'Blessed One, take your bowl and robe. I will practice the duties of a monk in this mango grove.' Although he was restrained by the Blessed One three times, he went, and being afflicted by unwholesome thoughts, he returned and reported that matter. The Blessed One said to him, 'It was for this very reason concerning you that, having foreseen it, I restrained you,' and then gradually proceeded to Sāvatthī. There, in the Gandhakuti enclosure, seated on the excellent Buddha-seat that had been prepared and surrounded by the assembly of bhikkhus, he addressed the bhikkhus: 'Bhikkhus, now I have become old. When some bhikkhus are told, ‘Let us go by this path,’ they go by another way. Some place my bowl and robe on the ground. Do you know of a bhikkhu who will be my constant attendant?' A sense of spiritual urgency arose in the bhikkhus. Then the Venerable Sāriputta rose, paid homage to the Blessed One, and said: 'Venerable sir, aspiring only for you, I fulfilled the perfections for one incalculable period and over one hundred thousand eons. Is it not fitting that one of great wisdom such as I be called an attendant? I will attend upon you.' The Blessed One rejected him, saying: 'Enough, Sāriputta. In whatever direction you dwell, that direction is not empty. Your instruction is like the instruction of the Buddhas. For me, there is no need for the service of an attendant from you.' In this very way, beginning with Mahāmoggallāna, the eighty great disciples rose and offered to attend. The Blessed One rejected them all.

Ānandatthero pana tuṇhīyeva nisīdi. Atha naṃ bhikkhū āhaṃsu ‘‘āvuso, bhikkhusaṅgho upaṭṭhākaṭṭhānaṃ yācati, tvampi yācāhī’’ti. Yācitvā laddhaṭṭhānaṃ nāma āvuso kīdisaṃ hoti, kiṃ maṃ satthā na passati, sace rocessati, ‘‘ānando maṃ upaṭṭhātū’’ti vakkhatīti. Atha bhagavā ‘‘na, bhikkhave, ānando aññena ussāhetabbo, sayameva jānitvā maṃ upaṭṭhahissatī’’ti āha. Tato bhikkhū ‘‘uṭṭhehi āvuso ānanda, uṭṭhehi, āvuso ānanda, dasabalaṃ upaṭṭhākaṭṭhānaṃ yācāhī’’ti āhaṃsu. Thero uṭṭhahitvā cattāro paṭikkhepe ca catasso ca āyācanāti aṭṭha vare yāci.

The Venerable Ānanda, however, sat silently. Then the bhikkhus said to him, “Friend, the assembly of bhikkhus is requesting the position of attendant; you too should request it.” He replied, “Friends, what is the nature of a position obtained by request? Does the Teacher not see me? If he approves, he will say, ‘Let Ānanda attend upon me.’” Then the Blessed One said, “Bhikkhus, Ānanda is not to be urged by another; he himself, knowing, will attend upon me.” Then the bhikkhus said, “Rise, friend Ānanda, rise, friend Ānanda. Request the position of attendant to the Ten-Powered One.” The Elder, having risen, requested eight boons: four rejections and four requests.

Cattāro [Pg.430] paṭikkhepā nāma ‘‘sace me, bhante bhagavā, attanā laddhaṃ paṇītaṃ cīvaraṃ na dassati, piṇḍapātaṃ na dassati, ekagandhakuṭiyaṃ vasituṃ na dassati, nimantanaṃ gahetvā na gamissati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī’’ti vatvā ‘‘kaṃ panettha, ānanda, ādīnavaṃ addasā’’ti vutte āha ‘‘sacāhaṃ, bhante, imāni vatthūni labhissāmi, bhavissanti vattāro ‘ānando dasabalena laddhaṃ paṇītaṃ cīvaraṃ paribhuñjati, piṇḍapātaṃ paribhuñjati, ekagandhakuṭiyaṃ vasati, ekanimantanaṃ gacchati, etaṃ lābhaṃ labhanto tathāgataṃ upaṭṭhāti, ko evaṃ upaṭṭhahato bhāro’’’ti. Ime cattāro paṭikkhepe yāci.

The four rejections are these: “Venerable Sir, if the Blessed One will not give me an exquisite robe obtained by himself, will not give me alms-food, will not allow me to dwell in the same perfumed chamber, and will not go to an invitation, taking me along, then I will attend upon the Blessed One.” When it was said, “Ānanda, what disadvantage did you see in this?” he replied, “Venerable Sir, if I were to obtain these things, there would be those who would say, ‘Ānanda uses the exquisite robe obtained by the Ten-Powered One, he uses the alms-food, he dwells in the same perfumed chamber, he goes to an invitation. It is because he is obtaining this gain that he attends upon the Tathāgata. What burden is it for one who attends thus?’ He requested these four rejections.

Catasso āyācanā nāma ‘‘sace, bhante bhagavā, mayā gahitaṃ nimantanaṃ gamissati, sacāhaṃ tiroraṭṭhā tirojanapadā bhagavantaṃ daṭṭhuṃ āgataparisaṃ āgatakkhaṇe eva bhagavantaṃ dassetuṃ lacchāmi, yadā me kaṅkhā uppajjati, tasmiṃyeva khaṇe bhagavantaṃ upasaṅkamituṃ lacchāmi, tathā yaṃ bhagavā mayhaṃ parammukhaṃ dhammaṃ deseti, taṃ āgantvā mayhaṃ kathessati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī’’ti vatvā ‘‘kaṃ panettha, ānanda, ānisaṃsaṃ passasī’’ti vutte āha ‘‘idha, bhante, saddhā kulaputtā bhagavato okāsaṃ alabhantā maṃ evaṃ vadanti ‘sveva, bhante ānanda, bhagavatā saddhiṃ amhākaṃ ghare bhikkhaṃ gaṇheyyāthā’ti. Sace bhagavā tattha na gamissati, icchitakkhaṇeyeva parisaṃ dassetuṃ kaṅkhañca vinodetuṃ okāsaṃ na lacchāmi, bhavissanti vattāro ‘kiṃ ānando dasabalaṃ upaṭṭhāti, ettakampissa anuggahaṃ bhagavā na karotī’ti. Bhagavato ca parammukhā maṃ pucchissanti ‘ayaṃ, āvuso ānanda, gāthā idaṃ suttaṃ idaṃ jātakaṃ kattha desita’nti. Sacāhaṃ taṃ na sampāyissāmi, bhavissanti vattāro ‘ettakampi, āvuso, na jānāsi, kasmā tvaṃ chāyā viya bhagavantaṃ na vijahanto dīgharattaṃ ciraṃ vicarī’ti. Tenāhaṃ parammukhā desitassapi dhammassa puna kathanaṃ icchāmī’’ti. Imā catasso āyācanā yāci. Bhagavāpissa adāsi. Evaṃ ime aṭṭha vare gahetvā nibaddhupaṭṭhāko ahosi.

The four requests were these: 'If, Venerable Sir, the Blessed One will go to an invitation accepted by me; if I may be able to show the Blessed One, at the very moment of their arrival, to an assembly that has come from another country or district to see him; if I may be able to approach the Blessed One at the very moment a doubt arises in me; and if the Blessed One will repeat to me any teaching he has given in my absence; then I will attend upon the Blessed One.' When it was said, 'But what benefit do you see in this, Ānanda?' he replied, 'Here, Venerable Sir, faithful sons of good families, not obtaining an opportunity from the Blessed One, say this to me: "Venerable Ānanda, tomorrow, please accept alms in our house together with the Blessed One." If the Blessed One does not go there, and if I do not get the opportunity to present the assembly at the desired moment and to dispel doubt, there will be those who say: "Why does Ānanda attend upon the One with Ten Powers, yet the Blessed One does not grant him even this small favor?" And in the Blessed One’s absence, they will ask me: "Friend Ānanda, where was this verse, this sutta, this Jātaka taught?" If I cannot satisfy them, there will be those who say: "Friend, you do not know even this much? Why have you, not leaving the Blessed One, like a shadow, attended upon him for a long, long time?" Therefore, I desire the repeating of the teaching given in my absence.' He made these four requests. The Blessed One granted them to him. Thus, having received these eight boons, he became the constant attendant.

Tasseva ṭhānantarassa atthāya kappasatasahassaṃ pūritānaṃ pāramīnaṃ phalaṃ pāpuṇi, pāpuṇitvā ca upaṭṭhākānaṃ aggo hutvā bhagavantaṃ upaṭṭhahi. Thero hi upaṭṭhākaṭṭhānaṃ laddhakālato paṭṭhāya bhagavantaṃ duvidhena udakena tividhena dantakaṭṭhena pādaparikammena piṭṭhiparikammena gandhakuṭipariveṇasammajjanenāti evamādīhi kiccehi upaṭṭhahanto ‘‘imāya nāma velāya satthu idaṃ [Pg.431] nāma laddhuṃ vaṭṭati, idaṃ nāma kātuṃ vaṭṭatī’’ti cintetvā taṃ taṃ nipphādento mahatiṃ daṇḍadīpikaṃ gahetvā ekarattiṃ gandhakuṭipariveṇaṃ nava vāre anupariyāyati. Evañhissa ahosi ‘‘sace me thinamiddhaṃ okkameyya, bhagavati pakkosante paṭivacanaṃ dātuṃ nāhaṃ sakkuṇeyya’’nti. Tasmā sabbarattiṃ daṇḍadīpikaṃ hatthena na muñcati, evametassa nibaddhupaṭṭhākaṭṭhānassa aladdhabhāvaṃ sandhāya vuttaṃ ‘‘no ca kho upaṭṭhākaṭṭhānaṃ laddhā’’ti. Nibaddhupaṭṭhāko nāma natthīti niyatupaṭṭhāko nāma natthi. Aniyatupaṭṭhākā pana bhagavato paṭhamabodhiyaṃ bahū ahesuṃ, te dassento āha ‘‘kadāci nāgasamālatthero’’tiādi. Ñāti ca so pasatthatamaguṇayogato seṭṭho cāti ñātiseṭṭho. Evarūpesu ṭhānesu ayameva patirūpoti āpadāsu āmisassa abhisaṅkharitvā dānaṃ nāma ñātakeneva kātuṃ yuttataranti adhippāyo.

For the sake of that very special position of service, he attained the fruit of the perfections fulfilled over one hundred thousand eons, and having attained it, he became the foremost of attendants and attended upon the Blessed One. Indeed, from the time the Elder obtained the position of attendant, he attended upon the Blessed One with duties such as these: with two kinds of water, three kinds of tooth-sticks, massaging the feet, massaging the back, and sweeping the perfumed chamber and its precincts. While attending thus, he would reflect, 'At this particular time, it is proper for the Teacher to receive this particular thing; it is proper to do this particular act,' and accomplishing each task, he would take a great torch-staff and circumambulate the precincts of the perfumed chamber nine times in a single night. For this thought occurred to him: 'If sloth and torpor were to overcome me, I would not be able to give a reply when the Blessed One calls.' Therefore, throughout the entire night, he did not let go of the torch-staff from his hand. It is with reference to the state of not yet having obtained this position of constant attendant that it was said, 'But he had not yet obtained the position of attendant.' 'There is no one called a constant attendant' means there is no permanently assigned attendant. However, there were many non-permanently assigned attendants for the Blessed One at the time of the first enlightenment. To show them, it is said, 'Sometimes the Elder Nāgasamāla,' and so on. He is a relative and he is foremost due to his connection with the most praised qualities, thus he is the 'foremost relative.' The intention is that in such situations, he alone is suitable; that is, in times of adversity, the giving of material requisites after having prepared them is more suitable to be done by a relative.

Mārāvaṭṭanāyāti mārena katacittāvaṭṭanāya, mārānubhāvena sañjātacittasammohenāti vuttaṃ hoti. Tenevāha ‘‘āvaṭṭetvā mohetvā’’tiādi. Tiṭṭhantu…pe… tampi māro āvaṭṭeyyāti phussassa bhagavato kāle katupacitassa akusalakammassa tadā laddhokāsavasena upaṭṭhitattā. Vuttañhetaṃ apadāne –

"By the turning of Māra" means by the turning of the mind effected by Māra, by the delusion of mind produced through Māra's influence; this is what is meant. Therefore, it is said, "having turned and deluded," and so on. The statement "Let alone others... even Māra might turn him" is made because of the presence of unwholesome kamma, accumulated at the time of the Blessed One Phussa, which had then found an opportunity to arise. For this is stated in the Apadāna:

‘‘Phussassāhaṃ pāvacane, sāvake paribhāsayiṃ;

Yavaṃ khādatha bhuñjatha, mā ca bhuñjatha sālayo.

In the dispensation of Phussa, I disparaged the disciples, saying: 'Eat barley, consume it; but do not eat rice.'

‘‘Tena kammavipākena, temāsaṃ khāditaṃ yavaṃ;

Nimantito brāhmaṇena, verañjāyaṃ vasiṃ tadā’’ti. (apa. thera 1.39.88-89);

By the result of that kamma, for three months I ate barley. Invited by a brahmin, I dwelt then in Verañjā.

Pariyuṭṭhitacittoti pariyonaddhacitto, abhibhūtacittoti attho. Āvaṭṭitapariyosāne āgamiṃsūti mārena āvaṭṭetvā gate pacchā āgamiṃsu. Avisahatāyāti asakkuṇeyyatāya. Abhihaṭabhikkhāyāti pacitvā abhihariyamānabhikkhāya. Nibaddhadānassāti ‘‘ettakaṃ kālaṃ bhagavato dassāmā’’ti niccabhattavasena paricchinditvā ṭhapitadānassa. Appitavatthassāti ‘‘idaṃ buddhassa catupaccayaparibhogattha’’nti vihāraṃ netvā dinnavatthuno. Na visahatīti na sakkoti. Abhihaṭabhikkhāsaṅkhepenāti abhihaṭabhikkhānīhārena[Pg.432]. Byāmappabhāyāti samantato byāmamattāya pabhāya. Ettha ca anubyañjanānaṃ byāmappabhāya ca nippabhākaraṇaṃ antarāyoti daṭṭhabbaṃ. Tenevāha ‘‘candimasūriyadevabrahmānampi hī’’tiādi. Anubyañjanānaṃ byāmappabhāya ekābaddhattā vuttaṃ ‘‘anubyañjanabyāmappabhāppadesaṃ patvā’’ti. Sabbaññutaññāṇassa antarāyo nāma ñeyyadhammesu āvaraṇaṃ.

“The mind obsessed” means the mind is enveloped, that is, the mind is overwhelmed. “They came back after being turned away” means they were led away by Māra and then came back afterward. “Due to inability” means due to being unable. “Prepared almsfood” refers to almsfood that has been cooked and then brought. “Of regular giving” refers to giving established as a regular alms offering with the condition, “We will give this much to the Blessed One for such and such a period.” “Of a thing that has been offered” refers to a thing that has been brought to the monastery and given, thinking, “This is for the Buddha’s use of the four requisites.” “Cannot endure” means is unable. “By way of brought almsfood” means by the method of brought almsfood. “A fathom's light” means light extending all around for a fathom. Here, the making lustreless of the minor marks and of the fathom-wide radiance should be seen as an obstacle. Therefore it is said, “even of the moon, sun, devas, and Brahmās, etc.” Because of the inseparability of the minor marks and the fathom-wide radiance, it is said, “having reached the place of the minor marks and the fathom-wide radiance.” An obstacle to the knowledge of omniscience is an obstruction with regard to knowable phenomena.

Assosi kho bhagavā udukkhalasaddanti kiṃ sayameva uppannaṃ udukkhalasaddaṃ assosīti ceti āha ‘‘patthapatthapulakaṃ koṭṭentāna’’ntiādi. Atthasañhitanti payojanasādhakaṃ. Anatthasañhiteti anatthanissite vacane. Ghātāpekkhaṃ bhummavacanaṃ. Yasmiñca yena ghāto nipphādīyati, tasseva tena ghāto kato nāma hotīti āha ‘‘maggeneva tādisassa vacanassa ghāto samucchedoti vuttaṃ hotī’’ti. Sāmiatthe vā bhummavacananti maññamāno evamāhāti daṭṭhabbaṃ. Vacanassa ca samugghāto tammūlakilesānaṃ samugghātenāti veditabbaṃ.

Regarding 'The Blessed One heard the sound of the mortar': if one should ask, 'Did he hear the sound of the mortar that arose by itself?', he said, '[the sound] of those pounding husked rice measure by measure,' etc. 'Connected with benefit' means conducive to the accomplishment of the purpose. 'Unconnected with benefit' refers to speech based on what is not beneficial. 'With respect to destruction' is a locative expression. And by whatever means destruction is accomplished in something, by that means destruction is said to be done to that very thing. Thus, he said, 'It is said that the destruction of such speech is the complete cutting off by the path itself.' Or, it should be seen that he spoke thus, thinking, 'This is a locative expression in the sense of ownership.' And the eradication of speech should be understood to be by the eradication of the defilements which are its root.

Ākaroti attano anurūpatāya samariyādaṃ saparicchedaṃ phalaṃ nipphattetīti ākāro kāraṇanti āha ‘‘ākārehīti kāraṇehī’’ti. Aṭṭhuppattiyuttanti paccuppannavatthuṃ nissāya pavattaṃ. Tāya pucchāya vītikkamaṃ pākaṭaṃ katvāti ‘‘saccaṃ kira tvaṃ bhikkhū’’tiādipucchāya tena bhikkhunā katavītikkamaṃ pakāsetvā, vītikkamappakāsanañca kimatthamidaṃ sikkhāpadaṃ paññapetīti anujānanatthaṃ.

It produces (`ākaroti`) a result that is limited and defined in accordance with its own nature, therefore it is a 'form' (`ākāra`); thus, `ākāra` means 'cause.' Hence it is said, 'by forms' means 'by causes.' 'Connected with the arising of the matter' means arisen based on a present matter. 'Having made the transgression evident through that question' means having revealed the transgression committed by that monk through the question beginning, 'Is it true, monk…?' And for what purpose was the transgression revealed? For the purpose of authorizing the laying down of this training rule.

Natthi kiñci vattabbanti pubbe vuttanayattā na kiñci ettha apubbaṃ vattabbamatthīti dasseti. Tenāha ‘‘pubbe vuttameva hī’’tiādi. Sādhu sādhūti idaṃ pasaṃsāyaṃ āmeḍitavacananti āha ‘‘āyasmantaṃ ānandaṃ sampahaṃsento’’ti. Dvīsu ākāresūti dhammadesanasikkhāpadapaññattisaṅkhātesu dvīsu kāraṇesu. Ekaṃ gahetvāti dhammaṃ vā desessāmāti evaṃ vuttakāraṇaṃ gahetvā. Evaṃdubbhikkheti evaṃ dukkhena labhitabbā bhikkhā etthāti evaṃdubbhikkhe kāle, dese vā. Dullabhapiṇḍeti etasseva atthadīpanaṃ. Bhājanādipariharaṇavasena bahubhaṇḍikatāya abhāvato vuttaṃ ‘‘imāya sallahukavuttitāyā’’ti. Ettakameva alaṃ yāpetunti uttari patthanābhāvato pana ‘‘iminā ca sallekhenā’’ti vuttaṃ. Dubbhikkhaṃ vijitanti ettha hi bhikkhānaṃ abhāvo dubbhikkhaṃ ‘‘nimmakkhika’’ntiādīsu viya. Bhikkhābhāvoyeva hi taṃnimittacittavighātānaṃ abhāvato bhikkhūhi [Pg.433] vijito vase vattito. Lobho vijitoti āmisahetu ratticchedavassacchedasamuṭṭhāpako loluppādopi tesaṃ nāhosīti āmisalolatāsaṅkhāto lobho vijito. Icchācāro vijitoti ‘‘āmisahetu aññamaññassa uttarimanussadhammappakāsanavasena guṇavaṇijjaṃ katvā jīvikaṃ kappessāmā’’ti evaṃ pavattaicchācārassa abhāvato yathāvutto icchācāro vijito. Cittuppādamattassapi anuppannabhāvaṃ sandhāya ‘‘cintā vā’’ti vuttaṃ. Punappunānusocanavasena pana cittapīḷāpi nāhosīti dassanatthaṃ ‘‘vighāto vā’’ti vuttaṃ.

“Nothing remains to be said,” showing that nothing new remains to be said here, due to the principle stated earlier. Therefore, it is said: “Only what was previously stated,” and so on. “Good, good”—this is a word repeated for praise. Thus, it is said: “Highly praising the venerable Ānanda.” “In two ways” refers to the two reasons, namely, the teaching of the Dhamma and the establishing of training rules. “Taking up one” means taking up the reason stated, such as “I will teach the Dhamma.” “In such a famine” means in such a time or place of famine where alms are difficult to obtain. “Scarce alms” is an elucidation of this very meaning. “Due to this light way of living” is said because of the absence of many possessions, by means of carrying bowls and so forth. “This much is enough to sustain”—since there is no further desire, therefore it is said: “And by this austerity.” “They have overcome famine”—here, the absence of alms is famine, as in expressions such as “free from flies.” For the very absence of alms is overcome by the monks and brought under their control, due to the absence of mental disturbances on account of it. “Greed is overcome”—because there was no craving arising from material causes, which causes the breaking of nights and the breaking of the rains retreat; even the arising of craving for material gains did not occur in them, thus greed, which is characterized by craving for material gains, is overcome. “Misconduct of wishes is overcome”—because there was no misconduct of wishes based on saying, “We will maintain our livelihood by trading virtues for material gain, through revealing superhuman qualities to one another.” Thus, the aforementioned misconduct of wishes is overcome due to its absence. With reference to the non-arising of even a mere thought-formation, it is said, “or thought.” And to show that there was no mental distress due to repeated remorse, it is said, “or distress.”

Ratticchedo vāti sattāhakaraṇīyavasena gantvā bahi aruṇuṭṭhāpanavasena ratticchedo vā na kato sattāhakiccavasenapi katthaci agatattā. Sattāhakiccavasena vippavāsañhi sandhāya ratticchedoti aṭṭhakathāvohāro, tatoyeva ca vassūpanāyikakkhandhakavaṇṇanāyaṃ (mahāva. aṭṭha. 199) ‘‘ayaṃ panettha pāḷimuttakaratticchedavinicchayo’’ti vatvā ‘‘dhammassavanatthāya animantitena gantuṃ na vaṭṭatī’’tiādinā sattāhakaraṇīyameva vibhattaṃ. Mahāaṭṭhakathāyampi vuttaṃ ‘‘sattāhakiccena gantvā ekabhikkhunāpi ratticchedo vā na kato’’ti. Evañca katvā ratticchedo nāma sattāhakaraṇīyavasena hoti, na aññathāti ratticchedalakkhaṇañca kathitanti daṭṭhabbaṃ. Ettha ca paccayavekallasaṅkhāte vassacchedakāraṇe sati ratticchedassapi vuttattā yattha vassacchedakāraṇaṃ labbhati, tattha sattāhakiccena gantumpi vaṭṭatīti siddhanti cūḷagaṇṭhipade majjhimagaṇṭhipade ca vuttaṃ, taṃ suvuttaṃ vassūpanāyikakkhandhake vassacchedādhikāre –

“Or the cutting of the night was not done”: the cutting of the night, which is by means of going on account of a seven-day duty and having dawn arise outside, was not done, because of not having gone anywhere even on account of a seven-day duty. Indeed, ‘the cutting of the night’ is the Commentary's term in reference to an absence from one's residence on account of a seven-day duty. For that very reason, in the explanation of the Vassūpanāyikakkhandhaka, having said, ‘Here, this is the decision on the cutting of the night that is an exception to the Pāḷi,’ only the seven-day duty was analyzed by the text beginning with, ‘It is not allowable to go uninvited for the purpose of hearing the Dhamma.’ In the Mahā-aṭṭhakathā also, it is said: ‘Having gone on account of a seven-day duty, the cutting of the night was not done even by a single bhikkhu.’ And thus, it should be understood that what is called ‘the cutting of the night’ occurs by means of a seven-day duty, not otherwise; thus the characteristic of the cutting of the night has been stated. And here, since it is stated that there is also a cutting of the night when there is a reason for breaking the Rains called ‘deficiency of requisites,’ it is established that where a reason for breaking the Rains is found, there it is also allowable to go on a seven-day duty. This is stated in the Cūḷagaṇṭhipada and the Majjhimagaṇṭhipada. That is well-said in the Vassūpanāyikakkhandhaka, in the section on the breaking of the Rains:

‘‘Tena kho pana samayena aññatarasmiṃ āvāse vassūpagatānaṃ bhikkhūnaṃ gāmo corehi vuṭṭhāsi. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, yena gāmo tena gantu’’nti (mahāva. 201) –

“Now at that time, in a certain residence, the village where the bhikkhus who had entered the Rains-residence were staying was raided by robbers. They reported this matter to the Blessed One. ‘I allow, O bhikkhus, you to go to where that village is.’”

Ettha ‘‘sace gāmo avidūragato hoti, tattha piṇḍāya caritvā vihārameva āgantvā vasitabbaṃ. Sace dūragato, sattāhavārena aruṇo uṭṭhāpetabbo. Na sakkā ce hoti, tattheva sabhāgaṭṭhāne vasitabba’’nti (mahāva. aṭṭha. 201) iminā aṭṭhakathāvacanenapi saṃsandanato. Tathā hi gāme vuṭṭhite [Pg.434] bhikkhāya abhāvato vassacchedepi anāpattiṃ vadantena bhagavatā ‘‘anujānāmi, bhikkhave, yena gāmo tena gantu’’nti (mahāva. 201) vuttattā bhikkhāya abhāvo vassacchedakāraṇaṃ. Tattha ‘‘sace dūragato, sattāhavārena aruṇo uṭṭhāpetabbo’’ti (mahāva. aṭṭha. 201) idaṃ aṭṭhakathāvacanaṃ vassacchedakāraṇe sati sattāhakiccena gantumpi vaṭṭatīti imamatthaṃ sādheti.

Here, “If the village is not far away, one should go for alms there and then return to the monastery to stay. If it is far, the dawn must be caused to rise within seven days. If it is not possible, one should stay right there in a suitable place”—this is also confirmed by comparing it with this commentary passage. For when the village is deserted and alms are unavailable, even the breaking of the rains-residence is not an offense, as the Blessed One said: “Monks, I allow you to go where the village is.” Thus, the unavailability of alms is a reason for breaking the rains-residence. There, “If it is far, the dawn must be caused to rise within seven days”—this commentary passage establishes that when there is a reason for breaking the rains-residence, it is permissible to go even for a seven-day duty.

Yaṃ pana vuttaṃ kenaci –

But what was said by someone:

‘‘Ratticchedoti sattāhakiccaṃ sandhāya vutto, sattāhakaraṇīyena gantvā ratticchedo vā vassacchedo vā ekabhikkhunāpi na katoti vuttaṃ kira mahāaṭṭhakathāyaṃ, tasmā vassacchedassa kāraṇe sati sattāhakiccaṃ kātuṃ vaṭṭatīti eke. Vinayadharā pana na icchanti, tasmā aṭṭhakathādhippāyo vīmaṃsitabbo’’ti.

“‘The cutting of the night’ is spoken of with reference to a seven-day duty. ‘Having gone for a seven-day duty, neither the cutting of the night nor the breaking of the rains-residence was done by even a single bhikkhu’—so it is said, reportedly, in the Great Commentary. Therefore, some say that when there is a reason for breaking the rains-residence, it is permissible to perform a seven-day duty. The Vinaya experts, however, do not approve. Therefore, the intention of the commentary should be investigated.”

Taṃ pana sayaṃ sammūḷhassa paresaṃ mohuppādanamattaṃ. Na hi vinayadharānaṃ anicchāya kāraṇaṃ dissati aṭṭhakathāya virujjhanato yuttiabhāvato ca. Yañhi kāraṇaṃ vassacchedepi anāpattiṃ sādheti, tasmiṃ sati vinā vassacchedaṃ sattāhakiccena gantuṃ na vaṭṭatīti kā nāma yutti. ‘‘Pacchimikāya tattha vassaṃ upagacchāmā’’ti idaṃ tesaṃ bhikkhūnaṃ anurūpaparivitakkanapaadīpanaṃ, na pana visesatthaparidīpanaṃ. Tathā hi dubbhikkhatāya vassacchedakaraṇasabbhāvato purimikāya tāva vassacchedepi anāpatti. Pacchimikāyaṃ anupagantukāmatāya gamanepi natthi doso pacchimikāya vassūpanāyikadivasassa asampattabhāvato.

But that is merely the confusion of one who is himself confused and the production of confusion in others. For no reason is seen for the unwillingness of the Vinaya experts, because it contradicts the commentary and is without a rational basis. Indeed, what logic is there in this: when a reason exists that establishes there is no offense even in breaking the rains-residence, it is not proper to go for a seven-day duty without breaking the rains-residence? The statement, “We will undertake the rains-residence there for the later period,” is a declaration of a suitable reflection for those monks, not a declaration of a special meaning. For, due to the existence of a reason for breaking the rains-residence, namely famine, in the case of the earlier period, there is no offense even in breaking the rains-residence. In the case of the later period, there is no fault in going with the desire not to undertake it, because the day for undertaking the later rains-residence has not arrived.

Na kismiñci maññantīti kismiñci guṇe sambhāvanavasena na maññanti. Pakāsetvāti paṭiladdhajjhānādiguṇavasena pakāsetvā. ‘‘Pacchā sīlaṃ adhiṭṭhaheyyāmā’’ti vuttanayena kucchipaṭijaggane sati tathāpavattaicchācārassa aparisuddhabhāvato ājīvasuddhiyā ca abhāvato puna vāyamitvā saṃvare patiṭṭhātabbanti āha ‘‘pacchā sīlaṃ adhiṭṭhaheyyāmā’’ti.

“They do not conceive in anything” means they do not conceive of any quality by way of assumption. “Having revealed” means having revealed by way of qualities such as attained jhāna. “Later we will undertake the precepts”—this is said to mean that, according to the method stated, when there is care for the belly, due to the impurity of such conduct driven by desire and the absence of purity of livelihood, one should strive again and be established in restraint. Thus it is said, “Later we will undertake the precepts.”

Kiṃ idanti garahaṇavasena vuttaṃ. Sālitaṇḍulehi sampāditaṃ maṃsena upasittaṃ odanaṃ sālimaṃsodanaṃ. Atimaññissatīti avaññātakaraṇavasena atikkamitvā maññissati, lāmakaṃ nihīnaṃ katvā maññissatīti vuttaṃ hoti[Pg.435]. Tenāha ‘‘oññātaṃ avaññātaṃ karissatī’’ti. Heṭṭhā katvā nihīnaṃ katvā ñātaṃ oññātaṃ. Avaññātanti tasseva vevacanaṃ. Svāyanti so ayaṃ janapado. Imāya paṭipattiyāti verañjāyaṃ pūritāya sudukkarāya paṭipattiyā. Tumhe nissāyāti tumhākaṃ imaṃ appicchapaṭipadaṃ nissāya. Sabrahmacārīsaṅkhātāti chabbaggiyādayo vuttā. Tumhākaṃ antare nisīditvāti tumhākaṃ majjhe nisīditvā, tumhehi saddhiṃ nisīditvāti vuttaṃ hoti. Omānanti atimānaṃ. Atimānoyeva hettha nihīnatāya ‘‘omāna’’nti vutto, na pana hīḷetvā maññanaṃ. Tumhehi, ānanda, sappurisehi vijitaṃ sālimaṃsodanaṃ pacchimā janatā atimaññissatīti evamettha pāḷiṃ yojetvā atthaṃ vaṇṇayanti. Idaṃ vuttaṃ hoti – yaṃ laddhaṃ, teneva tussitvā sālimaṃsodanapatthanāya chinnattā ca tumhehi vijitaṃ abhibhūtaṃ sālimaṃsodanaṃ pacchimā janatā tattha patthanaṃ chindituṃ asamatthatāya atimaññissatīti.

“What is this?” is said by way of blame. Rice prepared with choice rice grains, mixed with meat, is called “rice with meat.” “They will look down upon it” means they will think of it as having been surpassed by treating it with disregard, considering it inferior and lowly; thus it is said. Therefore, he said: “They will treat it as despised and disregarded.” “Despised” means placed below, made inferior. “Disregarded” is a synonym for that. “This country” means this very country. “By this practice” means by the very difficult practice fulfilled at Verañjā. “Depending on you” means relying on your practice of fewness of desires. “Known as fellow practitioners” refers to the group of six and others. “Sitting among you” means sitting in your midst, sitting together with you; thus it is said. “Conceit” means excessive pride. Here, it is excessive pride itself that, due to inferiority, is called “conceit,” and not thinking with contempt. “Ānanda, the rice with meat, conquered by you good people, future generations will look down upon”—thus, by connecting the Pāli here, they explain the meaning. This is what is meant: The rice with meat has been conquered and overcome by you, since you are content with whatever is obtained and have cut off the longing for it. The future generation, being unable to cut off that longing, will look down upon it.

Dubbhikkhakathā niṭṭhitā.

The discourse on famine is concluded.

Mahāmoggallānassa sīhanādakathā

The Discourse on Mahāmoggallāna’s Lion’s Roar

17. Āyasmāti vā devānaṃpiyāti vā bhadrabhavanti vā piyasamudācāro esoti āha ‘‘āyasmāti piyavacanameta’’nti. Viññujātikā hi paraṃ piyena samudācarantā ‘‘bhava’’nti vā ‘‘devānaṃpiyā’’ti vā ‘‘āyasmā’’ti vā samudācaranti, tasmā sammukhā sambodhanavasena āvusoti, tirokkhaṃ āyasmāti ayampi samudācāro. Tayidaṃ piyavacanaṃ garugāravasappatissavasena vuccatīti āha ‘‘garugāravasappatissādhivacanameta’’nti. Guṇamahattatāya mahāmoggallāno, na cūḷamoggallānassa atthitāyāti āha ‘‘mahā ca so guṇamahantatāyā’’ti. Pappaṭakojanti pathavīsandhārakaṃ udakaṃ āhacca ṭhite mahāpathaviyā heṭṭhimatale samuṭṭhitaṃ udakoghena ajjhotthaṭe bhūmippadese sañjātakaddamapaṭalasadisaṃ atimadhurapathavīmaṇḍaṃ. Na me taṃ assa patirūpanti taṃ anāpucchā karaṇaṃ na me anucchavikaṃ bhaveyyāti attho. Anāpucchā karontena ca yathā bhagavā icchiticchitaṃ kiñci anāpucchā karoti, evamahampīti bhagavatā samānaṃ katvā attānaṃ mānena kataṃ viya bhavissatīti [Pg.436] āha ‘‘yugaggāho viya bhagavatā saddhiṃ kato bhaveyyā’’ti. Parena hi saddhiṃ attānaṃ yugaṃ yugaḷaṃ samānaṃ katvā gāho, tassa mama vā ko visesoti gahaṇaṃ yugaggāho.

17. “Venerable,” “dear to the gods,” or “blessed one”—this is a pleasing mode of address, thus it is said: “‘Venerable’ is a term of endearment.” For people of discernment, when addressing others with affection, address them as “bhava,” “dear to the gods,” or “venerable.” Therefore, when addressing face-to-face, “friend” is used, while from a distance, “venerable” is used—this too is a mode of address. This term of endearment is spoken with reverence, respect, and deference, thus it is said: “This is a term of reverence, respect, and deference.” He is Mahā Moggallāna due to the greatness of his virtues, not because of the existence of a Cūḷa Moggallāna; thus it is said: “And he is great due to the greatness of virtue.” “Pappaṭakoja” refers to a layer of extremely sweet earth-essence, similar to a layer of mud, formed on a patch of ground that has been flooded by a surge of water, which has arisen from the lowest level of the great earth, having struck the water that supports the earth. “It would not be fitting for me”—meaning, that act of doing something without asking permission would not be proper for me. Moreover, by acting without permission, it would be as if done out of pride, equating himself with the Blessed One, thinking: “Just as the Blessed One does whatever he wishes without asking, so too would I.” Therefore, it is said: “It would be like grasping at equality with the Blessed One.” For “grasping at equality” is the taking up where one makes oneself equal, a pair, with another, thinking: “What distinction is there between him and me?”

Sampannanti sampattiyuttaṃ. Sā panettha rasasampatti adhippetā sāmaññajotanāya visese avaṭṭhānato. Tenāha ‘‘sampannanti madhuraṃ sādurasanti attho’’ti. Tividhañhi sampannaṃ paripuṇṇasamaṅgīmadhuravasena. Tattha –

“Endowed” (sampanna) means possessing excellence. Here, the excellence of taste is intended, because it is established in the particular, though indicated generally. Hence it is said: “‘Sampanna’ means sweet, of delicious taste.” For “sampanna” is indeed threefold: in terms of being complete, fully equipped, and sweet. Herein—

‘‘Sampannaṃ sālikedāraṃ, suvā bhuñjanti kosiya;

Paṭivedemi te brahme, na ne vāretumussahe’’ti. (jā. 1.14.1) –

“Rich is the rice field, and the parrots enjoy it, O Kosiya; I report this to you, O Brahmin, for I am not able to stop them.”

Idaṃ paripuṇṇasampannaṃ nāma. Paripuṇṇampi hi samantato pannaṃ pattanti sampannanti vuccati. ‘‘Iminā pātimokkhasaṃvarena upeto hoti samupeto upagato samupagato sampanno samannāgato’’ti (vibha. 511) idaṃ samaṅgīsampannaṃ nāma. Samaṅgīpi hi sammadeva panno gato upagatoti sampannoti vuccati. ‘‘Tatrassa rukkho sampannaphalo ca upapannaphalo cā’’ti (ma. ni. 2.48) idaṃ madhurasampannaṃ nāma. Tattha madhurasampannaṃ idhādhippetanti veditabbaṃ. Upapannaphaloti bahuphalo. Assāti pathaviyā heṭṭhimatalassa. Opammanidassanatthanti upamāya nidassanatthaṃ. Anīḷakanti niddosaṃ. Niddosatā cettha makkhikādirahitatāyāti āha ‘‘nimmakkhika’’ntiādi. Natthi ettha makkhikāti nimmakkhikaṃ. Makkhikāsaddena cettha makkhikaṇḍakampi sāmaññato gahitanti vadanti. Teneva tīsupi gaṇṭhipadesu vuttaṃ ‘‘nimmakkhikanti imassevatthaṃ pakāsetuṃ nimmakkhikaṇḍakanti vuttaṃ, makkhikāhi tāsaṃ aṇḍakehi ca virahitanti attho’’ti. Ayaṃ panettha amhākaṃ khanti ‘‘makkhikānaṃ aṇḍāni makkhikaṇḍāni, natthi ettha makkhikaṇḍānīti nimmakkhikaṇḍanti. Iminā makkhikānaṃ aṇḍehi rahitatā vuttā, ‘nimmakkhika’nti iminā pana makkhikānaṃyeva abhāvo vutto’’ti. Etaṃ kira madhūti khuddakamakkhikāhi katamadhu. Sabbamadhūhīti mahāmakkhikabhamaramakkhikādikatehi. Agganti uttamaṃ. Seṭṭhanti pasatthatamaṃ. Surasanti sobhanarasaṃ. Ojavantanti accantamojasampannaṃ.

This is called ‘endowed with fullness’ (paripuṇṇasampanna). For what is fully filled and has arrived from all around is called ‘sampanna.’ ‘He is endowed, fully endowed, approached, fully approached, accomplished, possessed of this restraint of the Pātimokkha’ (Vibh. 511)—this is called ‘endowed with equipment’ (samaṅgīsampanna). For ‘samaṅgī’ also means properly gone, arrived, and attained, hence it is called ‘sampanna.’ ‘Therein, that tree is endowed with fruit and has produced fruit’ (MN 2.48)—this is called ‘endowed with sweetness’ (madhurasampanna). Among these, it should be understood that 'endowed with sweetness' is intended here. ‘Upapannaphala’ means bearing much fruit. ‘Assā’ refers to the lower surface of the earth. ‘Opammanidassanattha’ means for the purpose of illustrating by way of a simile. ‘Anīḷaka’ means faultless. The faultlessness here refers to the absence of bees and the like, hence it is said, ‘nimmakkhika,’ etc. There are no bees here, so it is ‘nimmakkhika.’ They say that by the term ‘makkhikā,’ the eggs of bees are also generally included. Therefore, in all three sub-commentaries (gaṇṭhipadesu), it is said: ‘“Nimmakkhika”—to explain this very meaning, “nimmakkhikaṇḍaka” is said, meaning free from bees and their eggs.’ But here, our preference is: ‘The eggs of bees are “makkhikaṇḍāni”; there are no bee eggs here, hence “nimmakkhikaṇḍa.” By this, the absence of bee eggs is stated, while by “nimmakkhika” the absence of the bees themselves is stated.’ This honey, it is said, is honey made by small bees. ‘From all kinds of honey’ (sabbamadhūhi) refers to that made by large bees, black bees, other bees, and so on. ‘Agga’ means the best. ‘Seṭṭha’ means the most excellent. ‘Surasa’ means possessing a fine taste. ‘Ojavanta’ means supremely endowed with nutritive essence.

Āyācanavacanametanti iminā sampaṭicchanasampahaṃsanādiatthaṃ nivatteti. Ekaṃ hatthanti ekaṃ pāṇitalaṃ. ‘‘Abhinimminissāmī’’ti vuttamatthaṃ pakāsetuṃ ‘‘pathavīsadisaṃ karissāmī’’ti vuttaṃ. Ayaṃ nu kho pathavī, udāhu na ayanti iminā [Pg.437] nimmitapathaviyā pakatipathaviyā ca sandissamānattā ‘‘esā nu kho amhākaṃ pathavī, udāhu aññā’’ti uppajjamānakukkuccaṃ dasseti. Nibaddhavipulāgamo gāmo nigamo, pavattitamahāāyo mahāgāmoti vuttaṃ hoti. Na vā esa vipallāsoti pubbapakkhaṃ nidasseti. Kasmā panesa vipallāso na hotīti āha ‘‘acinteyyo hi iddhimato iddhivisayo’’ti. Iddhibaleneva tesaṃ sattānaṃ tādiso vipallāso na bhavissatīti adhippāyo. Idāni aññathā vipallāsappaṭilābhaṃ dassento āha ‘‘evaṃ panā’’tiādi. Garahantāti sammukhā garahantā. Upavadantāti parammukhā akkosantā.

This is a word of request; by this, the meaning of acceptance, rejoicing, and so forth, is averted. ‘One hand’ means one palm. To clarify the intended meaning of ‘I will create,’ it is said: ‘I will make it like the earth.’ ‘Is this the earth, or is it not?’—by this, it shows the arising doubt due to the similarity between the created earth and the natural earth: ‘Is this our earth, or is it another?’ A village with a constant and large income is a town (nigamo); it is said to be a great village with a great, continuous income. ‘Or, this is not a distortion’—thus, it indicates the initial position. But why is this not a distortion? It is said: ‘For the range of psychic power of one endowed with psychic power is inconceivable.’ The meaning is that by the very power of psychic ability, such a distortion will not arise for those beings. Now, showing the attainment of distortion in another way, it is said: ‘But in this case,’ etc. ‘Blaming’ means blaming to their face. ‘Reviling’ means insulting behind their back.

Nanu ca uttarakuruṃ piṇḍāya gamanaṃ paṭisedhetvā vipallāsampi sattā paṭilabheyyunti kāraṇaṃ na vuttaṃ, tasmā kimettha kāraṇanti āha ‘‘tattha kiñcāpī’’tiādi. Yadipi na vuttaṃ, tathāpi ‘‘vipallāsampi sattā paṭilabheyyu’’nti pubbe adhikatattā teneva kāraṇena piṇḍāya uttarakurugamanampi bhagavatā paṭisiddhanti viññāyati, tasmā tadeva kāraṇaṃ idhāpi gahetabbanti dassento āha ‘‘pubbe vuttanayeneva gahetabba’’nti. Vipallāsampi sattā paṭilabheyyunti idaṃ idha avuttampi ānetvā sambandhitabbanti adhippāyo. Atthopi cassa vuttasadisameva veditabboti. ‘‘Evaṃ pana vipallāsaṃ paṭilabheyyu’’ntiādinā pacchā vuttameva atthavikappaṃ sandhāya vadati. Yaṃ pana tattha vuttaṃ ‘‘te guṇe nibbattetvā dubbhikkhakāle pathaviṃ parivattetvā pappaṭakojaṃ paribhuñjiṃsū’’ti, taṃ apanetvā te guṇe nibbattetvā dubbhikkhakāle uttarakuruṃ gantvā piṇḍāya caritvā paribhuñjiṃsūti evamettha yojanā kātabbā. Ekena padavītihārenāti ettha padassa vītiharaṇaṃ nikkhipanaṃ padavītihāro, padanikkhepo, tasmā ekena padanikkhepenāti vuttaṃ hoti. Ekena padavītihārena atikkamitabbaṭṭhānañca samagamanena dvinnaṃ padānaṃ antare muṭṭhiratanamattaṃ, tasmā. Mātikāmattaṃ adhiṭṭhahitvāti muṭṭhiratanappamāṇaṃ mātikāmattaṃ adhiṭṭhāyāti attho.

Is it not so that, having prohibited going to Uttarakuru for alms, the reason, 'lest beings attain distortion,' was not stated? Therefore, if one were to ask, 'What is the reason here?', he says, 'Regarding that, even though...' and so on. Even if it was not stated, nevertheless, because 'lest beings attain distortion' was understood previously, for that very reason it is understood that going to Uttarakuru for alms was also prohibited by the Blessed One. Therefore, showing that the very same reason should be taken here also, he says, 'It should be taken in the same way as stated previously.' The intention is that this statement, 'lest beings attain distortion,' although not stated here, should be brought and connected. And its meaning should be known as being just like what was said. However, with 'In this way, they might attain distortion,' and so on, he speaks referring to the specific meaning that was stated later. As for what was stated there, 'Those bhikkhus, having produced the qualities, during a time of famine, transformed the earth and partook of the essence of the earth's crust,' removing that, the construction should be made here thus: 'Those bhikkhus, having produced the qualities, during a time of famine, went to Uttarakuru, wandered for alms, and partook.' Regarding 'by one step' (ekena padavītihārena), here, the stepping or placing of the foot is a padavītihāro or padanikkhepo; therefore, it is said to be 'by one footstep.' And the space to be crossed by one step, when walking normally, is the distance of a fist-cubit between two feet. Therefore, 'having determined the measure of a water-channel' means having determined the measure of a small water-channel the size of a fist-cubit.

Niṭṭhitā mahāmoggallānassa sīhanādakathā.

The discourse on the lion's roar of Mahāmoggallāna is concluded.

Vinayapaññattiyācanakathā

The Discourse on the Request for the Vinaya Promulgation

18. Vinayapaññattiyāti [Pg.438] pubbe apaññattasikkhāpadaṃ sandhāya vuttaṃ. Thero hi paññattasikkhāpadāni ṭhapetvā idāni paññapetabbasikkhāpadāni pātimokkhuddesañca sandhāya ‘‘etassa bhagavā kālo, etassa sugata kālo, yaṃ bhagavā sāvakānaṃ sikkhāpadaṃ paññapeyya, uddiseyya pātimokkha’’nti (pārā. 21) āha. Bhagavatāpi –

18. “Vinaya regulation” means that which was said with reference to a training rule not previously established. For the Elder, having set aside the already established training rules, said, referring to the training rules to be established and the recitation of the Pātimokkha: “Now is the time, Blessed One; now is the time, Fortunate One, for the Blessed One to lay down a training rule for the disciples and to recite the Pātimokkha” (Pārā. 21). The Blessed One also—

‘‘Ko nu kho, bhante, hetu, ko paccayo, yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ, bahutarā ca bhikkhū aññāya saṇṭhahiṃsu. Ko pana, bhante, hetu, ko paccayo, yena etarahi bahutarāni ceva sikkhāpadāni honti, appatarā ca bhikkhū aññāya saṇṭhahantīti. Evametaṃ, bhaddāli, hoti, sattesu hāyamānesu saddhamme antaradhāyamāne bahutarāni ceva sikkhāpadāni honti, appatarā ca bhikkhū aññāya saṇṭhahantīti. Na tāva, bhaddāli, satthā sāvakānaṃ sikkhāpadaṃ paññapeti, yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavantī’’ti –

“Venerable sir, what is the cause, what is the condition, whereby in the past there were fewer training rules and more bhikkhus were established in final knowledge? And what is the cause, what is the condition, whereby now there are more training rules and fewer bhikkhus are established in final knowledge?” “It is so, Bhaddāli. As beings decline and the true Dhamma is disappearing, there come to be more training rules and fewer bhikkhus are established in final knowledge. Bhaddāli, the Teacher does not lay down a training rule for the disciples so long as certain states that are a basis for the outflows do not appear in the Saṅgha.”

Imasmiṃ bhaddālisutte (ma. ni. 2.145) viya ekaccesu paññattesupi tato paraṃ paññapetabbāni sandhāya ‘‘na tāva, sāriputta, satthā sāvakānaṃ sikkhāpadaṃ paññapetī’’ti vuttaṃ. Idheva ca aṭṭhakathāyaṃ ‘‘sāmampi pacanaṃ samaṇasāruppaṃ na hoti, na ca vaṭṭatī’’ti vacanaṃ ‘‘ratticchedo vā vassacchedo vā na kato’’ti vacanañca pubbe paññattasikkhāpadānaṃ sabbhāve pamāṇanti daṭṭhabbaṃ. Sesasikkhāpadānañceva pātimokkhuddesassa ca therassa āyācanena paññattattā ‘‘mūlato pabhuti nidānaṃ dassetu’’nti āha. Rahogatassāti raho janavivittaṃ ṭhānaṃ upagatassa. Tena gaṇasaṅgaṇikābhāvena therassa kāyavivekamāha. Paṭisallīnassāti nānārammaṇacārato cittassa nivattiyā paṭi sammadeva nilīnassa tattha avisaṭacittassa. Tena cittasaṅgaṇikābhāvenassa pubbabhāgiyaṃ cittavivekamāha. Ciranti kālāpekkhaṃ accantasaṃyoge upayogavacanaṃ. Cirāti cirakālayuttā ṭhiti abhedena vuttā.

As in this Bhaddāli Sutta, with reference to some rules already established and others to be established later, it is said: “Not yet, Sāriputta, does the Teacher lay down a training rule for the disciples.” And here in the commentary, the statement, “Even cooking for oneself is not suitable for an ascetic, nor is it allowable,” and the statement, “Neither the interruption of the night nor the interruption of the rains-residence was made,” should be seen as proof of the existence of previously established training rules. Because the remaining training rules and the recitation of the Pātimokkha were established at the Elder’s request, it is said, “Let him show the origin from the beginning.” “Of one gone to seclusion” means of one who has gone to a place remote from people. By this, he indicates the Elder’s bodily seclusion through the absence of delighting in company. “Of one withdrawn” means of one whose mind, having turned away from wandering among various objects, is properly settled there, with a mind that is not scattered. By this, through the absence of delighting in mental company, he indicates his preliminary mental seclusion. “Long” is a usage in the sense of continuous connection, with reference to time. “For a long time” refers to a state connected with a long time, spoken of without distinction.

Etaṃ [Pg.439] na sakkotīti etaṃ vinicchinituṃ na sakkoti. Aṭṭhakathāyaṃ vuttanayaṃ dassetvā idāni theravādaṃ dassento āha ‘‘mahāpadumatthero panā’’tiādi. Aṭṭhakathāyampi ‘‘na sakkotī’’ti idaṃ yasmā jānamānopi sammadeva paricchindituṃ na sakkoti, tasmā vuttanti vadanti. Soḷasavidhāya paññāya matthakaṃ pattassāti majjhimanikāye anupadasuttantadesanāya (ma. ni. 3.93) –

“He is not able to do this” means he is not able to decide this. Having shown the method stated in the commentary, now, presenting the Theravāda view, he says, “But the Elder Mahāpaduma,” and so on. In the commentary as well, they say that this statement, “he is not able,” was made because, even while knowing, he is not able to determine it accurately. “Of one who has reached the peak of the sixteenfold wisdom” refers to the discourse on the Anupada Sutta in the Majjhima Nikāya:

‘‘Mahāpañño bhikkhave sāriputto, puthupañño bhikkhave sāriputto, hāsapañño bhikkhave sāriputto, javanapañño bhikkhave sāriputto, tikkhapañño bhikkhave sāriputto, nibbedhikapañño bhikkhave sāriputto’’ti –

“Bhikkhus, Sāriputta is of great wisdom. Bhikkhus, Sāriputta is of broad wisdom. Bhikkhus, Sāriputta is of joyful wisdom. Bhikkhus, Sāriputta is of quick wisdom. Bhikkhus, Sāriputta is of keen wisdom. Bhikkhus, Sāriputta is of piercing wisdom.”

Evamāgatā mahāpaññādikā cha, tasmiṃyeva sutte āgatā navānupubbavihārasamāpattipaññā, arahattamaggapaññāti imāsaṃ soḷasappabhedānaṃ paññānaṃ sāvakavisaye ukkaṭṭhakoṭippattassa.

Thus, the six beginning with great wisdom that are mentioned, and the wisdom of the nine successive abidings and attainments and the wisdom of the path to Arahantship that are mentioned in that very sutta—of one who, in the domain of disciples, has reached the highest state with respect to these sixteen divisions of wisdom.

Kasmā panettha bhagavā vipassīādīnaṃ sattannaṃyeva buddhānaṃ brahmacariyassa ciraṭṭhitikāciraṭṭhitikabhāvaṃ kathesi, na buddhavaṃsadesanāyaṃ viya pañcavīsatiyā buddhānaṃ, tato vā pana bhiyyoti? Yesaṃ sammāsambuddhānaṃ paṭivedhasāsanaṃ ekaṃsato nicchayena ajjāpi dharati, na antarahitaṃ, te eva kittento vipassīādīnaṃyeva bhagavantānaṃ brahmacariyassa ciraṭṭhitikāciraṭṭhitikabhāvaṃ idha kathesi. Tesaṃyeva hi sāvakā tadā ceva etarahi ca suddhāvāsabhūmiyaṃ ṭhitā, na aññesaṃ parinibbutattā. Siddhatthatissaphussānaṃ kira buddhānaṃ sāvakā suddhāvāsesu uppannā uppattisamanantarameva imasmiṃ sāsane upakādayo viya arahattaṃ adhigantvā na cirasseva parinibbāyiṃsu, na tattha tattha sāvakā yāvatāyukaṃ aṭṭhaṃsūti vadanti. Apubbācarimaniyamo pana aparāparaṃ saṃsaraṇakasattāvāsavasena ekissā lokadhātuyā icchitoti na tenetaṃ virujjhatīti daṭṭhabbaṃ.

Why here did the Blessed One speak of the long-lasting or not long-lasting nature of the holy life for only the seven Buddhas beginning with Vipassī, and not for the twenty-five Buddhas as in the Buddhavamsa discourse, or even more? Mentioning only those Perfectly Enlightened Ones whose dispensation of penetration is still definitively present today, not having disappeared, he spoke here of the long-lasting or not long-lasting nature of the holy life of only those Blessed Ones beginning with Vipassī. For it was only their disciples who, both then and now, are established in the Suddhāvāsa realms, not those of others, because they have attained Parinibbāna. It is said that the disciples of the Buddhas Siddhattha, Tissa, and Phussa, having arisen in the Suddhāvāsa realms, attained Arahantship immediately upon arising—like Upaka and others in this dispensation—and attained Parinibbāna not long after; they say that the disciples did not remain there for their full lifespan. However, it should be seen that this does not conflict with that, since the principle of non-precedence and non-succession is intended for a single world-system by way of beings who transmigrate from one state to another.

19. Asādhāraṇo hetu, sādhāraṇo paccayoti evamādivibhāgena idha payojanaṃ natthi, vipassīādīnaṃ pana brahmacariyassa aciraṭṭhitikatāya ciraṭṭhitikatāya ca kāraṇapucchāparattā codanāyāti āha ‘‘hetu paccayoti ubhayametaṃ kāraṇādhivacana’’nti. Hinoti tena [Pg.440] phalanti hetūti karaṇasādhanoyaṃ hetusaddoti āha ‘‘tena tassa phala’’ntiādi. Kattusādhanopi hetusaddo no na yujjati hinoti phalassa hetubhāvaṃ upagacchatīti hetūti. Taṃ paṭicca eti pavattatīti taṃ kāraṇaṃ paṭicca tassa phalaṃ eti pavattati nibbattatīti attho.

19. There is no application here for a distinction such as “an uncommon cause, a common condition,” but because the question is a query about the reason for the holy life of Vipassī and others not lasting long and lasting long, he said, “Both ‘cause’ and ‘condition’ are terms for reason.” Because it brings about the fruit by means of that, it is a cause (hetu)—this word ‘hetu’ is derived in the instrumental sense; thus, he said, “by that, its fruit,” and so on. The word ‘hetu’ is also not inappropriate when derived in the agentive sense: it brings about (hinoti), meaning it assumes the state of being a cause of the fruit. “Depending on that, it comes to be” means that depending on that cause, its fruit comes to be, proceeds, arises—this is the meaning.

Kilāsuno ahesunti appossukkā ahesuṃ, nirussāhā ahesunti attho. Sā pana nirussāhatā na ālasiyavasenāti āha ‘‘na ālasiyakilāsuno’’ti, ālasiyavasena kilāsuno nāhesunti attho. Tattha kāraṇamāha ‘‘na hī’’tiādi. Ālasiyaṃ vāti iminā thinamiddhavasappavattānaṃ akusalānaṃ abhāvamāha. Osannavīriyatā vāti iminā pana ‘‘ālasiyābhāvepi antamaso annabhāranesādānampi sakkaccaṃyeva dhammaṃ desetī’’ti vacanato yassa kassacipi dhammadesanāya nirussāhatā natthīti dīpeti sabbesaṃ samakeneva ussāhena dhammadesanāya pavattanato. Tenāha ‘‘buddhā hī’’tiādi. Osannavīriyāti ohīnavīriyā, appossukkāti attho. Ussannavīriyāti adhikavīriyā, mahussāhāti attho. Vegenāti javena. Dhamme garu etesanti dhammagaruno. Dhamme gāravametesanti dhammagāravā. Vipassissa bhagavato kāle asīti vassasahassāni āyuppamāṇaṃ sikhissa sattati vassasahassāni, vessabhussa saṭṭhivassasahassāni āyuppamāṇanti āha ‘‘tesaṃ kira kāle dīghāyukā sattā’’ti. Abhisamentīti paṭivijjhanti.

‘They were weary’ means they were unconcerned, they were without energy—this is the meaning. That lack of energy, however, was not due to laziness, hence it is said, ‘not weary from laziness’—meaning they were not weary due to laziness. Therein, the reason is stated: ‘for not,’ etc. By ‘or laziness,’ it indicates the absence of unwholesome states that proceed under the influence of sloth and torpor. But by the phrase ‘or due to diminished energy,’ it shows that there is no lack of effort in teaching the Dhamma for anyone whatsoever; this is based on the statement, ‘Even in the absence of laziness, he taught the Dhamma with reverence, even down to taking up the burden of food,’ and because the teaching of the Dhamma proceeds with equal effort for all. Therefore, it is said: ‘For Buddhas,’ etc. ‘Diminished energy’ means weakened energy, meaning unconcerned. ‘Exerted energy’ means superior energy, meaning great effort. ‘With speed’ means with swiftness. Those for whom the Dhamma is weighty are ‘dhammagaruno.’ Those who have reverence for the Dhamma are ‘dhammagāravā.’ At the time of the Blessed One Vipassī, the lifespan was eighty thousand years; for Sikhī, seventy thousand years; and for Vessabhū, sixty thousand years—thus it is said, ‘it is said that in their time, beings were long-lived.’ ‘They comprehend’ means they penetrate.

Niddosatāyāti vītikkamadosassa abhāvato. ‘‘Imasmiṃ vītikkame ayaṃ nāma āpattī’’ti evaṃ āpattivasena apaññapetvā ‘‘pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hotī’’tiādinā (dī. ni. 1.8, 194) dhammadesanāvasena ovādasikkhāpadānaṃyeva paññattattā vuttaṃ ‘‘sattāpattikkhandhavasena āṇāsikkhāpadaṃ apaññatta’’nti. Channaṃ channaṃ vassānaṃ accayenāti pāṭhaseso daṭṭhabbo. Atha vā channaṃ channaṃ vassānaṃ osānadivasaṃ apekkhitvā ‘‘sakiṃ saki’’nti vuttattā tadapekkhamidaṃ sāmivacanaṃ. Sakalajambudīpe sabbopi bhikkhusaṅgho ekasmiṃyeva ṭhāne uposathaṃ akāsīti sambandho. Katamaṃ taṃ ṭhānanti āha ‘‘bandhumatiyā rājadhāniyā’’tiādi. Isipatanaṃ [Pg.441] tena samayena khemaṃ nāma uyyānaṃ hoti, migānaṃ pana abhayavāsatthāya dinnattā migadāyoti vuccati. Taṃ sandhāya vuttaṃ ‘‘kheme migadāye’’ti.

By 'faultlessness' is meant due to the absence of the fault of transgression. Because only the training rules of advice were laid down by way of a Dhamma teaching beginning with, 'having abandoned the destruction of life, one abstains from the destruction of life,' without having laid down rules by way of an offense, thus, 'In this transgression, this is the name of the offense,' it is said, 'The training rule of command was not laid down by way of the seven groups of offenses.' The remainder of the text, 'after the passing of every six years,' should be understood. Or alternatively, because it is said 'once each' with reference to the final day of every six years, this general expression is dependent on that. The connection is that the entire community of bhikkhus in the whole of Jambudīpa observed the Uposatha in one single place. To the question, 'What was that place?' he says, 'in the royal city of Bandhumatī,' and so on. At that time, Isipatana was a park named Khema. However, because it was given for the deer as a safe dwelling, it is called Migadāya. With reference to that, it is said, 'in Khema, the Migadāya.'

Abbokiṇṇāni dasapi vīsatipi bhikkhusahassāni vasantīti visabhāgapuggalehi asaṃsaṭṭhāni dasapi vīsatipi bhikkhūnaṃ sahassāni vasanti. Dīghanikāyaṭṭhakathāyaṃ pana ‘‘te sabbepi dvādasasahassabhikkhugaṇhanakā mahāvihārā abhayagiricetiyapabbatacittalapabbatavihārasadisā ca ahesu’’nti vuttaṃ. Uposathārocikāti uposathārocanakā. Tā kira devatā ekamhi vasse nikkhante tattha tattha gantvā ārocenti ‘‘nikkhantaṃ kho, mārisā, ekaṃ vassaṃ, pañca dāni vassāni sesāni, pañcannaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’’ti. Tathā dvīsu vassesu nikkhantesu ‘‘nikkhantāni kho, mārisā, dve vassāni, cattāri vassāni sesāni, catunnaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’’ti ārocenti. Imināva nayena tīsu catūsu pañcasu vassesu atikkantesu ārocenti. Tena vuttaṃ ‘‘mārisā ekaṃ vassaṃ atikkanta’’ntiādi. Sānubhāvāti iddhānubhāvena sānubhāvā. Te kira bhikkhūti ye devatānubhāvena gacchanti, te sandhāya vadati. Pācīnasamuddanteti pācīnasamuddassa samīpadese. Gamiyavattanti gamikehi kātabbaṃ senāsanapaṭijagganādivattaṃ. Uposathagganti uposathakaraṇaṭṭhānaṃ. Gatāva hontīti devatānubhāvena gatā eva honti. Teti attano attano ānubhāvena devatānubhāvena ca gatā sabbepi.

By ‘ten or even twenty thousand bhikkhus dwell there, unmingled’ is meant that ten or even twenty thousand bhikkhus dwell unmixed with persons of different kinds. However, in the Dīghanikāya Commentary, it is said: ‘All those great monasteries, capable of accommodating twelve thousand bhikkhus, were also similar to the Abhayagiri, Cetiyapabbata, and Cittalapabbata monasteries.’ By ‘Uposathārocikā’ is meant ‘announcers of the Uposatha.’ It is said that those deities, when one year had passed, would go here and there proclaiming: ‘Venerable sirs, one year has passed. Five years now remain. At the end of five years, the royal city of Bandhumatī must be approached for the recitation of the Pātimokkha.’ Similarly, when two years had passed, they would announce: ‘Venerable sirs, two years have passed. Four years now remain. At the end of four years, the royal city of Bandhumatī must be approached for the recitation of the Pātimokkha.’ In this same manner, they would announce when three, four, and five years had elapsed. Therefore, it is said, ‘Venerable sirs, one year has passed,’ and so on. By ‘sānubhāvā’ is meant possessing power by way of psychic power. By ‘those bhikkhus, it is said,’ it refers to those who go by the power of the deities. By ‘Pācīnasamuddante’ is meant in the region near the eastern ocean. By ‘Gamiyavatta’ is meant the duties to be performed by travelers, such as looking after the lodgings, and so forth. By ‘Uposathagga’ is meant the place for performing the Uposatha. By ‘they have indeed gone’ is meant they have indeed gone by the power of the deities. By ‘te’ is meant all of them who have gone by their own respective power and by the power of the deities.

Khantī paramantiādīsu (dī. ni. aṭṭha. 2.90; dha. pa. aṭṭha. 2.185) parūpavādaṃ parāpakāraṃ sītuṇhādibhedañca guṇoparodhaṃ khamati sahati adhivāsetīti khanti. Sā pana sīlādīnaṃ paṭipakkhadhamme savisesaṃ tapati santapati vidhamatīti paramaṃ uttamaṃ tapo. Titikkhanaṃ khamanaṃ titikkhā. Khantiyāyevetaṃ vevacanaṃ. Akkharacintakā hi khamāyaṃ titikkhāsaddaṃ vaṇṇenti, tasmā evamettha attho daṭṭhabbo ‘‘titikkhāsaṅkhātā adhivāsanakhanti nāma uttamaṃ tapo’’ti. Nibbānaṃ paramaṃ vadanti buddhāti bhavena bhavantaraṃ vināti bhavanikantibhāvena saṃsibbati, sataṇhasseva vā āyatiṃ punabbhavabhāvato phalena saddhiṃ kammaṃ vināti saṃsibbatīti [Pg.442] vānanti saṅkhyaṃ gatāya taṇhāya nikkhantaṃ nibbānaṃ tattha tassā sabbaso abhāvato. Taṃ nibbānaṃ pana santapaṇītanipuṇasivakhemādinā sabbākārena paramanti vadanti buddhā.

In passages such as 'Patience is the highest austerity' (Dī. Ni. A. 2.90; Dhp. A. 2.185), 'patience' (khanti) is that which endures, bears, and tolerates the reproaches of others, the harm done by others, the distinctions of heat and cold, and the obstruction of virtues. This patience, however, especially burns, torments, and destroys the opposing qualities of virtue and the like; thus, it is the supreme, excellent austerity. Endurance, forbearance, is 'titikkhā'. This is indeed a synonym for patience. For grammarians explain the word 'titikkhā' in terms of 'khamā' (forbearance); therefore, the meaning here should be understood thus: 'Patience, known as endurance, is the highest austerity.' The Buddhas declare Nibbāna as the ultimate. Craving is known as 'vāna' because, by way of delight in becoming, it sews one existence to another; or because, for one with craving, due to future rebirth, it sews kamma together with its fruit. Nibbāna is that which has gone forth from this craving, because of its complete absence there. However, the Buddhas declare that Nibbāna is ultimate in every way, being peaceful, refined, subtle, safe, secure, and so forth.

Na hi pabbajito parūpaghātīti yo adhivāsanakhantirahitattā paraṃ upaghāteti bādhati vihiṃsati, so pabbajito nāma na hoti pabbājetabbadhammassa apabbājanato. Catutthapādo pana tatiyapādasseva vevacanaṃ anatthantarattā. ‘‘Na hi pabbajito’’ti etassa hi ‘‘na samaṇo hotī’’ti vevacanaṃ. ‘‘Parūpaghātī’’ti etassa ‘‘paraṃ viheṭhayanto’’ti vevacanaṃ. Atha vā parūpaghātīti sīlūpaghātī. Sīlañhi uttamaṭṭhena ‘‘para’’nti vuccati parasaddassa seṭṭhavācakattā ‘‘puggalaparoparaññū’’tiādīsu viya. Yo ca samaṇo paraṃ yaṃ kañci sattaṃ viheṭhayanto parūpaghātī hoti attano sīlavināsako, so pabbajito nāma na hotīti attho. Atha vā yo adhivāsanakhantiyā abhāvā parūpaghātī hoti, paraṃ antamaso ḍaṃsamakasampi jīvitā voropeti, so na hi pabbajito. Kiṃ kāraṇā? Pāpamalassa apabbājitattā anīhaṭattā. ‘‘Pabbājayamattano malaṃ, tasmā pabbajitoti vuccatī’’ti (dha. pa. 388) idañhi pabbajitalakkhaṇaṃ. Yopi naheva kho upaghāteti na māreti, apica daṇḍādīhi viheṭheti, sopi paraṃ viheṭhayanto samaṇo na hoti. Kiṃkāraṇā? Vihesāya asamitattā. Samitattā samaṇoti vuccatīti idañhi samaṇalakkhaṇaṃ. ‘‘Samitattā hi pāpānaṃ, samaṇoti pavuccatī’’ti (dha. pa. 265) hi vuttaṃ.

The phrase 'for one who harms others is not a recluse' means that one who, lacking the patience of endurance, harms, oppresses, or injures others, is not truly a recluse, because he has not cast out the state that should be cast out. The fourth line, however, is merely a synonym for the third line, as there is no difference in meaning. For 'indeed, he is not a recluse' is a synonym for 'he is not an ascetic.' And 'one who harms others' is a synonym for 'one who torments others.' Alternatively, 'one who harms others' means 'one who destroys virtue.' For virtue, being supreme, is called 'para' (other/supreme), since the word 'para' denotes the highest, as in phrases like 'one who understands the higher and lower states of persons' (puggalaparoparaññū). And the meaning is that any ascetic who harms any being, becoming one who harms others and a destroyer of his own virtue, is not truly a recluse. Alternatively, one who, due to the absence of the patience of endurance, harms others—even to the extent of taking the life of a mosquito or gnat—is indeed not a recluse. Why? Because he has not cast out, has not removed, the evil impurities. For this is indeed the characteristic of a recluse: 'One who casts away his own impurities, therefore he is called a recluse' (Dhp. 388). Even one who does not actually harm or kill, but torments others with sticks or other means, being a tormentor of others, is not an ascetic. Why? Because he has not pacified his torment. For this is indeed the characteristic of an ascetic: 'One is called an ascetic because of being pacified.' For it is said: 'Because of having pacified evils, he is called an ascetic' (Dhp. 265).

Apica bhagavā bhikkhūnaṃ pātimokkhaṃ uddisanto pātimokkhakathāya ca sīlappadhānattā sīlassa ca visesato doso paṭipakkhoti tassa niggaṇhanavidhiṃ dassetuṃ ādito ‘‘khantī paramaṃ tapo’’ti āha. Tena aniṭṭhassa paṭihananūpāyo vutto, titikkhāggahaṇena pana iṭṭhassa, tadubhayenapi uppannaṃ aratiṃ uppannaṃ ratiṃ abhibhuyya viharatīti ayamattho dassito. Taṇhāvānassa vūpasamanato nibbānaṃ paramaṃ vadanti buddhā. Tattha khantiggahaṇena payogavipattiyā abhāvo dassito, titikkhāggahaṇena āsayavipattiyā abhāvo. Tathā khantiggahaṇena parāparādhasahatā, titikkhāggahaṇena paresu anaparajjhanā dassitā. Evaṃ kāraṇamukhena anvayato pātimokkhaṃ dassetvā idāni byatirekato [Pg.443] taṃ dassetuṃ ‘‘na hī’’tiādi vuttaṃ. Tena yathā sattānaṃ jīvitā voropanaṃ paraṃ pāṇileḍḍudaṇḍādīhi viheṭhanañca ‘‘parūpaghāto paraṃ viheṭhana’’nti vuccati, evaṃ tesaṃ sāpateyyāvaharaṇaṃ parāmasanaṃ visaṃvādanaṃ aññamaññabhedanaṃ pharusavacanena mammaghaṭṭanaṃ niratthakavippalāpo parasantakābhijjhānaṃ ucchedacintanaṃ micchābhinivesanañca upaghāto paraviheṭhanañca hotīti yassa kassaci akusalassa kammapathassa kammassa ca karaṇena pabbajito samaṇo ca na hotīti dasseti.

Furthermore, when the Blessed One recited the Pātimokkha to the bhikkhus, and because virtue is primary in the Pātimokkha discourse, and specifically because aversion is the opponent of virtue, in order to show the method for suppressing it, he said at the outset, 'Patience is the highest austerity.' Thereby, the means of rejecting the undesirable was stated; by the inclusion of endurance, however, the means of attaining the desirable is stated. Through both of these, this meaning is shown: that one dwells having overcome arisen discontent and arisen delight. The Buddhas declare Nibbāna as supreme because it is the pacification of craving, which is 'vāna' (sewing). Therein, by the inclusion of patience, the absence of failure in application is shown; by the inclusion of endurance, the absence of failure in intention. Likewise, by the inclusion of patience, the endurance of others' offenses is shown; by the inclusion of endurance, not offending others is shown. Having thus explained the Pātimokkha affirmatively by way of cause, now, in order to explain it negatively, 'for not...' and so on, was stated. Thereby, just as depriving beings of life and harming others with hand, clod, stick, and so forth, are called 'harming others' and 'tormenting others,' so too the taking of their possessions, taking another's wife, deceiving, causing division among one another, striking the vital spots with harsh words, useless chatter, coveting the belongings of others, thoughts of annihilation, and wrong adherence are also harming and tormenting others. Thus, it is shown that by the doing of any unwholesome course of action or deed, one is not a recluse or an ascetic.

Dutiyagāthāya sabbapāpassāti sabbākusalassa sabbassapi dvādasākusalassa sabbacittuppādasaṅgahitassa sāvajjadhammassa. Akaraṇanti anuppādanaṃ. Karaṇañhi nāma tassa attano santāne uppādananti tappaṭikkhepato akaraṇaṃ anuppādanaṃ. Kusalassāti catubhūmikakusalassa. ‘‘Kusalassā’’ti hi idaṃ ‘‘etaṃ buddhāna sāsana’’nti vakkhamānattā ariyamaggadhamme tesañca sambhārabhūte tebhūmikakusale dhamme bodheti. Upasampadāti upasampādanaṃ. Taṃ pana atthato tassa kusalassa samadhigamo paṭilābho. Sacittapariyodapananti attano cittassa jotanaṃ cittassa pabhassarabhāvakaraṇaṃ sabbaso parisodhanaṃ. Taṃ pana arahattena hoti. Ettha ca yasmā aggamaggasamaṅgino cittaṃ sabbaso pariyodapīyati nāma, aggaphalakkhaṇe pana pariyodapitaṃ hoti puna pariyodapetabbatāya abhāvato, tasmā pariniṭṭhitapariyodapanataṃ sandhāya vuttaṃ ‘‘taṃ pana arahattena hotī’’ti. Iti sīlasaṃvarena sabbapāpaṃ pahāya lokiyalokuttarāhi samathavipassanāhi kusalaṃ sampādetvā arahattaphalena cittaṃ pariyodapetabbanti etaṃ buddhānaṃ sāsanaṃ ovādo anusiṭṭhi.

In the second verse, the phrase 'sabbapāpassa' means: of all unwholesome, that is, of all blameworthy states encompassed by the twelve unwholesome consciousness-arisings. 'Akaraṇaṃ' means not producing. For 'karaṇaṃ' indeed means producing it in one's own continuum; therefore, by way of its negation, 'akaraṇaṃ' is not producing. 'Kusalassa' means: of the wholesome of the four planes. For this word 'kusalassa', because it will be said, “this is the teaching of the Buddhas,” it indicates the states of the Noble Path and, as their requisites, the wholesome states of the three planes. 'Upasampadā' means accomplishment. In essence, that is the attainment and acquisition of that wholesome. 'Sacittapariyodapanaṃ' means illuminating one's own mind, making the mind's state radiant, and completely purifying it. But that is by Arahantship. And here, because the mind of one endowed with the highest path is said to be completely purified, while at the moment of the highest fruition it has been purified—there being no need for it to be purified again—therefore, with reference to the completed purification, it is said, “But that is by Arahantship.” Thus: having abandoned all evil through restraint in virtue, and having accomplished the wholesome through mundane and supramundane serenity and insight, the mind should be purified with the fruit of Arahantship. This is the teaching, advice, and instruction of the Buddhas.

Tatiyagāthāya anupavādoti vācāya kassaci anupavadanaṃ. Anupaghātoti kāyena manasā ca kassaci upaghātākaraṇaṃ manasāpi paresaṃ anatthacintanādivasena upaghātakaraṇassa vajjetabbattā. Pātimokkheti yaṃ taṃ paatimokkhaṃ atipamokkhaṃ uttamaṃ sīlaṃ, pāti vā sugatibhayehi mokkheti duggatibhayehi, yo vā naṃ pāti, taṃ mokkhetīti pātimokkhanti vuccati, tasmiṃ pātimokkhe ca. Saṃvaroti sattannaṃ āpattikkhandhānaṃ avītikkamalakkhaṇo saṃvaro. Mattaññutāti bhojane mattaññutā paṭiggahaṇaparibhogavasena pamāṇaññutā. Pantañca sayanāsananti janasaṅghaṭṭavirahitaṃ nijjanasambādhaṃ vivittaṃ senāsanañca. Ettha dvīhiyeva [Pg.444] paccayehi catupaccayasantoso dīpitoti veditabbo paccayasantosasāmaññena itaradvayassapi lakkhaṇahāranayena jotitabhāvato. Adhicitte ca āyogoti vipassanāpādakaṃ aṭṭhasamāpatticittaṃ adhicittaṃ, tatopi ca maggaphalacittameva adhicittaṃ, tasmiṃ yathāvutte adhicitte āyogo ca, anuyogoti attho. Etaṃ buddhāna sāsananti etaṃ parassa anupavadanaṃ anupaghātanaṃ pātimokkhe saṃvaro paṭiggahaṇaparibhogesu mattaññutā vivittasenāsanasevanaṃ adhicittānuyogo ca buddhānaṃ sāsanaṃ ovādo anusiṭṭhi.

In the third verse, 'not reviling' means not reproaching anyone with words. 'Not harming' means not harming anyone by body or mind, because the doing of harm to others, even by mind through thinking what is unbeneficial and so on, is to be avoided. The Pātimokkha is that which is pre-eminent, the supreme virtue. Or, it protects from the dangers of good destinations and liberates from the dangers of bad destinations. Or, it is called Pātimokkha because it protects one who upholds it, and liberates them. And in that Pātimokkha, 'restraint' is the characteristic of not transgressing the seven groups of offenses. 'Knowing moderation' is moderation in food, knowing the proper measure by way of receiving and using. 'And a secluded dwelling' refers to a lodging that is free from crowds, not congested with people, and solitary. Herein, it should be understood that contentment with the four requisites is illustrated by just two requisites, because by the general principle of contentment with requisites, the other two are also illuminated by the method of characteristic inference. And 'application to the higher mind' means the mind of the eight attainments which is the basis for insight is the higher mind; and even more so, the path and fruition minds are the higher mind. And application to that higher mind as described; the meaning is dedication. This is the teaching of the Buddhas: this not reproaching another, not harming, restraint in the Pātimokkha, moderation in receiving and using, resorting to secluded lodgings, and dedication to the higher mind—this is the teaching, admonition, and instruction of the Buddhas.

Imā pana sabbabuddhānaṃ pātimokkhuddesagāthā hontīti veditabbā. Tenāha ‘‘eteneva upāyenā’’tiādi. Yāva sāsanapariyantāti dharamānakabuddhānaṃ anusāsanapariyantaṃ sandhāya vuttaṃ, yāva buddhā dharanti, tāva uddisitabbataṃ āgacchantīti vuttaṃ hoti. Ovādapātimokkhañhi buddhāyeva uddisanti, na sāvakā. Paṭhamabodhiyaṃyeva uddesamāgacchantīti sambandho. Paṭhamabodhi cettha vīsativassaparicchinnāti mahāgaṇṭhipade vuttaṃ. Tañca heṭṭhā aṭṭhakathāyameva ‘‘bhagavato hi paṭhamabodhiyaṃ vīsativassantare nibaddhupaṭṭhāko nāma natthī’’ti kathitattā ‘‘paṭhamabodhi nāma vīsativassānī’’ti gahetvā vuttaṃ. Ācariyadhammapālattherena pana ‘‘pañcacattālīsāya vassesu ādito pannarasa vassāni paṭhamabodhī’’ti vuttaṃ. Evañca sati majjhe pannarasa vassāni majjhimabodhi, ante pannarasa vassāni pacchimabodhīti tiṇṇaṃ bodhīnaṃ samappamāṇatā siyāti tampi yuttaṃ. Pannarasattikena hi pañcacattālīsa vassāni pūrenti. Aṭṭhakathāyaṃ pana pannarasavassappamāṇāya paṭhamabodhiyā vīsativassesuyeva antogadhattā ‘‘paṭhamabodhiyaṃ vīsativassantare’’ti vuttanti evampi sakkā viññātuṃ.

These, it should be understood, are the Pātimokkha recitation verses of all Buddhas. Therefore, it is said, 'by this very method,' and so on. 'Until the end of the Dispensation' is said in reference to the limit of the instruction of presently living Buddhas; it means that as long as Buddhas are present, so long do they come to be recited. For the Admonition Pātimokkha is recited only by Buddhas, not by disciples. They come to be recited only in the first period of enlightenment; this is the connection. And here, in the Mahāgaṇṭhipada, it is stated that the first enlightenment is defined as a period of twenty years. And this is stated by taking 'the first enlightenment' to mean 'twenty years,' because it is stated below in the commentary itself: 'For the Blessed One, during the twenty years of the first enlightenment, there was indeed no regular attendant.' However, by the Elder Ācariya Dhammapāla it is stated, 'Of the forty-five years, the first fifteen years are the first enlightenment.' This being so, the middle fifteen years would be the middle enlightenment, and the last fifteen years the final enlightenment; thus, there would be an equal measure for the three enlightenments, and that too is reasonable. For by the three periods of fifteen, the forty-five years are completed. However, in the commentary, because the first enlightenment, which has a duration of fifteen years, is included within the twenty years, it is stated, 'during the twenty years of the first enlightenment.' Thus, it can also be understood in this way.

Nanu ca kānici sikkhāpadāni paññapetvāpi na tāva āṇāpātimokkhaṃ anuññātaṃ pacchā therassa āyācanena anuññātattā, tasmā kathametaṃ vuttaṃ ‘‘sikkhāpadapaññattikālato pana pabhuti āṇāpātimokkhameva uddisīyatī’’ti, yadipi kānici sikkhāpadāni paññapetvāva āṇāpātimokkhaṃ na anuññātaṃ, tathāpi apaññatte sikkhāpade āṇāpātimokkhaṃ natthi, kintu paññatteyevāti imamatthaṃ dassetuṃ ‘‘sikkhāpadapaññattikālato pana pabhutī’’ti vuttaṃ. Pubbārāmeti sāvatthiyā [Pg.445] pācīnadisābhāge katattā evaṃladdhavohāre mahāvihāre. Migāramātupāsādeti migāraseṭṭhino mātuṭṭhāniyattā migāramātāti saṅkhyaṃ gatāya visākhāmahāupāsikāya kārite pāsāde. Aṭṭhānanti hetupaṭikkhepo. Anavakāsoti paccayapaṭikkhepo. Ubhayenapi kāraṇameva paṭikkhipati. Yanti yena kāraṇena.

Is it not so that even after some training rules were laid down, the Command Pātimokkha was not yet permitted, being permitted only later at the request of the elder? Therefore, how was it said, 'From the time of the laying down of the training rules onward, only the Command Pātimokkha was recited'? Although the Command Pātimokkha was not permitted even after some training rules were laid down, nevertheless, when a training rule has not been laid down, there is no Command Pātimokkha, but only when one has been laid down. To show this meaning, it was said, 'From the time of the laying down of the training rules onward.' Pubbārāma refers to the great monastery in the eastern part of Sāvatthī, which received this designation because it was built there. Migāramātupāsāda refers to the mansion built by the great female lay devotee Visākhā, who was known as 'Migāramātā' because she stood in the position of a mother to Migāra the merchant. Aṭṭhānaṃ is a rejection of the cause. Anavakāso is a rejection of the condition. By both, the reason itself is rejected. Yaṃ means: by which reason.

Tesanti bhikkhūnaṃ. Sammukhasāvakānaṃ santike pabbajitāti sabbantimānaṃ subhaddasadisānaṃ sammukhasāvakānaṃ santike pabbajite sandhāya vadati. Khattiyakulādivaseneva vividhā kulāti sambandho. Uccanīcauḷāruḷārabhogādikulavasena vāti uccanīcakulavasena uḷāruḷārabhogādikulavasena vāti yojetabbaṃ. Tattha khattiyabrāhmaṇavasena vā khattiyabrāhmaṇagahapatikānaṃ vasena vā uccakulatā veditabbā, sesānaṃ vasena nīcakulatā. Uḷāruḷārabhogādikulavasena vāti uḷārataratamaupabhogavantādikulavasena. Uḷārātisayajotanatthañhi puna uḷāraggahaṇaṃ ‘‘dukkhadukkha’’ntiādīsu viya. Ādi-saddena uḷārānuḷārānaṃ gahaṇaṃ veditabbaṃ.

Tesaṃ means: of the bhikkhus. 'Gone forth in the presence of immediate disciples' is said in reference to the very last ones, like Subhadda, who went forth in the presence of immediate disciples. The connection is: 'various families' by way of khattiya clans and so on. 'By way of high and low families, and families with great and very great wealth and so on' should be construed as: 'by way of high and low families, or by way of families with great and very great wealth and so on.' Therein, high birth is to be understood by way of khattiyas and brahmins, or by way of khattiyas, brahmins, and householders; low birth is to be understood by way of the rest. 'By way of families with great and very great wealth and so on' means: by way of families possessing more and most excellent enjoyments and so on. Indeed, the repetition of uḷāra is to indicate exceeding excellence, as in phrases like 'dukkhadukkhaṃ'. By the word ādi ('and so on'), the inclusion of both the excellent and the not excellent should be understood.

Brahmacariyaṃ rakkhantīti vuttamevatthaṃ pakāsetvā dassento āha ‘‘ciraṃ pariyattidhammaṃ pariharantī’’ti. Apaññattepi sikkhāpade yadi samānajātiādikā siyuṃ, attano attano kulānugataganthaṃ viya na nāseyyuṃ. Yasmā pana sikkhāpadampi apaññattaṃ, ime ca bhikkhū na samānajātiādikā, tasmā vināsesunti imamatthaṃ dassetuṃ ‘‘yasmā ekanāmā…pe… tasmā aññamaññaṃ viheṭhentā’’tiādi vuttaṃ. Yadi evaṃ kasmā ciraṭṭhitikavārepi ‘‘nānānāmā’’tiādi vuttanti? Satipi tesaṃ nānājaccādibhāve sikkhāpadapaññattiyā eva sāsanassa cirappavattīti dassanatthaṃ vuttaṃ. Sikkhāpadapaññattivaseneva sāsanassa cirappavatti. Yasmā buddhā attano parinibbānato uddhampi vinetabbasattasambhave sati sikkhāpadaṃ paññapenti, asati na paññapenti, tasmāti veditabbo. Yathā kāyavacīdvārasaṅkhātaṃ viññattiṃ samuṭṭhāpetvā pavattamānampi cittaṃ tassāyeva viññattiyā vasena pavattanato ‘‘kāyavacīdvārehi pavatta’’nti vuccati, evaṃsampadamidaṃ daṭṭhabbaṃ. Yathā tanti ettha tanti nipātamattaṃ. Vaggasaṅgahapaṇṇāsasaṅgahādīhīti sīlakkhandhavaggamahāvaggādivaggasaṅgahavasena mūlapaṇṇāsamaajhamapaṇṇāsādipaṇṇāsasaṅgahavasena. Ādi-saddena saṃyuttādisaṅgaho veditabbo.

Explaining and showing the meaning of the statement 'they maintain the holy life,' he says: 'They preserve the scriptural Dhamma for a long time.' Even if a training rule had not been laid down, if they were of the same caste and so on, they would not destroy their own family-inherited traditions. But since the training rule was also not laid down, and these bhikkhus were not of the same caste and so on, to show the meaning that they would destroy it, it was said: 'Because they were of one name... therefore, they harassed each other,' and so on. If so, why was it said 'of different names,' and so on, even in the section on long duration? It was said to show that even though they were of different castes and so on, the long continuation of the Dispensation is precisely due to the laying down of training rules. The long continuation of the Dispensation is precisely by means of the laying down of training rules. This should be understood because the Buddhas lay down a training rule when there is a possibility of beings to be trained even after their Parinibbāna, but not when there is none. Just as the mind, even while proceeding by generating an intimation known as the bodily and verbal doors, is said to 'proceed by means of the bodily and verbal doors' because it proceeds by means of that very intimation, so this instance should be understood in the same way. Here, the word 'tanti' is merely a particle. 'By grouping into sections and fifties,' etc., means by way of grouping sections such as the Sīlakkhandha Vagga, Mahā Vagga, and so on, and by way of grouping fifties such as the Mūlapaṇṇāsa, Majjhima Paṇṇāsa, and so on. By the word 'etc.,' the grouping of the Saṃyutta and so on should be understood.

Evaṃ [Pg.446] vitakketha, mā evaṃ vitakkayitthāti ettha evanti yathānusiṭṭhāya anusāsaniyā vidhivasena paṭisedhanavasena ca pavattitākāraparāmasanaṃ, sā ca sammāvitakkānaṃ micchāvitakkānañca pavattiākāradassanavasena pavattati atthaānisaṃsassa ādīnavassa ca vibhāvanatthaṃ. Tenāha ‘‘nekkhammavitakkādayo tayo vitakke vitakkethā’’tiādi. Ettha ādi-saddena abyāpādavitakkaavihiṃsāvitakkānaṃ gahaṇaṃ veditabbaṃ. Tattha nekkhammaṃ vuccati lobhato nikkhantattā alobho, nīvaraṇehi nikkhantattā paṭhamajjhānaṃ, sabbākusalehi nikkhantattā sabbo kusalo dhammo, sabbasaṅkhatehi nikkhantattā nibbānaṃ, upanissayato sampayogato ārammaṇakaraṇato ca nekkhammena paṭisaṃyutto vitakko nekkhammavitakko, sammāsaṅkappo. So asubhajjhānassa pubbabhāge kāmāvacaro hoti, asubhajjhāne rūpāvacaro, taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro. Byāpādassa paṭipakkho abyāpādo, kañcipi na byāpādenti etenāti vā abyāpādo, mettā. Yathāvuttena abyāpādena paṭisaṃyutto vitakko abyāpādavitakko. So mettājhānassa pubbabhāge kāmāvacaro hoti, mettābhāvanāvasena adhigate paṭhamajjhāne rūpāvacaro, taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro. Vihiṃsāya paṭipakkhā, na vihiṃsanti vā etāya satteti avihiṃsā, karuṇā. Tāya paṭisaṃyutto vitakko avihiṃsāvitakko. So karuṇājhānassa pubbabhāge kāmāvacaro, karuṇābhāvanāvasena adhigate paṭhamajjhāne rūpāvacaro, taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro.

In the phrase 'Think thus, do not think thus,' the word 'thus' signifies the consideration of the mode of occurrence, both by way of the prescribed instruction and by way of prohibition. And that consideration proceeds by way of showing the mode of occurrence of right thoughts and wrong thoughts, for the purpose of clarifying their meaning, benefit, and danger. Therefore, He said: 'Think the three thoughts beginning with the thought of renunciation,' and so on. Here, by the word 'ādi' (and so on), the inclusion of the thought of non-ill-will and the thought of non-violence should be understood. Therein, 'renunciation' is said to be: non-greed, because it has gone forth from greed; the first jhāna, because it has gone forth from the hindrances; every wholesome state, because it has gone forth from all unwholesome states; and Nibbāna, because it has gone forth from all conditioned things. A thought connected with renunciation by way of supporting condition, association, and making it an object is the thought of renunciation, which is right intention. It is of the sense-sphere in the preliminary stage of the meditation on foulness, and of the form-sphere in the meditation on foulness; having made that jhāna a foundation, it is supramundane at the time of the arising of the path and fruition. Non-ill-will is the opposite of ill-will; or, it is non-ill-will because by means of it one does not have ill-will towards anyone; it is loving-kindness. A thought connected with non-ill-will as described is the thought of non-ill-will. It is of the sense-sphere in the preliminary stage of the loving-kindness jhāna, and of the form-sphere in the first jhāna attained by way of the development of loving-kindness; having made that jhāna a foundation, it is supramundane at the time of the arising of the path and fruition. Non-violence is the opposite of violence; or, it is non-violence because by means of it one does not harm beings; it is compassion. A thought connected with that compassion is the thought of non-violence. It is of the sense-sphere in the preliminary stage of the compassion jhāna, and of the form-sphere in the first jhāna attained by way of the development of compassion; having made that jhāna a foundation, it is supramundane at the time of the arising of the path and fruition.

Nanu ca alobhādosāmohānaṃ aññamaññāvirahato nesaṃ vasena uppajjanakānaṃ imesaṃ nekkhammavitakkādīnaṃ aññamaññaṃ asaṅkarato vavatthānaṃ na hotīti? No na hoti. Yadā hi alobho padhāno hoti niyamitapariṇatasamudācārādivasena, tadā itare dve tadanvāyikā bhavanti. Tathā hi yadā alobhappadhāno nekkhammagaruko cittuppādo hoti, tadā laddhāvasaro nekkhammavitakko patiṭṭhahati. Taṃsampayuttassa pana adosalakkhaṇassa abyāpādassa vasena yo tasseva abyāpādavitakkabhāvo sambhaveyya, sati ca abyāpādavitakkabhāve kassacipi aviheṭhanajātikatāya avihiṃsāvitakkabhāvo ca sambhaveyya. Te itare [Pg.447] dve tasseva nekkhammavitakkassa anugāmino sarūpato adissanato tasmiṃ sati honti, asati na hontīti anumāneyyā bhavanti. Evameva yadā mettāpadhāno cittuppādo hoti, tadā itare dve tadanvāyikā bhavanti. Yadā karuṇāpadhāno cittuppādo hoti, tadā itare dve tadanvāyikā bhavanti.

But is it not the case that, since non-greed, non-hatred, and non-delusion are inseparable from one another, a distinct, unmixed establishment of these thoughts of renunciation and so on, which arise by their power, is not possible? It is not that it is not so. For when non-greed is predominant by means of its defined nature, inclination, mode of occurrence, and so on, then the other two are consequential to it. For instance, when a thought-moment arises with non-greed predominating and with a high regard for renunciation, then the thought of renunciation, having found an opportunity, establishes itself. Moreover, in that which is associated with it, by means of non-ill-will which is characterized by non-hatred, the state of a thought of non-ill-will could arise. And when the state of a thought of non-ill-will is present, due to its nature of not injuring anyone whatsoever, the state of a thought of non-harming could also arise. Those other two—the thought of non-ill-will and the thought of non-harming—are followers of that very thought of renunciation. Because they are not apparent in their own form, they are to be inferred thus: when it is present, they are present; when it is absent, they are not present. Just so, when a thought-moment arises with loving-kindness predominating, the other two wholesome roots, non-greed and non-delusion, are consequential to it. When a thought-moment arises with compassion predominating, the other two wholesome roots, non-greed and non-delusion, are consequential to it.

Kāmavitakkādayoti ettha ādi-saddena byāpādavitakkavihiṃsāvitakkānaṃ gahaṇaṃ veditabbaṃ. Tattha kāmapaṭisaṃyutto vitakko kāmavitakko. Ettha hi dve kāmā vatthukāmo ca kilesakāmo ca. Tattha vatthukāmapakkhe ārammaṇavasena kāmehi paṭisaṃyutto vitakko kāmavitakko, kilesakāmapakkhe pana sampayogavasena kāmena paṭisaṃyuttoti yojetabbaṃ. Byāpādapaṭisaṃyutto vitakko byāpādavitakko. Vihiṃsāpaṭisaṃyutto vitakko vihiṃsāvitakko. Tesu dve sattesupi saṅkhāresupi uppajjanti. Kāmavitakko hi piye manāpe satte vā saṅkhāre vā vitakkentassa uppajjati, byāpādavitakko appiye amanāpe satte vā saṅkhāre vā kujjhitvā olokanakālato paṭṭhāya yāva vināsanā uppajjati, vihiṃsāvitakko saṅkhāresu nuppajjati. Saṅkhāro hi dukkhāpetabbo nāma natthi, ‘‘ime sattā haññantu vā ucchijjantu vā vinassantu vā mā vā ahesu’’nti cintanakāle pana sattesu uppajjati. Atha kasmā vuttaṃ ‘‘saṅkhāro dukkhāpetabbo nāma natthī’’ti, nanu ye dukkhāpetabbāti icchitā sattasaññitā, tepi atthato saṅkhārā evāti? Saccametaṃ, te pana indriyabaddhā saviññāṇakatāya dukkhaṃ paṭisaṃvedenti, tasmā te vihiṃsāvitakkassa visayā icchitā sattasaññitā. Ye pana na dukkhaṃ paṭisaṃvedenti vuttalakkhaṇāyogato, te sandhāya ‘‘vihiṃsāvitakko saṅkhāresu nuppajjatī’’ti vuttaṃ.

In the phrase 'thoughts of sensuality, etc.', the word 'etc.' should be understood to include thoughts of ill-will and thoughts of violence. Among them, a thought connected with sensuality is a thought of sensuality. Here, indeed, there are two kinds of sensuality: sensuality of objects and sensuality of defilements. Regarding the aspect of sensuality of objects, a thought connected with sensualities by way of object is a thought of sensuality; but regarding the aspect of sensuality of defilements, it should be construed as 'connected with sensuality by way of association.' A thought connected with ill-will is a thought of ill-will. A thought connected with violence is a thought of violence. Among these, two—thoughts of sensuality and thoughts of ill-will—arise in regard to both beings and formations. For a thought of sensuality arises for one who thinks about beings or formations that are dear and pleasing. A thought of ill-will arises from the moment one becomes angry at beings or formations that are disagreeable and unpleasing, lasting until their destruction. A thought of violence does not arise in regard to formations. For there is no such thing as a formation that can be made to suffer. However, when one thinks, 'Let these beings be killed, or cut off, or destroyed, or let them not exist,' it arises in regard to beings. But why was it said, 'There is no such thing as a formation that can be made to suffer'? Is it not so that those who are wished to be made to suffer, being perceived as beings, are in reality just formations? This is true. However, they, being bound by faculties and having consciousness, experience suffering. Therefore, those perceived as beings are intended as the objects of a thought of violence. But with reference to those that do not experience suffering, as they do not possess the stated characteristic, it is said, 'A thought of violence does not arise in regard to formations.'

Anupādāya āsavehi cittāni vimucciṃsūti ettha āsavehīti katthuatthe karaṇaniddeso, cittānīti paccattabahuvacanaṃ, vimucciṃsūti kammasādhanaṃ, tasmā āsavehi kattubhūtehi anupādāya ārammaṇavasena aggahetvā cittāni vimuccitānīti evamettha attho gahetabboti āha ‘‘tesañhi cittānī’’tiādi. Yehi āsavehīti etthāpi kattuatthe eva karaṇaniddeso. Vimucciṃsūti kammasādhanaṃ. Na te [Pg.448] tāni gahetvā vimucciṃsūti te āsavā tāni cittāni ārammaṇavasena na gahetvā vimucciṃsu vimocesuṃ. Ettha hi cittānīti upayogabahuvacanaṃ, vimucciṃsūti kattusādhanaṃ. Anuppādanirodhena nirujjhamānāti āyatiṃ anuppattisaṅkhātena nirodhena nirujjhamānā āsavā. Aggahetvā vimucciṃsūti ārammaṇakaraṇavasena aggahetvā cittāni vimocesuṃ. Vikasitacittā ahesunti sātisayañāṇarasmisamphassena samphullacittā ahesuṃ. Purimavacanāpekkhanti ‘‘aññatarasmiṃ bhiṃsanake vanasaṇḍe’’ti vuttavacanāpekkhaṃ. Tenāha ‘‘yaṃ vuttaṃ aññatarasmiṃ bhiṃsanake vanasaṇḍeti, tatrā’’ti. Katanti bhāvasādhanavāci idaṃ padanti āha ‘‘bhiṃsanakatasmiṃ hoti, bhiṃsanakakiriyāyā’’ti. Bhiṃsanassa karaṇaṃ kiriyā bhiṃsanakataṃ, tasmiṃ bhiṃsanakatasmiṃ.

“Without clinging, the minds were liberated by the taints.” Herein, ‘by the taints’ (āsavehi) is an instrumental case in the agentive sense. ‘Minds’ (cittāni) is an accusative plural. ‘Were liberated’ (vimucciṃsu) is a passive derivation. Therefore, the meaning here should be understood thus: the minds were liberated by the taints, which are the agents, without clinging to them or grasping them as an object. Thus, he said, ‘For their minds…’ and so on. Also in ‘by which taints’ (yehi āsavehi), the instrumental case is in the agentive sense. ‘Were liberated’ (vimucciṃsu) is a passive derivation. The phrase ‘They did not liberate them after grasping them’ means that those taints, without grasping those minds as an object, liberated them. For here, ‘minds’ (cittāni) is a plural in the objective sense, and ‘were liberated’ (vimucciṃsu) is an active derivation. ‘Ceasing through the cessation of non-arising’ (anuppādanirodhena nirujjhamānā) means the taints are ceasing through the cessation known as non-occurrence in the future. ‘Without grasping, they were liberated’ (aggahetvā vimucciṃsu) means they liberated the minds without making them an object. ‘They had developed minds’ (vikasitacittā ahesuṃ) means their minds were fully blossomed through contact with the radiance of surpassing knowledge. ‘Dependent on the previous statement’ (purimavacanāpekkhanti) refers back to the statement ‘in a certain terrifying forest grove.’ Therefore, he said, ‘Regarding what was stated, “in a certain terrifying forest grove,” there…’ The word ‘kataṃ’ denotes a state or action; thus, he said, ‘in the bhiṃsanakata, that is, in the act of terrifying.’ The act of terrifying is bhiṃsanakataṃ; in that bhiṃsanakataṃ.

Idāni aññathāpi atthayojanaṃ dassento āha ‘‘atha vā’’tiādi. Imasmiṃ atthavikappe bhiṃsayatīti bhiṃsano, bhiṃsano eva bhiṃsanako, tassa bhāvo bhiṃsanakattanti vattabbe ta-kārassa lopaṃ katvā ‘‘bhiṃsanakata’’nti vuttanti dassento āha ‘‘bhiṃsanakatasminti bhiṃsanakabhāveti attho’’tiādi. Yebhuyyaggahaṇaṃ lomavantavasenapi yojetabbaṃ, na lomavasenevāti āha ‘‘bahutarānaṃ vā’’tiādi.

Now, showing another way of construing the meaning, he says, ‘Or alternatively…’ and so on. In this alternative explanation of meaning: ‘one who terrifies (bhiṃsayatīti) is terrifying (bhiṃsano)’; ‘terrifying (bhiṃsano) itself is bhiṃsanako’; showing that when ‘its state is bhiṃsanakattaṃ (tassa bhāvo bhiṃsanakattanti)’ should be said, the letter ‘ta’ is elided and it is said as ‘bhiṃsanakataṃ,’ he says, ‘“in the bhiṃsanakata” means “in the state of being terrifying” (bhiṃsanakatasminti bhiṃsanakabhāveti attho),’ and so on. The taking of ‘for the most part’ (yebhuyyaggahaṇaṃ) should also be connected by way of those possessing hair, not only by way of hair itself; thus, he says, ‘or of the majority…’ and so on.

Purisayugavasenāti purisakālavasena, purisānaṃ āyuppamāṇavasenāti vuttaṃ hoti. ‘‘Sabbapacchimako subhaddasadiso’’ti tīsupi gaṇṭhipadesu vuttaṃ. Tasmiṃ kāle vijjamānānaṃ dvinnaṃ purisānaṃ āyuparicchedaṃ sakalameva gahetvā ‘‘satasahassaṃ…pe… aṭṭhāsī’’ti vuttaṃ. Dveyeva purisayugānīti ettha purisānaṃ yugappavattikālo purisayugaṃ. Abhilāpamattameva cetaṃ, atthato pana purisova purisayugaṃ. Dharamāne bhagavati ekaṃ purisayugaṃ, parinibbute ekanti katvā ‘‘dveyeva purisayugānī’’ti vuttaṃ. Parinibbute pana bhagavati ekameva purisayugaṃ asītiyeva vassasahassāni brahmacariyaṃ aṭṭhāsīti veditabbaṃ.

‘Purisayugavasenāti’ means ‘by way of the generations of men,’ that is, ‘by way of the lifespan of men,’ so it is said. ‘The very last one, like Subhadda’ is stated in all three Gaṇṭhipadas. At that time, taking the entire lifespan of the two men who existed, it is said, ‘one hundred thousand…pe… eighty-eight.’ Regarding ‘dveyeva purisayugāni’ (only two generations of men): here, the period of the occurrence of a generation of men is a ‘purisayuga.’ And this is merely a term; in meaning, however, a man himself is a ‘purisayuga.’ Considering one ‘purisayuga’ while the Blessed One was living and one after he attained Parinibbāna, it is said, ‘only two generations of men.’ But after the Blessed One attained Parinibbāna, it should be understood that the holy life stood for only one generation of men, that is, for eighty thousand years.

20. Sāvakayugānīti sāvakā eva sāvakayugāni. Asambhuṇantenāti apāpuṇantena. Gabbhaṃ gaṇhāpentassāti sabbaññutaññāṇassa vijāyanatthaṃ ñāṇagabbhaṃ gaṇhāpentassa.

20. ‘Sāvakayugānīti’ means the disciples themselves are the generations of disciples. ‘Asambhuṇantenāti’ means ‘by not attaining.’ ‘Gabbhaṃ gaṇhāpentassāti’ means: of one who is conceiving the womb of knowledge for the purpose of giving birth to the knowledge of omniscience.

21. Ko [Pg.449] anusandhīti pubbāparakathānaṃ kiṃ anusandhānaṃ, ko sambandhoti attho. Sikkhāpadapaññattiyācanāpekkhanti yācīyatīti yācanā, sikkhāpadapaññattiyeva yācanā sikkhāpadapaññattiyācanā, taṃ apekkhatīti sikkhāpadapaññattiyācanāpekkhaṃ bhummavacanaṃ, yāciyamānasikkhāpadapaññattiapekkhaṃ bhummavacananti vuttaṃ hoti. Yācanavisiṭṭhā sikkhāpadapaññattiyeva hi ‘‘tatthā’’ti iminā parāmaṭṭhā, teneva vakkhati ‘‘tattha tassā sikkhāpadapaññattiyā’’ti. Yaṃ vuttanti ‘‘sikkhāpadaṃ paññapeyyā’’ti iminā yaṃ sikkhāpadapaññapanaṃ vuttaṃ, yācitanti attho. Tattha tassā sikkhāpadapaññattiyāti tassaṃ yāciyamānasikkhāpadapaññattiyanti attho. Akālanti sikkhāpadapaññattiyā akālaṃ.

21. ‘Ko anusandhīti’ (What is the connection?) means: what is the connection of the former and latter statements, what is the relation? Regarding ‘Sikkhāpadapaññattiyācanāpekkhanti’: Because it is requested (yācīyati), it is a ‘request’ (yācanā); the very enactment of the training rule is the ‘request,’ hence ‘sikkhāpadapaññattiyācanā’; because it regards (apekkhati) that, it is ‘sikkhāpadapaññattiyācanāpekkhaṃ.’ This is a locative expression. It is said to be a locative expression meaning ‘regarding the enactment of the training rule which is being requested.’ Indeed, the enactment of the training rule, specified by the request, is precisely what is referred to by this ‘tattha’ (there). Therefore, it will be stated: ‘tattha tassā sikkhāpadapaññattiyā’ (there, in that enactment of the training rule). ‘Yaṃ vuttaṃ’ (What was said) means: the enactment of the training rule which was stated by the phrase ‘he should enact a training rule’; the meaning is ‘what was requested.’ ‘Tattha tassā sikkhāpadapaññattiyā’ means ‘in that enactment of the training rule which is being requested.’ ‘Akālanti’ (at the wrong time) means the wrong time for the enactment of the training rule.

Āsavaṭṭhānīyāti ettha adhikaraṇe anīyasaddoti āha ‘‘āsavā tiṭṭhanti etesū’’tiādi. Ke pana te āsavā, ke ca dhammā tadadhikaraṇabhūtāti āha ‘‘yesu diṭṭhadhammikasamparāyikā’’tiādi. Diṭṭhadhammikā parūpavādādayo, samparāyikā āpāyikā apāyadukkhavisesā. Te āsavanti tena tena paccayavasena pavattantīti āsavā. Nesanti parūpavādādiāsavānaṃ. Teti vītikkamadhammā. Asati āsavaṭṭhānīye dhamme sikkhāpadapaññattiyaṃ ko doso, yenevaṃ vuttanti āha ‘‘yadi hi paññapeyyā’’tiādi, vītikkamadosaṃ adisvā yadi paññapeyyāti adhippāyo. Parammukhā akkosanaṃ parūpavādo, parehi vacanesu dosāropanaṃ parūpārambho, sammukhā garahanaṃ garahadoso.

In the word 'Āsavaṭṭhānīya,' the suffix '-anīya' is in the locative sense; thus, it is said: 'the cankers abide in these,' and so on. But what are those cankers, and what are the states that are their basis? It is said: 'in which are present and future consequences,' and so on. The present consequences (diṭṭhadhammikā) are disparagement and the like; the future consequences (samparāyikā) are the particular sufferings of the lower realms. They are called cankers (āsavā) because they flow (āsavanti) and proceed by way of this or that condition. 'Of these' (nesaṃ) refers to these cankers such as disparagement. 'Those' (te) refers to the states of transgression. If there were no state that is a basis for the cankers, what fault would there be in the laying down of a training rule, that it is said thus? To this, it is said: 'For if one were to lay down,' and so on. The intention is: 'If one were to lay down a rule without seeing the fault of transgression.' Cursing behind one's back is disparagement (parūpavādo); imputing faults in the speech of others is fault-finding (parūpārambho); reproaching face-to-face is the fault of reproach (garahadoso).

Kathañhi nāma paliveṭhessatīti sambandho, kathaṃ-saddayoge anāgatappayogo daṭṭhabbo. Anvāyikoti anuvattako. Bhogakkhandhanti bhogarāsiṃ. ‘‘Amhākamete’’ti ñāyantīti ñātī, pitāmahapituputtādivasena parivaṭṭanaṭṭhena parivaṭṭo, ñātīyeva parivaṭṭo ñātiparivaṭṭo. Ghāsacchādanaparamatāya santuṭṭhāti ghāsacchādane paramatāya uttamatāya santuṭṭhā, ghāsacchādanapariyesane sallekhavasena paramatāya ukkaṭṭhabhāve saṇṭhitāti attho. Ghāsacchādanameva vā paramaṃ paramā koṭi etesaṃ na tato paraṃ kiñci asāmisajātaṃ pariyesanti paccāsīsanti cāti ghāsacchādanaparamā, tesaṃ bhāvo ghāsacchādanaparamatā, tassaṃ ghāsacchādanaparamatāya santuṭṭhā. Tesu nāma koti yathāvuttaguṇavisiṭṭhesu [Pg.450] tesu bhikkhūsu ko nāma. Lokāmisabhūtanti lokapariyāpannaṃ hutvā kilesehi āmasitabbattā lokāmisabhūtaṃ. Pabbajjāsaṅkhepenevāti ‘‘pāṇātipātā veramaṇī’’tiādinā pabbajjāmukheneva. Etanti methunādīnaṃ akaraṇaṃ. Thāmanti sikkhāpadānaṃ paññāpanakiriyāya sāmatthiyaṃ. Balanti yāthāvato sabbadhammānaṃ paṭivedhasamatthaṃ ñāṇabalaṃ. Kuppeyyāti kuppaṃ bhaveyya. Etassevatthassa pākaṭakaraṇaṃ na yathāṭhāne tiṭṭheyyāti, paññattiṭṭhāne na tiṭṭheyyāti attho. Akusaloti tikicchituṃ yuttakālassa aparijānanato akusalo acheko. Avuddhi anayo, byasanaṃ dukkhaṃ. Paṭikaccevāti gaṇḍuppādanato paṭhamameva. Sañchaviṃ katvāti sobhanacchaviṃ katvā. Bālavejjoti apaṇḍitavejjo. Lohitakkhayañca maṃ pāpetīti vibhattivipariṇāmaṃ katvā yojetabbaṃ.

‘Kathañhi nāma paliveṭhessatīti’ (How indeed will he penetrate?)—this is the connection to be made; in conjunction with the word ‘how,’ the future tense should be understood. ‘Anvāyikoti’ means ‘following along.’ ‘Bhogakkhandhanti’ means ‘a mass of wealth.’ ‘Ñātī’ (relatives) are those who are known as ‘ours’; a ‘parivaṭṭo’ (cycle) is by way of revolving through grandfathers, fathers, sons, and so on; the relatives themselves are the cycle, hence ‘ñātiparivaṭṭo’ (cycle of relatives). ‘Ghāsacchādanaparamatāya santuṭṭhāti’ (content with the highest attainment of food and clothing) means content with the supreme attainment of food and clothing, or established in the highest state through austerity in seeking food and clothing. Alternatively, ‘ghāsacchādanaparamā’ means those for whom food and clothing are the ultimate limit; beyond that they do not seek or expect any kind of material gain. Their state is ‘ghāsacchādanaparamatā,’ and they are content in that state. ‘Tesu nāma koti’ (Among those) means, among those monks distinguished by the qualities just mentioned, who indeed? ‘Lokāmisabhūtanti’ means ‘being included in the world and fit to be touched by defilements,’ thus it is ‘worldly bait.’ ‘Pabbajjāsaṅkhepenevāti’ means ‘only through the entrance to the monastic life,’ such as ‘abstinence from destroying life,’ and so on. ‘Etanti’ refers to the non-doing of sexual intercourse and so on. ‘Thāmanti’ means the capability in the act of laying down the training rules. ‘Balanti’ means the power of knowledge capable of penetrating all phenomena as they truly are. ‘Kuppeyyāti’ means ‘it would be shaken.’ To make this very meaning clear: ‘na yathāṭhāne tiṭṭheyyāti’ (it would not stand in its proper place) means ‘it would not stand in the place of designation.’ ‘Akusaloti’ means ‘unskilled,’ because of not knowing the proper time to treat, he is unskilled, inexpert. ‘Avuddhi’ is lack of prosperity, ‘anayo’ is misfortune, ‘byasanaṃ’ is suffering. ‘Paṭikaccevāti’ means ‘right from the start,’ from the very arising of the boil. ‘Sañchaviṃ katvāti’ means ‘having made a beautiful skin.’ ‘Bālavejjoti’ is an unlearned physician. ‘Lohitakkhayañca maṃ pāpetīti’ should be construed by making a change in the case ending.

Akālaṃ dassetvāti sikkhāpadapaññattiyā akālaṃ dassetvā. Rogaṃ vūpasametvāti phāsuṃ katvā. Sake ācariyaketi ācariyassa bhāvo, kammaṃ vā ācariyakaṃ, tasmiṃ attano ācariyabhāve, ācariyakamme vā. Nimittatthe cetaṃ bhummavacanaṃ. Viditānubhāvoti pākaṭānubhāvo.

‘Having shown an inappropriate time’ means having shown the inappropriate time for the enactment of the training rule. ‘Having alleviated the illness’ means having made it comfortable. ‘In one’s own teacher’s capacity’ (sake ācariyake) means the state of being a teacher, or the act of teaching; in that state of being one’s own teacher, or in the act of teaching. This locative case is used in the sense of cause. ‘Of known influence’ means of evident influence.

Vipulabhāvenāti pabbajitānaṃ bahubhāvena. Sāsane ekacce āsavaṭṭhānīyā dhammā na uppajjantīti yasmā senāsanāni pahonti, tasmā āvāsamacchariyādihetukā sāsane ekacce āsavaṭṭhānīyā dhammā na uppajjanti. Iminā nayenāti etena padasodhammasikkhāpadādīnaṃ saṅgaho daṭṭhabbo.

‘Due to abundance’ means due to the large number of those who have gone forth. Regarding 'certain states that are grounds for cankers do not arise in the Dispensation': Because dwellings are plentiful, therefore certain states that are grounds for cankers in the Dispensation, caused by such things as stinginess regarding lodgings, do not arise. ‘In this way’ means by this method, the inclusion of the Padasodhamma training rule and others should be understood.

Lābhaggamahattanti cīvarādilabhitabbapaccayo lābho, tassa aggaṃ mahattaṃ paṇītatā bahubhāvo vā. Bahussutassa bhāvo bāhusaccaṃ. Ayoniso ummujjamānāti anupāyena abhinivisamānā, viparītato jānamānāti attho. Rasena rasaṃ saṃsanditvāti sabhāvena sabhāvaṃ saṃsanditvā, anuññātapaccattharaṇādīsu sukhasamphassasāmaññato upādinnaphassarasepi anavajjasaññitāya anupādinnaphassarasena upādinnaphassarasaṃ saṃsanditvā, samānabhāvaṃ upanetvāti attho. Uddhammaṃ ubbinayaṃ [Pg.451] satthusāsanaṃ dīpentīti ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’tiādinā (pāci. 418) satthusāsanaṃ uddhammaṃ ubbinayaṃ katvā dīpenti.

‘The peak and greatness of gain’ means: gain consists of the requisites to be obtained, such as robes; its peak and greatness is excellence or abundance. The state of being very learned is vast learning. ‘Not wisely emerging’ means adhering improperly; the meaning is understanding in a wrong way. ‘Comparing savor with savor’ means comparing nature with nature. In the permitted spreads, etc., through the commonality of pleasant contact, even in the savor of clung-to contact, by perceiving it as blameless, comparing the savor of clung-to contact with the savor of unclung-to contact, the meaning is bringing it to a state of equality. ‘Pointing out the mis-Dhamma and mis-Vinaya as the Teacher's instruction’ means they proclaim the Teacher's instruction by making it mis-Dhamma and mis-Vinaya, as in ‘Thus do I understand the Dhamma taught by the Blessed One,’ etc. (Pāc. 418).

Imasmiṃ attheti ‘‘nirabbudo hi, sāriputta, bhikkhusaṅgho’’ti (pārā. 21) evaṃ vuttabhikkhusaṅghasaññite atthe. Kathaṃ pana dussīlānaṃ corabhāvoti āha ‘‘te hi assamaṇāva hutvā’’tiādi. Kāḷakadhammayogāti dussīlatāsaṅkhātapāpadhammayogato. Pabhassaroti pabhassarasīlo. Sāroti vuccantīti sāsanabrahmacariyassa sārabhūtattā sīlādayo guṇā ‘‘sāro’’ti vuccanti.

‘In this context’ refers to the meaning conveyed by the term ‘Bhikkhu Saṅgha’ as stated in ‘Indeed, Sāriputta, the Bhikkhu Saṅgha is without flaws’ (Pārā. 21). But how is it that the immoral have the state of being thieves? He says: ‘They, being non-ascetics,’ etc. ‘Connected to dark qualities’ means connected to evil qualities characterized as immorality. ‘Radiant’ means one with radiant virtue. ‘Essence’ is said to be—because qualities such as virtue are the essence of the Dispensation and the holy life—they are called ‘essence.’

Sabbaparittaguṇoti sabbehi nihīnaguṇo, appaguṇo vā. So sotāpannoti ānandattheraṃ sandhāya vadati. Sotaṃ āpannoti maggasotaṃ āpanno. Paṭipakkhadhammānaṃ anavasesato savanato pellanato soto ariyamaggoti āha ‘‘sototi ca maggassetaṃ adhivacana’’nti. Sotāpannoti tena samannāgatassa puggalassāti iminā maggasamaṅgī sotāpannoti vatvā tamevatthaṃ udāharaṇena sādhetvā idāni idhādhippetapuggalaṃ niddhāretvā dassento āha ‘‘idha panā’’tiādi. Idha āpannasaddo ‘‘phalasacchikiriyāya paṭipanno’’tiādīsu (saṃ. ni. 5.488) viya vattamānakālikoti āha ‘‘maggena phalassa nāmaṃ dinna’’nti. Maggena hi attanā sadisassa aṭṭhaṅgikassa vā sattaṅgikassa vā phalassa sototi nāmaṃ dinnaṃ, atītakālikatte pana sarasatova nāmalābho siyā. Maggakkhaṇe hi maggasotaṃ āpajjati nāma, phalakkhaṇe āpanno.

‘Of all-round insignificant quality’ means of quality inferior to all, or of few qualities. ‘He is a stream-enterer’—this is said with reference to the Elder Ānanda. ‘He has entered the stream’ means he has reached the stream of the path. Because it thoroughly sweeps away and crushes opposing states without remainder, the noble path is called the stream. Therefore, it is said, ‘“Stream” is a designation for this path.’ ‘A stream-enterer’ is a person endowed with that. Having stated in this way that one possessing the path is a stream-enterer, and having established that very meaning with an example, he now, clarifying and showing the individual intended here, says: ‘But here,’ etc. Here, the word ‘entered’ (āpanna) is in the present tense, as in ‘one who has embarked on the realization of the fruit’ (Saṃ. Ni. 5.488). Therefore, it is said, ‘The path has given a name to the fruit.’ For the path has given the name ‘stream’ to the fruit, which is similar to itself and is eightfold or sevenfold. But if it were in the past tense, the attainment of the name would be by its very nature. For at the moment of the path, one is indeed entering the stream of the path; at the moment of the fruit, one has entered.

Virūpaṃ sadukkhaṃ saupāyāsaṃ nipātetīti vinipāto, apāyadukkhe khipanako. Dhammoti sabhāvo. Tenāha ‘‘na attānaṃ apāyesu vinipātanasabhāvo’’ti. Atha vā dhammoti apāyesu khipanako sakkāyadiṭṭhiādiko akusaladhammo. Yassa pana so akusaladhammo natthi sabbaso pahīnattā, so yasmā apāyesu attānaṃ vinipātanasabhāvo na hoti, tasmā vuttaṃ ‘‘na attānaṃ apāyesu vinipātanasabhāvoti vuttaṃ hotī’’ti. Kasmāti avinipātanadhammatāya kāraṇaṃ pucchati. Apāyaṃ gamentīti apāyagamanīyā. Vinipātanasabhāvoti uppajjanasabhāvo. Sammattaniyāmena maggenāti sammā [Pg.452] bhavaniyāmakena paṭiladdhamaggena. Niyatoti vā heṭṭhimantato sattamabhavato upari anuppajjanadhammatāya niyato. Sambodhīti uparimaggattayasaṅkhātā sambodhi. Sambujjhatīti hi sambodhi, ariyamaggo. So ca idha paṭhamamaggassa adhigatattā avasiṭṭho eva adhigantabbabhāvena icchitabboti. Tenāha ‘‘uparimaggattayaṃ avassaṃ sampāpako’’ti. Uparimaggattayaṃ avassaṃ sampāpuṇātīti sampāpako, sotāpanno.

Because it causes one to fall into what is perverse, painful, and full of despair, it is called a 'downfall' (vinipāto); it is one that throws into the suffering of the lower realms. 'Dhamma' is nature. Therefore, it is said, 'not having the nature of throwing oneself into the lower realms.' Alternatively, 'dhamma' is the unwholesome state, such as identity-view, that throws one into the lower realms. But for one for whom that unwholesome state does not exist, it having been completely abandoned, since they are not of a nature to throw themselves into the lower realms, therefore it is said, 'it is said not to have the nature of throwing oneself into the lower realms.' 'Why?'—this asks for the reason for the quality of not being subject to downfall. Because they lead to the lower realms, they are 'leading to the lower realms' (apāyagamanīyā). 'Having the nature of causing a downfall' means having the nature of arising [there]. 'By the path of the certainty of rightness' means by the path that has been attained which rightly orders existence. Or, 'certain' (niyato) means certain due to the quality of not arising again above the seventh existence at the very least. 'Full enlightenment' (sambodhi) is the full enlightenment designated as the triad of higher paths. For, because one fully awakens, it is 'full enlightenment' (sambodhi); it is the noble path. And here, since the first path has been attained, only the remainder is to be desired as that which is to be attained. Therefore, it is said, 'one who inevitably attains the three higher paths.' Because one inevitably attains the three higher paths, one is an 'attainer' (sampāpako); this is a stream-enterer.

Vinayapaññattiyācanakathā niṭṭhitā.

The discussion on requesting the establishment of the Vinaya rules is concluded.

Buddhāciṇṇakathā

The Discourse on the Practice of the Buddhas

22. Anudhammatāti lokuttaradhammānugato dhammo. Anapaloketvāti padassa vivaraṇaṃ ‘‘anāpucchitvā’’ti. Janapadacārikaṃ pakkamantīti ettha iti-saddo gamyamānatāya na vutto, evaṃ aññatthāpi īdisesu ṭhānesu. Tattha janapadacārikanti janapadesu caraṇaṃ, caraṇaṃ vā cāro, so eva cārikā, janapadesu cārikā janapadacārikā. Taṃ pakkamanti, janapadagamanaṃ gacchantīti attho. Pakkamantiyevāti avadhāraṇena no na pakkamantīti dasseti. ‘‘Janapadacārikaṃ pakkamantī’’ti ettha ṭhatvā bhagavato cārikāpakkamanavidhiṃ dassento āha ‘‘janapadacārikaṃ carantā cā’’tiādi. Cārikā ca nāmesā (dī. ni. aṭṭha. 1.254; ma. ni. aṭṭha. 1.254) duvidhā turitacārikā ceva aturitacārikā ca. Tattha dūrepi bodhaneyyapuggalaṃ disvā tassa bodhanatthāya sahasā gamanaṃ turitacārikā nāma, sā mahākassapattherapaccuggamanādīsu daṭṭhabbā. Bhagavā hi mahākassapattheraṃ paccuggacchanto muhuttena tigāvutamagamāsi, āḷavakassatthāya tiṃsayojanaṃ, tathā aṅgulimālassa, pukkusātissa pana pañcacattālīsayojanaṃ, mahākappinassa vīsayojanasataṃ, dhaniyassatthāya sattayojanasatāni agamāsi, dhammasenāpatino saddhivihārikassa vanavāsītissasāmaṇerassa tigāvutādhikaṃ vīsayojanasataṃ agamāsi, ayaṃ turitacārikā. Yaṃ pana gāmanigamanagarapaṭipāṭiyā devasikaṃ yojanaaḍḍhayojanavasena piṇḍapātacariyādīhi lokaṃ anuggaṇhantassa gamanaṃ, ayaṃ aturitacārikā nāma. Imaṃ pana cārikaṃ caranto bhagavā mahāmaṇḍalaṃ majjhimamaṇḍalaṃ antimamaṇḍalanti imesaṃ tiṇṇaṃ maṇḍalānaṃ [Pg.453] aññatarasmiṃ carati. Tattha ‘‘janapadacārika’’nti vuttattā aturitacārikāva idhādhippetā. Tameva vibhajitvā dassento āha ‘‘mahāmaṇḍalaṃ majjhimamaṇḍala’’ntiādi.

22. ‘Accordant Dhamma’ (anudhammatā) means a Dhamma that accords with the supramundane Dhamma. The explanation of the word ‘anapaloketvā’ is ‘without asking permission.’ In the phrase ‘janapadacārikaṃ pakkamanti,’ the word ‘iti’ is not stated because it is understood, and it is the same in other such places. Therein, ‘janapadacārika’ means wandering in the countryside (janapadesu caraṇaṃ); ‘caraṇaṃ’ or ‘cāro’ means wandering, and that itself is ‘cārikā.’ A tour in the countryside (janapadesu cārikā) is ‘janapadacārikā.’ ‘They set out on that’ (taṃ pakkamanti) means they go on a journey to the countryside. The emphatic particle in ‘pakkamantiyeva’ indicates that they do indeed set out, not that they do not set out. Standing on the phrase ‘janapadacārikaṃ pakkamanti’ and showing the Blessed One's method of setting out on tour, the author says, ‘janapadacārikaṃ carantā cā,’ and so on. This touring (cārikā) is of two kinds: hurried touring (turitacārikā) and unhurried touring (aturitacārikā). Therein, hurried touring is the swift journey undertaken, having seen a person capable of being enlightened even at a distance, for the purpose of enlightening them. This should be seen in instances such as going to meet the Elder Mahākassapa. Indeed, the Blessed One, going to meet the Elder Mahākassapa, traveled three gāvutas in a moment; for the sake of Āḷavaka, he traveled thirty yojanas; likewise for Aṅgulimāla; for Pukkusāti, forty-five yojanas; for Mahākappina, one hundred and twenty yojanas; for the sake of Dhaniya, seven hundred yojanas; and for the novice Vanavāsī Tissa, the co-resident of the General of the Dhamma, he traveled one hundred and twenty yojanas plus three gāvutas. This is hurried touring. However, the journey of one who supports the world by means of the alms-round and so forth, proceeding daily in sequence through villages, market towns, and cities, covering a yojana or half a yojana—this is called unhurried touring. When the Blessed One undertakes this tour, he travels within one of these three regions: the great region (mahāmaṇḍala), the middle region (majjhimamaṇḍala), or the final region (antimamaṇḍala). Therein, since ‘janapadacārika’ is stated, it is unhurried touring that is intended here. Explaining that very thing by analyzing it, the author says, ‘mahāmaṇḍalaṃ majjhimamaṇḍalaṃ,’ and so on.

Tattha antimamaṇḍalanti khuddakamaṇḍalaṃ, itaresaṃ vā maṇḍalānaṃ antogadhattā antimamaṇḍalaṃ, abbhantarimamaṇḍalanti vuttaṃ hoti. Imesaṃ pana maṇḍalānaṃ kiṃ pamāṇanti āha ‘‘tattha mahāmaṇḍalaṃ navayojanasatika’’ntiādi. Navayojanasatikampi ṭhānaṃ majjhimadesapariyāpannameva, tato paraṃ nādhippetaṃ turitacārikāvasena agamanato. Yasmā nikkhantakālato paṭṭhāya gatagataṭṭhānassa catūsu passesu samantato yojanasataṃ ekakolāhalaṃ hoti, purimaṃ purimaṃ āgatā nimantetuṃ labhanti, itaresu dvīsu maṇḍalesu sakkāro mahāmaṇḍalaṃ osarati, tattha buddhā bhagavanto tesu tesu gāmanigamesu ekāhaṃ dvīhaṃ vasantā mahājanaṃ āmisapaṭiggahena anuggaṇhanti, dhammadānena ca vivaṭṭūpanissitaṃ kusalaṃ vaḍḍhenti, tasmā vuttaṃ ‘‘gāmanigamādīsu mahājanaṃ āmisapaṭiggahena anuggaṇhantā’’tiādi. Samathavipassanā taruṇā hontīti ettha taruṇā vipassanāti saṅkhāraparicchedane ñāṇaṃ kaṅkhāvitaraṇe ñāṇaṃ sammasane ñāṇaṃ maggāmagge ñāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ. Samathassa taruṇabhāvo pana upacārasamādhivasena veditabbo. ‘‘Sace pana antovasse bhikkhūnaṃ samathavipassanā taruṇā hontī’’ti idaṃ nidassanamattanti daṭṭhabbaṃ. Aññenapi majjhimamaṇḍale veneyyānaṃ ñāṇaparipākādikāraṇena majjhimamaṇḍale cārikaṃ caritukāmā cātumāsaṃ vasitvāva nikkhamanti.

Therein, the final region is the small region. Or, because it is contained within the other regions, it is called the final region; it is also said to be the innermost region. To the question, 'What, however, is the measure of these regions?', he stated the passage beginning with, 'Therein, the great region is nine hundred yojanas.' Even a place of nine hundred yojanas is indeed included within the Middle Country; beyond that is not intended, because of not going by way of a hurried tour. Because from the time of departure onward, for every place gone to, on all four sides for one hundred yojanas there is a single commotion. Those who arrive first are able to invite. In the other two regions, the honor extends to the great region. Therein, the Buddhas, the Blessed Ones, dwelling for one or two days in those various villages and towns, support the great populace by the acceptance of material offerings; and through the gift of the Dhamma, they foster the wholesome kamma that is a support for liberation. Therefore, it is said: 'In villages, towns, and so forth, supporting the great populace by the acceptance of material offerings,' and so on. 'Samatha and Vipassanā are tender'—herein, 'tender Vipassanā' is a designation for the four knowledges: knowledge in the delimitation of formations, knowledge in overcoming doubt, knowledge in comprehension, and knowledge of path and not-path. The tender state of Samatha, however, should be understood by way of access concentration. 'If, however, during the rains-residence, the monks' Samatha and Vipassanā are tender'—this should be seen as merely an illustration. Also for another reason, such as the ripening of knowledge of those to be trained in the middle region, desiring to wander on tour in that middle region, they depart only after having dwelt for the four months.

Pavāraṇāsaṅgahaṃ datvāti anumatidānavasena datvā. Māgasirassa paṭhamadivaseti māgasiramāsassa paṭhamadivase. Idañcetarahi pavattavohāravasena kattikamāsassa aparapakkhapāṭipadadivasaṃ sandhāya vuttaṃ. Tesanti tesaṃ buddhānaṃ. Tehi vinetabbattā ‘‘tesaṃ vineyyasattā’’ti vuttaṃ. Vineyyasattāti ca cārikāya vinetabbasattā. Māgasiramāsampi tattheva vasitvā phussamāsassa paṭhamadivaseti idampi nidassanamattanti daṭṭhabbaṃ. Catumāsavutthānampi buddhānaṃ vineyyasattā aparipakkindriyā honti, tesaṃ indriyaparipākaṃ āgamayamānā aparampi ekamāsaṃ vā dviticatumāsaṃ vā tatthevavasitvā mahābhikkhusaṅghaparivārā nikkhamitvā purimanayeneva lokaṃ anuggaṇhantā [Pg.454] sattahi vā chahi vā pañcahi vā catūhi vā māsehi cārikaṃ pariyosāpenti. Veneyyavasenevāti avadhāraṇena na cīvarādihetu carantīti dasseti. Tathā hi imesu tīsu maṇḍalesu yattha katthaci cārikaṃ carantā na cīvarādihetu caranti, atha kho ye duggatabālajiṇṇabyādhikā, te ‘‘kadā tathāgataṃ āgantvā passissanti, mayi pana cārikaṃ carante mahājano tathāgatadassanaṃ labhissati, tattha keci cittāni pasādessanti, keci mālādīhi pūjessanti, keci kaṭacchubhikkhaṃ dassanti, keci micchādassanaṃ pahāya sammādiṭṭhikā bhavissanti, taṃ nesaṃ bhavissati dīgharattaṃ hitāya sukhāyā’’ti evaṃ lokānukampāya cārikaṃ caranti.

“Having given the Pavāraṇā” means having given by way of granting consent. “On the first day of Māgasira” refers to the first day of the month of Māgasira. This, according to current convention, is said with reference to the first day of the waning half of the month of Kattika. “Of those” refers to those Buddhas. Because they are to be trained by them, they are called “their beings to be trained.” “Beings to be trained” also means beings who are to be trained by the wandering tour. The phrase 'having stayed right there even through the month of Māgasira, they depart on the first day of the month of Phussa'—this too should be seen as merely an example. Even after completing the four-month rains-residence, the beings to be trained by the Buddhas have immature faculties. Awaiting the maturation of their faculties, they stay there for another month, or for two, three, or four months. Then, surrounded by the great community of monks, they depart and, following the previous method, show favor to the world, completing their wandering tour in seven, or six, or five, or four months. “By way of those to be trained only,” by this emphasis, shows that they do not wander for the sake of robes or other requisites. For in these three regions, wherever they wander on tour, they do not do so for the sake of robes or other requisites. But rather, they wander thinking, “As for those who are poor, foolish, aged, or sick, when will they be able to come and see the Tathāgata? But when I am wandering on tour, the great populace will gain the sight of the Tathāgata. There, some will purify their minds, some will make offerings with flowers and the like, some will give a ladleful of almsfood, some will abandon wrong view and become possessed of right view. That will be for their welfare and happiness for a long time.” Thus, out of compassion for the world, they wander on tour.

Apica catūhi kāraṇehi buddhā bhagavanto cārikaṃ caranti jaṅghavihāravasena sarīraphāsukatthāya, aṭṭhuppattikālābhikaṅkhanatthāya, bhikkhūnaṃ sikkhāpadapaññāpanatthāya, tattha tattha paripākagatindriye bodhaneyyasatte bodhanatthāyāti. Aparehipi catūhi kāraṇehi buddhā bhagavanto cārikaṃ caranti buddhaṃ saraṇaṃ gacchissantīti vā, dhammaṃ, saṅghaṃ saraṇaṃ gacchissantīti vā, mahatā dhammavassena catasso parisā santappessāmāti vā. Aparehipi pañcahi kāraṇehi buddhā bhagavanto cārikaṃ caranti pāṇātipātā viramissantīti vā, adinnādānā, kāmesumicchācārā, musāvādā, surāmerayamajjapamādaṭṭhānā viramissantīti vā. Aparehipi aṭṭhahi kāraṇehi buddhā bhagavanto cārikaṃ caranti paṭhamaṃ jhānaṃ paṭilabhissantīti vā, dutiyaṃ…pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilabhissantīti vā. Aparehipi aṭṭhahi kāraṇehi buddhā bhagavanto cārikaṃ caranti sotāpattimaggaṃ adhigamissantīti vā, sotāpattiphalaṃ…pe… arahattaphalaṃ sacchikarissantīti vāti.

Furthermore, the Blessed Buddhas wander on tour for four reasons: for the sake of bodily comfort through journeying on foot, for the sake of awaiting the time for the arising of a matter, for the sake of establishing training rules for the monks, and for the sake of awakening beings to be awakened whose faculties are mature in various places. For another four reasons, the Blessed Buddhas wander on tour: so that beings may go for refuge to the Buddha, or to the Dhamma, or to the Sangha, or thinking, 'We shall satisfy the four assemblies with a great rain of Dhamma.' For another five reasons, the Blessed Buddhas wander on tour: so that beings may refrain from killing living beings, or from taking what is not given, from sexual misconduct, from false speech, or from intoxicants that are the cause of heedlessness. For another eight reasons, the Blessed Buddhas wander on tour: so that beings may attain the first jhāna, or the second... up to the attainment of the base of neither-perception-nor-non-perception. For yet another eight reasons, the Blessed Buddhas wander on tour: so that beings may realize the path of stream-entry, or realize the fruit of stream-entry... up to the realization of the fruit of arahantship.

Pupphāni ocinantā viya carantīti iminā yathā mālākāro bahuṃ pupphagacchaṃ disvā tattha cirampi ṭhatvā pupphāni ocinitvā pupphasuññaṃ gacchaṃ disvā tattha papañcaṃ akatvā taṃ pahāya aññattha gantvā pupphāni ocinanto vicarati, evameva buddhāpi yattha gāmanigamādīsu vineyyasattā bahū honti, tattha cirampi vasantā te vinetvā vineyyasuññagāmādīsu papañcaṃ akatvā taṃ pahāya aññattha bahuvineyyakesu gāmādīsu vasantā vicarantīti dasseti. Tatoyeva ca atikhuddakepi antimamaṇḍale upanissayavantānaṃ bahubhāvato tāva bahumpi kālaṃ sattamāsapariyantaṃ cārikaṃ caranti.

By this phrase, 'they wander like one gathering flowers,' it is shown that just as a garland-maker, having seen a plant with many flowers, might stay there for a long time and gather flowers, but then, seeing the plant is empty of flowers, does not linger there but abandons it, goes elsewhere, and wanders about gathering flowers; even so, the Buddhas also, where there are many beings to be trained in villages, towns, and so on, dwell there for a long time and train them. Then, in villages and so on that are empty of beings to be trained, they do not linger, but abandon that place and wander, dwelling elsewhere in villages and so on where there are many to be trained. For this very reason, even in the very small, final region, because of the abundance of those who possess the supporting conditions, they wander on tour for such a long time, up to a limit of seven months.

Santasabhāvattā [Pg.455] kilesasamaṇahetutāya vā santaṃ nibbānaṃ, sukhakāraṇatāya ca sukhanti āha ‘‘santaṃ sukhaṃ nibbānamārammaṇaṃ katvā’’ti. Dasasahassacakkavāḷeti jātikkhettabhūtāya dasasahassilokadhātuyā. Idañca devabrahmānaṃ vasena vuttaṃ, manussā pana imasmiṃyeva cakkavāḷe bodhaneyyā honti. Bodhaneyyasattasamavalokananti paṭhamaṃ mahākaruṇāya pharitvā pacchā sabbaññutaññāṇajālaṃ pattharitvā tassa anto paviṭṭhānaṃ bodhaneyyasattānaṃ samolokanaṃ. Buddhā kira mahākaruṇāsamāpattiṃ samāpajjitvā tato vuṭṭhāya ‘‘ye sattā bhabbā paripākañāṇā ajjayeva mayā vinetabbā, te mayhaṃ ñāṇassa upaṭṭhahantū’’ti cittaṃ adhiṭṭhāya samannāharanti. Tesaṃ saha samannāhārā eko vā dve vā bahū vā tadā vinayūpagā veneyyā sabbaññutaññāṇassa āpāthamāgacchanti, ayamettha buddhānubhāvo. Evaṃ āpāthamāgatānaṃ pana nesaṃ upanissayaṃ pubbacariyaṃ pubbahetuṃ sampativattamānañca paṭipattiṃ olokenti. Veneyyasattapariggaṇhanatthañhi samannāhāre kate paṭhamaṃ nesaṃ veneyyabhāveneva upaṭṭhānaṃ hoti. Atha ‘‘kiṃ nu kho bhavissatī’’ti saraṇagamanādivasena kañci nipphattiṃ vīmaṃsamānā pubbupanissayāni olokenti.

Because of its peaceful nature, or because it is the cause for the calming of defilements, Nibbāna is 'peaceful'; and because it is the cause of happiness, it is 'blissful'. Thus, it is said, 'having made peaceful, blissful Nibbāna the object'. The 'ten-thousandfold world-system' refers to the ten-thousandfold world-sphere which has become the field of birth. This is spoken with reference to devas and brahmās, for humans who are to be awakened exist only in this very world-system. 'Surveying beings to be awakened' means first pervading with great compassion, then spreading the net of omniscient knowledge, and surveying the beings to be awakened who have entered within it. It is said that the Buddhas, having entered the attainment of great compassion and emerged from it, then advert with the resolution: 'Let those beings who are fit, have mature knowledge, and are to be trained by me this very day, appear to my knowledge.' Simultaneously with their adverting, one, two, or many trainable beings who are amenable to training then come into the range of their omniscient knowledge—this herein is the power of the Buddhas. For those who have thus come into range, they then survey their supporting condition, past cause, and present practice. For when the adverting is done to encompass the beings to be trained, they first appear by the very fact of their trainability. Then, wondering, 'What indeed will come of this?', they survey their past supporting conditions while investigating what accomplishment, by way of taking refuge and so on, will result.

Otiṇṇeti ārocite, parisamajjhaṃ vā otiṇṇe. Dvikkhattunti ekasmiṃ saṃvacchare dvikkhattuṃ. Buddhakāle kira ekekasmiṃ saṃvacchare dve vāre bhikkhū sannipatanti upakaṭṭhavassūpanāyikakāle ca pavāraṇākāle ca. Upakaṭṭhāya vassūpanāyikāya dasapi vīsampi tiṃsampi cattālīsampi paññāsampi bhikkhū vaggavaggā hutvā kammaṭṭhānatthāya āgacchanti. Bhagavā tehi saddhiṃ sammoditvā ‘‘kasmā, bhikkhave, upakaṭṭhāya vassūpanāyikāya vicarathā’’ti pucchati. Atha te ‘‘bhagavā kammaṭṭhānatthaṃ āgatamha, kammaṭṭhānaṃ no dethā’’ti yācanti. Satthā tesaṃ cariyavasena rāgacaritassa asubhakammaṭṭhānaṃ deti, dosacaritassa mettākammaṭṭhānaṃ, mohacaritassa ‘‘uddeso paripucchā kālena dhammassavanaṃ kālena dhammasākacchā idaṃ tuyhaṃ sappāya’’nti ācikkhati. Kiñcāpi hi mohacaritassa ānāpānassatikammaṭṭhānaṃ sappāyaṃ, kammaṭṭhānabhāvanāya pana bhājanabhūtaṃ kātuṃ sammohavigamāya [Pg.456] paṭhamaṃ uddesaparipucchādhammassavanadhammasākacchāsu niyojeti. Vitakkacaritassa ānāpānassatikammaṭṭhānaṃ deti. Saddhācaritassa visesato purimā cha anussatiyo sappāyā, tāsaṃ pana anuyuñjane ayaṃ pubbabhāgapaṭipattīti dassetuṃ pasādanīyasuttantena buddhasubodhitaṃ dhammasudhammataṃ saṅghasuppaṭipattiñca pakāseti. Ñāṇacaritassa pana maraṇassati upasamānussati catudhātuvavatthānaṃ āhārepaṭikūlasaññā visesato sappāyā, tesaṃ upakāradhammadassanatthaṃ aniccatādipaṭisaṃyutte gambhīre suttante katheti. Te kammaṭṭhānaṃ gahetvā sace sappāyaṃ hoti, satthu santike eva vasanti. No ce hoti, sappāyaṃ senāsanaṃ pucchantā gacchanti. Tepi tattha vasantā temāsikaṃ paṭipadaṃ gahetvā ghaṭentā vāyamantā sotāpannāpi honti sakadāgāminopi anāgāminopi arahantopi. Tato vutthavassā pavāretvā satthu santikaṃ gantvā ‘‘bhagavā ahaṃ tumhākaṃ santike kammaṭṭhānaṃ gahetvā sotāpattiphalaṃ patto…pe… ahaṃ aggaphalaṃ arahatta’’nti paṭiladdhaguṇaṃ ārocenti, upari anadhigatassa adhigamāya kammaṭṭhānañca yācanti. Tena vuttaṃ ‘‘pure vassūpanāyikāya ca kammaṭṭhānaggahaṇatthaṃ…pe… upari kammaṭṭhānaggahaṇatthañcā’’ti.

When it is announced, or when one has descended into the midst of the assembly. 'Twice' means twice in one year. It is said that in the time of the Buddha, monks would gather twice in each year: at the time when the rains-residence was approaching and at the time of Pavāraṇā. When the rains-residence was approaching, ten, twenty, thirty, forty, or even fifty monks, having formed into groups, would come for the purpose of receiving a meditation subject. The Blessed One, after exchanging courteous greetings with them, asks, "Why, monks, do you travel about when the rains-residence is approaching?" Then they request, "Blessed One, we have come for a meditation subject; please give us a meditation subject." The Teacher gives to them according to their temperament: to one of lustful temperament, he gives the meditation on foulness; to one of hateful temperament, the meditation on loving-kindness. To one of deluded temperament, he points out, "Recitation, questioning, timely listening to the Dhamma, and timely Dhamma discussion—this is suitable for you." For although the meditation of mindfulness of breathing is suitable for one of deluded temperament, in order to make him a worthy vessel for the cultivation of the meditation subject and for the dispelling of delusion, he first engages him in recitation, questioning, listening to the Dhamma, and Dhamma discussion. To one of discursive temperament, he gives the meditation of mindfulness of breathing. For one of faithful temperament, the first six recollections are especially suitable. But to show that 'this is the preliminary practice' when engaging in them, he proclaims, by means of an inspiring discourse, the Buddha's excellent enlightenment, the Dhamma's excellent nature, and the Sangha's excellent practice. For one of wise temperament, mindfulness of death, recollection of peace, analysis of the four elements, and the perception of repulsiveness in regard to food are especially suitable. To show the supporting dhammas for them, he taught profound discourses connected with impermanence and so forth. Having taken a meditation subject, if it is suitable, they dwell right in the Teacher's presence. If it is not, they go, asking for a suitable lodging. They too, dwelling there and undertaking the three-month practice, striving and endeavoring, become stream-enterers, once-returners, non-returners, or even arahants. Then, having completed the rains-residence and performed Pavāraṇā, they go to the Teacher's presence and report the distinction they had attained: "Blessed One, I, having received a meditation subject in your presence, have attained the fruit of stream-entry... I have attained the supreme fruit, Arahantship." And they also request a meditation subject for the attainment of what had not yet been attained further. Therefore, it was said: "before the rains-residence for the purpose of receiving a meditation subject... and for the purpose of receiving a further meditation subject."

Āyāmāti ettha ā-saddo ‘‘āgacchā’’ti iminā samānatthoti āha ‘‘āyāmāti āgaccha yāmā’’ti, ehi gacchāmāti attho. Ānandāti bhagavā santikāvacarattā theraṃ ālapati, na pana tadā satthu santike vasantānaṃ bhikkhūnaṃ abhāvato. Pañcasataparimāṇo hi tadā bhagavato santike bhikkhusaṅgho. Thero pana ‘‘gaṇhathāvuso pattacīvarāni, bhagavā asukaṭṭhānaṃ gantukāmo’’ti bhikkhūnaṃ āroceti. ‘‘Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesī’’ti vuttattā ‘‘bhagavato paccassosī’’ti idha bhagavatoti sāmivacanaṃ āmantanavacanameva sambandhīantaraṃ apekkhatīti iminā adhippāyena ‘‘bhagavato vacanaṃ paṭiassosī’’ti vuttaṃ. Bhagavatoti pana idaṃ patissavasambandhena sampadānavacanaṃ yathā ‘‘devadattassa paṭissuṇotī’’ti. Paccassosīti ettha paṭi-saddo abhimukhavacanoti āha ‘‘abhimukho hutvā suṇī’’ti. Bhagavato mukhābhimukho hutvā adhivāsetvā suṇi, na udāsino hutvāti adhippāyo.

Herein, in `āyāma`, the prefix `ā-` has the same meaning as `āgaccha` (come); thus, it is said: '`āyāma` means `āgaccha yāma` (come, let us go),' the meaning being 'come, let us proceed.' In `Ānanda`, the Blessed One addresses the elder because he was a close attendant, not because there was an absence of monks dwelling near the Teacher at that time. Indeed, at that time, there was a Saṅgha of five hundred monks near the Blessed One. The elder, however, informs the monks, saying, 'Friends, take your bowls and robes; the Blessed One wishes to go to such-and-such a place.' Because it is said, 'Then the Blessed One addressed the Venerable Ānanda,' here in 'he responded to the Blessed One' (`bhagavato paccassosi`), the genitive `bhagavato` looks for an immediate connection only with the word of address. With this intention, it is said, 'he hearkened to the word of the Blessed One' (`bhagavato vacanaṃ paṭiassosī`). However, this `bhagavato` in connection with `paṭissava` (responding) is a dative, as in 'he assents to Devadatta.' Herein, in `paccassosi`, the prefix `paṭi-` signifies 'facing'; thus, it is said, 'he listened, having faced him.' The meaning is: he listened, having turned to face the Blessed One and having assented, not having been indifferent.

Tassa [Pg.457] pāṭihāriyassa āgantukavasena katattā vuttaṃ ‘‘nagaradvārato paṭṭhāyā’’ti. Suvaṇṇarasapiñjarāhi rasmīhīti ettha rasa-saddo udakapariyāyo, piñjara-saddo hemavaṇṇapariyāyo, tasmā suvaṇṇajaladhārā viya suvaṇṇavaṇṇāhi rasmīhīti attho. Samujjotayamānoti obhāsayamāno. Assāti verañjassa brāhmaṇassa. Bhagavantaṃ upanisīditukāmoti bhagavantaṃ upagantvā nisīditukāmo, bhagavato samīpe nisīditukāmoti vuttaṃ hoti.

Because that miracle was performed in the manner of a visitor, it is said, 'Starting from the city gate.' In 'with rays of golden liquid' (suvaṇṇarasapiñjarāhi rasmīhi), the word 'rasa' is a synonym for water, and the word 'piñjara' is a synonym for the color of gold; therefore, the meaning is 'with rays like streams of golden water' or 'with rays of golden color.' 'Samujjotayamāno' means illuminating. 'Assa' refers to the brahmin Verañja. 'Bhagavantaṃ upanisīditukāmo' (wishing to sit down near the Blessed One) means wishing to approach the Blessed One and sit down; it is said to mean wishing to sit down in the proximity of the Blessed One.

Brāhmaṇa tayā nimantitā vassaṃvutthā amhāti pāḷiyaṃ sambandho veditabbo. Dātabbo assāti dātabbo bhaveyya. No asantoti neva avijjamāno, kintu vijjamānoyevāti dīpeti. Vinā vā liṅgavipallāsenettha attho daṭṭhabboti āha ‘‘atha vā’’tiādi. Iminā sāmaññavacanato ettha napuṃsakaliṅganiddesoti dasseti. No natthīti no amhākaṃ natthi. Noti vā etassa vivaraṇaṃ natthīti. Kesaṃ adātukāmatā viyāti āha ‘‘yathā’’tiādi. Pahūtavittūpakaraṇānanti ettha vittīti tuṭṭhi, vittiyā upakaraṇaṃ vittūpakaraṇaṃ, tuṭṭhikāraṇanti attho. Pahūtaṃ dhanadhaññajātarūparajatanānāvidhālaṅkārasuvaṇṇabhājanādibhedaṃ vittūpakaraṇametesanti pahūtavittūpakaraṇā, tesaṃ pahūtavittūpakaraṇānaṃ maccharīnaṃ yathā adātukāmatā, evaṃ no adātukāmatāpi natthīti sambandho. Taṃ kutettha labbhāti ettha tanti taṃ kāraṇaṃ, taṃ kiccaṃ vā. Etthāti gharāvāse. Dutiye pana atthavikappe tanti deyyadhammassa parāmasanaṃ. Etthāti imasmiṃ temāsabbhantareti attho. Yanti yena kāraṇena, kiriyāparāmasanaṃ vā. Dutiye pana atthavikappe yanti yaṃ deyyadhammanti attho.

The connection in the Pāli text should be understood as: 'Brahmin, invited by you, we have dwelt the rains-residence.' The phrase 'dātabbo assa' means 'it should be given' (dātabbo bhaveyya). The phrase 'no asanto' indicates not that it is non-existent, but rather that it does indeed exist; thus it is shown. Or, the meaning here should be understood without a change of gender; therefore, it is said, 'Or else,' and so on. By this it is shown that, because it is a general statement, there is a designation in the neuter gender here. The phrase 'no natthi' means 'for us, it does not exist' (no amhākaṃ natthi). Or, 'natthi' is the explanation of this word 'no'. Like whose unwillingness to give? Therefore, it is said, 'Just as,' and so on. In the phrase 'pahūtavittūpakaraṇānaṃ', 'vitti' means satisfaction (tuṭṭhi); the means (upakaraṇa) for satisfaction (vittiyā) is 'vittūpakaraṇa', meaning 'a cause of satisfaction' (tuṭṭhikāraṇa). 'Pahūtavittūpakaraṇā' are those for whom there are abundant means of satisfaction, that is, abundant wealth, grain, gold, silver, and various kinds of ornaments, golden vessels, and so on. The connection is as follows: just as there is an unwillingness to give on the part of those misers who have abundant means of satisfaction, so too for us there is no unwillingness to give. In the phrase 'taṃ kutettha labbhā', 'taṃ' means 'that reason' or 'that task'. 'Ettha' means 'in the household life'. In the second alternative meaning, however, 'taṃ' is a reference to the gift (deyyadhamma). 'Ettha' means 'within this three-month period'; this is the meaning. 'Yaṃ' means 'for which reason' (yena kāraṇena), or it is a reference to the action. In the second alternative meaning, however, 'yaṃ' means 'which gift' (yaṃ deyyadhammaṃ); this is the meaning.

Alaṃ gharāvāsapalibodhacintāyāti saññāpetvāti brāhmaṇa netaṃ gharāvāsapalibodhena kataṃ, atha kho mārāvaṭṭanenāti brāhmaṇaṃ saññāpetvā. Taṅkhaṇānurūpāyāti yādisī tadā tassa ajjhāsayappavatti, tadanurūpāyāti attho. Tassa tadā tādisassa vivaṭṭasannissitassa ñāṇaparipākassa abhāvato kevalaṃ abbhantarasannissito eva attho dassitoti āha ‘‘diṭṭhadhammikasamparāyikaṃ atthaṃ sandassetvā’’ti, paccakkhato vibhāvetvāti attho. Kusale dhammeti tebhūmake kusale [Pg.458] dhamme. Tatthāti kusaladhamme yathāsamādapite. Nanti brāhmaṇaṃ. Samuttejetvāti sammadeva uparūpari nivesetvā puññakiriyāya tikkhavisadabhāvaṃ āpādetvā. Taṃ pana atthato tassa ussāhajananaṃ hotīti āha ‘‘saussāhaṃ katvā’’ti. Evaṃ puññakiriyāya saussāhato evarūpaguṇasamaṅgitā ca niyamato diṭṭhadhammikādiatthasampādananti evaṃ saussāhatāya aññehi ca tasmiṃ vijjamānaguṇehi sampahaṃsetvā sammadeva haṭṭhatuṭṭhabhāvaṃ āpādetvā.

Having persuaded him with 'Enough with the concern for the hindrances of household life,' meaning, having persuaded the brahmin with 'Brahmin, this was not done because of the hindrances of household life, but rather out of conceit.' 'In accordance with that moment' (taṅkhaṇānurūpāya) means in accordance with his disposition at that time. For him then, lacking the maturity of wisdom dependent on that which is free from the cycle of rebirth, the meaning was shown as dependent on both worlds; thus it is said, 'having shown the benefit in this life and the next,' meaning, having made it directly evident. 'In wholesome qualities' (kusale dhamme) refers to the wholesome qualities in the three planes. 'Therein' (tattha) means in those wholesome qualities as they were undertaken. 'Him' (naṃ) refers to the brahmin. 'Having incited' (samuttejetvā) means having properly made him apply his mind higher and higher, and having brought about a state of sharpness and clarity in meritorious action. Moreover, in meaning, that is the generation of his enthusiasm; thus it is said, 'having made him enthusiastic.' Thus, having gladdened him with his enthusiasm and with the other virtues present in him—since enthusiasm in meritorious action and being endowed with such qualities unfailingly accomplishes the benefits of this life, etc.—and having properly brought him to a state of joy and satisfaction.

Yadi bhagavā dhammaratanavassaṃ vassi, atha kasmā so visesaṃ nādhigacchi? Upanissayasampattiyā abhāvato. Yadi evaṃ kasmā bhagavā tassa tathā dhammaratanavassaṃ vassīti? Vuccate – yadipi tassa visesādhigamo natthi, āyatiṃ pana nibbānādhigamatthāya vāsanābhāgiyā ca sabbā purimapacchimadhammakathā ahosīti daṭṭhabbā. Na hi bhagavato niratthakā dhammadesanā atthi. Temāsikopi deyyadhammoti temāsaṃ dātabbopi deyyadhammo. Yaṃ divasanti yasmiṃ divase.

If the Blessed One rained down the jewel of the Dhamma, then why did he not attain distinction? Due to the absence of supporting conditions. If that is so, why did the Blessed One rain down the jewel of the Dhamma in that way for him? It is said: even though he did not attain distinction, it should be understood that all the earlier and later Dhamma talks contributed to developing his potential for attaining Nibbāna in the future. For the Blessed One gives no Dhamma teaching that is without purpose. 'A three-month gift' (temāsiko deyyadhammo) means a gift to be given for three months. 'Yaṃ divasaṃ' means 'on whatever day.'

23. Buddhapariṇāyakanti buddho pariṇāyako etassāti buddhapariṇāyako, bhikkhusaṅgho. Taṃ buddhapariṇāyakaṃ, buddhajeṭṭhakanti attho. Yāvadatthaṃ katvāti yāva attho, tāva bhojanena tadā katanti adhippāyo. Dātuṃ upanītabhikkhāya paṭikkhepo nāma hatthasaññāya mukhavikārena vacībhedena vā hotīti āha ‘‘hatthasaññāyā’’tiādi. Onītapattapāṇinti ettha onīto pattato pāṇi etassāti onītapattapāṇīti bhinnādhikaraṇavisayoyaṃ saddo bāhiratthasamāsoti āha ‘‘pattato onītapāṇi’’ntiādi. ‘‘Onittapattapāṇi’’ntipi pāṭho, tassattho onittaṃ nānābhūtaṃ vinābhūtaṃ āmisāpanayanena vā sucikataṃ pattaṃ pāṇito assāti onittapattapāṇi, taṃ onittapattapāṇiṃ, hatthe ca pattañca dhovitvā ekamante pattaṃ nikkhipitvā nisinnanti attho. Pattuṇṇapaṭṭapaṭe cāti pattuṇṇapaṭe ca paṭṭapaṭe ca. Tattha pattuṇṇapadese bhavā pattuṇṇā, kosiyavisesātipi vadanti. Paṭṭāni pana cīnapaṭāni. Āyogādīsu āyogoti paṭiāyogo, aṃsabaddhakaṃ pattatthavikādīsu. Bhesajjatelānanti bhesajjasampākena sādhitatelānaṃ. Tumbānīti [Pg.459] cammamayatelabhājanāni. Ekamekassa bhikkhuno sahassagghanakaṃ telamadāsīti sambandho.

23. ‘Buddha-led’ (buddhapariṇāyaka) means ‘one whose leader is the Buddha,’ referring to the community of monks. That ‘Buddha-led’ means ‘having the Buddha as its chief.’ ‘Having done as much as needed’ (yāvadatthaṃ katvā) means the intention is that the eating was done as much as was needed. The refusal of almsfood brought to be given occurs by a hand-signal, a facial expression, or a verbal utterance; thus it is said, ‘by a hand-signal,’ and so forth. In ‘onītapattapāṇi’ (one with hand withdrawn from the bowl), ‘one whose hand is withdrawn from the bowl’ (onīto pattato pāṇi etassa) is a compound with different referents, an external meaning compound (bahubbīhi); thus it is explained as ‘the hand withdrawn from the bowl,’ and so forth. There is also the reading, ‘onittapattapāṇi,’ whose meaning is: ‘onittaṃ’ means purified, separated, or made clean by the removal of food remnants, and it means ‘one whose bowl is separated from his hand’; that ‘onittapattapāṇi’ means having washed both the hands and the bowl, setting the bowl aside, and sitting down. ‘Pattuṇṇapaṭṭapaṭe ca’ means both ‘pattuṇṇa cloths’ and ‘paṭṭa cloths.’ Therein, ‘pattuṇṇā’ are cloths that come from the Pattuṇṇa country; some also say it is a type of silk cloth. ‘Paṭṭāni’ cloths, however, are Chinese cloths. Among ‘āyoga’ and so forth, ‘āyoga’ means a strap or a shoulder-strap for things such as a bowl-bag and so forth. ‘Bhesajjatelānaṃ’ refers to oils prepared by concocting with medicines. ‘Tumbāni’ are leather oil containers. The connection is that oil worth a thousand was given to each and every monk.

Mahāyāgaṃ yajitvāti mahādānaṃ datvā. Saputtadāraṃ vanditvā nisinnanti puttadārehi saddhiṃ vanditvā nisinnaṃ. Temāsanti accantasaṃyoge upayogavacanaṃ. ‘‘Temāsaṃ sotabbadhammaṃ ajjeva suṇissāmī’’ti nisinnassa taṃ ajjhāsayaṃ pūretvā desitattā vuttaṃ ‘‘paripuṇṇasaṅkappaṃ kurumāno’’ti. Anubandhitvāti anugantvā.

‘Having performed the great sacrifice’ (mahāyāgaṃ yajitvā) means having given a great gift. ‘Having paid homage with wife and children and sitting down’ (saputtadāraṃ vanditvā nisinnaṃ) means having paid homage together with wife and children and sitting down. ‘For three months’ (temāsaṃ) is an expression used in the sense of continuous connection. Because the Dhamma was taught to fulfill the intention of the one who sat down with the thought, ‘Today I will listen to the Dhamma that should be heard for three months,’ it is said, ‘fulfilling his intention’ (paripuṇṇasaṅkappaṃ kurumāno). ‘Following’ (anubandhitvā) means going after.

Buddhānaṃ anabhiratiparitassitā nāma natthīti āha ‘‘yathājjhāsayaṃ yathārucitaṃ vāsaṃ vasitvā’’ti. Abhirantaṃ abhiratīti hi atthato ekaṃ. Abhirantasaddo cāyaṃ abhirucipariyāyo, na assādapariyāyo. Assādavasena ca katthaci vasantassa assādavatthuvigamanena siyā tassa tattha anabhirati, tayidaṃ khīṇāsavānaṃ natthi, pageva buddhānaṃ, tasmā abhirativasena katthaci vasitvā tadabhāvato aññattha gamanaṃ nāma buddhānaṃ natthi, vineyyavinayanatthaṃ pana katthaci vasitvā tasmiṃ siddhe vineyyavinayatthameva tato aññattha gacchanti, ayamettha yathāruci. Soreyyādīni anupagammāti mahāmaṇḍalacārikāya vīthibhūtāni soreyyanagarādīni anupagantvā. Payāgapatiṭṭhānanti gāmassapi adhivacanaṃ titthassapi. Gaṅgaṃ nadinti gaṅgaṃ nāma nadiṃ. Tadavasarīti ettha tanti karaṇatthe upayogavacananti āha ‘‘tena avasari tadavasarī’’ti.

Because for the Buddhas there is no such thing as discontent and agitation, it is said, 'having dwelt according to their inclination and preference.' For 'delighted' (abhiranta) and 'delight' (abhirati) are, in meaning, one and the same. And this word 'abhiranta' refers to satisfaction, not to sensual pleasure. For one who dwells somewhere due to sensual pleasure, discontent might arise there when the object of pleasure disappears. But this does not exist for those whose corruptions are destroyed, much less for the Buddhas. Therefore, for the Buddhas, there is no such thing as dwelling somewhere on account of delight and then going elsewhere from a lack of it. Rather, having dwelt somewhere for the purpose of training those to be trained, they go elsewhere only when that purpose is accomplished, for the very purpose of training those to be trained. This is the meaning of 'according to preference' here. 'Without approaching Soreyya and other places' means without approaching cities like Soreyya, which were along the route of their great circular tour. 'Payāgapatiṭṭhāna' is a term for both a village and a ford. 'Gaṅgaṃ nadi' means the river named Gaṅgā. Regarding 'Tadavasarī,' here 'taṃ' is used in the sense of instrumentality; thus it is said, 'by that he approached; hence, tadavasarī.'

Buddhāciṇṇakathā niṭṭhitā.

The discourse on the Buddha's conduct is concluded.

Samantapāsādikāyāti samantato sabbaso pasādaṃ janetīti samantapāsādikā, tassā samantapāsādikāya. Tatridaṃ samantapāsādikāya samantapāsādikattasminti ettha tatrāti purimavacanāpekkhaṃ, idanti vakkhamānakāraṇavacanāpekkhaṃ. Tatrāyaṃ yojanā – yaṃ vuttaṃ ‘‘samantapāsādikāya vinayasaṃvaṇṇanāyā’’ti, tatra yā sā samantapāsādikāti saṃvaṇṇanā vuttā, tassā samantapāsādikāya saṃvaṇṇanāya samantapāsādikattasmiṃ samantapāsādikabhāve sabbaso pasādajanakatte idaṃ hoti. Kiṃ hotīti āha ‘‘ācariyaparamparato’’tiādi.

Samantapāsādikā (All-Pleasing): It is called 'Samantapāsādikā' because it generates confidence from all sides, in every way; thus, of the Samantapāsādikā. Here, in this context of the Samantapāsādikā's all-pleasing nature: 'tatra' (therein) refers to the preceding statement, and 'idaṃ' (this) refers to the statement of reason that is about to be made. Here is the construction: As to what was said, 'of the Samantapāsādikā, the Vinaya commentary'—therein, that commentary which is called 'Samantapāsādikā,' in the all-pleasing nature of that Samantapāsādikā commentary, in its state of generating confidence in every way, this occurs. What occurs? He says, 'from the lineage of teachers,' and so forth.

Ācariyaparamparatoti [Pg.460] ‘‘upāli dāsako’’tiādinā (pari. 3). Vuttaācariyaparamparato. Nidānavatthuppabhedadīpanatoti nidānappabhedadīpanato vatthuppabhedadīpanato ca. Tattha bāhiranidānaabbhantaranidānasikkhāpadanidānadassanavasena nidānappabhedadīpanaṃ veditabbaṃ, theravādappakāsanaṃ pana vatthuppabhedadīpanaṃ. Parasamayavivajjanatoti ‘‘sakāya paṭiññāya mettiyaṃ bhikkhuniṃ nāsethā’’tiādīsu (pārā. 384) micchāpaṭipannānaṃ paresaṃ laddhinirākaraṇato, tatoyeva ca attano samayapatiṭṭhāpanena sakasamayavisuddhito.

From the lineage of teachers: by the words 'Upāli, Dāsaka,' and so forth (Pari. 3), from the aforementioned lineage of teachers. From the exposition of the divisions of the origin and the subject matter: from the exposition of the divisions of the origin and from the exposition of the divisions of the subject matter. Therein, the exposition of the divisions of the origin should be understood by way of showing the external origin, the internal origin, and the origin of the training rules. The proclamation of the Theravāda, however, is the exposition of the divisions of the subject matter. From the rejection of other doctrines: by refuting the views of others who have practiced wrongly, as in 'expel the bhikkhuni Mettiyā by her own declaration,' and so forth (Pārā. 384); and thereby, by establishing one's own doctrine, from the purification of one's own doctrine.

Byañjanaparisodhanatoti pāṭhasodhanena byañjanaparisodhanaṃ veditabbaṃ, saddasatthānusārena vā nibbacanaṃ dassetvā padanipphattidassanaṃ byañjanaparisodhanaṃ. Vibhaṅganayabhedadassanatoti ‘‘tisso itthiyo’’tiādipadabhājanassa anurūpavasena nayabhedadassanato. Sampassatanti ñāṇacakkhunā sammā passantānaṃ, upaparikkhantānanti attho. Apāsādikanti appasādāvahaṃ. Etthāti samantapāsādikāya. Sampassataṃ viññūnanti sambandho. Tasmā ayaṃ saṃvaṇṇanā samantapāsādikātveva pavattāti yojetabbaṃ. Kassa kena desitassa saṃvaṇṇanāti āha ‘‘vinayassā’’tiādi.

From the purification of expressions: the purification of expressions should be understood by the purification of the text; or, the purification of expressions is showing the derivation and demonstrating the formation of words according to grammar. From the exposition of various methods of analysis: from showing the various methods in accordance with the word-analysis, such as 'three women,' and so forth. 'Sampassataṃ' (for those who see): the meaning is 'for those who see rightly with the eye of wisdom, for those who examine.' 'Apāsādikaṃ' (unpleasing): that which does not bring about confidence. 'Ettha' (herein): in the Samantapāsādikā. The connection is 'for the discerning who see.' Therefore, it should be construed that this commentary proceeds just as the Samantapāsādikā. To the question, 'Whose commentary of what was taught by whom?', he said, 'Of the Vinaya,' and so forth.

Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ

Thus, in the Sāratthadīpanī, the subcommentary on the Vinaya commentary, the Samantapāsādikā.

Verañjakaṇḍavaṇṇanā samattā.

The commentary on the Verañja section is completed.

Paṭhamo bhāgo niṭṭhito.

The first part is completed.