Namo tassa bhagavato arahato sammāsambuddhassa

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

Dīghanikāye

The Collection of Long Discourses

Pāthikavaggaṭīkā

Subcommentary on the Pāthika Section

1. Pāthikasuttavaṇṇanā

1. The Explanation of the Pāthika Sutta

Sunakkhattavatthuvaṇṇanā

The Explanation of the Sunakkhatta Account

1. Apubbapadavaṇṇanāti [Pg.1] atthasaṃvaṇṇanāvasena heṭṭhā aggahitatāya apubbassa abhinavassa padassa vaṇṇanā atthavibhāvanā. ‘‘Hitvā punappunāgatamattha’’nti (dī. ni. aṭṭha. 1.ganthārambhakathā) hi vuttaṃ. Mallesūti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva. Chāyūdakasampanne vanasaṇḍe viharatīti anupiyasāmantā katassa vihārassa abhāvato. Yadi na tāva paviṭṭho, kasmā ‘‘pāvisī’’ti vuttanti āha ‘‘pavisissāmī’’tiādi, tena avassaṃ bhāvini bhūte viya upacārā hontīti dasseti. Idāni tamatthaṃ upamāya vibhāvento ‘‘yathā ki’’ntiādimāha. Etanti etaṃ ‘‘atippago kho’’tiādikaṃ cintanaṃ ahosi. Ativiya pago khoti ativiya pātova. Channakopīnatāya, paribbājakapabbajjupagamena ca channaparibbājakaṃ, na naggaparibbājakaṃ.

1. “The explanation of an unprecedented word” means the clarification of the meaning by way of explaining a word that is unprecedented and new, one not previously taken up. For it is said: “Having abandoned the meaning that comes again and again” (Dī. Ni. Aṭṭha. 1. Ganthārambhakathā). As for “Among the Mallas,” what should be said here has been explained in the same way previously. “He dwells in a forest grove endowed with shade and water”: this is because of the absence of a monastery built in the vicinity of Anupiya. If he had not yet entered, why was it said “he entered”? To this it is said “I will enter,” etc. He thereby shows that by way of figurative usage, what is bound to happen in the future is treated as if it were in the past. Now, illustrating that meaning with a simile, he says, “Just as what?” etc. “This” refers to this thought that occurred: “It is indeed too early,” etc. “It is indeed too early” means very early in the morning. Because his loincloth was covered and he had undertaken the going forth of a wanderer, he was a covered wanderer, not a naked wanderer.

2. Yasmā bhagavato uccākulappasutataṃ, mahābhinikkhamananikkhantataṃ, anaññasādhāraṇadukkaracaraṇaṃ, vivekavāsaṃ, lokasambhāvitataṃ, ovādānusāsanīhi lokassa bahupakārataṃ, parappavādamaddanaṃ, mahiddhikataṃ, mahānubhāvatanti evamādikaṃ taṃtaṃattapaccakkhaguṇavisesaṃ nissāya yebhuyyena [Pg.2] aññatitthiyāpi bhagavantaṃ disvā ādaragāravabahumānaṃ dassentiyeva, tasmā vuttaṃ ‘‘bhagavantaṃ disvā mānathaddhataṃ akatvā’’tiādi. Lokasamudācāravasenāti lokopacāravasena. Cirassanti cirakālena. Ādīni vadanti upacāravasena. Tassāti bhaggavagottassa paribbājakassa. Gihisahāyoti gihikālato paṭṭhāya sahāyo. Paccakkhātoti yenākārena paccakkhānā, taṃ dassetuṃ ‘‘paccakkhāmī’’tiādi vuttaṃ.

2. Because of the Blessed One’s birth in a high family, his great renunciation, his practice of austerities unequalled by others, his dwelling in seclusion, his being esteemed by the world, his great helpfulness to the world through his advice and instructions, his crushing of the doctrines of others, his great psychic power, and his great majesty—relying on these and other such special qualities personally realized by him, even the followers of other sects, for the most part, show respect, reverence, and high esteem upon seeing the Blessed One. Therefore it was said: “Upon seeing the Blessed One, without being stiff with pride,” etc. “By way of worldly custom” means by way of worldly figurative usage. “After a long time” means after a long period. “They speak,” etc., by way of polite usage. “His” refers to the wanderer of the Bhaggava clan. “A friend as a householder” means a friend from the time he was a householder. “Rejected”: to show the manner in which it was rejected, it is said, “I reject,” etc.

3. Uddissāti satthukārabhāvena uddissāti ayamettha adhippāyoti taṃ dassento ‘‘bhagavā me’’tiādimāha. Yadā sunakkhattassa ‘‘bhagavantaṃ paccakkhāmī’’ti cittaṃ uppannaṃ, vācā bhinnā, tadā evassa bhagavatā saddhiṃ koci sambandho natthi asakyaputtiyabhāvato sāsanato paribāhirattā. Ayaṃ tāvettha sāsanayutti, sā panāyaṃ ṭhapetvā sāsanayuttikovide aññesaṃ na sammadeva visayoti bhagavā sabbasādhāraṇavasenassa attanā sambandhābhāvaṃ dassetuṃ ‘‘api nū’’ti ādiṃ vatvā sunakkhattaṃ ‘‘ko santo kaṃ paccācikkhasī’’ti āha. Yasmā mukhāgatoyaṃ sambandho, na pūjāgatādiko, yo ca yācakayācitabbatāvasena hoti, tadubhayañcettha natthīti dassento bhagavā sunakkhattaṃ ‘‘ko santo kaṃ paccācikkhasī’’ti avoca, tasmā tamatthaṃ dassetuṃ ‘‘yācako vā’’tiādi vuttaṃ. Yācitako vā yācakaṃ paccācikkheyyāti sambandho. Tvaṃ pana neva yācako ‘‘ahaṃ bhante bhagavantaṃ uddissa viharissāmī’’ti evaṃ mama santikaṃ anupagatattā. Na yācitako ‘‘ehi tvaṃ sunakkhatta mamaṃ uddissa viharāhī’’ti evaṃ mayā apatthitattā.

3. “In dependence on”: this means in dependence on him with the reverence due to a teacher. This is the intention here. Showing this, he says: “The Blessed One is my [teacher],” etc. When the thought “I reject the Blessed One” arose in Sunakkhatta and his speech was broken, at that very moment he had no connection with the Blessed One, as he was not a son of the Sakyan and was external to the Dispensation. This, for a start, is the logic of the Dispensation. But this, apart from those skilled in the logic of the Dispensation, is not a matter at all for others. To show the absence of a connection with himself in any general way, the Blessed One said, “But now,” etc., and then asked Sunakkhatta: “Who are you to be rejecting whom?” Because this connection was merely verbal, not one based on reverence or the like, and because there was no relationship of requester and one to be requested, the Blessed One said to Sunakkhatta: “Who are you to be rejecting whom?” Therefore, to show this meaning, it is said: “Or one who has been requested,” etc. The connection is: one who has been requested might reject the requester. But you are not a requester, for you did not approach me saying, “Venerable sir, I will live in dependence on the Blessed One.” Nor were you one who was requested, for you were not asked by me, “Come, Sunakkhatta, live in dependence on me.”

Ko samānoti yācakayācitakesu ko nāma honto. Kanti yācakayācitakesu eva kaṃ nāma hontaṃ maṃ paccācikkhasi. Tucchapurisāti jhānamaggādiuttarimanussadhammesu kassacipi abhāvā rittapurisā. Nanu cāyaṃ sunakkhatto lokiyajjhānāni, ekaccābhiññañca uppādesīti? Kiñcāpi uppādesi, tato pana bhagavati āghātuppādanena saheva parihīno ahosi. Aparādho nāma suppaṭipattiyā virajjhanahetubhūto kilesuppādoti āha ‘‘yattako te aparādho, tattako doso’’ti. Yāvañcāti avadhiparicchedabhāvadassanaṃ ‘‘yāvañca [Pg.3] tena bhagavatā’’tiādīsu (dī. ni. 1.3) viya. Teti tayā. Idanti nipātamattaṃ. Aparaddhanti aparajjhitaṃ. Idaṃ vuttaṃ hoti – ‘‘paccācikkhāmidānāhaṃ bhante bhagavanta’’ntiādīni vadantena tucchapurisa tayā yāvañcidaṃ aparaddhaṃ, na tassa aparādhassa pamāṇaṃ atthīti.

“Who, being what?”: Who, among requesters and those requested, are you? “Whom?”: Whom, among requesters and those requested, are you rejecting in me? “Worthless man”: an empty man, because of the absence of any superhuman state such as the jhānas and the path. But did not this Sunakkhatta produce mundane jhānas and a certain direct knowledge? Although he produced them, he fell away from them at the very moment he generated malice toward the Blessed One. “An offense” is the arising of a defilement that is a cause for becoming disaffected with good practice. Thus he said: “Whatever your offense, that is your fault.” “To the extent that”: this shows the absence of a limit or boundary, as in such passages as “to the extent that by the Blessed One…” (DN 1.3). “By you” (te): by you (tayā). “This” (idaṃ): this is a mere particle. “Offended” (aparaddhaṃ): having offended. This is what is said: “Worthless man, by saying, ‘Now, venerable sir, I reject the Blessed One,’ etc., you have offended to such an extent that there is no measure of that offense.”

4. Manussadhammāti bhāvanānuyogena vinā manussehi anuṭṭhātabbadhammā. So hi manussānaṃ cittādhiṭṭhānamattena ijjhanato tesaṃ sambhāvitadhammo viya ṭhito tathā vutto, manussaggahaṇañcettha tesu bahulaṃ pavattanato. Iddhibhūtaṃ pāṭihāriyaṃ, na ādesanānusāsanīpāṭihāriyanti adhippāyo. Kateti pavattite. Niyyātīti niggacchati, vaṭṭadukkhato niggamanavasena pavattatīti attho. Dhamme hi niggacchante taṃsamaṅgipuggalo ‘‘niggacchatī’’ti vuccati, aṭṭhakathāyaṃ pana ni-saddo upasaggamattaṃ, yāti icceva atthoti dassetuṃ gacchatīti attho vutto. Tatrāti padhānabhāvena vuttassa atthassa bhummavasena paṭiniddesoti tasmiṃ dhamme sammā dukkhakkhayāya niyyanteti ayamettha atthoti dassento āha ‘‘tasmiṃ…pe… saṃvattamāne’’ti.

4. “A human state”: a state that can be established by humans without undertaking mental development. Since it succeeds for humans merely by the mind's resolution, it stands as if it were a state esteemed by them and is so called. The word “human” is used here because it occurs frequently among them. The intention is a miracle that is psychic power, not the miracle of instruction or the miracle of admonition. “He performs” (karoti): it is brought into being. “It leads out” (niyyāti): it goes out; the meaning is that it proceeds by way of escape from the suffering of the round. When the Dhamma leads out, the person endowed with it is said to “go out.” In the commentary, however, the sound “ni-” is a mere prefix; to show that the meaning is just “goes” (yāti), the meaning “goes” (gacchati) is stated. “Therein”: this is a reference in the locative case to the meaning stated as primary. The meaning here is “when that Dhamma leads on rightly to the destruction of suffering.” To show this, he says: “in that…pe… leading on…”

5. Agganti ñāyatīti aggaññaṃ. Lokapaññattinti lokassa paññāpanaṃ. Lokassa agganti lokuppattisamaye ‘‘idaṃ nāma lokassa agga’’nti evaṃ jānitabbaṃ bujjhitabbaṃ. Aggamariyādanti ādimariyādaṃ.

5. “Foremost” (aggaṃ) is known (ñāyati), thus it is “knowledge of the foremost” (aggaññaṃ). “The declaration of the world” means the making known of the world. “The foremost of the world” means that at the time of the world's arising, it should be known and understood thus: “This is the foremost of the world.” “The foremost boundary” means the initial boundary.

6. Ettakaṃ vippalapitvāti ‘‘na dānāhaṃ bhante bhagavantaṃ uddissa viharissāmī’’ti, ‘‘na hi pana me bhante bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotī’’ti, ‘‘na hi pana me bhante bhagavā aggaññaṃ paññapetī’’ti ca ettakaṃ vippalapitvā. Idaṃ kira so bhagavā satthukiccaṃ iddhipāṭihāriyaṃ, aggaññapaññāpanañca kātuṃ na sakkotīti pakāsento kathesi. Tenāha ‘‘sunakkhatto kirā’’tiādi. Uttaravacanavasena patiṭṭhābhāvato appatiṭṭho. Tato eva niravo nissaddo.

6. “Having prattled to this extent”: having prattled to the extent of saying: “Now, venerable sir, I will no longer live in dependence on the Blessed One”; “For the Blessed One, venerable sir, does not perform for me any miracle of psychic power beyond the human state”; and “Nor, venerable sir, does the Blessed One declare to me knowledge of the foremost.” He spoke, it seems, proclaiming: “The Blessed One is unable to do the teacher's task, to perform a miracle of psychic power, and to declare knowledge of the foremost.” Hence it is said: “Sunakkhatta, it seems…” etc. “Unestablished” because of having no standing by way of a reply. For that very reason he is “voiceless,” “soundless.”

Ādīnavadassanatthanti diṭṭhadhammikassa ādīnavassa dassanatthaṃ. Tenāha ‘‘sayameva garahaṃ pāpuṇissasī’’ti. Samparāyikā pana ādīnavā anekavidhā, te dassento sunakkhatto na saddaheyyāti diṭṭhadhammikasseva gahaṇaṃ[Pg.4]. Anekakāraṇenāti ‘‘itipi so bhagavā araha’’ntiādinā (dī. ni. 1.157, 255) anekavidhena vaṇṇakāraṇena. Evaṃ me avaṇṇo na bhavissatīti ajjhāsayena attano bālatāya vaṇṇārahānaṃ avaṇṇaṃ kathetvā. Evaṃ bhagavā makkhibhāve ādīnavaṃ dassetvā puna tassa kathane kāraṇaṃ vibhāvetuṃ ‘‘iti kho te’’tiādimāhāti taṃ dassetuṃ ‘‘tato’’tiādi vuttaṃ. Evañhi sunakkhattassa appakopi vacanokāso na bhavissatīti. Apakkamīti attanā yathāṭhitā vuṭṭhāya apasakki. Apakkanto sāsanato bhaṭṭho. Tenāha ‘‘cuto’’ti. Evamevāti apakkamanto ca na yathā tathā apakkami, yathā pana kāyassa bhedā apāye nibbatteyya, evameva apakkami.

“For the sake of seeing the danger” means for the sake of seeing the danger in the present life. Hence it is said: “You yourself will incur blame.” But the dangers in the future life are of many kinds; if he were to show them, Sunakkhatta would not have faith, therefore only the danger in the present life is taken up. “For many reasons” means by the many reasons for praise, such as “That Blessed One is an Arahant…” (DN 1.157, 255). With the intention, “In this way I will not be dispraised,” through his own foolishness he spoke dispraise of one worthy of praise. Having thus shown the danger in denigration, the Blessed One then analyzed the reason for his statement, saying: “Thus, for you…” etc. To show this, it is said: “Then…” etc. For in this way Sunakkhatta would not have even the slightest opportunity to speak. “He departed”: having risen from where he was, he withdrew. Having departed, he was lost from the Dispensation. Hence it is said: “fallen.” “Just so”: in departing, he did not depart in just any way, but he departed in such a way that he would be reborn in a state of misery with the breakup of the body.

Korakhattiyavatthuvaṇṇanā

Explanation of the Story of Korakhattiya

7. Dvīhi padehīti dvīhi vākyehi āraddhaṃ byatirekavasena tadubhayatthaniddesavasena uparidesanāya pavattattā. Anusandhidassanavasenāti yathānusandhisaṅkhātaanusandhidassanavasena.

7. `With two statements` means with two phrases; it is begun by way of distinction and proceeds to a higher teaching by indicating the meaning of both. `By way of showing the connection` means by way of showing the connection designated as continuity.

Ekaṃ samayanti ca bhummatthe upayogavacananti āha ‘‘ekasmiṃ samaye’’ti ca. Thūlū nāma janapadoti janapadīnaṃ rājakumārānaṃ vasena tathāladdhanāmo. Kukkuravataṃ samādānavasena etasmiṃ atthīti kukkuravatikoti āha ‘‘samādinnakukkuravato’’ti. Aññampīti ‘‘catukkoṇḍikasseva vicaraṇaṃ, tathā katvāva khādanaṃ, bhuñjanaṃ, vāmapādaṃ uddharitvā muttassa vissajjana’’nti evamādikaṃ aññampi sunakhehi kātabbakiriyaṃ. Catūhi sarīrāvayavehi kuṇḍanaṃ gamanaṃ catukkoṇḍo, so etasmiṃ atthīti catukkoṇḍiko. So pana yasmā catūhi sarīrāvayavehi saṅghaṭṭitagamano hoti, tasmā vuttaṃ ‘‘catusaṅghaṭṭito’’ti. Tenevāha ‘‘dve jaṇṇūnī’’tiādi. Bhakkhasanti vā bhakkhitabbaṃ, asitabbañca. Tenevāha ‘‘yaṃ kiñci khādanīyaṃ bhojanīya’’nti. Kāmaṃ khādanañca nāma mukhena kātabbaṃ, hatthena pana tattha upanāmanaṃ nivāretuṃ avadhāraṇaṃ katanti āha ‘‘hatthena aparāmasitvā’’ti, aggahetvāti attho. Sundararūpoti sundarabhāvo. Vatāti patthanatthe nipāto ‘‘aho vatāhaṃ lābhī assa’’ntiādīsu viya. ‘‘Samaṇena nāma evarūpena bhavitabbaṃ aho vatāhaṃ ediso bhaveyya’’nti evaṃ tassa patthanā ahosi. Tenāha ‘‘evaṃ kirā’’tiādi.

`At one time`: this is a locative expression, and thus he says, `on one occasion`. The country named Thūlū: it got its name on account of the princes of the countries. `A dog-duty ascetic`: he is so called because he has undertaken the dog-vow. Thus he says, `one who has undertaken the dog-vow`. `And other things`: that is, other actions to be performed by dogs, such as moving about on all fours, eating and consuming in that manner, and releasing urine after lifting the left leg. `On all fours` (`catukkoṇḍo`): this is going in a crippled manner on four limbs. One who does this is a `catukkoṇḍiko`. But since he goes by knocking with four limbs, it is said, `knocking with four`. Thus he says, `with two knees`, etc. `What is eaten`: what is to be chewed and what is to be eaten. Thus he says, `whatever hard or soft food`. Indeed, chewing is to be done with the mouth, but the emphasis is made to prevent bringing food to it with the hand; thus he says, `without touching with the hand`, meaning, without taking hold of it. `Of beautiful form` means his beauty. `Vatā` is a particle in the sense of longing, as in, “Oh, if only I were to obtain!” and so on. His longing was: “An ascetic should indeed be of such a kind! Oh, if only I could be like this!” Therefore he says, `so it seems`, etc.

Garahatthe [Pg.5] api-kāro ‘‘api siñce palaṇḍaka’’ntiādīsu viya. Arahante ca buddhe, buddhasāvake ‘‘arahanto khīṇāsavā na hontī’’ti evaṃ tassa diṭṭhi uppannā. Yathāha mahāsīhanādasutte ‘‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanavisesā’’ti (ma. ni. 1.146). Sattamaṃ divasanti bhummatthe upayogavacanaṃ. Alasakenāti ajīraṇena āmarogena.

The particle `api` is used in the sense of censure, as in such examples as, “Even sprinkle the leeks!” And concerning arahants, the Buddha, and the Buddha’s disciples, the view arose in him: “Arahants who have destroyed the taints do not exist.” As it is said in the Great Lion's Roar Sutta: “There is no superhuman state in the ascetic Gotama, no distinction in knowledge and vision worthy of the noble ones” (MN 12 at MN i 71). `On the seventh day`: this is an expression of application in the locative sense. `By alasaka` means by indigestion, by a disease of raw humors.

Aṭṭhitacamattatāya purāṇapaṇṇasadiso. Bīraṇatthambakanti bīraṇagacchā.

Because he was only bone and skin, he was like an old leaf. `A bīraṇa-stalk` means a clump of bīraṇa grass.

Mattā etassa atthīti mattaṃ, bhojanamattavantanti attho. Tenāha ‘‘pamāṇayutta’’nti. Mantā mantāti mantāya mantāya.

`He has measure` (`mattā`), thus he is `moderate` (`mattaṃ`); the meaning is, he possesses measure in food. Therefore it is said, `endowed with measure`. `Thinking, thinking` means thinking again and again.

8. Ekadvīhikāya gaṇanāya. Nirāhārova ahosi bhagavato vacanaṃ aññathā kātukāmo, tathābhūtopi sattame divase upaṭṭhākena upanītaṃ bhakkhasaṃ disvā ‘‘dhī’’ti upaṭṭhāpetuṃ asakkonto bhojanataṇhāya ākaḍḍhiyamānahadayo taṃ kucchipūraṃ bhuñjitvā bhagavatā vuttaniyāmeneva kālamakāsi. Tena vuttaṃ ‘‘athassā’’tiādi. Sacepi…pe… cinteyyāti yadi eso acelo ‘‘dhī’’ti paccupaṭṭhapetvā ‘‘ajjapi ahaṃ na bhuñjeyya’’nti cinteyya, tathācintane satipi devatāviggahena taṃ divasaṃ…pe… kareyya. Kasmā? Advejjhavacanā hi tathāgatā, na tesaṃ vacanaṃ vitathaṃ hoti.

8. By a count of one or two days. He was without food, wishing to make the Blessed One’s word otherwise. Yet even in that state, on the seventh day, seeing the food brought by an attendant, unable to establish the thought, “Shame!” and with his heart being dragged along by craving for food, he ate his bellyful and died in accordance with the very rule stated by the Blessed One. Therefore it is said: `Then to him…`, etc. `Even if… he should think`: if this naked ascetic, having established the thought, “Shame!” were to think, “Even today I will not eat,” even if he thought thus, deities would have intervened and made him… on that day. Why? For the Tathāgatas are of infallible speech; their word is not in vain.

Gatagataṭṭhānaṃ aṅgaṇameva hotīti tehi taṃ kaḍḍhitvā gacchantehi gatagatappadeso uttarakasāmantā vivaṭaṅgaṇameva hutvā upaṭṭhāti. Teti titthiyā. Susānaṃyeva gantvāti ‘‘bīraṇatthambakaṃ atikkamissāmā’’ti gacchantāpi anekavāraṃ taṃ anusaṃyāyitvā punapi taṃyeva susānaṃ upagantvā.

`Every place they went became an open space`: as they went along dragging him, every region they passed through appeared as an open space with a northern border. `They` means the sectarians. `They went only to the charnel ground`: even while going along thinking, “We will get past the clump of bīraṇa grass,” having circled around it many times, they again approached that very same charnel ground.

9. Idanti idaṃ matasarīraṃ. ‘‘Tameva vā sarīraṃ kathāpesīti taṃ sarīraṃ adhiṭṭhahitvā ṭhitapetena kathāpesī’’ti keci. Korakhattiyaṃ vā asurayonito ānetvā kathāpetu aññaṃ vā petaṃ, ko ettha viseso. ‘‘Acinteyyo hi buddhavisayo’’ti pana vacanato tadeva sarīraṃ sunakkhattena pahatamattaṃ buddhānubhāvena uṭṭhāya tamatthaṃ ñāpesīti daṭṭhabbaṃ. Purimoyeva pana attho aṭṭhakathāsu vinicchito. Tathā hi vakkhati ‘‘nibbattaṭṭhānato’’tiādi (dī. ni. aṭṭha. 3.10).

9. `This` means this dead body. `Or he made that very body speak`: some say this means he made it speak by means of a ghost that stood there having taken possession of the body through its resolve. Or let him bring Korakhattiya from the asura realm to speak, or another ghost—what difference is there here? But from the saying, “For the range of the Buddhas is inconceivable,” it should be understood that it was that very body, as soon as it was struck by Sunakkhatta, which rose up by the Buddha’s power and made that matter known. However, the former meaning is the one decided upon in the commentaries. For so it will be said: `from the place of rebirth`, etc. (DN-a 3.10).

10. Vipākanti [Pg.6] phalaṃ, atthanibbattīti attho.

10. `Result` means fruit; the meaning is the production of the effect.

Samānetabbānīti sammā ānetabbāni, sarūpato ānetvā dassetabbānīti attho. Pāṭihāriyānaṃ paṭhamāditā bhagavatā vuttānupubbiyā veditabbā. Keci panettha ‘‘paracittavibhāvanaṃ, āyuparicchedavibhāvanaṃ, byādhivibhāvanaṃ, gativibhāvanaṃ, sarīranikkhepavibhāvanaṃ, sunakkhattena saddhiṃ kathāvibhāvanañcāti cha pāṭihāriyānī’’ti vadanti, taṃ yadi sunakkhattassa cittavibhāvanaṃ sandhāya vuttaṃ, evaṃ sati ‘‘sattā’’ti vattabbaṃ tassa bhāviavaṇṇavibhāvanāya saddhiṃ. Atha acelassa maraṇacittavibhāvanaṃ, taṃ ‘‘sattamaṃ divasaṃ kālaṃ karissatī’’ti iminā saṅgahitanti visuṃ na vattabbaṃ, tasmā aṭṭhakathāyaṃ vuttanayeneva gahetabbaṃ.

`To be reconciled` means to be properly brought; the meaning is that they are to be brought in their own form and shown. The sequence of the miracles, beginning with the first, should be understood according to the order spoken by the Blessed One. But some here say: “The revealing of another’s mind, the revealing of the term of life, the revealing of the illness, the revealing of the destination, the revealing of the disposal of the body, and the revealing of the conversation with Sunakkhatta—these are the six miracles.” If that is said with reference to revealing Sunakkhatta’s mind, then “seven” should be said, including the revealing of his future dispraise. If it is the revealing of the naked ascetic’s thought at death, that is included by the statement, “He will die on the seventh day,” and so should not be stated separately. Therefore, it should be taken only in the way stated in the commentary.

Acelakaḷāramaṭṭakavatthuvaṇṇanā

Explanation of the Story of the Naked Ascetic Kaḷāramaṭṭhaka

11. Nikkhantadantamaṭṭakoti nikkhantadanto maṭṭako. So kira acelakabhāvato pubbe maṭṭakito hutvā vicari vivaradanto ca, tena naṃ ‘‘koramaṭṭako’’ti sañjānanti. Yaṃ kiñci tassa dento ‘‘sādhurūpo ayaṃ samaṇo’’ti sambhāvento aggaṃ seṭṭhaṃyeva denti. Tena vuttaṃ ‘‘lābhaggaṃ patto, aggalābhaṃ patto’’ti. Bahū acelakā taṃ parivāretvā vicaranti, gahaṭṭhā ca taṃ bahū aḍḍhā vibhavasampannā kālena kālaṃ upasaṅkamitvā payirupāsanti. Tena vuttaṃ ‘‘yasaggaṃ aggaparivāraṃ patto’’ti. Vatāniyeva pajjitabbato padāni. Aññamaññaṃ asaṅkarato vatakoṭṭhāsā vā. Samattānīti samaṃ attani gahitāni. Puratthimenāti ena-saddasambandhena ‘‘vesāli’’nti upayogavacanaṃ, avidūratthe ca ena-saddo pañcamyantoti āha ‘‘vesālito avidūre’’ti.

11. 'Nikkhantadantamaṭṭako' means a bald one whose teeth have fallen out. It is said that before becoming a naked ascetic, he wandered about bald and with protruding teeth, for which reason they knew him as 'Koramaṭṭako.' Whatever was given to him, people would honor him, thinking, 'This is a good ascetic,' and so they gave him the best, the choicest offerings. Hence it is said: 'He attained the highest gain, the supreme gain.' Many naked ascetics wandered about attending on him, and many wealthy, prosperous householders would visit him from time to time to attend on him. Therefore it is said: 'He attained the highest fame and the supreme retinue.' Vows are steps because they are to be undertaken. Or, they are sections of vows because they are not mixed with one another. 'Samattāni' means completely undertaken by oneself. 'Puratthimena': in connection with the word 'ena,' 'Vesāli' is a locative expression; and since the word 'ena' is in the ablative case in the sense of 'not far,' it is said, 'not far from Vesāli.'

12. Sāsane paricayavasena tilakkhaṇāhataṃ pañhaṃ pucchi. Na sampāyāsīti nāvabujjhi na sampādesi. Tenāha ‘‘sammā ñāṇagatiyā’’tiādi. Sampāyanaṃ vā sampādanaṃ. Pañhaṃ puṭṭhassa ca sampādanaṃ nāma sammadeva kathananti tadabhāvaṃ dassento ‘‘atha vā’’tiādimāha. Kopavasena tassa akkhīni kampanabhāvaṃ āpajjiṃsūti āha ‘‘kampanakkhīnipi parivattetvā’’ti. Kopanti kodhaṃ, so pana cittassa pakuppanavasena pavattatīti āha ‘‘kuppanākāra’’nti[Pg.7]. Dosanti āghātaṃ, so pana ārammaṇe dussanavasena pavattīti āha ‘‘dussanākāra’’nti. Atuṭṭhākāranti tuṭṭhiyā pītiyā paṭipakkhabhūtappavattiākāraṃ. Kāyavacīvikārehi pākaṭamakāsi. Mā vata noti ettha māti paṭikkhepo, noti mayhanti atthoti āha ‘‘aho vata me na bhaveyyā’’ti. Maṃ vata noti ettha pana noti saṃsayeti āha ‘‘ahosi vata nu mamā’’ti.

12. Through familiarity with the Teaching, he asked a question pertaining to the three characteristics. 'Na sampāyāsi' means he did not understand, he did not accomplish it. Therefore it says, 'with the path of correct knowledge,' etc. 'Sampāyana' is accomplishing. And to accomplish an answer to a question that has been asked is to state it correctly; showing the absence of this, it says, 'or else,' etc. Out of anger, his eyes entered a state of trembling; hence it says, 'having rolled his trembling eyes.' 'Kopa' means anger; since this occurs through the agitation of the mind, it is called 'a state of agitation.' 'Dosa' means aversion; since this occurs through corrupting the object, it is called 'a state of corruption.' 'Atuṭṭhākāra' means a state of being that is the opposite of satisfaction and joy. He made it manifest through bodily and verbal expressions. In 'mā vata no,' 'mā' is a prohibition, and 'no' means 'of me'; hence it says, 'Oh, may it not be for me!' But in 'maṃ vata no,' 'no' is in the sense of doubt; hence it says, 'Oh, was it indeed mine?'

14. Paripubbo dahita-saddo vatthanivāsanaṃ vadatīti āha ‘‘paridahito nivatthavattho’’ti. Yasanimittakatāya lābhassa yasaparihāniyāva lābhaparihāni vuttā hotīti pāḷiyaṃ ‘‘yasā nihīno’’ti vuttaṃ.

14. The word 'dahita' when preceded by 'pari' means the wearing of a garment; hence it says: 'clothed, one who has put on a garment.' Because gain has fame as its sign, the loss of gain is stated by way of the loss of fame; thus in the Pāli text it is said, 'declined in fame.'

Acelapāthikaputtavatthuvaṇṇanā

The Commentary on the Story of the Naked Ascetic Pāthikaputta.

15. ‘‘Ahaṃ sabbaṃ jānāmī’’ti evaṃ sabbaññutaññāṇaṃ vadati paṭijānātīti ñāṇavādo, tena mayā ñāṇavādena saddhiṃ. Atikkamma gacchatoti upaḍḍhabhāgena paricchinnaṃ padesaṃ atikkamitvā iddhipāṭihāriyaṃ kātuṃ gacchato. Kiṃ panāyaṃ acelo pāthikaputto attano pamāṇaṃ na jānātīti? No na jānāti. Yadi evaṃ, kasmā sukkhagajjitaṃ gajjīti? ‘‘Evāhaṃ loke pāsaṃso bhavissāmī’’ti kohaññe katvā sukkhagajjitaṃ gajji. Tena vuttaṃ ‘‘nagaravāsino’’tiādi. Paṭṭhapetvāti yugaggāhaṃ ārabhitvā.

15. 'A proponent of a knowledge-claim' is one who speaks of and claims the knowledge of omniscience, saying, 'I know all.' 'With me, that proponent of a knowledge-claim.' 'Going beyond' means going to perform a miracle of psychic power, having surpassed the designated area by half. But does this naked ascetic Pāṭikaputta not know his own measure? No, he does not know. If so, why did he roar like a dry thundercloud? He roared like a dry thundercloud out of hypocrisy, thinking, 'Thus I will be praised in the world.' Therefore it is said, 'the city-dwellers,' etc. 'Having set forth' means having begun the yoke-contest.

16. Hīnajjhāsayattā…pe… udapādi. Vuttañhetaṃ ‘‘hīnādhimuttikā sattā hīnādhimuttike eva satte sevanti bhajanti payirupāsantī’’ti (saṃ. ni. 2.98).

16. Because of his base disposition ... it arose. For this has been said: 'Beings of inferior disposition associate with, attend on, and wait upon beings with inferior disposition.'

Yasmā tathāvuttā vācā tathārūpacittahetukā, tañca cittaṃ tathārūpadiṭṭhicittahetukaṃ, tasmā ‘‘taṃ vācaṃ appahāyā’’ti vatvā yathā tassā appahānaṃ hoti, taṃ dassento ‘‘taṃ cittaṃ appahāyā’’ti āha, tassa ca yathā appahānaṃ hoti, taṃ dassetuṃ ‘‘taṃ diṭṭhiṃ appaṭinissajjitvā’’ti avoca. Yasmā vā tathārūpā vācā mahāsāvajjā, cittaṃ tato mahāsāvajjataraṃ taṃsamuṭṭhāpakabhāvato, diṭṭhi pana tato mahāsāvajjatamā tadubhayassa mūlabhāvato, tasmā tesaṃ mahāsāvajjatāya imaṃ vibhāgaṃ dassetvā ayaṃ anukkamo ṭhapitoti veditabbo. Tesaṃ pana [Pg.8] yathā pahānaṃ hoti, taṃ dassetuṃ ‘‘aha’’ntiādi vuttaṃ. ‘‘Nāhaṃ buddho’’ti vadantoti sāṭheyyena vinā ujukameva ‘‘ahaṃ buddho na homī’’ti vadanto. Cittadiṭṭhippahānepi eseva nayo. Vipateyyāti ettha vi-saddo paṭhame vikappe upasaggamattaṃ, dutiye pana visaraṇatthoti āha ‘‘sattadhā vā pana phaleyyā’’ti.

Because such speech is caused by such a mind, and that mind is caused by such a view, therefore, having said, 'without abandoning that speech,' he then shows how it is not abandoned by saying, 'without abandoning that mind,' and to show how that is not abandoned, he said, 'without relinquishing that view.' Or, because such speech is very blameworthy, the mind is even more blameworthy as it is its source, and the view is the most blameworthy as the root of both, this sequence should be understood as established, this distinction having been shown on account of their great blameworthiness. To show how they are abandoned, it is said, 'I am,' etc. 'Saying, "I am not a Buddha"' means saying straightforwardly without deceit, 'I am not a Buddha.' This same method applies to the abandoning of the mind and the view. 'Vipateyya': here in the first alternative the prefix 'vi-' is merely a particle, but in the second it has the meaning of scattering, as in 'or it might split into seven pieces.'

17. Ekaṃsenāti ekantena, ekantikaṃ pana vacanapariyāyavinimuttaṃ hotīti āha ‘‘nippariyāyenā’’ti. Odhāritāti avadhāritā niyametvā bhāsitā. Vigatarūpenāti apagatasabhāvena. Tenāha ‘‘vigacchitasabhāvenā’’ti, iddhānubhāvena apanītasakabhāvena. Tena vuttaṃ ‘‘attano’’tiādi.

17. 'Ekaṃsena' means definitively. But since 'ekantikaṃ' is free from verbal circumlocution, it says, 'without circumlocution.' 'Odhāritā' means determined, ascertained, spoken with certainty. 'Vigatarūpena' means with its nature departed. Therefore it says, 'with its nature gone away,' that is, with its own nature removed by the power of psychic potency. Therefore it is said, 'of itself,' etc.

18. Dvayaṃ gacchatīti dvayagāminī. Kīdisaṃ dvayanti āha ‘‘sarūpenā’’tiādi. Ayañhi so gaṇḍassupariphoṭṭhabbādosaṃ.

18. 'Dvayagāminī' means going in two ways. What kind of two? It says, 'with its own form,' etc. For this is the fault of contact with the same kind of swelling on the boil.

19. Ajitassa licchavisenāpatissa mahāniraye nibbattitvā tato āgantvā acelassa pāthikaputtassa santike parodanaṃ. Abhāvāti pubbe vuttappakārassa pāṭihāriyakaraṇassa abhāvā. Bhagavā pana sannipatitaparisāyaṃ pasādajananatthaṃ tadanurūpaṃ pāṭihāriyamakāsiyeva. Yathāha ‘‘tejodhātuṃ samāpajjitvā’’tiādi.

19. The lamentation of Ajita, the Licchavi general, who, having been reborn in the great hell and come from there, lamented in the presence of the naked ascetic Pāṭikaputta. 'Abhāvā' means because of the absence of the performance of a miracle of the kind previously mentioned. But the Blessed One, in order to inspire confidence in the assembled congregation, did indeed perform a suitable miracle, as it is said: 'Having entered the fire element,' etc.

Iddhipāṭihāriyakathāvaṇṇanā

The Explanation of the Discourse on the Miracle of Psychic Power.

20. Nicayanaṃ dhanadhaññānaṃ sañcayanaṃ nicayo, tattha niyuttāti necayikā, gahapati eva necayikā gahapatinecayikā. Ettakāni jaṅghasahassānīti parimāṇābhāvato sahassehipi aparimāṇagaṇanā. Tenevāti imassa vasena sannipatitāya evaṃ mahatiyā parisāya bandhanamokkhaṃ kātuṃ labbhati, eteneva kāraṇena.

20. 'Nicayanaṃ': the accumulation of wealth and grain. 'Nicayo' means an accumulation or store. Those devoted to that are 'necayikā'; householders are indeed 'necayikā,' hence 'gahapatinecayikā.' 'Ettakāni jaṅghasahassāni' means: because of the lack of a definite number, even 'thousands' is an indefinite count. 'Teneva' means: by this means, for such a great assembly that has gathered, bondage and release can be effected; for this very reason.

21. Cittutrāsabhayanti cittassa utrāsanākārena pavattabhayaṃ, na ñāṇabhayaṃ, nāpi ‘‘bhāyati etasmā’’ti evaṃ vuttaṃ ārammaṇabhayaṃ. Chambhitattanti teneva cittutrāsabhayena sakalasarīrassa chambhitabhāvo. Lomahaṃsoti teneva bhayena, tena ca chambhitattena sakalasarīre lomānaṃ [Pg.9] haṭṭhabhāvo, so pana tesaṃ bhittiyaṃ nāgadantānaṃ viya uddhaṃmukhatāti āha ‘‘lomānaṃ uddhaggabhāvo’’ti. Antantena āvijjhitvāti attano nisīdanatthaṃ nigūḷhaṭṭhānaṃ upaparikkhanto paribbājakārāmaṃ pariyantena anusaṃyāyitvā, kassacideva sunakkhattassa vā sunakkhattasadisassa vā sabbaññupaṭiññaṃ appahāya satthu sammukhībhāve sattadhā tassa muddhāphalanaṃ dhammatā. Tena vuttaṃ ‘‘mā nassatu bālo’’tiādi.

21. 'Cittutrāsabhayaṃ' means: fear occurring in the manner of terrorizing the mind; not fear of knowledge, nor object-fear spoken of as 'one fears on account of this.' 'Chambhitattaṃ' means: the stunned state of the entire body due to that very mental terror. 'Lomahaṃso' means: the state of the hairs on the entire body standing on end due to that fear and that stunned state. This is their upward-facing state like pegs on a wall; thus it is said, 'the state of the hairs standing on end.' 'Antantena āvijjhitvā' means: searching for a concealed place for himself to sit, he walked along the perimeter of the wanderers' park. For someone like Sunakkhatta, or one similar to him, who does not abandon the claim to omniscience, it is the nature of things that his head would split into seven pieces in the Teacher's presence. Therefore it was said: 'Let not the fool be destroyed,' and so on.

22. Saṃsappatīti tattheva pāsāṇaphalake bāladārako viya uṭṭhātuṃ asakkonto avasīdanavasena ito cito ca saṃsappati. Tenāha ‘‘osīdatī’’ti. Tattheva sañcaratīti tasmiṃyeva pāsāṇe ānisadupaṭṭhino sañcalanaṃ nisajjavaseneva sañcarati, na uṭṭhāya padasā.

22. 'Saṃsappati' means: like a young child on that very stone slab who is unable to get up, he creeps about here and there, sinking down. Therefore it is said: 'He sinks down.' 'Tattheva sañcarati' means: on that very stone, his movement is supported by his seat; he moves about by shifting his seated position, not by getting up and walking on foot.

23. Vinaṭṭharūpoti sambhāvanāya vināsena, lābhassa vināsena ca vinaṭṭhasabhāvo.

23. 'Vinaṭṭharūpo' means: one whose nature is ruined by the destruction of his reputation and by the destruction of gain.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

The commentary on the first recitation section is complete.

25. Goyuttehīti balavantabalībaddayojitehi.

25. 'Goyuttehi' means: yoked with powerful, strong bulls.

26. Tassāti jāliyassa. Ayañhi maṇḍisena paribbājakena saddhiṃ bhagavantaṃ upasaṅkamitvā dhammaṃ suṇi, tato puretaraṃ bhagavato guṇānaṃ ajānanakāle ayaṃ pavatti. Tenevāha ‘‘tiṭṭhatu tāva pāṭihāriyaṃ…pe… parājayo bhavissatī’’ti.

26. 'Tassa' means: of Jāliya. For, together with the wanderer Maṇḍissa, he approached the Blessed One and listened to the Dhamma. This occurred earlier, at a time when he did not know the virtues of the Blessed One. Therefore, he said, 'Let the miracle stand aside for now... defeat will occur.'

27. Tiṇasīhoti tiṇasadisaharitavaṇṇo sīho. Kāḷasīhoti kāḷavaṇṇo sīho. Paṇḍusīhoti paṇḍuvaṇṇo sīho. Kesarasīhoti kesaravanto setavaṇṇo, lohitavaṇṇo vā sīho. Migaraññoti ettha miga-saddo kiñcāpi pasadakuruṅgādīsu kesucideva catuppadesu niruḷho, idha pana sabbasādhāraṇavasenāti dassento ‘‘migaraññoti sabbacatuppadānaṃ rañño’’ti vuttaṃ. Āgantvā seti etthāti āsayo, nivāsanaṭṭhānaṃ. Sīhanādanti parissayānaṃ sahanato, paṭipakkhassa ca hananato ‘‘sīho’’ti laddhanāmassa migādhipassa ghosaṃ, so pana tena yasmā kutocipi abhītabhāvena pavattīyati, tasmā vuttaṃ ‘‘abhītanāda’’nti. Tattha tattha tāsu tāsu disāsu gantvā caritabbatāya [Pg.10] bhakkhitabbatāya gocaro ghāsoti āha ‘‘gocarāyāti āhāratthāyā’’ti. Varaṃ varanti migasaṅghe migasamūhe mudumaṃsatāya varaṃ varaṃ mahiṃsavanavarāhādiṃ vadhitvāti yojanā. Tenāha ‘‘thūlaṃ thūla’’nti. Varavarabhāvena hi tassa varabhāvo icchito. Sūrabhāvaṃ sannissitaṃ sūrabhāvasannissitaṃ, tena. Sūrabhāvenāpi hi ‘‘kiṃ ime pāṇake dubbale hantvā’’ti appathāmesu pāṇesu kāruññaṃ upatiṭṭhati.

27. 'Tiṇasīho' means a lion with a grass-like green color. 'Kāḷasīho' means a black-colored lion. 'Paṇḍusīho' means a pale-yellow lion. 'Kesarasīho' means a maned lion, either white or reddish in color. 'Migarañño': concerning this, although the word 'miga' is established for only some quadrupeds such as deer and antelope, here, to show that it is used in a general sense, it is said: ''king of beasts' means the king of all quadrupeds.' 'Āsayo' is a place where one comes and lies down; a dwelling place. 'Sīhanādaṃ': the roar of the lord of beasts, who is called a 'sīha' (lion) because he endures dangers and destroys opponents; and because he utters it fearlessly from anywhere, it is called a 'fearless roar.' 'Gocarāya': for the purpose of food; that is, food to be eaten by going and roaming about in various directions. The syntax is: in a herd of beasts, a multitude of beasts, he kills the very best animals, such as water buffaloes and wild boars, because of their tender flesh. Therefore it is said, 'the stoutest, the stoutest.' For its excellence is desired because of its being the best of the best. 'Sūrabhāvasannissitaṃ': dependent on courage. For even with courage, compassion arises towards creatures of little strength, with the thought: 'What is the use of killing these weak creatures?'

28. Vighāsoti parassa bhakkhitasesatāya virūpo ghāso vighāso, ucchiṭṭhaṃ. Tenāha ‘‘bhakkhitātirittamaṃsa’’nti, tasmiṃ vighāse, vighāsanimittanti attho. Asmimānadosenāti asmimānadosahetu, ahaṃkāranimittanti attho. So panassa asmimāno yathā uppajji, taṃ dassetuṃ ‘‘tatrāya’’ntiādi vuttaṃ.

28. 'Vighāso': 'vighāso' is unsightly food because it is the remainder of what has been eaten by another; leftovers. Therefore it is said, 'meat remaining after being eaten.' 'Tasmiṃ vighāse' means for the sake of scraps. 'Asmimānadosena': because of the fault of the conceit 'I am'; this means for the sake of egoism. To show how this conceit 'I am' arose in him, 'there, this...' and so on was said.

‘‘Segālakaṃyevā’’tipi pāṭho, yathāvuttova attho. Bheraṇḍakaṃyevāti bheraṇḍasakuṇaravasadisaṃyeva, bheraṇḍo nāma eko pakkhī dvimukho, tassa kira saddo ativiya virūpo amanāpo. Tenāha ‘‘appiyaamanāpasaddamevā’’ti. Sammāpaṭipattiyā visesato suṭṭhu gatāti sugatā, sammāsambuddhā. Te apadāyanti sodhenti sattasantānaṃ etehīti sugatāpadānāni, tisso sikkhā. Yasmā tāhi te ‘‘sugatā’’ti lakkhīyanti, tā ca tesaṃ ovādabhūtā, tasmā ‘‘sugatalakkhaṇesū’’tiādi vuttaṃ. Yadi tā sugatassa lakkhaṇabhūtā, sāsanabhūtā ca, kathaṃ panesa pāthikaputto tattha tāsu sikkhāsu jīvati, ko tassa tāhi sambandhoti āha ‘‘etassa hī’’tiādi. Sambuddhānaṃ demāti dentīti buddhasaññāya dentīti adhippāyo. Tena esa…pe… jīvati nāma na sugatanvayaajjhupagamanato. ‘‘Tathāgate’’tiādi ekatte puthuvacananti āha ‘‘tathāgata’’ntiādi. Bahuvacanaṃ eva garusmiṃ ekasmimpi bahuvacanappayogato ekavacanaṃ viya vuttaṃ vacanavipallāsena.

There is also the reading 'segālakaṃyeva,' with the meaning as stated. 'Bheraṇḍakaṃyeva' means just like the cry of the Bheraṇḍa bird; the Bheraṇḍa is a certain two-headed bird, and its cry is said to be extremely unsightly and disagreeable. Hence it is said, 'an unloved and disagreeable sound indeed.' 'Sugatā' means those who have gone well, especially by right practice—the Perfectly Self-Enlightened Ones. 'Sugatāpadānāni': by these they purify the mental continuums of beings; these are the three trainings. Since they are characterized as 'Sugatas' by these trainings, and these are their instructions, it is therefore said, 'in the characteristics of the Sugatas,' and so on. If these are the characteristics of the Sugata and his teaching, how then does this one live in those trainings? What is his connection to them? To answer this, it is said: 'For this one…' and so on. The intention is that people give to him with the perception that he is a Buddha, thinking, 'We give to the Perfectly Enlightened Ones.' Therefore this one… lives in name only, not from having undertaken the lineage of the Sugata. Regarding 'Tathāgate,' etc., this is a plural used for a singular. The plural is used for a single respected person; by a reversal of number, it is spoken of as if it were a singular.

29. Samekkhitvāti samaṃ katvā micchādassanena apekkhitvā, taṃ pana apekkhanaṃ tathā maññanamevāti āha ‘‘maññitvā’’ti. Pubbe vuttaṃ samekkhanampi maññanaṃ evāti vuttaṃ ‘‘amaññīti puna amaññitthā’’ti, tena aparāparaṃ tassa maññanappavattiṃ dasseti. Bheraṇḍakaravaṃ kosati vikkosatīti kotthu.

29. 'Samekkhitvā' means: having equated himself and regarded with wrong view. But that regarding is just conceiving thus; hence it is said, 'maññitvā' (having conceived). The previously mentioned 'samekkhanaṃ' is also just conceiving; thus it is said, 'he conceived,' and 'again he conceived,' thereby showing the repeated occurrence of his conceiving. 'Kotthu' (jackal) is one who cries out or shrieks with the cry of a Bheraṇḍa.

30. Te [Pg.11] te pāṇe byāpādento ghasatīti byagghoti iminā nibbacanena ‘‘byaggho’’ti migarājassapi siyā nāmanti āha ‘‘byagghoti maññatīti sīhohamasmīti maññatī’’ti. Yadipi yathāvuttanibbacanavasena sīhopi ‘‘byaggho’’ti vattabbataṃ arahati, byaggha-saddo pana migarāje eva niruḷhoti dassento ‘‘sīhena vā’’tiādimāha.

30. 'Byaggha' (tiger) is one who devours while harming various living beings. By this explanation, even the king of beasts, the lion, could be named 'byaggha.' Thus it is said: ''He conceives "I am a tiger"' means 'He conceives "I am a lion."' Although, according to the aforesaid derivation, the lion too deserves to be called 'byaggha,' the word 'byaggha,' however, is established only for the tiger. To show this, he said, 'with a lion...' and so on.

31. Sīhena vicaritavane saṃvaḍḍhattā vuttaṃ ‘‘mahāvane suññavane vivaḍḍho’’ti.

31. Because it was reared in a forest frequented by a lion, it was said: 'He thrived in the great forest, in the lonely forest.'

34. Kilesabandhanāti taṇhābandhanato. Taṇhābandhanañhi thiraṃ daḷhabandhanaṃ dummocanīyaṃ. Yathāha –

34. 'From the bondage of defilements' means from the bondage of craving. For the bondage of craving is indeed firm, a strong bondage, and difficult to loosen. As it is said:

‘‘Sārattarattā maṇikuṇḍalesu,Puttesu dāresu ca yā apekkhā;

Etaṃ daḷhaṃ bandhanamāhu dhīrā,Ohārinaṃ sithilaṃ duppamuñca’’nti. (dha. pa. 346;

jā. 1.2.102);

“The passionate attachment to jeweled earrings, and the longing for children and wives—this the wise declare a strong bond, one that drags down, is slack, and is difficult to escape.”

Kilesabandhanāti vā dasavidhasaṃyojanato. Mahāviduggaṃ nāma cattāro oghā mahantaṃ jalaviduggaṃ viya anupacitakusalasambhārehi duggamaṭṭhena.

Or 'from the bondage of defilements' means from the ten fetters. 'Mahāviduggaṃ' means: the four floods are like a great water-stronghold, difficult to cross for those who have not accumulated the provisions of the wholesome.

Aggaññapaññattikathāvaṇṇanā

Explanation of the Discourse on What is Known as Primary

36. Imassa padassa. Idaṃ nāma lokassa agganti jānitabbaṃ, taṃ aggaññaṃ, so pana lokassa uppattikkamo pavatti paveṇī cāti āha ‘‘lokuppatticariyavaṃsa’’nti. Sammāsambodhito uttaritaraṃ nāma kiñci natthi pajānitabbesu, taṃ pana koṭiṃ katvā dassento ‘‘yāva sabbaññutaññāṇā pajānāmī’’ti āha. ‘‘Mama pajānanā’’ti assādento taṇhāvasena, ‘‘ahaṃ pajānāmī’’ti abhinivisanto diṭṭhivasena, ‘‘suṭṭhu pajānāmi sammā pajānāmī’’ti paggaṇhanto mānavasena na parāmasāmīti yojanā. ‘‘Paccattaññevā’’ti padaṃ ‘‘nibbuti viditā’’ti padadvayenāpi yojetabbaṃ ‘‘paccattaṃyeva uppāditā nibbuti ca paccattaṃyeva viditā’’ti, sayambhuñāṇena nibbattitā nibbuti sayameva viditāti attho. Aṭṭhakathāyaṃ pana ‘‘paccatta’’nti padaṃ vividhavibhattikaṃ hutvā āvuttinayena [Pg.12] āvattatīti dassetuṃ ‘‘attanāyeva attanī’’ti vuttaṃ. Aviditanibbānāti appaṭiladdhanibbānā micchāpaṭipannattā. Pajānanampi hi tadadhigamavaseneva veditabbaṃ. Eti iṭṭhabhāvena pavattatīti ayo, sukhaṃ. Tappaṭikkhepena anayo, dukkhaṃ. Tadeva hitasukhassa byasanato byasanaṃ.

36. Of this word. This is to be known as the foremost in the world; that is, the knowledge of what is foremost. And he spoke of it as 'the lineage of the world's origin and course,' meaning the world's beginning and progression. There is nothing higher than perfect self-enlightenment to be understood. Yet, pointing to the ultimate limit, he said, 'I understand up to the knowledge of omniscience.' Delighting in 'my understanding' through craving, adhering to 'I understand' through views, exalting with 'I understand well, I understand rightly' through conceit—I do not grasp at it. The word 'personally' should also be connected with the two phrases 'Nibbāna is known,' meaning 'Nibbāna is personally produced and Nibbāna is personally known.' The meaning is that Nibbāna, produced by self-become knowledge, is known by oneself. In the commentary, however, the word 'personally' is used in various inflections to show the method of repetition; hence it is said, 'by oneself, in oneself.' 'Those for whom Nibbāna is unknown' means those who have not attained Nibbāna because of wrong practice. For understanding, too, is to be known only by way of its attainment. That which proceeds in a desirable way is 'fortune' (ayo), happiness. Its opposite is 'misfortune' (anayo), suffering. That very thing is a disaster, being the ruin of welfare and happiness.

37. Taṃ dassentoti bhagavāpi ‘‘aññatitthiyo tattha sārasaññī’’ti taṃ dassento. Ādhipaccabhāvenāti ādhipaccasabhāvena. Yassa ācariyavādassa vasena puriso ‘‘ācariyo’’ti vuccati, so ācariyavādo ācariyabhāvoti āha ‘‘ācariyabhāvaṃ ācariyavāda’’nti. Etthāti ācariyavāde. Iti katvāti iminā kāraṇena. Soti ācariyavādo. ‘‘Aggaññaṃ’’ tveva vutto aggaññavisayattā. Kena vihitanti kena pakārena vihitaṃ. Tenāha ‘‘kena vihitaṃ kinti vihita’’nti. Brahmajāleti brahmajālasaṃvaṇṇanāyaṃ (dī. ni. aṭṭha. 1.28). Tattha hi vitthārato vuttavidhiṃ idha atidisati, pāḷi pana tattha ceva idha ca ekasadisā vāti.

37. 'Showing that' means: the Blessed One also, showing this, said: 'Adherents of other teachings perceive an essence in that.' 'By way of supremacy' means by the nature of supremacy. The teaching by which a person is called a 'teacher' is the 'state of a teacher'; thus he said: 'the state of a teacher, the teacher's teaching.' 'Here' means in the teacher's teaching. 'For this reason' means for this cause. 'That' is the teacher's teaching. It is called 'Aggañña' because its subject is the Aggañña. 'By what is it established?' means in what manner is it established. Hence he says: 'By what is it established? How is it established?' 'In the Brahmajāla' means in the commentary on the Brahmajāla (Dī. Nik. Aṭṭh. 1.28). For there the method spoken of in detail is applied here by extension; the Pāḷi text, however, is the same or similar in both places.

41. Khiḍḍā padosikā mūlabhūtā ettha santīti khiḍḍāpadosikaṃ, ācariyakaṃ. Tenevāha ‘‘khiḍḍāpadosikamūlaka’’nti. Manopadosikanti etthāpi eseva nayo.

41. Because those corrupted by amusement are the root here, it is called 'corrupted by amusement,' the teacher's teaching. Therefore he said: 'rooted in being corrupted by amusement.' The same method applies also to 'mentally corrupted.'

47. Yena vacanena abbhācikkhanti, tassa avijjamānatā nāma atthavasenevāti āha ‘‘asaṃvijjamānaṭṭhenā’’ti. Tucchā, musāti ca karaṇatthe paccattavacananti āha ‘‘tucchena, musāvādenā’’ti. Vacanassa antosāraṃ nāma aviparīto atthoti tadabhāvenāha ‘‘antosāravirahitenā’’ti. Abhiācikkhantīti abhibhavitvā ghaṭṭentā kathenti, akkosantīti attho. Viparītasaññoti ayāthāvasañño. Subhaṃ vimokkhanti ‘‘subha’’nti vuttavimokkhaṃ. Vaṇṇakasiṇanti sunīlakasupītakādivaṇṇakasiṇaṃ. Sabbanti yaṃ subhaṃ, asubhañca vaṇṇakasiṇaṃ, tañca sabbaṃ. Na asubhanti asubhampi ‘‘asubha’’nti tasmiṃ samaye na sañjānāti, atha kho ‘‘subhaṃ’’ tveva sañjānātīti attho. Viparītā ayāthāvagāhitāya, ayāthāvavāditāya ca.

47. The non-existence of that with which they falsely accuse is in terms of its meaning; hence it is said: 'by the meaning of non-existence.' 'Empty' and 'false' are individual words in the instrumental sense; hence it is said: 'by what is empty, by false speech.' The inner essence of a statement is its non-perverse meaning; due to its absence, it is said: 'devoid of inner essence.' 'They falsely accuse' means they speak while overpowering and assailing; the meaning is, they revile. 'One with perverted perception' means one whose perception is not in accordance with reality. 'The beautiful liberation' means the liberation called 'beautiful.' 'Color kasiṇa' means the color kasiṇas such as deep blue, deep yellow, etc. 'All' means whatever color kasiṇa is beautiful and also what is unattractive—all of it. 'Not as unattractive' means that at that time one does not perceive even the unattractive as 'unattractive,' but rather one perceives it only as 'beautiful'; this is the meaning. 'Perverted' is because of grasping things not in accordance with reality and speaking not in accordance with reality.

48. Yasmā [Pg.13] so paribbājako avissaṭṭhamicchāgāhitāya sammā appaṭipajjitukāmo sammāpaṭipannaṃ viya maṃ samaṇo gotamo, bhikkhavo ca sañjānantūti adhippāyena ‘‘tathā dhammaṃ desetu’’ntiādimāha, tasmā vuttaṃ ‘‘mayā etassa…pe… vaṭṭatī’’ti. Mammanti mammappadesaṃ pīḷājananaṭṭhānaṃ. Suṭṭhūti sakkaccaṃ. Yathā na vinassati, evaṃ anurakkha.

48. Because that wanderer, not having relinquished his wrong grasp, was unwilling to practice rightly, yet spoke with the intention that 'the ascetic Gotama and the bhikkhus should perceive me as one who is practicing rightly,' saying, 'Let him teach the Dhamma thus,' etc., therefore it was said: 'by me to him ... it is proper.' 'A vital spot' means a vulnerable area, a place that generates pain. 'Thoroughly' means respectfully. 'Guard it so that it does not perish.'

Vāsanāyāti kilesakkhayāvahāya paṭipattiyā vāsanāya. Sesaṃ suviññeyyamevāti.

'By cultivation' means by the cultivation of the practice that brings about the destruction of the defilements. The rest is easily understood.

Pāthikasuttavaṇṇanāya līnatthappakāsanā.

The Elucidation of the Hidden Meaning in the Commentary on the Pāṭhika Sutta.

2. Udumbarikasuttavaṇṇanā

2. Commentary on the Udumbarika Sutta

Nigrodhaparibbājakavatthuvaṇṇanā

Explanation of the Account of the Wanderer Nigrodha.

49. Udumbarikāyāti [Pg.14] sambandhe sāmivacananti āha ‘‘udumbarikāya deviyā santake paribbājakārāme’’ti. ‘‘Udumbarikāya’’nti vā pāṭho, tathā sati adhikaraṇe etaṃ bhummaṃ. Ayañhettha attho udumbarikāya rañño deviyā nibbattito ārāmo udumbarikā, tassaṃ udumbarikāyaṃ. Tenāha ‘‘udumbarikāya deviyā santake’’ti. Tāya hi nibbattito tassā santako. Varaṇādipāṭhavasena cettha nibbattatthabodhakassa saddassa adassanaṃ. Sandhānoti bhinnānampi tesaṃ sandhāpanena ‘‘sandhāno’’ti evaṃ laddhanāmo. Saṃvaṇṇitoti pasaṃsito. Iriyatīti pavattati. Ariyena ñāṇenāti kilesehi ārakattā ariyena lokuttarena ñāṇena. Ariyāya vimuttiyāti suvisuddhāya lokuttaraphalavimuttiyā.

49. 'Udumbarikāya' is a genitive of relation; hence it says: 'in the wanderers' park belonging to Queen Udumbarikā.' Or the reading is 'Udumbarikāyaṃ'; in that case, this is a locative. This is the meaning here: the park created by Queen Udumbarikā is 'Udumbarikā'; in that Udumbarikā. Therefore it says: 'belonging to Queen Udumbarikā.' For since it was created by her, it belongs to her. And here, by the force of the reading 'varaṇa,' etc., a word conveying the meaning 'created' is not seen. He is named 'Sandhāna' because he joins together even those who are divided. 'Praised' means extolled. 'He comports himself' means he proceeds. 'By noble knowledge' means by noble supramundane knowledge, because it is far from the defilements. 'By noble liberation' means by the perfectly pure liberation of supramundane fruit.

Divā-saddo dina-saddo viya divasapariyāyo, tassa visesanabhāvena vuccamāno divā-saddo savisesaṃ divasabhāgaṃ dīpetīti āha ‘‘divasassa divā’’tiādi. Yasmā samāpannassa cittaṃ nānārammaṇato paṭisaṃhataṃ hoti, jhānasamaṅgī ca pavivekūpagamanena saṅgaṇikābhāvato ekākiyāya nilīno viya hoti, tasmā vuttaṃ ‘‘tato tato…pe… gato’’ti. Mano bhavanti manaso vivaṭṭanissitaṃ vaḍḍhiṃ āvahantīti manobhāvaniyāti āha ‘‘manavaḍḍhakāna’’ntiādi. Unnamati na saṅkucati, alīnañca hotīti attho.

The word 'divā,' like the word 'dina,' is a synonym for 'day.' When spoken of as a qualifier, the word 'divā' indicates a specific part of the day; hence it says: 'by day of the day,' etc. Because the mind of one who has attained jhāna is withdrawn from various objects, and because one endowed with jhāna, by having resorted to seclusion, is without company and as if concealed in solitude, it is therefore said: 'from this and that ... gone.' 'They are to be developed by the mind' (manobhāvanīyā) because they bring about growth for the mind that is dependent on turning away; hence it says: 'that cause the mind to grow,' etc. 'It rises up' means it does not shrink; and it is unsluggish; this is the meaning.

51. Yāvatāti yāvantoti ayamettha atthoti āha ‘‘yattakā’’ti. Tesanti niddhāraṇe sāmivacanaṃ. Niddhāraṇañca kenaci visesena icchitabbaṃ. Yehi ca guṇavisesehi samannāgatā bhagavato sāvakā upāsakā rājagahe paṭivasanti, ayañca tehi samannāgatoti imaṃ visesaṃ dīpetuṃ ‘‘tesaṃ abbhantaro’’ti vuttaṃ. Tenāha ‘‘bhagavato kirā’’tiādi.

51. 'Yāvatā' means 'as many as'; this is the meaning here, thus it says 'yattakā.' 'Tesaṃ' is a genitive of specification. And the specification should be understood by some distinction. To show this distinction—that this person is endowed with the same special qualities with which the Blessed One's disciple lay followers dwell in Rājagaha—it is said, 'included among them.' Therefore it says: 'of the Blessed One, it is said,' etc.

52. Tesanti paribbājakānaṃ. Kathāyāti tiracchānakathāya. Dassanenāti diṭṭhidassanena. Ākappenāti vesena. Kuttenāti kiriyāya. Ācārenāti aññamaññasmiṃ ācaritabbaācārena. Vihārenāti rattindivaṃ [Pg.15] viharitabbaviharaṇena. Iriyāpathenāti ṭhānādiiriyāpathena. Aññākāratāya aññatitthe niyuttāti aññatitthiyā. Saṅgantvā samāgantvā rāsī hutvā parehi nisinnaṭṭhāne. Araññāni ca tāni vanapatthāni cāti araññavanapatthāni. Tattha yaṃ araññakaṅganipphādakaṃ āraññakānaṃ, taṃ ‘‘arañña’’nti veditabbaṃ. Vanapatthanti gāmantaṃ atikkamitvā manussānaṃ anupacāraṭṭhānaṃ, yattha na kasīyati na vappīyati. Vuttañhetaṃ ‘‘vanapatthanti dūrānametaṃ senāsanānaṃ adhivacana’’nti ‘‘vanapatthanti vanasaṇḍānametaṃ senāsanānaṃ, vanapatthanti bhīsanakānametaṃ, vanapatthanti salomahaṃsānametaṃ, vanapatthanti pariyantānametaṃ vanapatthanti na manussūpacārānametaṃ senāsanānaṃ adhivacana’’nti (vibha. 531). Tena vuttaṃ ‘‘gāmūpacārato muttānī’’tiādi. Pantānīti pariyantāni atidūrāni. Tenāha ‘‘dūratarānī’’tiādi. Vihārūpacārenāti vihārassa upacārappadesena. Addhikajanassāti maggagāmino janassa. Mandasaddānīti uccāsaddamahāsaddābhāvato tanusaddāni. Manussehi samāgamma ekajjhaṃ pavattitasaddo nigghoso, tassa yasmā attho dubbibhāvito hoti, tasmā vuttaṃ ‘‘avibhāvitatthena nigghosenā’’ti. Vigatavātānīti vigatasaddāni. ‘‘Rahassa karaṇassa yuttānī’’ti imināpi tesaṃ ṭhānānaṃ araññalakkhaṇayuttataṃ, janavivittataṃ, vanavivittameva ca vibhāveti, tathā ‘‘ekībhāvassa anurūpānī’’ti iminā.

52. 'Of them' means of the wanderers. 'By talk' means by animal talk. 'By sight' means by the seeing of views. 'By deportment' means by appearance. 'By behavior' means by action. 'By conduct' means by the conduct to be practiced among one another. 'By dwelling' means by the mode of living to be lived day and night. 'By posture' means by the postures of standing, etc. 'Adherents of other teachings' (aññatitthiyā) are so called because they are of another kind (aññākāratāya), being engaged in another teaching (aññatitthe). Having come together, having assembled, having formed a group in a place where others are seated. 'Forests' and 'woodlands' are 'forests and woodlands.' Therein, that which fulfills the ascetic practice of forest-dwelling for forest-dwellers is to be known as 'forest.' 'Woodland' means a place beyond the village boundary, a place not frequented by humans, where there is no plowing and no sowing. For it is said: '“Woodland” is a term for remote lodgings' ... '“woodland” is a term for lodgings not frequented by humans' (Vibh 531). Therefore it is said: 'released from the vicinity of a village,' etc. 'Remote' means bordering, very far. Hence it says: 'further away,' etc. 'By the monastery's vicinity' means by the area in the vicinity of the monastery. 'Of travelers' means of people going along the road. 'Of faint sound' means having little sound because of the absence of loud and great noises. The sound that arises when people come together is a 'great noise' (nigghoso); because its meaning is hard to discern, it is said: 'by the great noise with its indistinct meaning.' 'Free from wind' means free from sound. By 'suitable for doing what is secret,' it also explains that those places possess the characteristic of a forest and are secluded from people and from the village; similarly by 'fit for solitude.'

53. Kenāti hetumhi, sahayoge ca karaṇavacananti āha ‘‘kena kāraṇena kena puggalena saddhi’’nti. Ekopi hi vibhattiniddeso anekatthavibhāvano hoti, tathā taddhitatthapadasamāhāreti.

53. 'Kena' is an instrumental expressing cause and accompaniment; hence it says: 'for what reason? with what person?' For even a single designation of a case-ending can explain multiple meanings, as can a compound word with the meaning of a taddhita-derivative.

Saṃsandananti ālāpasallāpavasena kathāsaṃsandanaṃ. Ñāṇabyattabhāvanti byattañāṇabhāvaṃ, so pana parassa vacane uttaradānavasena, parena vā vuttauttare paccuttaradānavasena siyāti āha ‘‘uttarapaccuttaranayenā’’ti. Yo hi parassa vacanaṃ tipukkhalena nayena rūpeti, tathā parassa rūpanavacanaṃ jātibhāvaṃ āpādeti, tassa tādisaṃ vacanasabhāvaṃ ñāṇaveyyattiyaṃ vibhāveti pākaṭaṃ karotīti. Suññāgāresu naṭṭhāti suññāgāresu nivāsesu naṭṭhā vinaṭṭhā [Pg.16] abhāvaṃ gatā. Nāssa paññā nasseyya tehi tehi katapucchanapaṭipucchananimittaṃ nānāpaṭibhānuppattiyā visāramāpannaṃ pucchitaṃ pañhaṃ vissajjetuṃ asamatthatāya. Orodheyyāmāti nirussāhaṃ viya karontā avarodheyyāma, taṃ parassa orodhanaṃ vādajālena vinandhanaṃ viya hotīti āha ‘‘vinandheyyāmā’’ti. Tadatthaṃ tena tucchakumbhinidassanaṃ kataṃ, taṃ byatirekamukhena dassetuṃ ‘‘pūritaghaṭo hī’’tiādi vuttaṃ.

'Connecting' means connecting a conversation by way of friendly talk and discussion. 'The state of being articulate in knowledge' means the state of articulate knowledge. This can be by way of giving an answer to another's statement, or by way of giving a counter-answer to an answer given by another; thus it is said, 'by the method of answering and counter-answering.' For one who formulates another's statement by the method of the three husks, and thus brings the other's formulated statement to a state of defeat, makes manifest, makes clear, the competence in knowledge of such a nature of speech. 'Lost in empty dwellings' means lost, perished, gone to non-existence in empty abodes. His wisdom would not perish. If it did, it would be on account of his inability to answer a question asked, a question that had become expansive through the arising of various kinds of ready wit on account of the questions and counter-questions made by those people. 'We would confine' means, acting as if making him discouraged, we would confine him. That confining of another is like entangling him with a net of debate; thus it is said, 'we would entangle.' For that purpose, the illustration of the empty pot was given by him. To show this by way of contrast, the words 'For a full pot...' and so on were stated.

Balaṃ dīpentoti abhūtameva attano ñāṇabalaṃ pakāsento. Asambhinnanti jātisambhedābhāvena asambhinnaṃ. Aññajātisambhede sati assatarassa assassa jātabhāvo viya sīhassapi sīhathāmābhāvo siyāti āha ‘‘asambhinnakesarasīha’’nti. Ṭhānaso vāti taṅkhaṇe eva.

'Displaying his strength' means displaying his own strength of knowledge, which is in fact non-existent. 'Unmixed' means unmixed because of the absence of interbreeding of species. When there is interbreeding with another species, just as a mule is born from a horse, so too a lion might lack a lion's strength; thus it is said, 'a lion with an unmixed mane.' 'Instantly' means at that very moment.

54. ‘‘Sumāgadhā nāma nadī’’ti keci, taṃ micchāti dassento ‘‘sumāgadhā nāma pokkharaṇī’’ti vatvā tassā pokkharaṇibhāvassa suttantare āgatataṃ dassetuṃ ‘‘yassā tīre’’tiādi vuttaṃ. Morānaṃ nivāpo etthāti moranivāpo. Byadhikaraṇānampi hi padānaṃ bāhiratthasamāso hotiyeva yathā ‘‘urasilomo’’ti. Atha vā nivutthaṃ etthāti nivāpo, morānaṃ nivāpo moranivāpo, morānaṃ nivāpadinnaṭṭhānaṃ. Tenāha ‘‘yattha morāna’’ntiādi. Yasmā nigrodho tapojigucchavādo, sāsane ca bhikkhū attakilamathānuyogaṃ vajjetvā bhāvanānuyogena paramassāsappatte viharante passati, tasmā ‘‘kathaṃ nu kho samaṇo gotamo kāyakilamathena vināva sāvake vinetī’’ti sañjātasandeho ‘‘ko nāma so’’tiādinā bhagavantaṃ pucchi. Assasati anusaṅkitaparisaṅkito hoti etenāti assāso, pītisomanassanti āha ‘‘assāsappattāti tuṭṭhippattā somanassappattā’’ti. Adhiko seṭṭho āsayo nissayo ajjhāsayoti āha ‘‘uttamanissayabhūta’’nti. Ādibhūtaṃ purātanaṃ seṭṭhacariyaṃ ādibrahmacariyaṃ, lokuttaramagganti attho. Tathā hesa sabbabuddhapaccekabuddhasāvakehi teneva ākārena adhigato. Tenāha ‘‘purāṇa…pe… ariyamagga’’nti. Tathā hi taṃ bhagavā ‘‘addasa purāṇaṃ maggaṃ purāṇamañjasa’’nti avoca. Pūretvā bhāvanāpāripūrivasena. ‘‘Pūretvā’’ti vā idaṃ ‘‘ajjhāsayaṃ ādibrahmacariya’’nti ettha pāṭhasesoti [Pg.17] vadanti. ‘‘Ajjhāsayaṃ ādibrahmacariyaṃ paṭijānanti assāsappattā’’ti evaṃ vā ettha yojanā.

54. Some say, 'There is a river called Sumāgadhā,' but to show this is incorrect, it is said, 'There is a pond called Sumāgadhā'; and to show that it is a pond, what has come down in another sutta is cited: 'on whose bank...' and so on. 'The peacocks' feeding ground is here,' thus 'Moranivāpa.' For even of words in different cases there can be an external compound, as in 'urasiloma' (hair-on-the-chest). Or, 'what is strewn here' is 'nivāpa'; 'the peacocks' nivāpa' is 'moranivāpa,' the place where food is strewn for the peacocks. Therefore it is said: 'where the peacocks...' and so on. Because Nigrodha was an advocate of revulsion towards asceticism, and in the Dispensation he sees bhikkhus who, having abandoned the practice of self-mortification, are dwelling having attained the ultimate consolation through the practice of development, therefore, with the doubt having arisen, 'How then does the ascetic Gotama train his disciples without bodily mortification?', he asked the Blessed One with the words, 'Who, indeed, is he...?' and so on. One finds consolation (assasati) through this, one who was apprehensive and suspicious; thus it is 'consolation' (assāso), that is, joy and gladness. Thus he says: ''Having attained consolation' means having attained contentment, having attained gladness.' 'Inclination' (ajjhāsaya) means a superior, excellent resort and support; thus he says 'become the ultimate basis.' The 'primal holy life' (ādibrahmacariyaṃ) is the initial, ancient, excellent practice; the meaning is the supramundane path. For it has been attained in that very same way by all Buddhas, Paccekabuddhas, and their disciples. Therefore he says: 'the ancient... noble path.' For the Blessed One said of it: 'I saw an ancient path, an ancient track.' 'Having fulfilled': by way of fulfilling the development. Or, some say that 'having fulfilled' is the remainder of the reading here for 'the inclination for the primal holy life.' Or, the construction here is thus: 'Having attained consolation, they profess the inclination for the primal holy life.'

Tapojigucchāvādavaṇṇanā

Explanation of the Doctrine of Revulsion towards Asceticism

55. Pakatā hutvā vicchinnā vippakatāti āha ‘‘aniṭṭhitāva hutvā ṭhitā’’ti.

55. 'Left undone' (vippakatā) means that having been undertaken, they are interrupted; thus he says, 'having become unfinished, they stand still.'

56. Vīriyena pāpajigucchanavādoti lūkhapaṭipattisādhanena vīriyena attataṇhāvinodanavasena pāpakassa jigucchanavādo. Jigucchatīti jiguccho, tabbhāvo jegucchaṃ, adhikaṃ jegucchaṃ adhijegucchaṃ, ativiya pāpajigucchanaṃ, tasmiṃ adhijegucche. Kāyadaḷhībahulaṃ tapatīti tapo, attakilamathānuyogavasena pavattaṃ vīriyaṃ, tena kāyadaḷhībahulatānimittassa pāpassa jigucchanaṃ, virajjanampi tapojigucchāti āha ‘‘vīriyena pāpajigucchā’’ti. Ghāsacchādanasenāsanataṇhāvinodanamukhena attasnehavirajjananti attho. Upari vuccamānesu nānākāresu acelakādivatesu ekajjhaṃ samādinnānaṃ parisodhanamevettha pāripūraṇaṃ, na sabbesaṃ anavasesato samādānaṃ tassa asambhavatoti āha ‘‘paripuṇṇāti parisuddhā’’ti. Parisodhanañca nesaṃ sakasamayasiddhena nayena paṭipajjanameva. Vipariyāyena aparisuddhatā veditabbā.

56. 'The doctrine of revulsion for what is bad through energy' means the doctrine of revulsion for what is bad by way of removing craving for the self through energy that accomplishes a rough practice. 'One is revulsed,' thus 'revulsed' (jiguccho); the state of that is 'revulsion' (jegucchaṃ); excessive revulsion is 'extreme revulsion' (adhijegucchaṃ), that is, being very greatly revulsed by what is bad. In that extreme revulsion... 'It torments' (tapati) by making the body rigid; thus it is 'asceticism' (tapo), that is, energy that proceeds by way of the practice of self-mortification. The revulsion for what is bad, which is characterized by making the body rigid, and the dispassion through that, is also 'revulsion through asceticism' (tapojigucchā); thus he says 'revulsion for what is bad through energy.' The meaning is dispassion towards self-affection by way of removing craving for food, clothing, and lodging. Among the various vows mentioned above, such as those of the naked ascetics, the 'fulfillment' here is only the purification of those undertaken collectively, not the undertaking of all of them without remainder, because that is impossible. Thus he says: ''Fulfilled' means purified.' And their purification is just the practicing in accordance with the method established in their own system. By the reverse, impurity should be understood.

57. ‘‘Ekaṃ pañhampi na kathetī’’ti paṭhamaṃ attanā pucchitapañhassa akathitattā vuttaṃ.

57. 'He does not speak on even one problem' is said because the question he himself first asked was not explained.

Tapanissitakoti attakilamathānuyogasaṅkhātaṃ tapaṃ nissāya samādāya vattanako. Sīhanādeti sīhanādasuttavaṇṇanāyaṃ. Yasmā tattha vitthāritanayena veditabbāni, tasmā tassā atthappakāsanāya vuttanayenapi veditabbāni.

'One who relies on asceticism' means one who lives having undertaken and relied on the asceticism designated as the practice of self-mortification. 'Roars a lion's roar': this is to be understood as explained in the commentary on the Sīhanāda Sutta. Since the details should be understood there in an extensive way, they should also be understood by the method stated here for the purpose of clarifying its meaning.

Upakkilesavaṇṇanā

The Exposition of Defilements

58. ‘‘Sammā ādiyatī’’ti vatvā sammā ādiyanañcassa daḷhaggāho evāti āha ‘‘daḷhaṃ gaṇhātī’’ti. ‘‘Sāsanāvacarenāpi dīpetabba’’nti vatvā [Pg.18] taṃ dassetuṃ ‘‘ekacco hī’’tiādi vuttaṃ, tena dhutaṅgadharatāmattena attamanatā, paripuṇṇasaṅkappatā sammāpaṭipattiyā upakkilesoti imamatthaṃ dasseti, na yathāvuttatapasamādānadhutaṅgadharatānaṃ satipi aniyyānikatte sadisatanti daṭṭhabbaṃ.

58. Having said, 'He undertakes it rightly,' it is then said, 'he grasps it firmly,' meaning that his undertaking it rightly is itself a firm grasp. Having said, 'It should be explained even by a follower of the Dispensation,' to show this, the words 'for a certain person,' and so on, are stated. By this he shows the meaning that mere satisfaction with being a bearer of the ascetic practices and the fulfillment of one's resolve are a defilement of right practice. It should be understood that this is not similar in its non-liberating nature to the bearing of the aforementioned austerity and ascetic practices, even when they are present.

‘‘Duvidhassāpīti ‘attamano hoti paripuṇṇasaṅkappo’ti ca evaṃ upakkilesabhedena vuttassa duvidhassāpi tapassino’’ti keci. Yasmā pana aṭṭhakathāyaṃ sāsanikavasenāpi attho dīpito, tasmā bāhirakassa, sāsanikassa cāti evaṃ duvidhassāpi tapassinoti attho veditabbo. Tathā ceva hi uparipi atthavaṇṇanaṃ vakkhatīti. Ettāvatāti yadidaṃ ‘‘ko añño mayā sadiso’’ti evaṃ atimānassa, aniṭṭhitakiccasseva ca ‘‘alamettāvatā’’ti evaṃ atimānassa ca uppādanaṃ, ettāvatā.

'Of both kinds': Some say this refers to the ascetic of two kinds spoken of through the division of defilements, thus: 'he is satisfied and has his resolve fulfilled.' But since in the commentary the meaning is also explained in terms of one belonging to the Dispensation, the meaning should be understood as referring to the ascetic of two kinds, that is, the external one and the one belonging to the Dispensation. For in just this way the explanation of the meaning will be stated further on. 'By this much': this refers to the arising of conceit such as, 'Who else is like me?' and, for one whose task is still unfinished, the conceit of thinking, 'This much is enough'—by this much.

Ukkaṃsatīti ukkaṭṭhaṃ karoti. Ukkhipatīti aññesaṃ upari khipati, paggaṇhātīti attho. Paraṃ saṃhāretīti paraṃ saṃharaṃ nihīnaṃ karoti. Avakkhipatīti adho khipati, avamaññatīti attho.

'He exalts himself' means he makes himself prominent. 'He raises himself up' means he places himself above others; the meaning is he extols himself. 'He disparages another' means that in disparaging another, he makes them inferior. 'He casts down' means he throws down; the meaning is he despises.

Mānamadakaraṇenāti mānasaṅkhātassa madassa karaṇena uppādanena. Mucchito hotīti mucchāpanno hoti, sā pana mucchāpatti abhijjhāsīlabbataparāmāsakāyaganthehi gadhitacittatā, tattha ca atilaggabhāvoti āha ‘‘gadhito ajjhosanno’’ti. Pamajjanañcettha pamajjanamevāti āha ‘‘pamādamāpajjatī’’ti. Kevalaṃ dhutaṅgasuddhiko hutvā kammaṭṭhānaṃ ananuyuñjanto tāya eva dhutaṅgasuddhikatāya attukkaṃsanādivasena pavatteyyāti dassetuṃ ‘‘sāsane’’tiādi vuttaṃ. Tenāha ‘‘dhutaṅgameva…pe… paccetī’’ti.

'By causing pride-intoxication': by causing, by producing, the intoxication that is reckoned as pride. 'He is infatuated' means he has fallen into infatuation. But that falling into infatuation is the state of having the mind gripped by the bodily knots of covetousness and clinging to rules and observances. And because of being excessively attached to that, it is said: 'gripped, obsessed.' And here, negligence is simply negligence; thus it is said: 'he falls into negligence.' To show that one who is merely pure in the ascetic practices, without applying himself to a meditation subject, might behave by way of self-exaltation and so on because of that very purity in the ascetic practices, the words 'in the Dispensation,' etc., are stated. Therefore it is said: 'he relies only on the ascetic practice... etc.'

59. Teyeva paccayā. Suṭṭhu katvā paṭisaṅkharitvā laddhāti ādaragāravayogena sakkaccaṃ abhisaṅkharitvā dānavasena upanayavasena laddhā. Vaṇṇabhaṇananti guṇakittanaṃ. Assāti tapassino.

59. Those very requisites. 'Obtained after being well made and repaired' means: obtained by way of a gift, by way of an offering, having been carefully prepared with the application of respect and reverence. 'Speaking praise' means the extolling of virtues. 'Of him' means of the ascetic.

60. Vodāsanti byāsanaṃ, vibhajjananti attho. Taṃ panettha vibhajjanaṃ dvidhā icchitanti āha ‘‘dvebhāgaṃ āpajjatī’’ti. Dve bhāge karoti ruccanāruccanavasena[Pg.19]. Gedhajātoti sañjātagedho. Mucchanaṃ nāma sativippavāseneva hoti, na satiyā satīti āha ‘‘samuṭṭhassatī’’ti. Ādīnavamattampīti gadhitādibhāvena paribhoge ādīnavamattampi na passati. Mattaññutāti paribhoge mattaññutā. Paccavekkhaṇaparibhogamattampīti paccavekkhaṇamattena paribhogampi ekavāraṃ paccavekkhitvāpi paribhuñjanampi na karoti.

60. 'Vodāsa' means ruin; the meaning is division. Here that division is intended in two ways, thus it is said: 'it falls into two parts.' He makes two parts according to what is liked and not liked. 'One in whom greed has arisen' means one in whom greed has been born. 'Infatuation' occurs only through the absence of mindfulness, not when mindfulness is present; thus it is said: 'one whose mindfulness has lapsed.' 'Even a particle of danger' means: he does not see even a particle of danger in consumption, because of being gripped and so on. 'Knowledge of the measure' means knowledge of the measure in consumption. 'Even mere consumption with reflection' means: he does not even consume with mere reflection; he does not consume even after having reflected once.

61. Vicakkasaṇṭhānāti vipulatamacakkasaṇṭhānā. Sabbassa bhuñjanato ayokūṭasadisā dantā eva dantakūṭaṃ. Apasādetīti pasādeti. Acelakādivasenāti acelakavatādivasena. Lūkhājīvinti sallekhapaṭipattiyā lūkhajīvikaṃ.

61. 'Shaped like a wheel' means shaped like a very large wheel. 'A hammer of teeth' means: because of eating everything, the teeth are like an iron hammer. 'He disparages' means he pleases. 'By way of being a naked ascetic, etc.' means by way of the vow of nakedness, etc. 'A rough livelihood' means living a rough life through the practice of effacement.

62. Tapaṃ karotīti bhāvanāmanasikāralakkhaṇaṃ tapaṃ carati caranto viya hoti. Caṅkamaṃ otarati bhāvanaṃ anuyuñjanto viya. Vihāraṅgaṇaṃ sammajjati vattapaṭipattiṃ pūrento viya.

62. 'He practices austerity' means he is like one practicing the austerity that is characterized by mental development and attention. He resorts to the walking path as if applying himself to meditation. He sweeps the monastery courtyard as if fulfilling the practice of his duties.

‘‘Ādassayamāno’’ti vā pāṭho.

An alternative reading is 'ādassayamāno' (showing).

Kiñci vajjanti kiñci kāyikaṃ vā vācasikaṃ vā dosaṃ. Diṭṭhigatanti viparītadassanaṃ. Aruccamānanti attano siddhante paṭikkhittabhāvena aruccamānaṃ. Ruccati meti ‘‘kappati me’’ti vadati. Anujānitabbanti tacchāviparītabhūtabhāvena ‘‘evameta’’nti anujānitabbaṃ. Savanamanohāritāya ‘‘sādhu suṭṭhū’’ti anumoditabbaṃ.

'Any fault' means any physical or verbal fault. 'A speculative view' means a perverse seeing. 'What is not approved of' means what is not approved of because it has been rejected in one's own doctrine. 'It pleases me' means one says, 'It is allowable for me.' 'What should be permitted' means it should be permitted with the words 'so it is' because it is true, not otherwise, and real. Because it is pleasant to hear, it should be approved of with 'good, very good'.

63. Kujjhanasīlatāya kodhano. Vuttalakkhaṇo upanāho etassa atthīti upanāhī. Evaṃbhūto ca taṃsamaṅgī hotīti ‘‘samannāgato hotī’’ti vuttaṃ. Esa nayo ito paresupi.

63. Because of his habit of getting angry, he is 'irascible.' He is 'one who bears a grudge' because he has the grudge with the characteristic described. And since one who is such possesses it, it is said 'he is endowed with it.' This same method applies to the following ones too.

Ayaṃ pana viseso – issati usūyatīti ussukī. Saṭhanaṃ asantaguṇasambhāvanaṃ saṭho, so etassa atthīti saṭho. Santadosapaṭicchādanasabhāvā māyā, māyā etassa atthīti māyāvī. Garuṭṭhāniyānampi paṇipātākaraṇalakkhaṇaṃ thambhanaṃ thaddhaṃ, tamettha atthīti thaddho. Guṇehi samānaṃ, adhikañca atikkamitvā nihīnaṃ katvā maññanasīlatāya atimānī. Asantaguṇasambhāvanatthikatāsaṅkhātā pāpā lāmakā icchā etassāti pāpiccho. Micchā viparītā diṭṭhi etassāti micchādiṭṭhiko. ‘‘Idameva saccaṃ, moghamañña’’nti [Pg.20] (ma. ni. 187, 202, 427; 3.27, 29; udā. 55; mahāni. 20; netti. 58) evaṃ attanā attābhiniviṭṭhatāya satā diṭṭhi sandiṭṭhi, tameva parāmasatīti sandiṭṭhiparāmāsī. Aṭṭhakathāyaṃ pana ‘‘sayaṃ diṭṭhi sandiṭṭhī’’ti vatthuvasena attho vutto. Ā bāḷhaṃ viya dhīyatīti ādhānanti āha ‘‘daḷhaṃ suṭṭhu ṭhapita’’nti. Yathāgahitaṃ gāhaṃ paṭinissajjanasīlo paṭinissaggī, tappaṭikkhepena duppaṭinissaggī. Paṭisedhattho hi ayaṃ du-saddo yathā ‘‘duppañño, (ma. ni. 1.449) dussīlo’’ti (a. ni. 5.213; 10.75; pārā. 195; dha. pa. 308) ca.

This, however, is the distinction: he is 'envious' (ussukī) because he is jealous and begrudges. Fraud (saṭhanaṃ) is the pretending to non-existent virtues; he is 'fraudulent' (saṭho) because he has this. Deceit (māyā) has the nature of concealing existing faults; he is 'deceitful' (māyāvī) because he has this deceit. Obstinacy (thaddhaṃ) is characterized by not paying homage even to those worthy of respect; he is 'stubborn' (thaddho) because he has this. He is 'arrogant' (atimānī) because of his habit of considering himself superior to his equals in virtues and, transgressing even further, of considering himself superior to his superiors, making them out to be inferior. He is 'one with evil desires' (pāpiccho) because he has evil, base desires, reckoned as the wish to pretend to non-existent virtues. He is 'one with wrong view' (micchādiṭṭhiko) because he has a wrong, perverse view. A view held because of one's own personal adherence, such as 'This alone is true, anything else is futile,' is a 'personal view' (sandiṭṭhi); he is a 'clinger to his personal view' (sandiṭṭhiparāmāsī) because he clings to just that. In the commentary, however, the meaning is given in terms of the object: 'one's own view is a personal view.' 'Tenacity' (ādhāna) is so called because it is held as if strongly; thus it is said, 'firmly and well established.' One who is disposed to relinquish a grasp just as it was grasped is 'one who relinquishes' (paṭinissaggī); by negation of that, one is 'one who does not relinquish easily' (duppaṭinissaggī). For this prefix 'du-' has the meaning of negation, as in 'unwise' (duppañño) and 'unvirtuous' (dussīlo).

Parisuddhapapaṭikappattakathāvaṇṇanā

Explanation of the Exposition on Attaining the Pure Contrivance

64. Idha nigrodha tapassīti yathānukkantaṃ purimapāḷiṃ nigamanavasena ekadesena dasseti. Tenāha ‘‘evaṃ bhagavā’’tiādi. Gahitaladdhinti ‘‘acelakādibhāvo seyyo, tena ca saṃsārasuddhi hotī’’ti evaṃ gahitaladdhiṃ. Rakkhitaṃ tapanti tāya laddhiyā samādiyitvā rakkhitaṃ acelakavatāditapaṃ. ‘‘Sabbameva saṃkiliṭṭha’’nti iminā yaṃ vakkhati parisuddhapāḷivaṇṇanāyaṃ ‘‘lūkhatapassino ceva dhutaṅgadharassa ca vasena yojanā veditabbā’’ti (dī. ni. aṭṭha. 3.64), tassa parikappitarūpassa lūkhassa tapassinoti ayamettha adhippāyoti dasseti. ‘‘Parisuddhapāḷidassanattha’’nti ca iminā titthiyānaṃ vasena pāḷi yevettha labbhati, na pana tadatthoti dasseti. Vuttavipakkhavasenāti vuttassa atthassa paṭipakkhavasena, paṭikkhepavasenāti attho. Tasmiṃ ṭhāneti hetuatthe bhummanti tassa hetuatthena karaṇavacanena atthaṃ dassento ‘‘evaṃ so tenā’’tiādimāha. Uttari vāyamamānoti yathāsamādinnehi dhutadhammehi aparituṭṭho, apariyositasaṅkappo ca hutvā upari bhāvanānuyogavasena sammāvāyāmaṃ karonto.

64. Here, 'Nigrodha the ascetic': this partially shows, by way of conclusion, the preceding canonical text as it was recounted. Therefore, it is said: 'Thus, the Blessed One,' and so on. 'A view that has been grasped' means the view grasped thus: 'The state of a naked ascetic and so on is superior, and through it purification from saṃsāra is achieved.' 'An austerity that is guarded' refers to the austerity, such as the vow of nakedness, undertaken and guarded by means of that view. By the words, 'All is defiled,' he shows that what will be said in the explanation of the pure canonical text—'The application should be understood by way of both the rough ascetic and the one who undertakes the ascetic practices'—has this intention here: it refers to the rough ascetic of a contrived form. And by the words, 'For the purpose of showing the pure canonical text,' he shows that here, from the perspective of the sectarians, only the canonical text is obtained, not its meaning. 'By way of opposition to what was said' means by way of opposition to the stated meaning; that is, by way of refutation. 'In that case': since the locative case is used in the sense of a cause, he explains the meaning with an instrumental word due to that causal sense, saying: 'Thus he, by that,' and so on. 'Striving further' means: being dissatisfied with the ascetic qualities as they have been undertaken, and with his intention unfulfilled, he makes right effort further by way of application to meditative development.

69. Ito paranti ito yathāvuttanayato paraṃ. Aggabhāvaṃ vā sārabhāvaṃ vāti tapojigucchāya aggabhāvaṃ vā sārabhāvaṃ vā ajānanto. ‘‘Ayamevassa aggabhāvo sārabhāvo’’ti maññamāno ‘‘aggappattā, sārappattā cā’’ti āha.

69. 'Beyond this' means further than this, beyond the method stated above. 'The state of supremacy or the state of essence': not knowing the state of supremacy or the state of essence of the austerity and revulsion. Thinking, 'This itself is its state of supremacy, its state of essence,' he said: 'They have attained the supreme, they have attained the essence.'

Parisuddhatacappattādikathāvaṇṇanā

Explanation of the Exposition on Attaining the Pure Bark-like State and So On

70. Yamanaṃ [Pg.21] saṃyamanaṃ yāmo, hiṃsādīnaṃ akaraṇavasena catubbidho yāmova cātuyāmo, so eva saṃvaro, tena saṃvuto guttasabbadvāro cātuyāmasaṃvarasaṃvuto. Tenāha ‘‘catubbidhena saṃvarena pihito’’ti. Atipātanaṃ hiṃsananti āha ‘‘pāṇaṃ na hanatī’’ti. Lobhacittena bhāvitaṃ sambhāvitanti katvā bhāvitaṃ nāma pañca kāmaguṇā. Ayañca tesu tesaṃyeva samudācāro maggoṭṭhāpakaṃ viyāti āha ‘‘tesaṃ saññāyā’’ti.

70. `Yāma` is restraining, controlling. The fourfold `yāma` (`cātuyāma`) is the fourfold restraint by way of not doing things such as harming. That itself is restraint (`saṃvara`). One who is restrained by that, with all sense doors guarded, is 'restrained by the fourfold restraint.' Therefore it is said: 'covered by the fourfold restraint.' 'Killing is harming': thus it is said, 'He does not take the life of a living being.' The five strands of sensual pleasure are called 'developed' because they are developed by a mind with greed and are regarded as esteemed. And since their very conduct in regard to these is like a producer of the path, he said: 'by perception of them.'

Etanti abhiharaṇaṃ, hīnāya anāvattanañca. Tenāha ‘‘so abhiharatīti ādilakkhaṇa’’nti. Abhiharatīti abhibuddhiṃ neti. Tenāha ‘‘uparūpari vaḍḍhetī’’ti. Cakkavattināpi pabbajitassa abhivādanādi karīyatevāti pabbajjā seṭṭhā guṇavisesayogato, dosavirahitato ca, yato sā paṇḍitapaññattā vuttā. Gihibhāvo pana nihīno tadubhayābhāvatoti āha ‘‘hīnāya gihibhāvatthāyā’’ti.

‘This’ means carrying forward and not returning to the inferior. Therefore it is said: ‘He carries it forward; this is the initial characteristic.’ ‘He carries it forward’ means he leads it to a higher understanding. Therefore it is said: ‘He makes it grow ever higher.’ Since even a wheel-turning monarch performs homage and so on to one who has gone forth, the going forth is superior because of its connection with special qualities and its freedom from faults, for it is said to be laid down by the wise. But the state of a householder is inferior because of the absence of both of these. Therefore he said: ‘for the inferior state of a householder.’

71. Tacappattāti tacaṃ pattā, tacasadisā hotīti attho.

71. ‘Attained to the bark’ (tacappattā) means they have attained to the bark; the meaning is, they become similar to bark.

74. Titthiyānaṃ vasenāti titthiyānaṃ samayavasena. Nesanti titthiyānaṃ. Tanti dibbacakkhuṃ. Sīlasampadāti sabbākārasampannaṃ catupārisuddhisīlaṃ. Tacasārasampattitoti tacatapojigucchāyāsārasampattito. Visesabhāvanti visesasabhāvaṃ.

74. ‘By way of the sectarians’ means according to the doctrine of the sectarians. Nesaṃ means ‘of the sectarians.’ Taṃ means the divine eye. ‘Accomplishment in virtue’ means the fourfold purification virtue, which is complete in all aspects. ‘From the attainment of the essence of the bark’ means from the attainment of the essence of the austerity and revulsion concerning the bark. ‘A special state’ means a special nature.

Acelakapāḷimattampīti acelakapāḷiāgatatthamattampi natthi, tasmā mayaṃ anassāma vinaṭṭhāti attho. A-kāro vā nipātamattaṃ, nassāmāti vinassāma. Kuto parisuddhapāḷīti kuto eva amhesu parisuddhapāḷiāgatapaṭipatti. Esa nayo sesesupi. Sutivasenāpīti sotapathāgamanamattenāpi na jānāma.

‘Not even the measure of the text on the naked ascetic’ means: there is not even the slightest meaning that comes in the text on the naked ascetic; therefore the meaning is, ‘we are lost, we are ruined.’ Or the letter ‘a-’ is a mere particle; nassāma means ‘we perish.’ ‘Whence the pure text?’ means: whence for us is the practice that comes in the pure text? This is the method in the remaining cases as well. ‘Even by way of hearing’ means: we do not know it even by its merely having entered the path of the ear.

Nigrodhassapajjhāyanavaṇṇanā

Explanation of Nigrodha’s Scorn

75. Assāti [Pg.22] sandhānassa gahapatissa. Kakkhaḷanti pharusaṃ. Durāsadavacananti avattabbavacanaṃ. Yasmā pharusavacanaṃ yaṃ uddissa payuttaṃ, tasmiṃ khamāpite khamāpakassa paṭipākatikaṃ hoti, tasmā ‘‘ayaṃ mayī’’tiādi vuttaṃ.

75. Assa means: of the householder Sandhāna. Kakkhaḷaṃ means harsh. Durāsadavacanaṃ means speech that should not be spoken. Because when harsh speech has been directed toward someone, if forgiveness is obtained from that person, things become normal again for the one who asked for forgiveness; therefore it was said: ‘this one toward me,’ and so on.

76. Bodhatthāya dhammaṃ deseti, na attano buddhabhāvaghosanatthāya. Vādatthāyāti paravādabhañjanavādatthāya. Rāgādisamanatthāya dhammaṃ deseti, na antevāsikamyatāya. Oghanittharaṇatthāyāti caturoghanittharaṇatthāya dhammaṃ deseti sabbaso orapārātiṇṇamāvahattā desanāya. Sabbakilesaparinibbānatthāya dhammaṃ deseti kilesānaṃ lesenapi desanāya aparāmaṭṭhabhāvato.

76. He teaches the Dhamma for the sake of awakening, not for the purpose of proclaiming his own state as a Buddha. ‘For the sake of debate’ means for the sake of debate that refutes the doctrines of others. He teaches the Dhamma for the sake of calming lust and so on, not for the sake of acquiring disciples. ‘For the sake of crossing the flood’ means he teaches the Dhamma for the sake of crossing the four floods, because the teaching brings about a complete crossing from the near shore to the far shore. He teaches the Dhamma for the sake of the final extinguishment of all defilements, because the teaching is untouched even by a trace of the defilements.

Brahmacariyapariyosānādivaṇṇanā

Explanation of the Culmination of the Holy Life, etc.

77. Idaṃ sabbampīti sattavassato paṭṭhāya yāva ‘‘sattāha’’nti padaṃ, idaṃ sabbampi vacanaṃ. Asaṭho pana amāyāvī ujujātiko tikkhapañño ugghaṭitaññūti adhippāyo. So hi taṃmuhutteneva arahattaṃ pattuṃ sakkhissatīti. Vaṅkavaṅkoti kāyavaṅkādīhipi vaṅkehi vaṅko jimho kuṭilo. ‘‘Saṭhaṃ panāhaṃ anusāsituṃ na sakkomī’’ti na idaṃ bhagavā kilāsubhāveneva vadati, atha kho tassa abhājanabhāveneva.

77. ‘All this’ refers to the entire passage from ‘seven years’ up to the word ‘seven days.’ The meaning is that such a person is not deceitful, not fraudulent, of upright nature, of sharp wisdom, and one who understands upon brief instruction. For such a one would be able to attain arahantship in that very moment. ‘Crooked and bent’ means crooked, devious, and twisted by means of bodily crookedness and so on. ‘But I am not able to instruct a deceitful person’: the Blessed One does not say this out of weariness, but because of that person’s unworthiness.

78. Pakatiyā ācariyoti yo eva tumhākaṃ ito pubbe pakatiyā ācariyo ahosi, so eva idānipi pubbāciṇṇavasena ācariyo hotu, na mayaṃ tumhe antevāsike kātukāmāti adhippāyo. Na mayaṃ tumhākaṃ uddesena atthikā, dhammatanti meva pana tumhe ñāpetukāmamhāti adhippāyo. Ājīvatoti jīvikāya vuttito. Akusalāti koṭṭhāsaṃ pattāti akusalāti taṃ taṃ koṭṭhāsataṃyeva upagatā. Kilesadarathasampayuttāti kilesadarathasahitā taṃsambandhanato. Jātijarāmaraṇānaṃ hitāti jātijarāmaraṇiyā. Saṃkileso ettha atthi, saṃkilese vā niyuttāti saṃkilesikā. Vodānaṃ vuccati visuddhi, tassa paccayabhūtattā vodāniyā. Tathābhūtā cete vodāpentīti āha ‘‘satte vodāpentī’’ti. Sikhāppattā paññāya pāripūrivepullatā maggaphalavaseneva icchitabbāti [Pg.23] āha ‘‘maggapaññā…pe… vepullata’’nti. Ubhopi vā etāni pāripūrivepullāni. Yā hi tassa pāripūrī, sā eva vepullatāti. Tatoti saṃkilesadhammappahānavodānadhammābhibuddhihetu.

78. ‘A teacher by nature’ means: whoever was your teacher by nature before this, let him now be your teacher by long-standing custom. The meaning is: ‘We do not wish to make you our disciples.’ We are not interested in you for your own sake, but we wish to make the Dhamma-doctrine known to you. ‘By livelihood’ means: by way of livelihood. ‘Unwholesome’ means: having reached a portion, they are unwholesome; they have gone to that very portion. ‘Connected with defilements and distress’ means: accompanied by defilements and distress because of connection with them. ‘Pertaining to birth, aging, and death’ means conducive to birth, aging, and death. ‘Defiling’ means: there is defilement here, or they are engaged in defilement. ‘Purifying’ means: purification is called purity; because they are a condition for it, they are purifying. And being such, they purify beings; thus he says, ‘they purify beings.’ ‘Having reached the peak’ should be understood as the fullness and abundance of wisdom by way of the path and its fruit; thus he says, ‘path-wisdom... abundance.’ Or both of these are fullness and abundance. For what is its fullness, that itself is abundance. ‘From that’ means: because it is the cause for the abandoning of defiling states and the growth of purifying states.

79. ‘‘Yathā mārenā’’ti nayidaṃ nidassanavasena vuttaṃ, atha kho tathābhāvakathanamevāti dassetuṃ ‘‘māro kirā’’tiādi vuttaṃ. Athāti mārena tesaṃ pariyuṭṭhānappattito pacchā aññāsīti yojanā. Kasmā pana bhagavā pageva na aññāsīti? Anāvajjitattā. Māraṃ paṭibāhitvāti mārena tesu kataṃ pariyuṭṭhānaṃ vidhametvā, na tesaṃ sati payojane buddhānaṃ dukkaraṃ. Soti maggaphaluppattihetu. Tesaṃ paribbājakānaṃ.

79. ‘As by Māra’: this is not said by way of an example, but to show that it is a statement of how it actually was; thus it is said, ‘Māra, it is said...’ and so on. ‘Then’: the construction is that he knew afterwards, after they had been overcome by Māra’s obsession. But why did the Blessed One not know earlier? Because he had not adverted his mind to it. ‘Having driven back Māra’ means: having dispelled the obsession that Māra had created in them. When there is a purpose, nothing is difficult for the Buddhas. ‘That’ was the cause for the arising of the path and its fruit for those wanderers.

Phuṭṭhāti pariyuṭṭhānavasena phuṭṭhā. Yatrāti niddhāraṇe bhummanti āha ‘‘yesū’’ti. Aññāṇatthanti ājānanatthaṃ, upasaggamattañcettha ā-kāroti āha ‘‘jānanattha’’nti, vīmaṃsanatthanti attho. Cittaṃ nuppannanti ‘‘jānāma tāvassa dhamma’’nti ājānanatthaṃ ‘‘brahmacariyaṃ carissāmā’’ti ekasmiṃ divase ekavārampi tesaṃ cittaṃ nuppannaṃ. Sattāho pana vuccamāno etesaṃ kiṃ karissatīti yojanā. Sattāhaṃ pūretunti sattāhaṃ brahmacariyaṃ pūretuṃ, brahmacariyavasena vā sattāhaṃ pūretunti attho. Paravādabhindananti paravādamaddanaṃ. Sakavādasamussāpananti sakavādapaggaṇhanaṃ. Vāsanāyāti saccasampaṭivedhavāsanāya. Nesanti ca pakaraṇavasena vuttaṃ. Tadaññesampi hi bhagavato sammukhā, paramparāya ca devamanussānaṃ suṇantānaṃ vāsanāya paccayo evāti. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyamevāti.

‘Touched’ means touched by way of obsession. ‘Where’ is the locative of specification; thus he says ‘in which.’ ‘For the purpose of knowing well’: here the ‘ā-’ is merely a prefix, so he says ‘for the purpose of knowing’; the meaning is ‘for the purpose of investigation.’ ‘The thought did not arise’ means that for the purpose of ‘getting to know his teaching,’ the thought ‘we will lead the holy life’ did not arise in them even once in a single day. The construction is: What, then, will the mention of a week do for them? ‘To complete a week’ means to complete a week of the holy life, or to complete a week by way of the holy life. ‘Breaking the doctrines of others’ means crushing the doctrines of others. ‘Raising up one’s own doctrine’ means championing one’s own doctrine. ‘By the impression’ means by the impression of the penetration of the truth. And ‘of them’ is said in accordance with the context of the treatise. For it is a condition for the impression of others too—of gods and humans who listen in the presence of the Blessed One and through the lineage. Whatever herein is not analyzed as to its meaning is to be easily understood.

Udumbarikasuttavaṇṇanāya līnatthappakāsanā.

The Clarification of the Hidden Meaning in the Commentary on the Udumbarika Sutta.

3. Cakkavattisuttavaṇṇanā

3. Commentary on the Cakkavatti Sutta

Attadīpasaraṇatāvaṇṇanā

Explanation of Being an Island and Refuge Unto Oneself

80. Uttānaṃ [Pg.24] vuccati pākaṭaṃ, tappaṭikkhepena anuttānaṃ apākaṭaṃ, paṭicchannaṃ, apacuraṃ, duviññeyyañca. Anuttānānaṃ padānaṃ vaṇṇanā anuttānapadavaṇṇanā. Uttānapadavaṇṇanāya payojanābhāvato anuttānaggahaṇaṃ. ‘‘Mātulā’’ti itthiliṅgavasena laddhanāmo eko rukkho, tassā āsannappadese māpitattā nagarampi ‘‘mātulā’’ tveva paññāyittha. Tena vuttaṃ ‘‘mātulāyanti evaṃ nāmake nagare’’ti. Avidūreti tassa nagarassa avidūre.

80. ‘Clear’ is called ‘manifest.’ In opposition to that, ‘unclear’ means not manifest, concealed, uncommon, and difficult to understand. An explanation of unclear terms is an ‘unclear-term-explanation.’ Because there is no purpose in explaining clear terms, the word ‘unclear’ is included. ‘Mātulā’ is the name of a tree, a name it has because of its feminine gender; and because a city was built in its vicinity, the city too came to be known as ‘Mātulā.’ Thus it is said: ‘in the city named Mātulā.’ ‘Not far’ means not far from that city.

Kāmañcettha sutte ‘‘bhūtapubbaṃ, bhikkhave, rājā daḷhanemi nāma ahosī’’tiādinā atītavaṃsadīpikā kathā ādito paṭṭhāya āgatā, ‘‘aḍḍhateyyavassasatāyukānaṃ manussānaṃ vassasatāyukā puttā bhavissantī’’tiādinā pana savisesaṃ anāgatatthapaṭisaṃyuttā kathā āgatāti vuttaṃ ‘‘anāgatavaṃsadīpikāya suttantakathāyā’’ti. Anāgatatthadīpanañhi acchariyaṃ, tatthāpi anāgatassa sammāsambuddhassa paṭipattikittanaṃ acchariyatamaṃ. Samāgamenāti sannipātena.

Although in this sutta the discourse illuminating the past lineage, beginning with ‘Formerly, bhikkhus, there was a king named Daḷhanemi,’ comes first, yet because a discourse connected with the future, with its details, beginning with ‘the children of humans with a lifespan of two hundred and fifty years will have a lifespan of a hundred years,’ is also included, it is called ‘a sutta discourse illuminating the future lineage.’ For the illumination of the future is wonderful, and even more wonderful is the extolling therein of the practice of a future Perfectly Self-Enlightened One. ‘By coming together’ means by assembly.

‘‘Bhattaggaṃ amanāpa’’ntiādi kevalaṃ tesaṃ parivitakkamattaṃ. Amanāpanti amanuññaṃ. Buddhesu kato appakopi aparādho appako kāro viya garutaravipākoti āha ‘‘buddhehi saddhiṃ…pe… sadisaṃ hotī’’ti. Tatrāti tasmiṃ mātulanagarassa samīpe, tassaṃ vā parisāyaṃ.

'The refectory is unpleasant,' and so on, was merely their own thinking. 'Unpleasant' means disagreeable. Even a small offense committed against the Buddhas has a very heavy result, like a small deed; thus he says: 'with the Buddhas... it is similar.' 'There' means near that city of Mātula, or in that assembly.

Attadīpāti ettha kāmaṃ yo paro na hoti, so attāti sasantāno ‘‘attā’’ti vuccati, hitasukhesibhāvena pana attanibbisesattā dhammo idha ‘‘attā’’ti adhippeto. Tenāha ‘‘attā nāma lokiyalokuttaro dhammo’’ti. Dvidhā āpo gato etthāti dīpo, oghena anajjhotthato bhūmibhāgo. Idha pana kāmoghādīhi anajjhottharaṇīyattā dīpo viyāti dīpo, attā dīpo patiṭṭhā etesanti attadīpā. Tenāha ‘‘attānaṃ dīpa’’ntiādi. Dīpabhāvo cettha paṭisaraṇatāti āha ‘‘idaṃ tasseva vevacana’’nti. Aññasaraṇapaṭikkhepavacananti aññasaraṇabhāvapaṭikkhepavacanaṃ. Idañhi na aññaṃ saraṇaṃ katvā [Pg.25] viharaṇasseva paṭikkhepavacanaṃ, atha kho aññassa saraṇasabhāvasseva paṭikkhepavacanaṃ tappaṭikkhepe ca tena itarassāpi paṭikkhepasiddhito. Tenāha ‘‘na hī’’tiādi. Idāni tamevatthaṃ suttantarena sādhetuṃ ‘‘vuttampi ceta’’ntiādi. Yadi ettha pākatiko attā icchito, kathaṃ tassa dīpasaraṇabhāvo, tasmā adhippāyiko ettha attā bhaveyyāti pucchati ‘‘ko panettha attā nāmā’’ti. Itaro yathādhippetaṃ attānaṃ dassento ‘‘lokiyalokuttaro dhammo’’ti. Dutiyavāropi paṭhamavārasseva pariyāyabhāvena desitoti dassetuṃ ‘‘tenāhā’’tiādi vuttaṃ.

'An island unto oneself': Here, it is true that what is not other is 'self,' thus one's own continuity of being is called 'self.' However, because it seeks what is beneficial and pleasant, and is thus indistinguishable from a self, here the Dhamma is intended by 'self.' Thus he says: 'Self here means the mundane and supramundane Dhamma.' An island (`dīpa`) is a portion of land not overwhelmed by the flood, so called because water (`āpo`) has gone from it in two ways. Here, however, because it is not to be overwhelmed by the floods of sensual pleasure, etc., it is like an island, thus it is an island. 'Islands unto themselves' (`attadīpā`) means they for whom the self is an island, a foundation. Thus he says, 'Make the self an island,' etc. And the state of being an island here is the state of being a refuge; thus he says, 'This is a synonym for that.' 'A statement rejecting another refuge' means a statement rejecting the state of being another refuge. For this is not a statement rejecting merely dwelling having made another a refuge, but rather a statement rejecting the very nature of another as a refuge; and by rejecting that, the rejection of the other is also established. Thus he says, 'For not...' etc. Now, to establish that same meaning with another sutta, he says, 'And this was said...' etc. If an ordinary self is intended here, how can it have the state of being an island and a refuge? Therefore, the self here must be an intended one. Thus he asks: 'What here is the self?' The other, showing the intended self, says: 'The mundane and supramundane Dhamma.' To show that the second passage is just a variant of the first, he says, 'Thus he said...' etc.

Gocareti bhikkhūnaṃ gocaraṭṭhānabhūte. Tenāha ‘‘carituṃ yuttaṭṭhāne’’ti. Saketi kathaṃ panāyaṃ bhikkhūnaṃ sakoti āha ‘‘pettike visaye’’ti. Pitito sammāsambuddhato āgatattā ‘‘ayaṃ tumhākaṃ gocaro’’ti tena uddiṭṭhattā pettike visayeti. Carantanti sāmiatthe upayogavacananti āha ‘‘ayamevattho’’ti, carantānanti ca attho, tenāyaṃ vibhattivipallāsenapi vacanavipallāsenapīti dasseti. Kilesamārassa otārālābheneva itaramārānampi otārālābho veditabbo. Ayaṃ panatthoti gocare caraṇaṃ sandhāyāha, vatthu pana byatirekamukhena āgataṃ.

'In the pasture' means in what has become the bhikkhus' resort. Thus he says: 'in a place fit for roaming.' 'In one's own': But how is this 'one's own' for the bhikkhus? He says: 'in the paternal domain.' Because it comes from the father, the Perfectly Enlightened One, and because it was pointed out by him with the words, 'This is your resort,' it is the paternal domain. 'Roaming' (`carantaṃ`): this is a term of application in the genitive sense. Thus he says, 'this is the meaning.' The meaning is 'of those who roam' (`carantānaṃ`); thus he shows that this involves a change of case and also a change of number. It should be understood that only by gaining an opportunity for the Māra of defilements is an opportunity gained for the other Māras. But this meaning he states with reference to roaming in the resort; the subject matter, however, is presented by way of contrast.

Sakuṇe hantīti sakuṇagghi, mahāsenasakuṇo. Ajjhappattāti abhibhavanavasena pattā upagatā. Na myāyanti me ayaṃ sakuṇagghi nālaṃ abhavissa. Naṅgalakaṭṭhakaraṇanti naṅgalena kasitappadeso. Leḍḍuṭṭhānanti leḍḍūnaṃ uṭṭhapitaṭṭhānaṃ. Sake baleti attano balahetu. Apatthaddhāti avagāḷhatthambhā sañjātatthambhā. Assaramānāti avhāyantī.

One that kills birds is a `sakuṇagghi` (bird-killer); a hawk. 'Overtaken' means reached, approached by way of overpowering. 'This hawk would not have been a match for me.' 'The ploughed field' means the area tilled by a plough. 'The place of clods' means the place where clods are turned up. 'By its own strength' means because of its own strength. 'Not stiff' means one whose stiffness has not sunk in, whose stiffness has arisen. 'Making a sound' means calling out.

Mahantaṃ leḍḍunti naṅgalena bhinnaṭṭhāne sukkhatāya tikhiṇasiṅgaayoghanasadisaṃ mahantaṃ leḍḍuṃ. Abhiruhitvāti tassa adhobhāgena attanā pavisitvā nilīnayoggappadesaṃ sallakkhetvā tassupari caṅkamanto assaramāno aṭṭhāsi. ‘‘Ehi kho’’tiādi tassa assaramānākāradassanaṃ. Sannayhāti vātaggahaṇavasena ubho pakkhe samaṃ ṭhapetvā. Paccupādīti pāvisi. Tatthevāti yattha pubbe lāpo ṭhito, tattheva leḍḍumhi[Pg.26]. Uranti attano urappadesaṃ. Paccatāḷesīti pati atāḷesi sārambhavasena vegena gantvā paharaṇato vidhārentī patāḷesi. Ārammaṇanti paccayaṃ. ‘‘Avasara’’nti keci.

"A large clod": a large clod in a place broken by a plough, which, due to its dryness, was like a sharp horn or an iron hammer. "Having climbed onto it": having entered by its lower part and noted a suitable place to hide, he stood on top of it, pacing and calling out. The words "Come now," etc., refer to the sight of him calling out. "He gathered himself": by placing both wings evenly so as to catch the wind. "He swooped down": he entered. "Right there": right there on the clod where the quail had previously stood. "Chest": his own chest area. "He struck against": he struck back; rushing with speed out of fury, he struck, shattering his chest with the blow. "The object": the condition. Some say, "an occasion."

‘‘Kusalāna’’nti evaṃ pavattāya desanāya ko anusandhi? Yathāanusandhi eva. Ādito hi ‘‘attadīpā, bhikkhave, viharathā’’tiādinā (dī. ni. 3.80) yeva attadhammapariyāyena lokiyalokuttaradhammā gahitā, te yevettha kusalaggahaṇena gahitāti. Anavajjalakkhaṇānanti avajjapaṭipakkhasabhāvānaṃ. ‘‘Avajjarahitasabhāvāna’’nti keci. Tattha purime atthavikappe vipākadhammadhammā eva gahitā, dutiye pana vipākadhammāpi. Yadi evaṃ, kathaṃ tesaṃ samādāya vattananti? Na kho panetaṃ evaṃ daṭṭhabbaṃ ‘‘vipākadhammā sīlādi viya samādāya vattitabbā’’ti. Samādānanti pana attano santāne sammā ādānaṃ paccayavasena pavatti yevāti daṭṭhabbaṃ. Vipākadhammā hi paccayavisesehi sattasantāne sammadeva āhitā āyuādisampattivisesabhūtā uparūparikusalavisesuppattiyā upanissayā hontīti vadanti. Puññaṃ pavaḍḍhatīti ettha puññanti uttarapadalopenāyaṃ niddesoti āha ‘‘puññaphalaṃ vaḍḍhatī’’ti. Puññaphalanti ca ekadesasarūpekasesena vuttaṃ ‘‘puññañca puññaphalañca puññaphala’’nti āha ‘‘uparūpari puññampi puññavipākopi veditabbo’’ti.

"Of wholesome states": What is the connection with this teaching thus presented? The connection is a direct one. From the beginning, with the phrase "Dwell, bhikkhus, as islands unto yourselves," etc. (DN 3.80), both worldly and supramundane states are included by way of the teaching on self and Dhamma. It is these same states that are grasped here by the term "wholesome." "Of those with the characteristic of faultlessness": of those whose nature is the opposite of what is faulty. Some say, "of those whose nature is free from faults." In the first alternative meaning, only states that are conditions for resultants are included; in the second, however, resultant states are also included. If so, how does one live having undertaken them? This should not be seen as, "Resultant states, like virtue, etc., are to be undertaken." Rather, "undertaking" should be understood as their very occurrence in one's own continuity by way of conditions, a proper acquisition. For resultant states, being properly established in the continuity of beings through specific conditions, become the special assets of longevity and so on, and are a decisive support condition for the arising of successively higher wholesome states, so they say. "Merit increases": here, "merit" is a term where the subsequent word has been omitted, thus he says, "the fruit of merit grows." And "fruit of merit" is stated by synecdoche, thus he says, "merit and the fruit of merit are 'the fruit of merit,'" meaning, "it should be understood as successively higher merit and also the result of merit."

‘‘Mātāpitūna’’ntiādi nidassanamattaṃ, tasmā aññampi evarūpaṃ hetūpanissayaṃ kusalaṃ daṭṭhabbaṃ. Sinehavasenāti upanissayabhūtassa sinehassa vasena, na sampayuttassa. Na hi sinehasampayuttaṃ nāma kusalaṃ atthi. Mudumaddavacittanti mettāvasena ativiya maddavantaṃ cittaṃ. Yathā matthakappattaṃ vaṭṭagāmikusalaṃ dassetuṃ ‘‘mātāpitūnaṃ …pe… mudumaddavacitta’’nti vuttaṃ, evaṃ matthakappattameva vivaṭṭagāmikusalaṃ dassetuṃ ‘‘cattāro sati…pe… bodhipakkhiyadhammā’’ti vuttaṃ. Tadaññepi pana dānasīlādidhammā vaṭṭassa upanissayabhūtā vaṭṭagāmikusalaṃ vivaṭṭassa upanissayabhūtā vivaṭṭagāmikusalanti veditabbā. Pariyosānanti phalavisesāvahatāya phaladāya koṭi sikhāppatti, devaloke ca pavattisirivibhavoti pariyosānaṃ ‘‘manussaloke’’ti visesitaṃ, manussalokavaseneva cāyaṃ [Pg.27] desanā āgatāti. Maggaphalanibbānasampatti pariyosānanti yojanā. Vivaṭṭagāmikusalassa vipākaṃ suttapariyosāne dassissati ‘‘atha kho, bhikkhave, saṅkho nāma rājā’’tiādinā (dī. ni. 3.108).

"To mother and father," etc., is merely an illustration; therefore, other such wholesome states that are a causal decisive support should be seen. "By way of affection": by way of affection that is a decisive support condition, not one that is associated. For there is no wholesome state that is associated with affection. "A tender and soft mind": a mind that is exceedingly soft by way of loving-kindness. Just as the wholesome state leading to the round that has reached its peak is shown by the phrase "to mother and father... a tender and soft mind," so the wholesome state leading away from the round that has reached its peak is shown by the phrase "the four establishments of mindfulness... the things pertaining to enlightenment." But other states such as giving and virtue should be understood as wholesome states leading to the round when they are a decisive support for the round, and as wholesome states leading away from the round when they are a decisive support for what is away from the round. "Culmination": the peak, the summit-attainment that brings a special fruit and is fruitful; and the splendor and majesty of existence in the deva world is the culmination. It is specified as "in the human world" because this teaching is given in terms of the human world. The construction is: the attainment of path, fruit, and Nibbāna is the culmination. The result of the wholesome state leading away from the round will be shown at the end of the sutta with "Then, bhikkhus, there was a king named Saṅkha," etc. (DN 3.108).

Daḷhanemicakkavattirājakathāvaṇṇanā

Commentary on the Story of the Wheel-Turning King Daḷhanemi

81. Idhāti imasmiṃ ‘‘kusalānaṃ, bhikkhave, dhammāna’’ntiādinā (dī. ni. 3.110) suttadesanāya āraddhaṭṭhāne vaṭṭavivaṭṭagāmibhāvena sādhāraṇe kusalaggahaṇe. Tattha vaṭṭagāmikusalānusandhivasena ‘‘bhūtapubbaṃ bhikkhave’’ti desanaṃ ārabhi, ārabhanto ca desiyamānamattaṃ. Dhammapaṭiggāhakānaṃ bhikkhūnaṃ saṅkhepato evaṃ dīpetvā ārabhīti dassetuṃ ‘‘bhikkhave’’tiādi vuttaṃ, paṭhamaṃ tathā adīpentopi bhagavā atthato dīpeti viyāti adhippāyo.

81. “Here” means in this place where the sutta teaching beginning with “Bhikkhus, of wholesome states,” etc. (DN 3.110) was started, in the general taking up of “wholesome,” which is common to both what leads to the round of rebirth and what leads away from it. There, in connection with the wholesome states leading to the round, he began the teaching, “Formerly, bhikkhus…” And in beginning it, it was just the teaching itself. To show that he began after having briefly explained thus to the bhikkhus who were to receive the Dhamma, the words “Bhikkhus,” etc., were spoken. The intention is that even though the Blessed One did not explain it thus at first, he explained it in substance, as it were.

82. Īsakampīti appamattakampi. Avasakkitanti ogatabhaṭṭhaṃ. Nemiabhimukhanti nemippadesassa sammukhā. Bandhiṃsu cakkaratanassa osakkitānosakkitabhāvaṃ jānituṃ. Tadetanti yathāvuttaṭṭhānā cavanaṃ. Atibalavadoseti rañño balavati anatthe upaṭṭhite sati.

82. “Slightly trembling” means even a little. “Slipped down” means fallen from its place. “Facing the rim” means in front of the area of the rim. “They bound it” means to know whether the wheel-treasure had slipped down or not. “That” means its dislodgement from the aforesaid position. “When a very strong fault arose” means when a powerful misfortune had arisen for the king.

Appamattoti rañño āṇāya pamādaṃ akaronto.

“Heedful” means not being heedless in regard to the king's command.

Ekasamuddapariyantamevāti jambudīpameva sandhāya vadati. So uttarato assakaṇṇapabbatena paricchinnaṃ hutvā attānaṃ parikkhipitvā ṭhitaekasamuddapariyanto. Puññiddhivasenāti cakkavattibhāvāvahāya puññiddhiyā vasena.

“Bounded by a single ocean” is said with reference to Jambudīpa. It is bounded by a single ocean in that, being demarcated on the north by Mount Assakaṇṇa, it stands encircled by that ocean. “By the power of merit” means by the power of the spiritual merit that brings about the state of a wheel-turning monarch.

83. Evaṃ katvāti kāsāyāni vatthāni acchādetvā. Sukataṃ kammanti dasakusalakammapathameva vadati.

83. “Having done so” means having donned the saffron robes. “A well-done deed” refers to the ten courses of wholesome action.

‘‘Dasavidhaṃ, dvādasavidha’’nti ca vuttavibhāgo parato āgamissati. Pūrentenevāti pūretvā ṭhiteneva. Niddoseti cakkavattivattassa paṭipakkhabhūtānaṃ dosānaṃ apagamane niddose. Cakkavattīnaṃ vatteti cakkavattirājūhi vattitabbavatte. Bhāvini bhūte viya hi upacāro yathā ‘‘agamā rājagahaṃ buddho’’ti (su. ni. 410). Adhigatacakkavattibhāvāpi hi te tattha vattantevāti tathā vuttaṃ.

“The tenfold and twelvefold”: the said division will come later. “By the one who fulfills it” means by one who, having fulfilled it, abides thus. “Faultless”: because of the removal of the faults that are the opposite of the wheel-turning monarch's duties, it is faultless. “In the duty of wheel-turning monarchs” means in the duty to be practiced by wheel-turning kings. For this is a figurative expression of the future as if it were the past, as in “The Buddha went to Rājagaha” (Snp 410). For they who are to attain the state of a wheel-turning monarch practice that duty; therefore, it is stated thus.

Cakkavattiariyavattavaṇṇanā

Exposition on the Noble Practice of the Wheel-Turning Monarch

84. Aññathā [Pg.28] vattituṃ adento so dhammo adhiṭṭhānaṃ etassāti tadadhiṭṭhānaṃ, tena tadadhiṭṭhānena cetasā. Sakkarontoti ādarakiriyāvasena karonto. Tenāha ‘‘yathā’’tiādi. Garuṃ karontoti pāsāṇacchattaṃ viya garukaraṇavasena garuṃ karonto. Tenevāha ‘‘tasmiṃ gāravuppattiyā’’ti. Mānentoti sambhāvanāvasena manena piyāyanto. Tenāha ‘‘tamevā’’tiādi. Evaṃ pūjayato apacāyato evañca yathāvuttasakkārādisambhavoti taṃ dassetuṃ ‘‘taṃ apadisitvā’’tiādi vuttaṃ. ‘‘Dhammādhipatibhūto āgatabhāvenā’’ti iminā yathāvuttadhammassa jeṭṭhakabhāvena purimapurimataraattabhāvesu sakkacca samupacitabhāvaṃ dasseti. ‘‘Dhammavaseneva sabbakiriyānaṃ karaṇenā’’ti etena ṭhānanisajjādīsu yathāvuttadhammaninnapoṇapabbhārabhāvaṃ dasseti. Assāti rakkhāvaraṇaguttiyā. Paraṃ rakkhanto aññaṃ diṭṭhadhammikādianatthato rakkhanto teneva paratthasādhanena khantiādiguṇena attānaṃ tato eva rakkhati. Mettacittatāti mettacittatāya. Nivāsanapārupanagehādīnaṃ sītuṇhādipaṭibāhanena āvaraṇaṃ. Anto janasminti abbhantarabhūte puttadārādijane.

84. Because it does not allow one to act otherwise, that Dhamma is its basis; thus it is its basis (tadadhiṭṭhānaṃ). With that mind based on it. “Respecting” means acting with reverence. Thus he says: “as,” etc. “Making it weighty” means making it weighty in the sense of treating it as important, like a stone parasol. Thus he says: “because of the arising of reverence for it.” “Esteeming” means being mentally pleased by way of high regard. Thus he says: “that very one,” etc. To show that for one who thus pays homage and venerates, the aforesaid respect and so on arise, it is said: “referring to that,” etc. By “having the Dhamma as sovereign through what has come to be,” he shows the state of having carefully accumulated it in former and still more former existences through the seniority of the aforesaid Dhamma. By “performing all actions only under the influence of the Dhamma,” he shows the inclination, bent, and gravitation toward the aforesaid Dhamma in standing, sitting, and so on. “For him” means for his protection, shelter, and security. Protecting another: protecting another from harm visible in this life and so on; by that very accomplishment for others, through the quality of patience and so on, one thereby protects oneself. “By a mind of loving-kindness” is the meaning. Shelter is the warding off of cold, heat, etc., by means of lower garments, upper robes, houses, and so on. “Among one's people” means among one's inner circle of people: children, wife, and so on.

‘‘Sīlasaṃvare patiṭṭhāpehī’’ti iminā rakkhaṃ dasseti, ‘‘vatthagandhamālādīni dehī’’ti iminā āvaraṇaṃ, itarena guttiṃ. Bhattavetanasampadānenapīti pi-saddena sīlasaṃvare patiṭṭhāpanādīni sampiṇḍeti. Eseva nayo ito paresupi pi-saddaggahaṇesu. Nigamo nivāso etesanti negamā, evaṃ jānapadāti āha ‘‘nigamavāsino’’tiādi.

With “Establish them in virtuous restraint,” he shows protection. With “Give them clothing, perfumes, garlands, etc.,” he shows shelter; with the other, security. “And by the provision of food and wages”: by the word “and” (pi), he includes establishing in virtuous restraint and so on. This same method applies in other instances where the particle pi is taken. Town-dwellers (negamā) are those for whom a market town (nigamo) is their dwelling (nivāso); similarly for country-dwellers (jānapadā). Thus he says: “town-dwellers,” etc.

Navavidhā mānamadāti ‘‘seyyohamasmī’’tiādi (saṃ. ni. 4.108; dha. sa. 1121; vibha. 866; mahāni. 21, 178) nayappavattiyā navavidhā mānasaṅkhātā madā. Māno eva hettha pamajjanākārena pavattiyā mānamado. Sobhane kāyikavācasikakamme ratoti sūrato u-kārassa dīghaṃ katvā, tassa bhāvo soraccaṃ, kāyikavācasiko avītikkamo, sabbaṃ vā kāyavacīsucaritaṃ. Suṭṭhu oratoti sorato, tassa bhāvo soraccaṃ, yathāvuttameva sucaritaṃ. Rāgādīnanti rāgadosamohamānādīnaṃ. Damanādīhīti damanasamanaparinibbāpanehi. Ekamattānanti [Pg.29] ekaṃ cittaṃ, ekaccaṃ attano cittanti attho. Rāgādīnañhi pubbabhāgiyaṃ damanādipaccekaṃ icchitabbaṃ, na maggakkhaṇe viya ekajjhaṃ paṭisaṅkhānamukhena pajahanato. Ekamattānanti vā vivekavasena ekaṃ ekākinaṃ attānaṃ. Kāle kāleti tesaṃ santikaṃ upasaṅkamitabbe kāle kāle.

“The nine kinds of intoxication by conceit” are the nine kinds of intoxications called conceit that proceed by way of “I am superior,” etc. Here, conceit itself, because it proceeds in the manner of negligence, is intoxication by conceit. Gentleness (soraccaṃ): one who delights (rato) in beautiful (sobhane) bodily and verbal action is sūrata (with a long ū); the state of that is soracca, which is non-transgression in body and speech, or all good conduct of body and speech. Alternatively, one who is well (suṭṭhu) restrained (orato) is sorata; the state of that is soracca, which is good conduct as stated. “Of lust, etc.” means of lust, hatred, delusion, conceit, etc. “By taming, etc.” means by taming, calming, and extinguishing. “One's own self”: a single mind; the meaning is a certain mind of one's own. For the preliminary taming and so on of lust, etc., should be wished for individually, not by abandoning them all at once by way of reflective understanding as at the moment of the path. Or “one's own self” means a single, solitary self by way of seclusion. “From time to time” means at each time when one should approach them.

Idha ṭhatvāti ‘‘idaṃ kho, tāta, ta’’nti evaṃ nigamanavasena vuttaṭṭhāne ṭhatvā. Vattanti ariyacakkavattivattaṃ. Samānetabbanti ‘‘dasavidhaṃ, dvādasavidha’’nti ca heṭṭhā vuttagaṇanāya ca samānaṃ kātabbaṃ anūnaṃ anadhikaṃ katvā dassetabbaṃ. Adhammarāgassāti ayuttaṭṭhāne rāgassa. Visamalobhassāti yuttaṭṭhānepi ativiya balavabhāvena pavattalobhassa.

“Having stood here” means having stood in the place stated by way of conclusion thus: “This, dear, is that.” “They maintain” means the noble wheel-turning monarch's practice. “Should be equalized”: it should be made equal to the enumeration stated below as “tenfold” and “twelvefold,” and should be shown as being made neither deficient nor excessive. “Of unrighteous passion” means of passion in an unsuitable place. “Of uneven greed” means of greed that proceeds with excessive strength even in a suitable place.

Cakkaratanapātubhāvavaṇṇanā

Exposition on the Appearance of the Wheel-Treasure

85. Vattamānassāti paripuṇṇe cakkavattivatte vattamānassa, no aparipuṇṇeti āha ‘‘pūretvā vattamānassā’’ti. Kittāvatā panassa pāripūrī hotīti? Tattha ‘‘katādhikārassa tāva heṭṭhimaparicchedena dvādasahipi saṃvaccharehi pūrati, pañcavīsatiyā, paññāsāya vā saṃvaccharehi. Ayañca bhedo dhammacchandassapi tikkhamajjhamudutāvasena, itarassa tato bhiyyopī’’ti vadanti.

85. “Of one who abides” means of one who abides in the fully complete practice of a wheel-turning monarch, not in the incomplete practice. Thus he says: “of one who abides having fulfilled it.” But by how much is its fulfillment accomplished? On this, some say: “For one who has laid a foundation, it is fulfilled by the lowest limit in twelve years, or in twenty-five, or in fifty years. And this difference is due to the keenness, mediocrity, or mildness of his desire for the Dhamma; for another, it may be even more than that.”

Dutiyādicakkavattikathāvaṇṇanā

Exposition on the Account of the Second and Subsequent Wheel-Turning Monarchs

90. Attano matiyāti paramparāgataṃ purāṇaṃ tantiṃ paveṇiṃ laṅghitvā attano icchitākārena. Tenāha ‘‘porāṇaka’’ntiādi.

90. “By his own opinion” means having transgressed the ancient doctrine and lineage that has come down in succession, acting in the way he himself wished. Thus he says: “ancient,” etc.

Na pabbantīti samiddhiyā na pūrenti, phītā na hontīti attho. Tenāha ‘‘na vaḍḍhantī’’ti. Tathā cāha ‘‘katthaci suññā hontī’’ti. Tattha tattha rājakicce raññā amā saha vattantīti amaccā, yehi vinā rājakiccaṃ nappavattati. Paramparāgatā hutvā rañño parisāya bhavāti pārisajjā. Tenāha ‘‘parisāvacarā’’ti. Tasmiṃ ṭhānantare ṭhapitā hutvā rañño āyaṃ, vayañca yāthāvato gaṇentīti gaṇakā. Jātikulasutācārādivasena puthuttaṃ gatattā mahatī mattā etesanti mahāmattā, te pana mahānubhāvā amaccā evāti āha ‘‘mahāamaccā’’ti. Ye rañño hatthānīkādīsu avaṭṭhitā, te anīkaṭṭhāti āha ‘‘hatthiācariyādayo’’ti[Pg.30]. Mantaṃ paññaṃ asitā hutvā jīvantīti mantassājīvino, matisajīvāti attho, ye tattha tattha rājakicce upadesadāyino. Tenāha ‘‘mantā vuccati paññā’’tiādi.

They do not suffice: they do not fulfill with prosperity; the meaning is they do not become affluent. Thus he says: 'they do not increase.' And similarly he says: 'they become empty somewhere.' Ministers (amaccā) are those who are together with (amā saha) the king in his royal duties, without whom the royal duties do not proceed. Courtiers (pārisajjā) are those who, having come down by succession, are in the king's assembly. Thus he says: 'those who frequent the assembly.' Accountants (gaṇakā) are those who, having been appointed to that office, correctly calculate the king's income and expenditure. Great ministers (mahāmattā) are those who have great (mahatī) importance (mattā) because they have attained distinction by way of birth, clan, learning, conduct, etc.; but these are powerful ministers. Thus he says: 'great ministers.' Those who are established in the king's elephant corps and so on are commanders of the army divisions (anīkaṭṭhā). Thus he says: 'elephant trainers and so on.' Those who live by counsel (mantassājīvino) are those who live by taking (asitā) counsel (mantaṃ), that is, wisdom (paññaṃ); the meaning is those who live by intelligence, who are givers of advice in the various royal duties. Thus he says: 'counsel is called wisdom,' etc.

Āyuvaṇṇādiparihānikathāvaṇṇanā

Commentary on the Discourse on the Decline in Life Span, Beauty, etc.

91. Balavalobhattāti ‘‘imasmiṃ loke idāni daliddamanussā nāma bahū, tesaṃ sabbesaṃ dhane anuppadiyamāne mayhaṃ kosassa parikkhayo hotī’’ti evaṃ uppannabalavalobhattā. Uparūparibhūmīsūti chakāmasaggasaṅkhātāsu uparūparikāmabhūmīsu. Kammassa phalaṃ aggaṃ nāma, taṃ panettha uddhagāmīti āha ‘‘uddhaṃ aggaṃ assā’’ti. Sagge niyuttā, saggappayojanāti vā sovaggikā. Dasannaṃ visesānanti dibbaāyuvaṇṇayasasukhaādhipateyyānañceva dibbarūpādīnañca phalavisesānaṃ. Vaṇṇaggahaṇena cettha sako attabhāvavaṇṇo gahito, rūpaggahaṇena bahiddhā rūpārammaṇaṃ.

91. Because of strong greed: this means because of strong greed that has arisen thus: 'In this world now there are many poor people. If wealth is not provided to all of them, my treasury will be depleted.' In the higher and higher planes: in the higher and higher sensual planes reckoned as the six sensual heavens. The fruit of kamma is called supreme; here it is upward-going, thus it is said, 'its summit is above.' Heavenly: appointed to heaven, or having heaven as its purpose. The ten distinctions: the special fruits of divine life span, beauty, fame, happiness, and sovereignty, and of divine forms, etc. Here, by the inclusion of 'beauty,' one's own bodily complexion is taken; by the inclusion of 'form,' an external form-object is taken.

92. Suṭṭhu nisiddhanti yathāyaṃ iminā attabhāvena adinnaṃ ādātuṃ na sakkoti, evaṃ sammadeva tato nisedhitaṃ katvā. Mūlahatanti jīvitā voropanena mūle eva hataṃ.

92. Well restrained: just as this person is unable to take what is not given with this body, so it has been rightly prevented from that. Destroyed at the root: destroyed at the very root by depriving of life.

96. Rāgavasena caraṇaṃ carittaṃ, carittameva cārittaṃ, methunanti adhippāyo, taṃ pana ‘‘paresaṃ dāresū’’ti vuttattā ‘‘micchācāra’’nti āha.

96. Conduct by way of lust is behavior (carittaṃ). That very behavior is misconduct (cārittaṃ); the meaning is sexual intercourse. But since it is said, 'with others' wives,' it is called 'wrongful conduct' (micchācāra).

100. Paccanīkadiṭṭhīti ‘‘atthi dinna’’ntiādikāya (ma. ni. 1.441; 2.94; vibha. 793) sammādiṭṭhiyā paṭipakkhabhūtā diṭṭhi.

100. Opposing view: a view that is the opposite of the right view that begins, 'There is what is given…' (MN 1.441; 2.94; Vibh 793).

101. Mātucchādikā upari sayameva vakkhati. Atibalavalobhoti ativiya balavā bahalakileso, yena akāle, adese ca pavattati. Micchādhammoti micchā viparīto avisabhāgavatthuko lobhadhammo. Tenāha ‘‘purisāna’’ntiādi.

101. Maternal aunts and the like will be explained by the author himself later. Excessive greed means a very strong, coarse defilement, by which one behaves at the wrong time and place. Wrongful state means a state of greed that is wrong, perverted, and has an unsuitable basis. Hence he said, 'of men,' and so on.

Tassa bhāvoti yena mettākaruṇāpubbaṅgamena cittena puggalo ‘‘matteyyo’’ti vuccati, so tassa yathāvuttacittuppādo, taṃsamuṭṭhānā ca kiriyā matteyyatā. Tenāha ‘‘mātari sammā paṭipattiyā etaṃ nāma’’nti[Pg.31]. Yā sammā pajjitabbe sammā appaṭipatti, sopi doso agāravakiriyādibhāvato. Vippaṭipattiyaṃ pana vattabbameva natthīti āha ‘‘tassā abhāvo ceva tappaṭipakkhatā ca amatteyyatā’’ti. Kule jeṭṭhānanti attano kule vuddhānaṃ mahāpitucūḷapitujeṭṭhakabhātikādīnaṃ.

He is called 'one who respects his mother' because of a mind preceded by loving-kindness and compassion; that arising of mind as described, and the actions originating from it, constitute respect for one's mother. Hence it is said, 'This is the name for right practice towards one's mother.' Not practicing rightly towards one who should be rightly revered is also a fault because it is an act of disrespect and so on. But regarding wrong practice, there is nothing more to be said; thus it is said, 'The absence of that and its opposite constitute disrespect for one's mother.' Elders in the family means the elders in one's own family, such as father's elder brothers, father's younger brothers, elder brothers, and so on.

Dasavassāyukasamayavaṇṇanā

Description of the Era of the Ten-Year Lifespan.

103. ‘‘Ya’’nti iminā samayo āmaṭṭho, bhummatthe cetaṃ paccattavacananti āha ‘‘yasmiṃ samaye’’ti. Alaṃ patinoti alaṃpateyyā. Tassā pariyattatā bhariyābhāvenāti āha ‘‘dātuṃ yuttā’’ti. Aggarasānīti madhurabhāvena, bhesajjabhāvena ca aggabhūtarasāni.

103. By 'yaṃ' the time is referred to. And this is a term in the locative sense, thus it is said, 'at which time.' Sufficient for a husband (alaṃpateyyā). Because of her suitability for being a wife, it is said, 'fit to be given.' Foremost flavors: flavors that have become foremost because of their sweetness and medicinal quality.

Dippissantīti paṭipakkhabhāvena samujjalissanti. Tenāha ‘‘kusalantipi na bhavissatī’’ti. Aho purisoti mātādīsupi īdiso, aññesaṃ kesaṃ kiṃ vissajjessati, aho tejavapurisoti.

They will shine: they will blaze up because of being on the opposite side. Therefore it is said: 'Even the word "wholesome" will not exist.' Oh, what a man!: This means, he is like this even towards his mother and others; what will he give up for anyone else? Oh, what a powerful man!

Gehe mātugāmaṃ viyāti attano gehe dāsibhariyābhūtamātugāmaṃ viya. Missībhāvanti mātādīsu bhariyāya viya cārittasaṅkaraṃ.

Like a woman in the house: like a woman in one's own house who has become a slave-wife. A state of mixture: a confusion of conduct with mothers and others as if they were one's wife.

Balavakopoti hantukāmatāvasena uppattiyā balavakopo. Āghātetīti āhanati, attano kakkhaḷapharusabhāvena cittaṃ vibādhatīti attho. Nissayadahanaraso hi doso. Byāpādetīti vināseti, manopadūsanato manassa pakopanato. Tibbanti tikkhaṃ, sā panassa tikkhatā sarīre avahantepi sinehavatthuṃ laṅghitvāpi pavattiyā veditabbāti āha ‘‘piyamānassapī’’tiādi.

Strong anger is strong because it arises with the desire to kill. It harasses means it strikes; the meaning is that it afflicts the mind with its coarse, rough nature. For hatred has the function of burning its support. It destroys means it ruins, by corrupting the mind and agitating the mind. Fierce means sharp; and its sharpness is to be understood from its ability to proceed, even without striking the body, by transgressing even an object of affection. Hence it is said, 'even of a dear and beloved person,' and so on.

104. Kappavināso kappo uttarapadalopena, antarāva kappo antarakappo. Taṇhādibhedo kappo etassa atthīti kappo, sattalokoti āha ‘‘antarāva lokavināso’’ti. Svāyaṃ antarakappo katividho, kathañcassa sambhavo, kiṃ gatikoti antogadhaṃ codanaṃ sandhāyāha ‘‘antarakappo ca nāmā’’tiādi. Lobhussadāyāti lobhādhikāya pajāya vattamānāya.

104. The destruction of an aeon is called 'kappa' by the elision of the final word; an aeon in between is an intermediate aeon. An aeon (kappo) is so called because it has a classification (kappo) divided by craving, etc.; this refers to the world of beings. Hence it is said, 'the destruction of the world in the meantime.' Now, with reference to the implicit questions—'Of how many kinds is this intermediate aeon? How does it come to be? What is its course?'—it is said, 'And what is called an intermediate aeon…' and so on. When there is an excess of greed means when a generation abounding in greed exists.

Evaṃ cintayiṃsūti pubbe yathānussavānussaraṇena, attano ca āyuvisesassa labhanato. Gumbalatādīhi gahanaṃ ṭhānanti gumbalatādīhi sañchannatāya gahanabhūtaṃ ṭhānaṃ. Rukkhehi gahananti rukkhehi nirantaranicitehi gahanabhūtaṃ[Pg.32]. Nadīvidugganti chinnataṭāhi nadīhi orato, pārato ca viduggaṃ. Tenāha ‘‘nadīna’’ntiādi. Pabbatehi visamaṃ pabbatantaraṃ. Pabbatesu vā chinnataṭesu durārohaṃ visamaṭṭhānaṃ. Sabhāgeti jīvanavasena samānabhāge sadise karissanti.

They thought thus: by recollecting according to what was heard before, and because of having obtained a special lifespan of their own. A place dense with thickets: a place made dense by being covered with thickets, creepers, and so on. Dense with trees: made dense by trees packed together without interval. Difficult river-crossings: rivers with broken banks, difficult to cross from this bank or the other. Hence it is said, 'of rivers…' and so on. Uneven with mountains: uneven terrain between mountains, or on mountains with broken banks, a difficult-to-climb, uneven place. They will make a common share: they will make equal or similar shares by way of livelihood.

Āyuvaṇṇādivaḍḍhanakathāvaṇṇanā

The Explanation of the Discourse on the Increase of Life, Beauty, and so forth.

105. Āyatanti vā dīghaṃ cirakālikaṃ. Maraṇavasena hi ñātikkhayo āyato apunarāvattanato, na rājabhayādinā ukkamanavasena punarāvattiyāpi tassa labbhanato. Osakkeyyāmāti orameyyāma. Viramaṇampi atthato pajahanameva pariccajanabhāvatoti āha ‘‘pajaheyyāmāti attho’’ti. Sīlagabbhe vaḍḍhitattāti mātu, pitu ca sīlavantatāya tadavayavabhūte gabbhe vaḍḍhi ‘‘sīlagabbhe vaḍḍhitā’’ti vuttā, etena utuāhārassa viya tadaññassāpi bāhirassa paccayassa vasena sattasantānassa visesādhānaṃ hotīti dasseti. Yaṃ panettha vattabbaṃ, taṃ brahmajālaṭīkāyaṃ (dī. ni. ṭī. 1.7) vuttameva. Khettavisuddhiyāti adhiṭṭhānabhūtavatthuvisuddhiyā. Nanu ca taṃ visesādhānaṃ jāyamānaṃ rūpasantatiyā eva bhaveyyāti? Saccametaṃ, rūpasantatiyā pana tathā āhitavisesāya arūpasantatipi laddhūpakārā eva hoti tappaṭibaddhavuttibhāvato. Yathā kabaḷīkārāhārena upatthambhite rūpakāye sabbopi attabhāvo anuggahito eva nāma hoti, yathā pana rañño cakkavattino puññavisesaṃ upanissāya tassa itthiratanādīnaṃ anaññasādhāraṇā te te visesā sambhavanti tabbhāve bhāvato, tadabhāve ca abhāvato, evameva tasmiṃ kāle mātāpitūnaṃ yathāvuttapuññavisesaṃ upanissāya tesaṃ puttānaṃ jāyamānānaṃ dīghāyukatā khettavisuddhiyāva hotīti veditabbā saṃvegadhammachandādisamupabrūhitāya tadā tesaṃ kusalacetanāya tathā uḷārabhāvena samuppajjanato. Etthāti imasmiṃ manussaloke, tatthāti yathāvuttaṃ kusaladhammaṃ samādāya vattamāne sattanikāye. Tatthevāti tasmiṃyeva sattanikāye. ‘‘Attanova sīlasampattiyā’’ti vuttaṃ sasantatipariyāpannassa dhammassa tattha visesappaccayabhāvato. Khettavisuddhipi pana idhāpi paṭikkhipituṃ na sakkā.

105. `Āyatanti` means long-lasting or enduring over a long time. For by way of death, the loss of relatives is long-lasting because there is no return, unlike by way of fleeing due to fear of a king, etc., since return is possible. `Osakkeyyāma` means we should withdraw. Abstaining also means abandoning in essence, because it is a state of relinquishing; hence it is said, ‘`pajaheyyāma`, this is the meaning.’ `Because they grew in a virtuous womb` means: because of the virtue of the mother and father, growth in the womb, which is a part of them, is called ‘grown in a virtuous womb.’ This shows that, just as in the case of nutriment and season, so too by way of other external conditions, a special quality is imparted to a being's continuity. Whatever should be said here has already been stated in the Subcommentary to the Brahmajāla Sutta (Dī. Ni. Ṭī. 1.7). `Through the purity of the field` means through the purity of the physical basis that serves as the foundation. Now, one might ask: Wouldn’t such a special quality that arises pertain only to the continuity of form? That is true. However, when the continuity of form is thus endowed with a special quality, the formless continuity also receives assistance, being dependent on it for its occurrence. Just as when the physical body is sustained by physical nutriment, the entire individual existence is supported, or just as, depending on the special merit of a Wheel-Turning Monarch, the unique special qualities of his treasures—like the queen-gem—arise, existing when he exists and ceasing when he ceases, so too, at that time, the long life-span of children born to parents endowed with the aforesaid special merit should be understood to arise due to the purity of the field. This is because, at that time, their wholesome volition arises with great sublimity, augmented by a sense of spiritual urgency, desire for the Dhamma, and so on. `Here` means in this human world; `there` means in the assemblage of beings who live undertaking wholesome practices as described. `Right there` means in that very assemblage of beings. ‘By their own accomplishment in virtue’ is said because a state included in one's own continuity is a special condition for it there. However, the purity of the field cannot be rejected here either.

Koṭṭhāsāti [Pg.33] cattārīsavassāyukātiādayo asītivassasahassāyukapariyosānā ekādasa koṭṭhāsā. Adinnādānādīhīti ādi-saddena kule jeṭṭhāpacāyikāpariyosānānaṃ dasannaṃ pāpakoṭṭhāsānaṃ gahaṇaṃ.

`Portions` means the eleven portions beginning with the forty-year life-span and ending with the eighty-thousand-year life-span. `By taking what is not given, etc.` means: the word 'etc.' includes the ten unwholesome portions, ending with lack of reverence for the elders in the family.

Saṅkharājauppattivaṇṇanā

The Account of the Origin of King Saṅkha

106. Evaṃ uppajjanakataṇhāti evaṃ vacībhedaṃ pāpanavasena pavattā bhuñjitukāmatā. Anasananti kāyikakiriyāasamatthatāhetubhūto sarīrasaṅkoco. Tenāha ‘‘avipphārikabhāvo’’tiādi. Ghananivāsatanti gāmanigamarājadhānīnaṃ ghananiviṭṭhataṃ aññamaññassa nātidūravattitaṃ. Nirantarapūritoti nirantaraṃ viya puṇṇo tatrupagānaṃ sattānaṃ bahubhāvato.

106. `Craving arising thus` means the desire to enjoy that proceeds by way of causing verbal discord. `Fasting` means the contraction of the body which is the cause of the inability to perform bodily actions. Therefore he said: ‘the state of being unexpanded,’ etc. `Dense settlements` means the dense establishment of villages, towns, and royal capitals, their being situated not too far from one another. `Continuously filled` means as if continuously full, due to the great number of beings who go there.

Metteyyabuddhuppādavaṇṇanā

The Explanation of the Arising of the Metteyya Buddha

107. Kiñcāpi pubbe vaḍḍhamānakavasena desanā āgataṃ, idaṃ pana na vaḍḍhamānakavasena vuttaṃ. Kasmāti ce āha ‘‘na hī’’tiādi. Sattānaṃ vaḍḍhamānāyukakāle buddhā na nibbattanti saṃsāre saṃvegassa dubbibhāvanīyattā. Tato vassasatasahassato orameva buddhuppādakālo.

107. Although previously the teaching was presented by way of an increasing life-span, this, however, is not stated by way of an increasing life-span. If it is asked, ‘Why?,’ he said: ‘For not...,’ etc. Buddhas are not born at a time when the life-span of beings is increasing, because it is difficult to develop a sense of spiritual urgency regarding saṃsāra. Therefore, the time for the arising of a Buddha is only when the life-span is less than a hundred thousand years.

108. Samussitaṭṭhena yūpo viyāti yūpo, yūpanti ettha sattā anekabhūmikūṭāgārovarakādivantatāyāti yūpo, pāsādo. Rañño hetubhūtenāti hetuatthe karaṇavacanantidassetiussāhasampattiādinā. Mahatā rājānubhāvena, mahatā ca kittisaddena samannāgatattā catūhi saṅgahavatthūhi mahājanassa rañjanato mahāpanādo nāma rājā jāto. Jātaketi mahāpanādajātake (jā. 1.3.40 mahāpanādajātake).

108. `Yūpa`: like a post on account of being lofty. Here, `yūpa` means a palace, because it possesses for the beings within many-storied gabled chambers, inner rooms, and so on. `Because of being a cause for the king` shows the instrumental case in the sense of cause, by means of ‘by effort, accomplishment, etc.’ Because he was endowed with great royal power and great fame, and because he delighted the great populace with the four bases of beneficence, a king named Mahāpanāda was born. `In the Jātaka` means in the Mahāpanāda Jātaka (Jā 1.3.40).

Panādo nāma so rājāti ‘‘atīte panādo nāma so rājā assosī’’ti attabhāvantaratāya attānaṃ paraṃ viya niddisati. Āyasmā hi bhaddajitthero attanā ajjhāvutthapubbaṃ suvaṇṇapāsādaṃ dassetvā evamāha. Yassa yūpo suvaṇṇayoti yassa rañño ayaṃ yūpo pāsādo suvaṇṇayo suvaṇṇamayo. Tiriyaṃ soḷasubbedhoti vitthārato soḷasasarapātappamāṇo, so pana aḍḍhayojanappamāṇo hoti. Ubbhamāhu [Pg.34] sahassadhāti ubbhaṃ uccabhāvaṃ assa pāsādassa sahassadhā sahassakaṇḍappamāṇaṃ āhu, so pana yojanato pañcavīsatiyojanappamāṇo hoti. Keci panettha gāthāsukhatthaṃ ‘‘āhū’’ti dīghaṃ kataṃ, ahu ahosīti atthaṃ vadanti.

`That king was named Panāda`: ‘In the past, that king named Panāda was heard of.’ Thus, because it was in another existence, he refers to himself as if he were another person. For the Venerable Bhaddaji, having pointed out the golden palace he had formerly inhabited, spoke thus. `Whose post was of gold` means: this post, this palace, of that king was golden, made of gold. `Sixteen usubhas across` means sixteen arrow-shot measures in breadth; that is about half a yojana. `They say a thousandfold in height` means: they say the height, the loftiness, of this palace was a thousandfold, a thousand `kaṇḍa` measures; that is about twenty-five yojanas. Some here, however, say that `āhū` is made long for the sake of metrical ease in the verse, and that the meaning is `ahu`, ‘it was.’

Sahassakaṇḍoti sahassabhūmiko, ‘‘sahassakhaṇḍo’’ tipi pāṭho, so eva attho. Satageṇḍūti anekasataniyūhako. Dhajālūti tattha tattha niyūhasikharādīsu patiṭṭhapitehi sattidhajavīraṅgadhajādīhi dhajehi sampanno. Haritāmayoti cāmīkarasuvaṇṇamayo. Keci pana haritāmayoti ‘‘haritamaṇiparikkhaṭo’’ti vadanti. Gandhabbāti naṭā. Chasahassāni sattadhāti chamattāni gandhabbasahassāni sattadhā tassa pāsādassa sattasu ṭhānesu rañño abhiramāpanatthaṃ nacciṃsūti attho. Te evaṃ naccantāpi kira rājānaṃ hāsetuṃ nāsakkhiṃsu. Atha sakko devarājā devanaṭaṃ pesetvā samajjaṃ kāresi, tadā rājā hasīti.

`With a thousand sections` means with a thousand stories. There is also the variant reading `sahassakhaṇḍo`, which has the same meaning. `With a hundred balls` means with many hundreds of pinnacles. `Festooned with banners` means endowed with banners—such as spear-banners, hero-banners, etc.—set up here and there on the pinnacles, peaks, and so on. `Made of gold` means made of refined gold. Some, however, say that `haritāmayo` means ‘inlaid with green gems.’ `Musicians` means dancers. `Six thousand in seven ways` means: six thousand musicians, divided into seven groups, danced in seven places in that palace to entertain the king. It is said that even while dancing thus, they were unable to make the king laugh. Then Sakka, king of the devas, sent a divine dancer and had a festival put on. Then the king laughed.

Koṭigāmo nāma māpito. Vatthūti bhaddajittherassa vatthu. Taṃ theragāthāvaṇṇanāyaṃ (theragā. aṭṭha. bhaddajittheragāthāvaṇṇanāya) vitthārato āgatameva. Itarassāti naḷakāradevaputtassa. Ānubhāvāti puññānubhāvanimittaṃ.

A village named Koṭigāma was created. `The story` means the story of the Elder Bhaddaji. That has already come in detail in the Commentary on the Verses of the Elders (Theragāthā-aṭṭhakathā, in the commentary on the verses of the Elder Bhaddaji). `Of the other` means of the deva-son Naḷakāra. `Power` means a sign of the power of merit.

Dānavasena datvāti taṃ pāsādaṃ attano pariggahabhāvaviyojanena dānamukhe niyojetvā. Vissajjetvāti citteneva pariccajanavasena datvā puna dakkhiṇeyyānaṃ santakabhāvakaraṇena nirapekkhapariccāgavasena vissajjetvā. Ettakenāti ‘‘bhūtapubbaṃ bhikkhave’’ti ādiṃ katvā yāva ‘‘pabbajissatī’’ti padaṃ ettakena desanāmaggena.

`Having given by way of a gift` means: having applied that palace to the channel of giving by detaching it from the state of being one's own possession. `Having relinquished` means: having first given by way of mental abandonment, and then having relinquished it by way of a non-attached relinquishment by making it the property of those worthy of gifts. `By this much` means: by this much of the path of the teaching, from the beginning with ‘Formerly, bhikkhus...’ up to the word ‘...he will go forth.’

Bhikkhuno āyuvaṇṇādivaḍḍhanakathāvaṇṇanā

Exposition of the Discourse on the Increase of a Bhikkhu's Life-Span, Complexion, and so on

110. Idaṃ bhikkhuno āyusminti āyusmiṃ sādhetabbe idaṃ bhikkhuno icchitabbaṃ cirajīvitāya hetubhāvatoti. Tenāha ‘‘idaṃ āyukāraṇa’’nti.

110. `This is for a bhikkhu's long life` means: this should be desired by a bhikkhu when a long life is to be achieved, since it is a cause for longevity. Therefore He said: 'This is a cause of long life.'

Sampannasīlassa avippaṭisārapāmojjapītipassaddhisukhasamādhiyathābhūtañāṇādisambhavato taṃsamuṭṭhānapaṇītarūpehi kāyassa phuṭattā sarīre vaṇṇadhātu [Pg.35] vippasannā hoti, kalyāṇo ca kittisaddo abbhuggacchatīti āha ‘‘sīlavato hī’’tiādi.

For one accomplished in virtue, because there arise non-remorse, gladness, rapture, tranquility, happiness, concentration, knowledge and vision of things as they are, and so on, and because his body is pervaded by the refined material forms originating from them, the complexion element in his body becomes bright, and a good report of his fame spreads. Thus it is said: 'For the virtuous one...' and so on.

Vivekajaṃ pītisukhādīti ādi-saddena samādhijaṃ pītisukhaṃ, apītijaṃ kāyasukhaṃ, satipārisuddhijaṃ upekkhāsukhañca saṅgaṇhāti.

By the word 'etc.' in the phrase 'rapture and happiness born of seclusion, etc.,' are included the rapture and happiness born of concentration, the bodily happiness free from rapture, and the happiness of equanimity born from the purity of mindfulness.

Appaṭikkūlatāvahoti appamāṇānaṃ sattānaṃ, attano ca tesu appaṭikkūlabhāvato. Hitūpasaṃhārādivasena pavattiyā sabbadisāsu pharaṇaappamāṇavasena sabbadisāsu vipphārikatā.

One becomes non-repulsive to immeasurable beings because of one's own state of non-repulsiveness towards them. Its diffusion in all directions is due to its proceeding by way of bringing them welfare and so on, and due to the immeasurability of its pervasion in all directions.

‘‘Arahattaphalasaṅkhātaṃ bala’’nti vuttaṃ tassa akuppadhammatāya kenaci anabhibhavanīyabhāvato.

‘The power designated as the fruit of Arahantship,’ it is said, is so called because of its unshakeable nature, its state of being unconquerable by anyone.

‘‘Loke’’ti idaṃ yathā ‘‘ekabalampī’’ti iminā sambandhīyati, evaṃ ‘‘duppasahaṃ durabhisambhava’’nti imehipi sambandhitabbaṃ. Lokapariyāpanneheva hi dhammehi tesaṃ balassa duppasahatā, durabhisambhavatā, na lokuttarehīti. Etthevāti etasmiṃ arahattaphale eva, tadatthanti attho.

Just as this word ‘in the world’ is connected with ‘even one power,’ so too it should be connected with ‘hard to assail’ and ‘hard to overcome.’ For their power is hard to assail and hard to overcome only by worldly phenomena, not by supramundane ones. ‘Only here’ means only in this fruit of arahantship; that is the meaning.

Lokuttarapuññampīti lokuttarapuññampi puññaphalampi. Yāva āsavakkhayā pavaḍḍhati vivaṭṭagāmikusaladhammānaṃ samādānahetūti yojanā. Amatapānaṃ piviṃsu heṭṭhimamaggaphalasamadhigamavasenāti adhippāyo.

‘Supramundane merit too’ means both supramundane merit and the fruit of merit. It increases up to the destruction of the taints because of undertaking wholesome states conducive to release; this is the connection. ‘They drank the nectar of the deathless’: the intention is that this was by way of attaining the lower paths and fruits.

Cakkavattisuttavaṇṇanāya līnatthappakāsanā.

The Elucidation of the Obscure Meaning in the Exposition of the Cakkavatti Sutta.

4. Aggaññasuttavaṇṇanā

4. The Exposition of the Aggañña Sutta

Vāseṭṭhabhāradvājavaṇṇanā

The Exposition concerning Vāseṭṭha and Bhāradvāja

111. Etthāti [Pg.36] ‘‘pubbārāme, migāramātupāsāde’’ti etasmiṃ padadvaye. Koyaṃ pubbārāmo, kathañca pubbārāmo, kā ca migāramātā, kathañcassā pāsādo ahosīti etasmiṃ antolīne anuyoge. Ayaṃ idāni vuccamānā anupubbikathā ādito paṭṭhāya saṅkhepeneva anupubbikathā. Padumuttaraṃ bhagavantaṃ ekaṃ upāsikaṃ aggupaṭṭhāyikaṭṭhāne ṭhapentiṃ disvāna tattha sañjātagāravabahumānā tamevatthaṃ purakkhatvā bhagavantaṃ nimantetvā. Meṇḍakaputtassāti meṇḍakaseṭṭhiputtassa. Sotāpannā ahosi tathā katādhikārattā.

111. ‘Here’ refers to these two phrases: ‘in the Pubbārāma, in Migāramātā's Mansion.’ This is in response to the implied inquiry: ‘What is this Pubbārāma? How did it become the Pubbārāma? Who is Migāramātā? And how did her mansion come to be?’ The consecutive account now to be related, starting from the beginning, is a brief consecutive account. Having seen the Blessed One Padumuttara establishing a certain female lay follower in the position of foremost attendant, and with great reverence and respect arising in her, she, aspiring to that same attainment, invited the Blessed One. ‘Of Meṇḍaka's son’ means of the son of the treasurer Meṇḍaka. She became a stream-enterer because she had made the aspiration for this in the past.

Mātuṭṭhāne ṭhapesi attano sīlācārasampattiyā garuṭṭhāniyattā. Upayoganti tattha tattha appetabbaṭṭhāne appanāvasena viniyogaṃ agamaṃsu. Aññehi ca veḷuriyalohitaṅkamasāragallādīhi. Bhassatīti otarati. Suddhapāsādova na sobhatīti kevalo ekapāsādo eva vihāro na sobhati. Niyūhāni bahūni nīharitvā kattabbasenāsanāni ‘‘duvaḍḍhagehānī’’ti vadanti. Majjhe gabbho samantato anupariyāyatoti evaṃ dvikkhattuṃ vaḍḍhetvā katasenāsanāni duvaḍḍhagehāni. Cūḷapāsādāti khuddakapāsādā.

He placed her in the position of a mother because, due to her own accomplishment in virtue and conduct, she was worthy of respect. ‘They came into use’ means they were put to use by way of application in various appropriate places. And with other materials such as beryl, rubies, and masāragalla stones. ‘It falls’ means it descends. ‘A mere palace does not shine’ means a single, solitary palace as a monastery does not look good. Dwellings to be made after extending many gables are called ‘double-and-a-half houses.’ ‘A chamber in the middle, with a path all around’—dwellings made by expanding twice in this way are called ‘double-and-a-half houses.’ ‘Minor palaces’ means small palaces.

Uttaradevīvihāro nāma nagarassa pācīnadvārasamīpe katavihāro.

The Uttaradevī Monastery was a monastery built near the eastern gate of the city.

Titthiyaliṅgassa aggahitattā neva titthiyaparivāsaṃ vasanti. Anupasampannabhāvato āpattiyā āpannāya abhāvato na āpattiparivāsaṃ vasanti. Bhikkhubhāvanti upasampadaṃ. Tevijjasuttanti imasmiṃ dīghanikāye tevijjasuttaṃ sutvā.

Because they have not adopted the insignia of the sectarians, they do not undergo the probation for sectarians. Because they are not yet fully ordained, and because they have not committed any offense, they do not undergo the probation for an offense. ‘The state of a bhikkhu’ means the higher ordination. ‘The Tevijja Sutta’ refers to having heard the Tevijja Sutta in this Dīgha Nikāya.

113. Anuvattamānā caṅkamiṃsu ananucaṅkamane yathādhippetassa atthassa pucchanādīnaṃ asakkuṇeyyattā. Tesanti tesaṃ dvinnaṃ. Tenāha ‘‘paṇḍitataro’’ti. Atthāti bhavattha. Kulasampannāti sampannakulā uditodite brāhmaṇakule uppannā. Brāhmaṇakulāti kenaci pārijuññena anupaddutā [Pg.37] eva brāhmaṇakulā. Tenāha ‘‘bhogādisampanna’’ntiādi. Ime brāhmaṇā uccā hutvā ‘‘imaṃ vasalaṃ pabbajjaṃ pabbajiṃsū’’tiādinā jātiādīni ghaṭṭentā akkosanti. Paribhāsantīti paribhavitvā bhāsanti. Attano anurūpāyāti attano ajjhāsayassa anurūpāya. Antarantarā vicchijja pavattiyamānā paribhāsā paripuṇṇā nāma na hoti khaṇḍabhāvato, tabbipariyāyato paripuṇṇā nāma hotīti āha ‘‘antarā’’tiādi.

113. They walked following him, because if they did not follow, they would be unable to ask about the intended meaning and so on. ‘Of them’ means of the two of them. Therefore he said, ‘wiser.’ ‘For your sake’ means for your welfare. ‘Of good family’ means born in a prosperous and distinguished brahmin family. ‘Brahmin families’ means brahmin families that are not afflicted by any defect. Therefore he said, ‘endowed with wealth, etc.’ These brahmins, being of high birth, revile them, disparaging their birth and so on, saying: ‘They have undertaken this outcast's going forth,’ etc. ‘They abuse’ means they speak contemptuously. ‘Befitting oneself’ means befitting one's own disposition. Abuse that occurs intermittently, being broken up, is not called ‘full’ because it is fragmented; the opposite of this is called ‘full.’ Therefore he said, ‘intermittently,’ etc.

Appatiṭṭhatāyāti apassayarahitattā. Vibhinnoti vinaṭṭho.

‘Due to being unestablished’ means due to being without support. ‘Broken up’ means perished.

Itare tayo vaṇṇāti khattiyādayo vaṇṇā hīnā. Nanu khattiyāva seṭṭhā vaṇṇā yathā buddhā etarahi khattiyakule eva uppannāti? Saccametaṃ, te pana attano micchābhimānena, micchāgāhena ca ‘‘brāhmaṇova seṭṭho vaṇṇo’’ti vadanti, taṃ tesaṃ vacanamattaṃ. ‘‘Sujjhantīti suddhā honti, na nindaṃ garahaṃ pāpuṇantī’’ti vadanti. Sujjhanti vā saṃsārato sujjhanti, na sesā vaṇṇā asukkajātikattā, mantajjhenābhāvato cāti. Brahmuno mukhato jātā vedavacanato jātāti mukhato jātā. Tato eva brahmuno mahābrahmuno vedavacanato vijātāti brahmajā. Tena duvidhenāpi nimmitāti brahmanimmitā. Vedavedaṅgādibrahmadāyajjaṃ arahantīti brahmadāyādā. Muṇḍake samaṇaketi ettha ka-kāro garahāyanti āha ‘‘nindantā jigucchantā vadantī’’ti. Ibbheti sudde, te pana gharabandhanena baddhā nihīnatarāti āha ‘‘gahapatike’’ti. Kaṇheti kaṇhajātike. Bandhanaṭṭhena bandhu, kassa pana bandhūti āha ‘‘mārassa bandhubhūte’’ti. Pādāpacceti pādato jātāpacce. Ayaṃ kira brāhmaṇānaṃ laddhi ‘‘brāhmaṇā brahmuno mukhato jātā, khattiyā urato, ūrūhi vessā, pādato suddā’’ti.

‘The other three classes’ means the khattiyas and the other classes are inferior. But are not the khattiyas the best class, since Buddhas nowadays are born only in khattiya families? That is true, but those brahmins, out of their wrong pride and wrong grasping, say, ‘The brahmin is the best class.’ This is merely their assertion. They say: ‘They are purified means they become pure; they do not incur blame and reproach.’ Or, ‘they are purified’ means they are purified from saṃsāra, while the other classes are not, because of their dark birth and their lack of study of the sacred hymns. ‘Born from Brahma's mouth’ means born from the word of the Veda, thus born from the mouth. ‘Brahma-born’ means born from that very Brahma, the Great Brahma, from the word of the Veda. ‘Brahma-created’ means created in both these ways. ‘Brahma's heirs’ means they are worthy of the inheritance of Brahma, that is, the Vedas, Vedāṅgas, etc. In ‘shaveling’ (muṇḍaka), ‘little ascetic’ (samaṇaka), the -ka suffix is for contempt; thus it says: ‘they speak blaming and despising.’ ‘Ibbha’ refers to sūdras, but since they are bound by the fetter of the home, they are even more inferior; thus it says ‘householders.’ ‘Dark’ means of dark birth. ‘Kin’ (bandhu) is in the sense of ‘bondage’ (bandhana). But whose kin? It says: ‘being kin of Māra.’ ‘Foot-progeny’ means progeny born from the feet. This, it seems, is the brahmins' doctrine: ‘Brahmins are born from Brahma's mouth, khattiyas from his chest, vessas from his thighs, and sūdras from his feet.’

114. Yasmā paṭhamakappikakāle catuvaṇṇavavatthānaṃ natthi, sabbeva sattā ekasadisā, aparabhāge pana tesaṃ payogabhedavasena ahosi, tasmā vuttaṃ ‘‘porāṇaṃ…pe… ajānantā’’ti. Laddhibhindanatthāyāti ‘‘brāhmaṇā brahmuno puttā orasā mukhato jātā’’ti evaṃ pavattāya laddhiyā viniveṭhanatthaṃ. Puttappaṭilābhatthāyāti ‘‘evaṃ mayaṃ pettikaṃ iṇaṃ [Pg.38] sodhessāmā’’ti laddhiyaṃ ṭhatvā puttappaṭilābhāya. Ayañhettha dhammikānaṃ brāhmaṇānaṃ ajjhāsayo. Sañjātapupphāti rajassalā. Itthīnañhi kumāribhāvappattito paṭṭhāya pacchimavayato oraṃ asati vibandhe aṭṭhame aṭṭhame sattāhe gabbhāsayasaññite tatiye āvatte katipayā lohitapīḷakā saṇṭhahitvā aggahitapupphā eva bhijjanti, tato lohitaṃ paggharati, tattha utusamaññā, pupphasamaññā ca. Nesanti brāhmaṇānaṃ. Saccavacanaṃ siyāti ‘‘brahmuno puttā’’tiādivacanaṃ saccaṃ yadi siyā, brāhmaṇīnaṃ…pe… mukhaṃ bhaveyya, na cetaṃ atthi.

114. Because at the time of the first cosmic cycle there was no division of the four classes and all beings were alike, and this division arose only later due to the difference in their endeavors, it was therefore said: ‘The ancient... not knowing...’ ‘For the purpose of breaking the doctrine’ means for the purpose of refuting the prevalent doctrine that ‘Brahmins are Brahma's legitimate sons, born from his mouth.’ ‘For the sake of obtaining a son’ means for obtaining a son while holding to the doctrine, ‘Thus we will clear the debt to our fathers.’ This here is the disposition of righteous brahmins. ‘She whose flower has appeared’ means she is menstruating. For women, from the time of reaching maidenhood until before their last years, if there is no obstruction, every eighth week, in the third turn called the womb, some blood drops form and burst while still like unopened flowers, and then blood flows. This is designated as the ‘season’ and the ‘flower.’ This is not of the brahmins. ‘If the statement were true’ means: if the statement ‘sons of Brahma,’ etc., were true, then for brahmin women... there would be a mouth... but this is not so.

Catuvaṇṇasuddhivaṇṇanā

An Exposition on the Purity of the Four Classes

115. Mukhacchedakavādanti ‘‘brāhmaṇā mahābrahmuno mukhato jātā’’ti vādassa chedakavādaṃ. Ariyabhāve asamatthāti anariyabhāvāvahā. Pakatikāḷakāti sabhāveneva na suddhā. Kaṇhoti kiliṭṭho upatāpako. Tenāha ‘‘dukkhoti attho’’ti.

115. ‘The view that cuts at the mouth’ means the view that refutes the assertion: ‘Brahmins are born from the mouth of the Great Brahmā.’ ‘Incapable of a noble state’ means conducive to a non-noble state. ‘Naturally dark’ means not pure by their very nature. ‘Kaṇha’ means defiled, afflicting. Hence he said: ‘The meaning is suffering.’

Sukkabhāvo nāma parisuddhatāti āha ‘‘nikkilesabhāvena paṇḍarā’’ti. Sukkoti na kiliṭṭho anupatāpakoti vuttaṃ ‘‘sukhoti attho’’ti.

The state of whiteness is purity; thus he said, ‘white through being without defilements.’ ‘White’ means not defiled, not afflicting; it is said: ‘The meaning is happiness.’

116. Ubhayavokiṇṇeti vacanavipallāsena vuttanti āha ‘‘ubhayesu vokiṇṇesū’’ti. Missībhūtesūti ‘‘kadāci kaṇhā dhammā, kadāci sukkā dhammā’’ti evaṃ ekasmiṃ santāne, ekasmiṃyeva ca attabhāve pavattiyā missībhūtesu, na pana ekajjhaṃ pavattiyā. Etthāti anantaravuttadhammāva anvādhiṭṭhāti āha ‘‘kaṇhasukkadhammesū’’ti. Yasmā ca te brāhmaṇā na ceva te dhamme atikkantā, yāya ca paṭipadāya atikkameyyuṃ, sāpi tesaṃ paṭipadā natthi, tasmā vuttaṃ ‘‘vattamānāpī’’ti. Nānujānanti ayathābhuccavādabhāvato. Anujānanañca nāma abbhanumodananti tadabhāvaṃ dassentena ‘‘nānumodanti, na pasaṃsantī’’ti vuttaṃ. Catunnaṃ vaṇṇānanti niddhāraṇe sāmivacanaṃ. Tesanti pana sambandhepi vā sāmivacanaṃ. Te ca brāhmaṇā na evarūpā na edisā, yādiso arahā ekadesenāpi tena tesaṃ sadisatābhāvato, tasmā tena kāraṇena nesaṃ brāhmaṇānaṃ ‘‘brāhmaṇova [Pg.39] seṭṭho vaṇṇo’’ti vādaṃ viññū yathābhūtavādino buddhādayo ariyā nānujānanti.

116. 'Mixed with both' is said with a transposition of terms; thus he says 'in both being mixed.' 'Being mixed' means that because sometimes dark qualities and sometimes bright qualities arise in a single continuum, in the very same individual existence, they are mixed, but they do not arise simultaneously. 'Herein' refers to the qualities just mentioned; thus he says 'in the dark and bright qualities.' And since those brahmins have not transcended those qualities, and they do not possess the practice by which they could transcend them, it is therefore said, 'even while existing.' They do not approve because they speak what is not in accordance with reality. And approval is endorsement; showing the absence of this, it is said: 'They do not endorse, they do not praise.' 'Of the four classes' is a genitive of specification. 'Of them,' however, is a genitive of connection. And those brahmins are not of such a kind, not of such a nature, as is the arahant. Because there is not even a partial similarity between them and him, for that reason the wise, the noble ones such as the Buddha who speak in accordance with reality, do not approve the assertion of those brahmins that 'the brahmin is the highest class.'

Ārakattādīhīti ettha kilesānaṃ ārakattā pahīnabhāvato dūrattā arahaṃ, kilesārīnaṃ hatattā arahaṃ, saṃsāracakkassa arānaṃ hatattā arahaṃ, paccayādīnaṃ arahattā arahaṃ, pāpakaraṇe rahābhāvena arahanti evamattho veditabbo. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.125 ādayo), taṃ saṃvaṇṇanāsu (visuddhi. ṭī. 1.124) ca vuttanayena veditabbo. Āsavānaṃ khīṇattāti catunnampi āsavānaṃ anavasesato pahīnattā. Brahmacariyavāsanti maggabrahmacariyavāsaṃ. Tassa vāsassa pariyositattā vutthavāso, dasannampi vā ariyavāsānaṃ vutthattā vutthavāso. Vuttañhetaṃ –

Herein, this is how the meaning should be understood: he is an arahant because he is far (āraka) from the defilements, they being abandoned and distant; he is an arahant because he has destroyed (hata) the enemies (ari), the defilements; he is an arahant because he has destroyed the spokes (ara) of the wheel of saṃsāra; he is an arahant because he is worthy (araha) of requisites and so on; he is an arahant because he has no (a-) secret place (raha) for doing evil. This is the summary here; the detailed explanation, however, should be understood according to the method stated in the Visuddhimagga and its subcommentary. 'Because the taints are destroyed' means because all four taints have been abandoned without remainder. 'The holy life has been lived' refers to the dwelling in the holy life of the path. Because that dwelling has been concluded, he is one who has lived the life. Or, because he has lived the ten noble abodes, he is one who has lived the life. For this has been said:

‘‘Dasayime, bhikkhave, ariyāvāsā, yadariyā āvasiṃsu vā āvasanti vā āvasissanti vā. Katame dasa? Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco samavayasaṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño. Ime kho, bhikkhave, dasa ariyāvāsā’’ti (a. ni. 10.19).

“Bhikkhus, there are these ten noble abodes where the noble ones have dwelled, are dwelling, and will dwell. What ten? Here, bhikkhus, a bhikkhu has abandoned five factors, possesses six factors, has a single guard, is endowed with four supports, has dispelled personal truths, has completely relinquished the quest, has unclouded intentions, has tranquil bodily formation, is well liberated in mind, and is well liberated in wisdom. These, bhikkhus, are the ten noble abodes.”

Vussatīti vā vusitaṃ, ariyamaggo, ariyaphalañca, taṃ etassa atthīti atisayavacanicchāvasena arahā ‘‘vusitavā’’ti vutto. Karaṇīyaṃ nāma pariññāpahānasacchikiriyābhāvanā dukkhassantaṃ kātukāmehi ekantato kattabbattā, taṃ pana yasmā catūhi maggehi paccekaṃ catūsu saccesu kātabbaṃ kataṃ, tasmā vuttaṃ ‘‘catūhi…pe… katakaraṇīyo’’ti. Osīdāpanaṭṭhena bhārā viyāti bhārā, kilesā, khandhā ca. Vuttañhi ‘‘bhārā have pañcakkhandhā’’ti (saṃ. ni. 3.22) ohāritoti apanīto. Sako attho sadatthoti ettha da-kāro padasandhikaro. Kāmaṃ diṭṭhiādayopi saṃyojanāni eva, tathāpi taṇhāya bhavasaṃyojanaṭṭho sātisayo. Yathāha ‘‘avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanāna’’nti. (Saṃ. ni. 2.125, 126, 127, 132, 134, 136, 142; 3.5.520; kathā. 75) tato sā eva sutte (dī. ni. 2.400; ma. ni. 1.93, 133; 3.373; saṃ. ni. 3.1081; paṭi. ma. 1.34 ādayo) samudayasaccabhāvena vuttā, tasmā vuttaṃ ‘‘bhavasaṃyojanaṃ vuccati taṇhā’’ti. Sammadaññā vimuttoti sammā aññāya jānanabhūtāya aggamaggapaññāya [Pg.40] sammā yathābhūtaṃ yaṃ yathā jānitabbaṃ, taṃ tathā jānitvā vimutto. Imasmiṃ loketi imasmiṃ sattaloke. Idhattabhāveti imasmiṃ attabhāve, parattabhāveti parasmiṃ attabhāve, idhaloke, paraloke cāti attho.

Or, 'vusitaṃ' is that which is lived, that is, the noble path and the noble fruit. Because this exists for him, and from the wish to express excellence, the arahant is called 'one who has lived the life.' 'What is to be done' refers to full understanding, abandoning, realization, and development, because this must be done completely by those who wish to make an end of suffering. But since what is to be done in regard to the four truths has been done by means of the four paths respectively, it is therefore said: '...what was to be done is done.' Because they weigh one down, they are called burdens: the defilements and the aggregates. For it was said: 'The five aggregates are indeed burdens.' 'Laid down' means removed. In 'one's own welfare, the true welfare' (sadattho), the 'd' is for euphonic conjunction. Granted, views and so on are also fetters, yet the character of craving as the fetter of becoming is preeminent. As it is said: 'For beings hindered by ignorance and fettered by craving….' Therefore, in the suttas, craving itself is spoken of as the truth of the origin; hence it is said: 'Craving is called the fetter of becoming.' 'Freed by perfect knowledge' means: having known rightly with the wisdom of the highest path, which is true knowledge, having known as it really is what should be so known, he is freed. 'In this world' means in this world of beings. 'In this state of existence' means in this individual existence; 'in another state of existence' means in another individual existence, that is, in this world and in the next.

117. Antaravirahitāti vibhāgavirahitā. Tenāha ‘‘attano kulena sadisā’’ti. Anuyantīti anuyantā, anuyantā eva ānuyantā, anuvattakā. Tenāha ‘‘vasavattino’’ti.

117. Without an interval: this means without a division. Hence he said: 'similar to their own family.' Following: this means followers; 'ānuyantā' is the same as 'anuyantā,' those who conform. Hence he said: 'those who are compliant.'

118. Niviṭṭhāti saddheyyavatthusmiṃ anupavisanavasena niviṭṭhā. Tato eva tasmiṃ adhikaṃ nivisanato abhiniviṭṭhā. Acalaṭṭhitāti acalabhāve ṭhitā.

118. Established: this means settled by way of entering into a basis for faith. For that very reason, by settling more deeply into it, one becomes firmly established. Of unshaken standing: this means standing in an unshaken state.

Yanti yaṃ kathetabbadhammaṃ anupadhāretvā, tadatthañca appaccakkhaṃ katvā kathanaṃ, etaṃ aṭṭhānaṃ akāraṇaṃ tassa bodhimūleyeva samucchinnattā. Vicchindajananatthanti ratanattayasaddhāya vicchindassa uppādanatthaṃ, aññathattāyāti attho. Soti māro. Musāvādaṃ kātuṃ nāsakkhīti āgataphalassa ariyasāvakassa purato musā vattuṃ na visahi, tasmā āma mārosmīti paṭijāni. Silāpathaviyanti ratanamayasilāpathaviyaṃ. Sineruṃ kira parivāretvā ṭhito bhūmippadeso sattaratanamayo, ‘‘suvaṇṇamayo’’ti keci, sā vitthārato, ubbedhato anekayojanasahassaparimāṇā ativiya niccalā. Kiṃ tvaṃ etthāti kiṃ kāraṇā tvaṃ ettha. ‘‘Ṭhito’’ti accharaṃ pahari. Ṭhātuṃ asakkontoti ariyasāvakassa purato ṭhātuṃ asakkonto. Ayañhi ariyadhammādhigamassa ānubhāvo, yaṃ māropi nāma mahānubhāvo ujukaṃ paṭipparituṃ na sakkoti.

The act of speaking without having reflected on the teaching that should be spoken and without having directly experienced its meaning—this is groundless, without cause, because that tendency was severed at the very root of enlightenment. For the purpose of generating a break: this is for the purpose of producing a break in faith in the Triple Gem; the meaning is 'for the sake of otherness.' He is Māra. He could not speak falsely: this means he did not dare to speak falsely in front of a noble disciple who had attained the fruit; therefore he admitted, 'Yes, I am Māra.' On the stone ground: this means on the ground made of jewels. It is said that the region of land surrounding Mount Sineru is made of the seven jewels—some say of gold. It is many thousands of yojanas in breadth and height, and is exceedingly firm. Why are you here? means: 'For what reason are you here?' At the word 'standing,' he snapped his fingers. Unable to stand: this means unable to stand in the presence of a noble disciple. This indeed is the power of attaining the noble Dhamma, that even Māra, for all his great power, cannot directly oppose it.

Maggo eva mūlaṃ maggamūlaṃ, tassa. Sañjātattā uppannattā. Tena maggamūlena patiṭṭhitasantāne laddhapatiṭṭhā. Bhagavato desanādhammaṃ nissāya ariyāya jātiyā jāto ‘‘bhagavantaṃ nissāya ariyabhūmiyaṃ jāto’’ti vutto. ‘‘Ure vasitvā’’ti idaṃ dhammaghosassa urato samuṭṭhānatāya vuttaṃ. Ure vāyāmajanitābhijātitāya vā oraso. Mukhato jātena jāto ‘‘mukhato jāto’’ti vutto. Kāraṇakāraṇepi hi kāraṇe viya vohāro hoti ‘‘tiṇehi bhattaṃ siddha’’nti. Keci pana ‘‘vimokkhamukhassa vasena [Pg.41] jātattā mukhato jāto’’ti vadanti, tatthāpi vuttanayeneva attho veditabbo. Purimenatthena yonijo, sedajo, mukhajoti tīsu sambandhesu mukhajena sambandhena bhagavato puttabhāvo vibhāvito. Atthadvayenāpi dhammajabhāvoyeva dīpito. Ariyadhammappattito laddhaviseso hutvā pavatto taduttarakāliko khandhasantāno ‘‘ariyadhammato jāto’’ti veditabbo, ariyadhammaṃ vā maggaphalaṃ nissāya, upanissāya ca jāto sabbopi dhammappabandho ‘‘ariyadhammato jāto’’ti gahetabbo. Tesaṃ pana ariyadhammānaṃ apariyositakiccatāya ariyabhāvena abhinibbattimattaṃ upādāya ‘‘ariyadhammato jātattā’’ti vuttaṃ. Pariyositakiccatāya tathā nibbattipāripūriṃ upādāya ‘‘nimmitattā’’ti vuttaṃ, yato ‘‘dhammajo dhammanimmito’’ti vuttaṃ. ‘‘Navalokuttaradhammadāyaṃ ādiyatīti dhammadāyādo’’ tipi pāṭho. Assāti ‘‘bhagavatomhiputto’’tiādinā vuttassa vākyassa. Atthaṃ dassentoti bhāvatthaṃ pakāsento. Tathāgatassa anaññasādhāraṇasīlādidhammakkhandhassa samūhanivesavasena dhammakāyatāya na kiñci vattabbaṃ atthi, satthuṭṭhāniyassa pana dhammakāyataṃ dassetuṃ ‘‘kasmā tathāgato dhammakāyoti vutto’’ti sayameva pucchaṃ samuṭṭhāpetvā ‘‘tathāgato hī’’tiādinā tamatthaṃ vissajjeti. Hadayena cintetvāti ‘‘imaṃ dhammaṃ imassa desessāmī’’ti tassa upagatassa veneyyajanassa bodhanatthaṃ cittena cintetvā. Vācāya abhinīharīti saddhammadesanāvācāya karavīkarutamañjunā brahmassarena veneyyasantānābhimukhaṃ tadajjhāsayānurūpaṃ hitamatthaṃ nīhari upanesi. Tenāti tena kāraṇena evaṃsaddhammādhimuttibhāvena. Assāti tathāgatassa. Dhammamayattāti dhammabhūtattā. Idhādhippetadhammo seṭṭhaṭṭhena brahmabhūtoti āha ‘‘dhammakāyattā eva brahmakāyo’’ti. Sabbaso adhammaṃ pajahitvā anavasesato dhammo eva bhūtoti dhammabhūto. Tathārūpo ca yasmā sabhāvato dhammo evāti vattabbataṃ arahatīti āha ‘‘dhammasabhāvo’’ti.

The path is indeed the root, the root of that path. Because it has arisen, because it has come into being. By that root of the path, a footing is gained in the established continuum. Relying on the Dhamma taught by the Blessed One, born of noble birth, he is said to be 'born relying on the Blessed One, born in the noble realm.' 'Having dwelt in the chest'—this is said because the voice of the Dhamma arises from the chest. Or, he is a true son due to the excellence generated by effort in the chest. Born from the mouth, he is said to be 'born from the mouth.' For even in the cause of a cause, there is conventional usage as if in the cause itself, as in 'the meal is prepared with grass.' Some, however, say, 'Because he is born by way of the door of liberation, he is born from the mouth.' There too, the meaning should be understood in the same way as stated. By the former meaning, among the three connections—womb-born, moisture-born, and mouth-born—the connection of being mouth-born clarifies his status as a son of the Blessed One. By both meanings, his nature as Dhamma-born is illuminated. The subsequent continuum of aggregates, having arisen after gaining distinction from the attainment of the noble Dhamma, is to be understood as 'born from the noble Dhamma.' Or, the entire continuity of Dhamma, relying on and dependent upon the path and fruition, should be taken as 'born from the noble Dhamma.' Because those noble Dhammas have not yet completed their function, it is said, 'born from the noble Dhamma,' merely with respect to the arising of the noble state. When their function is fully completed, with respect to the complete fulfillment of that arising, it is said 'created,' since it is said, 'Dhamma-born, Dhamma-created.' Another reading is: 'He takes up the inheritance of the nine supramundane Dhammas, thus he is an heir of the Dhamma.' 'Of this' refers to the statement 'I am the Blessed One's son,' and so on. 'Demonstrating the meaning' means revealing the implicit meaning. There is nothing to be said regarding the Tathāgata's Dhamma-body as a collection of his unique aggregates of virtue and so on. However, to show the Dhamma-body of the Teacher, he himself raises the question, 'Why is the Tathāgata called the Dhamma-body?' and then explains that meaning with 'For the Tathāgata...' 'Having reflected with the heart' means having contemplated with the mind, thinking, 'I will teach this Dhamma to this receptive person,' for the purpose of awakening that person who has approached. 'Expressed it with speech'—he brought forth, he conveyed, the beneficial meaning, suitable to their inclination, facing the continuum of the receptive one, with the voice of true Dhamma teaching, with a sweet, lovely, and melodious voice like that of a karavīka bird or Brahmā. 'Therefore'—by that reason, by such devotion to the true Dhamma. 'Of this' means of the Tathāgata. 'Consisting of Dhamma'—because he is Dhamma-become. Here, the Dhamma intended, being supreme, is said to be Brahma-become: 'Because he is the Dhamma-body, he is the Brahma-body.' Having entirely abandoned all non-Dhamma, without remainder, he has become Dhamma itself—thus, he is Dhamma-become. And because such a one by his nature is truly Dhamma, it is appropriate to say 'of Dhamma-nature.'

119. Seṭṭhacchedakavādanti ‘‘brāhmaṇova seṭṭho vaṇṇo’’ti (dī. ni. 3.116) evaṃ vuttaseṭṭhabhāvacchedakavādaṃ. Aparenapi nayenāti yathāvuttaseṭṭhacchedakavādato aparenapi porāṇakalokuppattidassananayena. Seṭṭhaccheda…pe… dassetunti sopi hi ‘‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe [Pg.42] vaṇṇā’’ti, ‘‘brāhmaṇā brahmuno puttā orasā mukhato jātā brahmajā’’ti (dī. ni. 3.114) ca evaṃ pavattāya micchādiṭṭhiyā viniveṭhano jātibrāhmaṇānaṃ seṭṭhabhāvassa chedanato seṭṭhacchedanavādo nāma hotīti dassetunti attho.

119. The doctrine of cutting off superiority means the doctrine that cuts off the claim of superiority stated as: 'Only the brahmin is the superior caste' (Dī. Ni. 3.116). By another method means by another method of showing the origin of the world according to ancient tradition, apart from the aforementioned doctrine of cutting off superiority. To show the cutting off of superiority... and so on, means to show that this too is called the doctrine of cutting off superiority because it severs the claim of superiority of brahmins by birth by removing the wrong view that prevails as: 'Only the brahmin is the superior caste, the other castes are inferior,' and 'Brahmins are the sons of Brahmā, true sons born from his mouth, born of Brahmā' (Dī. Ni. 3.114).

Itthabhāvanti imaṃ pakārataṃ manussabhāvaṃ. Sāmaññajotanā hi visese avatiṭṭhati, pakaraṇavasena vā ayamattho avacchinno daṭṭhabbo. Maneneva nibbattāti bāhirapaccayena vinā kevalaṃ upacārajhānamanasāva nibbattā. Yāya upacārajjhānacetanāya te tattha nibbattā, nīvaraṇavikkhambhanādinā uḷāro tassā pavattiviseso, tasmā jhānaphalakappo tassā phalavisesoti āha ‘‘brahmaloke viyā’’tiādi. ‘‘Sayaṃpabhā’’ti padānaṃ tattha sūriyālokādīhi vinā andhakāraṃ vidhamantā sayameva pabhāsantīti sayaṃpabhā, antalikkhe ākāse carantīti antalikkhacarā, tadaññakāmāvacarasattānaṃ viya sarīrassa vicaraṇaṭṭhānassa asubhatābhāvato subhaṃ, subheva tiṭṭhantīti subhaṭṭhāyinoti attho veditabbo.

'This state' means this kind of human state. A general indication indeed rests upon particulars; or, this meaning should be understood as defined by the context. 'Born by mind alone' means born without an external cause, solely by the mind of access concentration. By whatever volition of access concentration they are born there, the mode of its arising is excellent due to the suppression of the hindrances and so on. Therefore, it is a special fruit like the fruit of jhāna, so he said, 'like in the Brahmā world,' and so on. The meaning of the terms is to be understood thus: 'self-luminous' means they shine by themselves, dispelling darkness without sunlight and so on; 'moving in the sky' means they move in the sky, in space; 'dwellers in beauty' means they stand in beauty because, unlike for other beings of the sense-sphere, there is an absence of foulness in their bodies and their place of movement.

Rasapathavipātubhāvavaṇṇanā

Description of the Manifestation of the Earth's Sap

120. Sabbaṃ cakkavāḷanti anavasesaṃ koṭisatasahassaṃ cakkavāḷaṃ. Samatanīti sañchādentī vipphari, sā pana tasmiṃ udake patiṭṭhitā ahosīti āha ‘‘patiṭṭhahī’’ti. Vaṇṇena sampannāti sampannavaṇṇā. Makkhikaṇḍakarahitanti makkhikāhi ca tāsaṃ aṇḍakehi ca rahitaṃ.

120. 'The entire world-system' means the complete one hundred thousand crore world-systems, without exception. 'Spread over' means it covered and pervaded. And because it was established in that water, it is said, 'it was established.' 'Endowed with color' means possessing excellent color. 'Free from flies and their eggs' means devoid of flies and their eggs.

Atītānantarepi kappe loloyeva. Kasmā? Evaṃ ciraparicitalolatāvasena sabbapaṭhamaṃ tathā akāsīti dasseti. Kimevidanti ‘‘vaṇṇato, gandhato ca tāva ñātaṃ, rasato pana kimevidaṃ bhavissatī’’ti saṃsayajāto vadati. Tiṭṭhatīti aṭṭhāsi.

Even in the immediately preceding aeon, he was a greedy one. Why? This shows that he first acted thus due to such long familiarity with greed. 'What indeed is this?' means he speaks, having become doubtful, thinking, 'From its color and smell, it is known, but what will this be like in taste?' 'It stood' means it remained.

Candimasūriyādipātubhāvavaṇṇanā

Description of the Appearance of the Moon, Sun, and so on

121. Āluppakārakanti ettha ālopapariyāyo āluppa-saddoti āha ‘‘ālopaṃ katvā’’ti. Paccakkhabhūtānampi [Pg.43] candimasūriyānaṃ pavattiyaṃ lokiyānaṃ sammoho hoti, taṃ vidhamituṃ ‘‘ko pana tesa’’ntiādinā aṭṭha pañhāvissajjanāni gahitāni. Tattha tesanti candimasūriyānaṃ. Kasminti kasmiṃ ṭhāne. ‘‘Ko uparī’’ti eteneva ko heṭṭhāti ayamattho vuttoyeva. Tathā ‘‘ko sīghaṃ gacchatī’’ti iminā ko saṇikaṃ gacchatīti ayampi attho vuttoyeva. Vīthiyoti gamanavīthiyo. Ekatoti ekasmiṃ khaṇe pātubhavanti. Sūriyamaṇḍale pana atthaṅgate candamaṇḍalaṃ paññāyittha. Chandaṃ ñatvā vāti ruciṃ ñatvā viya.

121. Here, in 'āluppakāraka,' the word āluppa is a synonym for ālopa; thus it is said, 'having made a morsel.' Although the moon and sun are directly perceived, worldly beings are deluded about their movement. To dispel that delusion, eight questions and answers are taken up, beginning with 'But what of them?' Therein, 'of them' means of the moon and sun. 'In what?' means 'in what place?' By 'Who is above?', the meaning 'who is below?' is also stated. Similarly, by 'Who moves swiftly?', the meaning 'who moves slowly?' is also stated. 'Paths' means paths of movement. 'At one time' means they appear at one moment. When the solar orb has set, the lunar orb becomes manifest. 'As if knowing their inclination' is like 'having known their preference.'

Ubhayanti anto, bahi ca.

'Both' means inside and outside.

Ujukanti āyāmato, vitthārato, ubbedhato ca. Parimaṇḍalatoti parikkhepato.

'Straight' means in length, width, and height. 'Circular' means in circumference.

Ujukaṃ saṇikaṃ gacchati amāvāsiyaṃ sūriyena saddhiṃ gacchanto divase divase thokaṃ thokaṃ ohīyanto puṇṇamāsiyaṃ upaḍḍhamaggameva ohīyanato. Tiriyaṃ sīghaṃ gacchati ekasmimpi māse kadāci dakkhiṇato, kadāci uttarato dassanato. ‘‘Dvīsu passesū’’ti idaṃ yebhuyyavasena vuttaṃ. Candassa purato, pacchato, samañca tārakā gacchantiyeva. Attano ṭhānanti attano gamanaṭṭhānaṃ. Na vijahanti attano vīthiyāva gacchanato. Sūriyassa ujukaṃ gamanassa sīghatā candassa gamanaṃ upādāya veditabbā. Tiriyaṃ gamanaṃ dakkhiṇadisato uttaradisāya, uttaradisato ca dakkhiṇadisāya gamanaṃ dandhaṃ chahi chahi māsehi ijjhanato. Soti sūriyo. Kāḷapakkhauposathatoti kāḷapakkhe uposathe candena saheva gantvā tato paraṃ. Pāṭipadadivaseti sukkapakkhapāṭipadadivase. Ohāya gacchati attano sīghagāmitāya, tassa ca dandhagāmitāya. Lekhā viya paññāyati pacchimadisāyaṃ. Yāva uposathadivasāti yāva sukkapakkhauposathadivasā. ‘‘Cando anukkamena vaḍḍhitvā’’ti idaṃ uparibhāgato patitasūriyālokatāya heṭṭhato pavattāya sūriyassa dūrabhāvena divase divase anukkamena parihāyamānāya attano chāyāya vasena anukkamena candamaṇḍalappadesassa vaḍḍhamānassa viya dissamānatāya vuttaṃ, tasmā anukkamena vaḍḍhitvā viya. Uposathadivase puṇṇamāyaṃ paripuṇṇo hoti, paripuṇṇamaṇḍalo hutvā dissatīti attho. Dhāvitvā gaṇhāti candassa dandhagatitāya, attano ca sīghagatitāya. Anukkamena hāyitvāti ettha ‘‘anukkamena [Pg.44] vaḍḍhitvā’’ti ettha vuttanayena attho veditabbo. Tattha pana chāyāya hāyamānatāya maṇḍalaṃ vaḍḍhamānaṃ viya dissati, idha chāyāya vaḍḍhamānatāya maṇḍalaṃ hāyamānaṃ viya dissati.

It (the moon) moves straight but slowly. Traveling together with the sun on the new moon day, it falls behind a little bit day by day, so that on the full moon day it has fallen behind by half the path. It moves sideways swiftly, sometimes to the south, sometimes to the north, even within a single month. 'On two sides' is said as a generalization. The stars indeed move in front of, behind, and along with the moon. 'Attano ṭhānaṃ' means its own place of movement. They do not abandon it, since they travel on their own path. The swiftness of the sun's straight movement should be understood in relation to the moon's movement. The sideways movement—the movement from the southern direction to the northern, and from the northern direction to the southern—is slow, since it is accomplished in six months for each. 'So' means the sun. 'Kāḷapakkhauposathato' means: on the Uposatha of the dark fortnight, having gone together with the moon, and thereafter. 'Pāṭipadadivase' means on the first day of the bright fortnight. It (the sun) moves on, leaving it (the moon) behind, because of its own swiftness and the other's slowness. It appears like a line in the western direction. 'Yāva uposathadivasā' means until the Uposatha day of the bright fortnight. 'The moon, having gradually increased...'—this is said because, due to the sunlight falling from above, its own shadow, which proceeds from below, gradually diminishes day by day on account of the sun's distance, and so a portion of the lunar orb appears as if it is gradually increasing. Therefore, it is 'as if having gradually increased.' On the Uposatha day, the full moon, it is complete; the meaning is that it appears as a full orb. It (the sun) overtakes it (the moon) because of the moon's slowness and its own swiftness. Regarding 'having gradually decreased,' the meaning should be understood here in the same way as was stated for 'having gradually increased.' There, however, as the shadow decreases, the orb appears as if it is growing; here, as the shadow increases, the orb appears as if it is shrinking.

Yāya vīthiyā sūriye gacchante vassavalāhakā devaputtā sūriyābhitāpasantattā attano vimānato na nikkhamanti, kīḷāpasutā hutvā na vicaranti, tadā kira sūriyassa vimānaṃ pakatimaggato adho otaritvā vicarati, tassa oruyha caraṇeneva candavimānampi adho oruyha carati taggatikattā, tasmā sā vīthi udakābhāvena ajānurūpatāya ‘‘ajavīthī’’ti samaññaṃ gatā. Yāya pana vīthiyā sūriye gacchante vassavalāhakā devaputtā sūriyābhitāpābhāvato abhiṇhaṃ attano vimānato bahi nikkhamitvā kīḷāpasutā ito cito ca vicaranti, tadā kira sūriyavimānaṃ pakatimaggato uddhaṃ āruhitvā vicarati, tassa uddhaṃ āruyha caraṇeneva candavimānampi uddhaṃ āruyha carati taggatikattā, taggatikatā ca samānagatinā vātamaṇḍalena vimānassa phellitabbattā, tasmā sā vīthi udakabahubhāvena nāgānurūpatāya ‘‘nāgavīthī’’ti samaññaṃ gatā. Yadā sūriyo uddhamanāruhanto, adho ca anotaranto pakatimaggeneva gacchati, tadā vassavalāhakā yathākālaṃ, yathāruci ca vimānato nikkhamitvā sukhena vicaranti, tena kālena kālaṃ vassanato loke utusamatā hoti, tāya utusamatāya hetubhūtāya sā candimasūriyānaṃ gati gavānurūpatāya ‘‘govīthī’’ti samaññaṃ gatā. Tena vuttaṃ ‘‘ajavīthī’’tiādi.

On the path where the sun travels, when the rain-cloud devaputtas, scorched by the sun's heat, do not emerge from their mansions and, being intent on play, do not wander about, then, it is said, the sun’s mansion descends below its natural course and moves along. Because of its descending and moving, the moon’s mansion also descends and moves below, due to having the same motion. Therefore, that path, because of its lack of water and suitability for goats, came to be known as the 'Goat Path.' But on the path where the sun travels, when the rain-cloud devaputtas, not being afflicted by the sun’s heat, frequently emerge from their mansions and, being intent on play, wander about here and there, then, it is said, the sun’s mansion rises above its natural course and moves along. Because of its rising and moving above, the moon’s mansion also rises and moves above, due to having the same motion. And they have the same motion because their mansions are propelled by a circle of wind with a similar motion. Therefore, that path, because of its abundance of water and suitability for nāgas, came to be known as the 'Nāga Path.' When the sun, neither rising up nor descending down, travels along its natural course, then the rain-cloud devaputtas emerge from their mansions at the proper time and as they please and wander about happily. At that time, because it rains in due season, there is seasonal harmony in the world. That path of the moon and sun, which is the cause of this seasonal harmony, because of its suitability for cows, came to be known as the 'Cow Path.' Thus it is said: 'Goat Path,' and so on.

Evaṃ ‘‘kati nesaṃ vīthiyo’’ti pañhaṃ vissajjetvā ‘‘kathaṃ vicarantī’’ti pañhaṃ vissajjetuṃ ‘‘candimasūriyā’’tiādi vuttaṃ. Tattha sineruto bahi nikkhamantīti sinerusamīpena taṃ padakkhiṇaṃ katvā gacchantā tato gamanavīthito bahi attano tiriyagamanena cakkavāḷābhimukhā nikkhamanti. Anto vicarantīti evaṃ cha māse khaṇe khaṇe sineruto apasakkanavasena tato nikkhamitvā cakkavāḷasamīpaṃ pattā, tatopi cha māse khaṇe khaṇe apasakkanavasena nikkhamitvā sinerusamīpaṃ pāpuṇantā anto vicaranti. Idāni tamevatthaṃ saṅkhepena vuttaṃ vivarituṃ ‘‘tehī’’tiādi vuttaṃ. Sinerussa, cakkavāḷassa ca yaṃ ṭhānaṃ vemajjhaṃ, tassa, sinerussa ca yaṃ ṭhānaṃ vemajjhaṃ, tena gacchantā ‘‘sinerusamīpena [Pg.45] vicarantī’’ti vuttā, na sinerussa aggāḷindaallīnā. Cakkavāḷasamīpena caritvāti etthāpi eseva nayo. Majjhenāti sinerussa, cakkavāḷassa ca ujukaṃ vemajjhena maggena. Citramāse majjhenāti etthāpi eseva nayo.

Thus, having answered the question, 'How many are their paths?', in order to answer the question, 'How do they travel?', the words 'the moon and sun,' etc., were said. Therein, 'they emerge outward from Sineru' means: traveling near Sineru and circumambulating it to the right, they emerge outward from that path of movement towards Mount Cakkavāḷa by their sideways motion. 'They travel inward' means: thus for six months, by way of receding from Sineru moment by moment, they emerge from there and reach the vicinity of Cakkavāḷa; and from there too, for six months, by way of receding moment by moment, they emerge and arrive at the vicinity of Sineru—thus they travel inward. Now, to explain that same meaning which was stated in brief, the words 'by them,' etc., are said. They are said to 'travel near Sineru' because they travel through the place that is midway between Sineru and the midpoint of Sineru and Cakkavāḷa; they do not travel clinging to the top terrace of Sineru. For 'having traveled near Cakkavāḷa,' this same method applies. 'Through the middle' means by the straight path through the midpoint between Sineru and Cakkavāḷa. For 'through the middle in the month of Citra,' this same method applies.

Ekappahārenāti ekavelāya, ekeneva vā attano ekappahārena. Majjhanhikoti ṭhitamajjhanhiko kālo hoti. Tadā hi sūriyamaṇḍalaṃ uggacchantaṃ hutvāpi imasmiṃ dīpe ṭhitassa upaḍḍhameva dissati, uttarakurūsu ṭhitassa ogacchantaṃ hutvā. Evañhi ekavelāyameva tīsu dīpesu ālokakaraṇaṃ.

'Ekappahārena' means at one time, or with a single stroke of its own. Midday is the time of standing midday. For then, although the solar orb is rising, to one standing on this continent it appears only halfway, while to one standing in Uttarakuru it appears as setting. Thus indeed at one and the same time there is illumination in three continents.

Yesu kattikādinakkhattasamaññā, tānipi tārakarūpāni yevāti vuttaṃ ‘‘sesatārakarūpāni cā’’ti, nakkhattasaññitatārakarūpato avasiṭṭhatārakarūpānīti attho. Ubhayānipi tāni devatānaṃ vasanakavimānānīti veditabbāni. Rā-saddo tiyati chijjati etthāti ratti, sattānaṃ saddassa vūpasamanakāloti attho. Dibbanti sattā kīḷanti jotanti etthāti divā. Sattānaṃ āyuṃ minanto viya siyati antaṃ karotīti māso. Taṃ taṃ kiriyaṃ arati vattetīti utu. Taṃ taṃ sattaṃ, dhammappavattiñca saṅgamma vadanto viya sarati vattetīti saṃvaccharo.

Those which have the designation of constellations, beginning with Kattikā, are also just star-forms; thus it is said 'and the remaining star-forms,' the meaning of which is the star-forms remaining apart from those designated as constellations. Both of these should be understood as the dwelling-mansions of deities. 'Ratti' (night) is so called because sound ('rā-saddo') is cut off ('tiyati') therein; the meaning is, it is the time for the subsiding of the sound of beings. 'Divā' (day) is so called because beings play ('dibbanti') and shine ('jotanti') therein. 'Māso' (month) is so called because, as if measuring ('minanto') the life-span of beings, it binds ('siyati') or brings it to an end. 'Utu' (season) is so called because it goes ('arati') or sets in motion ('vatteti') this or that activity. 'Saṃvaccharo' (year) is so called because it proceeds ('sarati vatteti'), as if speaking ('vadanto') after having come together with ('saṅgamma') this or that being and the occurrence of phenomena.

122. Vivajjanaṃ vivajjo, so eva vevajjaṃ, vaṇṇassa vevajjaṃ vaṇṇavevajjaṃ, vaṇṇasampattiyā vigamo, tassa pana atthitā ‘‘vaṇṇavevajjatā’’ti vuttā. Tenāha ‘‘vivajjabhāvo’’ti. Tesanti vaṇṇavantānaṃ sattānaṃ. Atimānappaccayāti dubbaṇṇavambhanavasena atikkamma attano vaṇṇaṃ paṭicca mānapaccayā, mānasampaggaṇhananimittanti attho. Sātisayo raso etissā atthīti rasāti laddhamānāya, anubhāsiṃsūti anurodhavasena bhāsiṃsu. Lokuppattivaṃsakathanti lokuppattivaṃsajaṃ paveṇīkathaṃ, ādikāle uppannaṃ paveṇīāgatakathanti attho. ‘‘Anupatantī’’tipi pāṭho, so evattho.

122. Avoidance ('vivajjanaṃ') is 'vivajjo.' That itself becomes 'vevajjaṃ.' 'Vevajjaṃ' of beauty is 'vaṇṇavevajjaṃ,' which is the departure from the attainment of beauty. The state of its existence is called 'vaṇṇavevajjatā.' Hence he said 'the state of deviation.' 'Of them' means of the beings endowed with beauty. 'Atimānappaccayā' means: because of conceit conditioned by one's own beauty after having surpassed others by disparaging those of poor appearance; the meaning is, it is a cause for grasping conceit. Having acquired the name 'rasā' because 'it has a surpassing taste.' 'Anubhāsiṃsu' means they spoke in accordance with. 'Lokuppattivaṃsakathā' means the traditional story born of the lineage of the world's origin; the meaning is, the story come down by tradition that arose in the primal age. There is also the reading 'anupatanti'; it has the same meaning.

Bhūmipappaṭakapātubhāvādivaṇṇanā

The Explanation of the Appearance of the Earth-Crust and So Forth

123. Ediso hutvāti ahicchattakasadiso hutvā.

123. 'Having become like this' means having become like a mushroom.

124. Padālatāti [Pg.46] ‘‘padā’’ti evaṃnāmā ekā latā, sā pana yasmā sampannavaṇṇagandharasā, tasmā ‘‘bhaddalatā’’ti vuttā. Nāḷikāti nāḷivalli. Ahāyīti nassi.

124. `Padālatā`: This is a creeper named `padā`. Since it is endowed with fine color, fragrance, and taste, it is called `bhaddalatā`. `Nāḷikā` means the `nāḷi` creeper. `Ahāyi` means it vanished.

125. Akaṭṭhapākoti akaṭṭheyeva ṭhāne uppajjitvā paccanako, nīvāro viya sañjāto hutvā nippajjanakoti attho. Kaṇo ‘‘kuṇḍaka’’nti ca vuccati. Thusanti taṇḍulaṃ pariyonandhitvā ṭhitattaco, tadabhāvato ‘‘akaṇo, athuso’’ti sāli vutto. ‘‘Paṭivirūḷha’’nti idaṃ pakkabhāvassa kāraṇavacanaṃ. Paṭivirūḷhato hi taṃ pakkanti. Yasmiṃ ṭhāne sāyaṃ pakko sāli gahito, tadeva ṭhānaṃ dutiyadivase pāto pakkena sālinā paripuṇṇaṃ hutvā tiṭṭhatīti āha ‘‘sāyaṃ gahitaṭṭhānaṃ pāto pakkaṃ hotī’’tiādi. Alāyitanti lāyitaṭṭhānampi tesaṃ kammappaccayā alāyitameva hutvā anūnaṃ paripuṇṇameva paññāyati, na kevalaṃ paññāyanameva, atha kho tathābhūtameva hutvā tiṭṭhati.

125. `Akaṭṭhapāka` means that which ripens in an uncultivated place, cooking by itself; the meaning is that it is produced, having come to be like wild rice. `Kaṇa` is also called `kuṇḍaka`. `Thusa` is the skin that remains covering the rice grain; because of the absence of these, the rice is called `akaṇa` and `athusa`. `Paṭivirūḷha`: this word explains the cause of its ripeness, for it ripens from having grown again. The place where ripe rice was taken in the evening, that very place on the next day in the morning stands full of ripe rice; thus it is said: 'The place where it was taken in the evening is ripe in the morning,' and so on. `Alāyita`: Even a place that has been reaped appears, through the condition of their kamma, as if unreaped, undiminished, and complete. Not only does it appear so, but it actually stands having become just so.

Itthipurisaliṅgādipātubhāvavaṇṇanā

The Explanation of the Appearance of Female and Male Characteristics, and So Forth

126. ‘‘Manussakāle’’ti idaṃ pubbe manussabhūtānaṃyeva tattha idāni nikantivasena uppatti hotīti katvā vuttaṃ, devatānampi purimajātiyaṃ itthibhāve ṭhitānaṃ tattha virāgādipurisattappaccaye asati tadā itthiliṅgameva pātubhavati. Purisattapaccayeti ‘‘attanopi anissaratā, sabbakālaṃ parāyattavuttitā, rajassalatā vañcatā, gabbhadhāraṇaṃ, paṭhamāya pakatiyā nihīnapakatitā, sūravīratābhāvo, ‘appakā janā’ti ‘hīḷetabbatā’ti evamādi ādīnavapaccavekkhaṇapubbakampi itthibhāve ‘alaṃ itthibhāvena, na hi itthibhāve ṭhatvā cakkavattisiriṃ, na sakkamārabrahmasiriyo paccanubhavituṃ, na paccekabodhiṃ, na sammāsambodhiṃ adhigantuṃ sakkā’ti evaṃ itthibhāvavirajjanaṃ, ‘yathāvuttaādīnavavirahato uttamapakatibhāvato sampadamidaṃ purisattaṃ nāma seṭṭhaṃ uttamaṃ, ettha ṭhatvā sakkā etā sampattiyo sampāpuṇitu’nti evaṃ purisattabhāve sambhāvanāpubbakaṃ patthanāṭhapanaṃ, ‘tattha ninnapoṇapabbhāracittatā’ti’’ evamādike purisabhāvassa paccayabhūte dhamme. Pūretvā vaḍḍhetvā. Paccakkhaṃ bhūtaṃ, sadisañca diṭṭhadhammikaṃ, samparāyikañca suvipulaṃ anatthaṃ acintetvā purisassa kāmesu micchācaraṇaṃ kevalaṃ itthiyaṃ āsāpatti [Pg.47] phalenevāti āsāāpatti itthibhāvāvahāpi hotiyeva. Tanninnapoṇapabbhārabhāvena tannikantiyā nimittabhāvāpattitoti vuttaṃ ‘‘puriso itthattabhāvaṃ labhanto kāmesumicchācāraṃ nissāya labhatī’’ti. Tadāti yathāvutte paṭhamakappikakāle. Pakatiyāti sabhāvena. Mātugāmassāti purimattabhāve mātugāmabhūtassa. Purisassāti etthāpi ‘‘pakatiyā’’ti padaṃ ānetvā sambandhitabbaṃ. Upanijjhāyatanti upecca nijjhāyantānaṃ. Yathā aññamaññasmiṃ sārāgo uppajjati, evaṃ sāpekkhabhāvena olokentānaṃ. Rāgapariḷāhoti rāgajo pariḷāho.

126. `At the time of humans`: this was said because those who were formerly human beings are now reborn there through craving. Even for deities who in a former birth were female, when the conditions for maleness—such as dispassion towards femininity—are absent, then the female characteristic itself appears. As to the conditions for maleness: preceded by reflection on such dangers of the female state as not being one's own master, always living dependent on another, being subject to passion, deceitfulness, bearing a womb, being of an inferior nature from the start, absence of heroism and valor, and being contemptible as 'people of little worth,' there arises dispassion towards the female state, thus: 'Enough with the female state! For while in a female state it is not possible to attain the splendor of a universal monarch, to experience the splendors of Sakka, Māra, and Brahmā, to realize solitary enlightenment, or to attain perfect self-enlightenment.' Then, preceded by esteem for the male state, there is the making of an aspiration, thus: 'Free from the dangers mentioned above, being of a superior nature, this state of maleness is indeed a blessing, the best, the highest. Established in this, it is possible to attain these accomplishments.' And 'having a mind inclined, bent, and sloping towards that'—these and other things are the conditions that constitute the male state. Having fulfilled and developed them. Without considering the vast harm—real, manifest, visible in this life, and future—a man's misconduct in sensual pleasures, which has as its fruit merely the attainment of his desire for a woman, this very attainment of desire brings about the female state. Because of that inclination, bent, and slope, and because of that craving, one comes to have the characteristic of a female. Thus it is said: 'A man who obtains a female state obtains it on account of misconduct in sensual pleasures.' `Tadā` means at the time of the first aeon, as was said. `Pakatiyā` means by its own nature. `Mātugāmassa` means of one who was a woman in a former state of existence. `Purisassa`: here too the word `pakatiyā` should be brought in and connected. `Upanijjhāyanti` means of those who approach and gaze intently, looking at each other with longing in such a way that lust arises for one another. `Rāgapariḷāho` is the fever born of lust.

Nibbuyhamānāyāti pariṇatā hutvā niyyamānāya.

`Nibbuyhamānāya` means being led away after having become mature.

Methunadhammasamācāravaṇṇanā

The Explanation of Engaging in Sexual Intercourse

127. Gomayapiṇḍamattampi nālatthāti sammadeva vivāhakammaṃ nālatthāti adhippāyena vadanti. Pātabyatanti tasmiṃ asaddhamme kilesakāmena pivitabbataṃ kiñci pivitabbavatthuṃ pivantā viya ativiya tosetvā paribhuñjitabbataṃ āpajjiṃsu, pātabyatanti vā paribhuñjanakataṃ āpajjiṃsu upagacchiṃsu. Paribhogattho hi ayaṃ pā-saddo, kattusādhano ca tabya-saddo, yathāruci paribhuñjiṃsūti attho.

127. They say this with the intention: 'They did not get even so much as a lump of cow-dung' means 'They did not get a proper marriage ceremony at all.' `Pātabyataṃ`: They fell into a state of consuming that wrong practice with great satisfaction, driven by defiled desire, as if drinking some beverage. Or, `pātabyataṃ` means they undertook or approached the act of consumption. For this syllable `pā` has the meaning of 'consuming,' and the suffix `-tabya` indicates the agent. The meaning is: they consumed according to their wish.

Sannidhikārakanti sannidhikāraṃ, ka-kāro padavaḍḍhanamattanti āha ‘‘sannidhiṃ katvā’’ti. Apadānanti avakhaṇḍanaṃ. Ekekasmiṃ ṭhāneti yattha yattha vahitaṃ, tasmiṃ tasmiṃ ekekasmiṃ ṭhāne. Gumbagumbāti puñjapuñjā.

`Sannidhikārakaṃ` means the act of hoarding; the syllable `-ka` is merely an extension of the word, hence it says `sannidhiṃ katvā` (having made a hoard). `Apadānaṃ` means cutting up. `In each single place` means in each and every place where it was carried. `Gumbagumbā` means heaps and heaps.

Sālivibhāgavaṇṇanā

Explanation of the Division of the Rice Fields

128. Sīmaṃ ṭhapeyyāmāti ‘‘ayaṃ bhūmibhāgo asukassa, ayaṃ bhūmibhāgo asukassā’’ti evaṃ paricchedaṃ kareyyāma. Taṃ aggaṃ katvāti taṃ ādiṃ katvā.

128. ‘Let us establish a boundary’: we should make a demarcation thus: ‘This portion of land is for so-and-so, this portion of land is for so-and-so.’ ‘Having made that the foremost’ means having made that the beginning.

Mahāsammatarājavaṇṇanā

Explanation of the Great Elect King

130. Pakāsetabbanti dosavasena pakāsetabbaṃ. Khipitabbanti khepaṃ kātabbaṃ. Tenāha ‘‘hāretabba’’nti, sattanikāyato nīharitabbaṃ.

130. ‘To be exposed’ means it should be exposed on account of its fault. ‘To be cast out’ means it should be cast out. Therefore it is said ‘to be removed,’ meaning it should be expelled from the seven groups.

Nesanti [Pg.48] niddhāraṇe sāmivacanaṃ.

The word `nesaṃ` is a genitive of specification.

131. Akkharanti niruttiṃ. Sā hi mahājanena sammatoti niddhāretvā vattabbato nirutti, tasmiṃyeva nirūḷhabhāvato, aññattha asañcaraṇato akkharanti ca vuccati, tathā saṅkhātabbato saṅkhā, samaññāyatīti samaññā, paññāpanato paññatti, voharaṇato vohāro. Uppannoti pavatto. Na kevalaṃ akkharamevāti na kevalaṃ samaññākaraṇameva. Khettasāminoti taṃ taṃ bhūmibhāgaṃ pariggahetvā ṭhitasattā. Tīhi saṅkhehīti tividhakiriyābhisaṅkhatehi tīhi saṅkhehi khattiyādīhi tīhi vaṇṇehi pariggahitehi. ‘‘Khattiyānuyantabrāhmaṇagahapatikanegamajānapadehi tīhi gahapatīhi pariggahitehī’’ti ca vadanti. Agganti ñātenāti aggaṃ kulanti ñātena. Khattiyakulañhi loke sabbaseṭṭhaṃ. Yathāha ‘‘khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino’’ti, (dī. ni. 1.277; 3.140; ma. ni. 2.30; saṃ. ni. 1.182, 245) abhedopacārena pana akkharassa khattiyasaddassapi seṭṭhatāti pāḷiyaṃ ‘‘aggaññena akkharenā’’ti vuttaṃ. Idāni abhedopacārena vinā eva atthaṃ dassetuṃ ‘‘agge vā’’tiādi vuttaṃ.

131. ‘Letter’ (`akkhara`) means expression (`nirutti`). For it is called expression (`nirutti`) because it is to be spoken after being determined by the consensus of the majority; because it is established in that very form and does not pass away elsewhere, it is also called a letter (`akkhara`). It is called a term (`saṅkhā`) because it is to be reckoned; a designation (`samaññā`) because it is designated; a concept (`paññatti`) because it is made known; and usage (`vohāra`) because it is used. ‘Arisen’ (`uppanna`) means has occurred (`pavatto`). ‘Not only by the letter’ means not only by the making of a designation. ‘Lords of the fields’ (`khettasāmī`) refers to beings who have taken possession of particular plots of land. ‘By three classes’ (`tīhi saṅkhehi`) means possessed by the three classes—khattiyas and so on—who are fashioned by threefold volitional action. Some say it is possessed by the three types of householders: those attendant on khattiyas, brahmins, and householders of the towns and countryside. ‘Foremost’ (`agga`) means known as the foremost family. For the khattiya family is considered the highest in the world, as it is said: ‘The khattiya is best among this folk who trust in lineage.’ (dī. ni. 1.277; 3.140; ma. ni. 2.30; saṃ. ni. 1.182, 245) By metaphorical application, because of the superiority of the word ‘khattiya’ as a letter, it is stated in the Pāli: ‘by the letter known as foremost.’ Now, to explain the meaning without metaphorical application, it is said: ‘or by the foremost,’ etc.

Brāhmaṇamaṇḍalādivaṇṇanā

Explanation of the Brahmin Circle and so on

132. Yena anārambhabhāvena bāhitākusalā ‘‘brāhmaṇā’’ti vuttā, tameva tāva dassetuṃ pāḷiyaṃ ‘‘vītaṅgārā’’tiādi vuttanti tadatthaṃ dassento ‘‘pacitvā’’tiādimāha. Tamenanti vacanavipallāsena niddesoti āha ‘‘te ete’’ti. Abhisaṅkharontāti cittamantabhāvena aññamaññaṃ abhivisiṭṭhe karontā, brāhmaṇākappabhāvena saṅkharontā ca. Vācentāti paresaṃ kathentā, ye tathā ganthe kātuṃ na jānanti. Acchantīti āsanti, upavisantīti attho. Tenāha ‘‘vasantī’’ti. Acchentīti kālaṃ khepenti. Hīnasammataṃ jhānabhāvanānuyogaṃ chaḍḍetvā ganthe pasutatādīpanato. Seṭṭhasammataṃ jātaṃ ‘‘vedadharā sottiyā subrāhmaṇāti evaṃ seṭṭhasammataṃ jātaṃ.

132. To show that very reason why those who have barred unwholesome states through their state of non-undertaking are called ‘brahmins,’ the Pāli text says ‘free from embers,’ etc. And explaining the meaning of that, it says ‘having cooked,’ etc. The word `tamenaṃ` is a reference by way of word alteration, hence it says `te ete` (these are they). ‘They fashion’ (`abhisaṅkharonti`) means they make each other superior with a mind of intention, and they fashion themselves in the manner of brahmins. ‘They recite’ (`vācenti`) means they tell others who do not know how to compose such texts. ‘They sit’ (`acchanti`) means they are seated, that is, they sit down. Hence, it says ‘they dwell’ (`vasanti`). ‘They pass’ (`acchenti`) means they spend time, because it shows their being devoted to texts after having abandoned the practice of developing jhāna, which is considered inferior. Birth as one considered superior means birth as one considered superior thus: ‘bearers of the Veda, scholars, good brahmins.’

133. Methunadhammaṃ samādiyitvāti jāyāpatikabhāvena dvayaṃ dvayaṃ nivāsaṃ ajjhupagantvā. Vāṇijakammādiketi ādi-saddena kasikammādiṃ saṅgaṇhāti.

133. ‘Having undertaken the practice of sexual intercourse’ means having entered into a dwelling two by two in the state of husband and wife. ‘In trade, work, etc.’: by the word ‘etc.’ it includes farming, work, and so on.

134. Luddācārakammakhuddācārakammunāti [Pg.49] paraviheṭhanādiluddācārakammunā, naḷakāradārukammādikhuddācārakammunā ca. Suddanti ettha su-iti sīghatthe nipāto. Dā-iti garahaṇattheti āha ‘‘suddaṃ suddaṃ lahuṃ lahuṃ kucchitaṃ gacchantī’’ti.

134. ‘By the work of cruel conduct and the work of petty conduct’ means by the work of cruel conduct such as harassing others, and by the work of petty conduct such as reed-work, wood-work, and so on. ‘Sudda’: here, the particle `su-` is in the sense of swiftness. The particle `dā-` is in the sense of censure; thus it says, ‘swiftly, swiftly, lightly, lightly, they go to what is censured.’

135. Ahūti kālavipallāsavasena vuttanti dassento ‘‘hoti kho’’ti āha. Imināti ‘‘imehi kho, vāseṭṭha, catūhi maṇḍalehi samaṇamaṇḍalassa abhinibbatti hotī’’ti iminā vacanena. Imaṃ dassetīti samaṇamaṇḍalaṃ nāma…pe… suddhiṃ pāpuṇantīti imaṃ atthajātaṃ dasseti. Yadi imehi…pe… abhinibbatti hoti, evaṃ sante imāneva cattāri maṇḍalāni padhānāni, samaṇamaṇḍalaṃ appadhānaṃ tato abhinibbattattāti? Nayidamevanti dassetuṃ ‘‘imānī’’tiādi vuttaṃ. Samaṇamaṇḍalaṃ anuvattanti guṇehi visiṭṭhabhāvato. Guṇo hi viññūnaṃ anuvattanahetu, na kolaputtiyaṃ, vaṇṇapokkharatā, vākkaraṇamattaṃ vā. Tenāha ‘‘dhammeneva anuvattanti, no adhammenā’’ti. So dhammo ca lokuttarova adhippeto, yena saṃsārato visujjhati, tasmā samaṇamaṇḍalanti ca sāsanikameva samaṇagaṇaṃ vadatīti daṭṭhabbaṃ. Tenāha ‘‘samaṇamaṇḍalañhī’’tiādi.

135. ‘It was’ (`ahū`): showing that this is said by way of an interchange of tense, he says, ‘it is, indeed’ (`hoti kho`). ‘By this’ (`iminā`) refers to the statement, ‘By these four circles, Vāseṭṭha, the origination of the circle of recluses occurs.’ ‘He shows this’ explains this meaning: the circle of recluses… attains purity—this is the intended meaning. If by these… the origination occurs, then are these four circles the primary ones, while the circle of recluses is secondary, being derived from them? To clarify that this is not so, it says ‘these’ (`imāni`). They follow the circle of recluses because it is distinguished by its virtues. For virtue is the reason for the wise to follow, not birth in a good family, beauty of complexion, or mere eloquence. Hence, it says, ‘they follow by the Dhamma, not by what is not the Dhamma.’ That Dhamma is intended as the supramundane, by which one is purified from saṃsāra. Therefore, the term ‘circle of recluses’ (`samaṇamaṇḍala`) should be understood to refer specifically to the assembly of recluses in the Dispensation. Hence, it says, ‘for the circle of recluses…’ (`samaṇamaṇḍalañhi`), etc.

Duccaritādikathāvaṇṇanā

Exposition of the Discourse on Misconduct, etc.

136. Micchādiṭṭhivasena samādinnakammaṃ nāma ‘‘ko anubandhitabbo. Ajotaggisoṭṭhimiso’’tiādinā yaññavidhānādivasena pavattitaṃ hiṃsādipāpakammaṃ. Micchādiṭṭhikammassāti ‘‘esa saddhādhigato devayāno, yena yanti puttino visokā’’tiādinā pavattitassa micchādiṭṭhisahagatakammassa. Samādānaṃ tassa tathā pavattanaṃ, tassā vā diṭṭhiyā upagamanaṃ.

136. Action undertaken on the basis of wrong view refers to evil actions such as violence, etc., engaged in by way of sacrificial rites and so on, prompted by such questions as, 'Who is to be followed? The fire-worshipping, slaughtering brahmin?' and so on. The action of one with wrong view refers to action accompanied by wrong view, engaged in with such beliefs as, 'This is the divine vehicle attained by faith, by which the sorrowless with sons go.' The undertaking is to engage in it in such a way, or to adopt that view.

137. Dvayakārīti kusalākusaladvayassa kattā. Tayidaṃ dvayaṃ yasmā ekajjhaṃ nappavattati, tasmā āha ‘‘kālenā’’tiādi. Ekakkhaṇe ubhayavipākadānaṭṭhānaṃ nāma natthi ekasmiṃ khaṇe cittadvayūpasañhitāya sattasantatiyā abhāvato. Yathā pana dvayakārino sukhadukkhapaṭisaṃveditā sambhavati, taṃ dassetuṃ ‘‘yena panā’’tiādi vuttaṃ. Evaṃbhūtoti vikalāvayavo. Dvepihi kusalākusalakammāni katūpacitāni sabhāvato balavantāneva honti, tasmā maraṇakāle upaṭṭhahanti[Pg.50]. Tesu akusalaṃ balavataraṃ hoti paccayalābhato. Nikantiādayo hi paccayavisesā akusalasseva sabhāgā, na kusalassa, tasmā katūpacitabhāvena samānabalesupi kusalākusalesu paccayalābhena vipaccituṃ laddhokāsatāya kusalato akusalaṃ balavataraṃ hotīti, tathābhūtampi taṃ yathā vipākadāne laddhokāsassa kusalassāpi avasaro hoti, tathā laddhapaccayaṃ paṭisandhidānābhimukhaṃ kusalaṃ paṭibāhitvā paṭisandhiṃ dentaṃ tiracchānayoniyaṃ nibbattāpetīti. ‘‘Akusalaṃ balavataraṃ hotī’’ti ettha ‘‘akusalaṃ ce balavataraṃ hoti, taṃ kusalaṃ paṭibāhitvā’’ti vuttanayeneva atthaṃ vatvā tesu kusalaṃ ce balavataraṃ hoti, tañca akusalaṃ paṭibāhitvā manussayoniyaṃ nibbattāpeti, akusalaṃ pavattivedanīyaṃ hoti, atha naṃ taṃ kāṇampi karoti khujjampi pīṭhasappimpi kucchirogādīhi vā upaddutaṃ. Evaṃ so pavattiyaṃ nānappakāraṃ dukkhaṃ paccanubhavatīti idaṃ sandhāya vuttaṃ ‘‘sukhadukkhappaṭisaṃvedī hotī’’ti. Tatrāyaṃ vinicchayo – vuttakāle vā kārena samānabalesu kusalākusalakammesu upaṭṭhahantesu maraṇassa āsannavelāyaṃ yadi balavatarāni kusalajavanāni javanti, yathāupaṭṭhitaṃ akusalaṃ paṭibāhitvā kusalaṃ vuttanayena paṭisandhiṃ deti. Atha balavatarāni akusalajavanāni javanti, yathāupaṭṭhitaṃ kusalaṃ paṭibāhitvā akusalaṃ vuttanayeneva paṭisandhiṃ deti. Taṃ kissa hetu? Ubhinnaṃ kammānaṃ samānabalavabhāvato, paccayantarasāpekkhato cāti, sabbaṃ vīmaṃsitvā gahetabbaṃ.

137. ‘A doer of both’ means a doer of the pair of wholesome and unwholesome actions. Since this pair does not occur together, it is therefore said, ‘at a time,’ etc. There is no occasion for the giving of a twofold result in a single moment because of the absence of a being's continuity connected with a pair of consciousnesses in a single moment. To show how the doer of both experiences pleasure and pain, it is said, ‘by which,’ etc. ‘One in such a state’ means one with defective limbs. Both wholesome and unwholesome kammas, having been performed and accumulated, are by nature powerful, and thus they present themselves at the time of death. Among them, the unwholesome is stronger because of obtaining conditions. For particular conditions such as craving, etc., are congenial to the unwholesome, not to the wholesome. Therefore, although wholesome and unwholesome are of equal strength due to having been accumulated, the unwholesome becomes stronger than the wholesome because it has gained the opportunity to ripen by obtaining conditions. And being so, having obtained its conditions, it obstructs the wholesome kamma that is about to give rebirth-linking and, giving the rebirth-linking itself, causes rebirth in the animal realm. Herein, regarding the statement ‘the unwholesome is stronger,’ having stated the meaning in the way that was said—‘if the unwholesome is stronger, it obstructs the wholesome’—the text continues: if among them the wholesome is stronger, it obstructs the unwholesome and causes rebirth in the human realm, while the unwholesome becomes experienceable during the course of life. Then it makes him one-eyed, or hunchbacked, or a cripple who moves by crawling, or afflicted with stomach diseases and the like. Thus he experiences various kinds of suffering in the course of existence. It is with reference to this that it was said, ‘he is one who experiences pleasure and pain.’ Herein, this is the analysis: at the said time, when wholesome and unwholesome kammas of equal strength are present near the time of death, if stronger wholesome impulsions arise, they obstruct the unwholesome kamma that has presented itself and the wholesome kamma gives rebirth-linking in the way stated. If stronger unwholesome impulsions arise, they obstruct the wholesome kamma that has presented itself and the unwholesome kamma gives rebirth-linking in the way stated. What is the reason for this? Because both kammas are of equal strength and are dependent on other conditions. All this should be understood after thorough investigation.

Bodhipakkhiyabhāvanāvaṇṇanā

Exposition of the Cultivation of the Qualities Conducive to Enlightenment

138. Bodhi vuccati maggasammādiṭṭhi, cattāri ariyasaccāni bujjhatīti katvā, sabhāvato, taṃsabhāvato ca tassā pakkhe bhavāti bodhipakkhiyā, sativīriyādayo dhammā, tesaṃ bodhipakkhiyānaṃ. Paṭipāṭiyāti bodhipakkhiyadesanāpaṭipāṭiyā. Bhāvanaṃ anugantvāti anukkamena pavattaṃ bhāvanaṃ patvā. Tenāha ‘‘paṭipajjitvā’’ti. Saupādisesāya nibbānadhātuyā vasena khīṇāsavassa seṭṭhabhāvaṃ lokassa pākaṭaṃ katvā dassetuṃ sakkā, na itarāya sabbaso apaññattibhāvūpagamane tassa [Pg.51] adassanatoti vuttaṃ ‘‘parinibbātīti kilesaparinibbānena parinibbāyatī’’ti. Vinivattetvāti tato catuvaṇṇato nīharitvā.

138. ‘Enlightenment’ (bodhi) is said to be the right view of the path, because it awakens to the four noble truths. By its own nature, and because they are of its nature and on its side, the states such as mindfulness, energy, etc., are ‘pertaining to enlightenment’ (bodhipakkhiyā). This explains the genitive ‘of those pertaining to enlightenment.’ ‘In sequence’ means in the sequence of the exposition of the things pertaining to enlightenment. ‘Having followed the development’ means having attained the development that proceeds in sequence. Therefore it is said, ‘having practiced.’ It is possible to show the supreme state of one whose taints are destroyed, making it manifest to the world, by means of the Nibbāna-element with residue remaining, but not by the other, because with the complete arrival at a state of non-designation, he cannot be seen. Therefore it is said, ‘he attains final Nibbāna,’ meaning he attains final Nibbāna by the final Nibbāna of the defilements. ‘Having turned it away’ means having withdrawn it from the four castes.

140. Tamevatthanti ‘‘khīṇāsavova devamanussesu seṭṭho’’ti vuttamevatthaṃ.

140. That very meaning: the meaning that was stated, ‘The one whose taints are destroyed is supreme among gods and humans.’

Seṭṭhacchedakavādamevāti jātibrāhmaṇānaṃ seṭṭhabhāvasamucchedakameva kathaṃ. Dassetvā bhāsitvā. Suttantaṃ vinivattetvāti pubbe lokiyadhammasandassanavasena pavattaṃ aggaññasuttaṃ ‘‘sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanamanvāyā’’tiādinā tato vinivattetvā nīharitvā tena asaṃsaṭṭhaṃ katvā. Āvajjantāti samannāharantā. Anumajjantāti pubbenāparaṃ atthato vicarantāti.

‘The very doctrine that cuts off the supreme’ means the teaching that utterly cuts off the supreme status of brahmins by birth. Having shown and having spoken. ‘Having turned away the sutta’ means: the Aggañña Sutta, which formerly proceeded by way of showing worldly things, was turned away from that, withdrawn, and made unmixed with it by means of the phrase ‘by cultivating the seven things pertaining to enlightenment,’ etc. ‘Attending’ means directing the mind. ‘Wiping along’ means investigating the meaning from beginning to end.

Aggaññasuttavaṇṇanāya līnatthappakāsanā.

Elucidation of the Hidden Meaning in the Commentary on the Aggañña Sutta.

5. Sampasādanīyasuttavaṇṇanā

5. Exposition of the Sampasādanīya Sutta

Sāriputtasīhanādavaṇṇanā

Exposition of the Lion's Roar of Sāriputta

141. Pāvārenti [Pg.52] sañchādenti sarīraṃ etenāti pāvāro, vatthaṃ. Pāvaraṇaṃ vā pāvāro, ‘‘vatthaṃ dussa’’nti pariyāyasaddā eteti dussameva pāvāro, so etassa bahuvidho anekakoṭippabhedo bhaṇḍabhūto atthīti dussapāvāriko. So kira pubbe daharakāle dussapāvārabhaṇḍameva bahuṃ pariggahetvā vāṇijjaṃ akāsi, tena naṃ seṭṭhiṭṭhāne ṭhitampi ‘‘pāvāriko’’ tveva sañjānanti. Bhagavatīti iti-saddo ādiattho, pakārattho vā, tena bhagavantaṃ upasaṅkamitvā therena vuttavacanaṃ sabbaṃ saṅgaṇhāti. ‘‘Kasmā evaṃ avocā’’ti tathāvacane kāraṇaṃ pucchitvā ‘‘somanassapavedanattha’’nti kasmā payojanaṃ vissajjitaṃ, tayidaṃ ambaṃ puṭṭhassa labujaṃ byākaraṇasadisanti? Nayidamevaṃ cintetabbaṃ. Yā hissa therassa tadā bhagavati somanassuppatti, sā niddhāritarūpā kāraṇabhāvena coditā, tasmā evaṃ avocāti, sā eva ca yasmā niddhāritarūpā pavedanavasena bhagavato sammukhā tathāvacanaṃ payojeti, tasmā ‘‘attano uppannasomanassapavedanattha’’nti payojanabhāvena vissajjitaṃ.

141. They cover and conceal the body with this; hence it is called 'pāvāra'—a cloth. Or 'pāvaraṇaṃ' is 'pāvāra'; the terms 'cloth' and 'fabric' are synonyms for this, so 'pāvāra' is simply cloth. This cloth is of many kinds, with countless varieties and distinctions, serving as merchandise; hence 'dussapāvārika' (a cloth merchant). It is said that in his youth, he engaged in trade by acquiring a large stock of cloth merchandise, and even when he rose to the status of a wealthy merchant, people still referred to him simply as 'Pāvārika.' In 'Bhagavati,' the word 'iti' here serves either an introductory or an emphasizing purpose. Thus, all the words spoken by the elder when he approached the Blessed One are encompassed. 'Why did you speak thus?'—having asked the reason for such a statement, the reply was given: 'For the purpose of expressing joy.' How is this answer, given in response to the question, like offering a breadfruit when asked for a mango? This should not be considered so. For at that time, the elder's joy arose in the presence of the Blessed One, and this was the underlying reason for his statement. Therefore, he spoke thus. Moreover, since that joy, being determined, caused him to utter such words in the presence of the Blessed One by way of expression, it was therefore explained as the purpose: 'for the sake of expressing his own arisen joy.'

Tatrāti tasmiṃ somanassapavedane. Vihāre nivāsaparivattanavasena sunivatthanivāsano. Ābhujitvāti ābandhitvā.

Therein, 'in that' refers to that expression of joy. In the monastery, 'well-clad' means being well-clad by way of changing the lower robe. 'Having folded' means 'having tied'.

Samāpattito vuṭṭhāya ‘‘aho santo vatāyaṃ ariyavihāro’’ti samāpattisukhapaccavekkhaṇamukhena attano guṇe anussarituṃ āraddho, ārabhitvā ca nesaṃ taṃ taṃ sāmaññavisesavibhāgavasena anussari. Tathā hi ‘‘samādhī’’ti sāmaññato gahitasseva ‘‘paṭhamaṃ jhāna’’ntiādinā visesavibhāgo, ‘‘paññā’’ti sāmaññato ca gahitasseva ‘‘vipassanāñāṇa’’ntiādinā visesavibhāgo uddhaṭo. ‘‘Lokiyābhiññāsu dibbacakkhuñāṇasseva gahaṇaṃ therassa itarehi sātisayanti dassetu’’nti vadanti, pubbenivāsañāṇampi pana ‘‘kappasatasahassādhikassā’’tiādinā kiccavasena dassitameva, lakkhaṇahāravasena vā itaresaṃ pettha gahitatā veditabbā.

Having emerged from attainment, he began to recollect his own qualities by way of reviewing the bliss of attainment, thinking, "Oh, this noble abiding is truly peaceful!" Having begun, he recollected them by distinguishing their general and specific divisions. Thus, what was grasped generally as "concentration" was distinguished specifically by "the first jhāna," and so on; and what was grasped generally as "wisdom" was distinguished specifically by "insight knowledge," and so forth. They say, "Among mundane superknowledges, the Elder's taking only the divine eye knowledge is to show its superiority over the others." However, the knowledge of past lives, too, has been shown by way of its function, such as "extending beyond a hundred thousand eons"; or it should be understood that the others are included here by way of the characteristic method of exegesis.

Atthappabhedassa [Pg.53] sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Tathā dhammappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. Niruttipabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ niruttiyaṃ pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. Paṭibhānappabhedassa sallakkhaṇavibhāvanavavatthāna karaṇasamatthaṃ paṭibhāne pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidā. Ayamettha saṅkhepo, vitthāro pana visuddhimagge, (visuddhi. 2.428) taṃ saṃvaṇṇanāsu (visuddhi. ṭī. 2.428) vuttanayeneva veditabbo. Sāvakavisaye paramukkaṃsagataṃ ñāṇaṃ sāvakapāramiñāṇaṃ sabbaññutaññāṇaṃ viya sabbañeyyadhammesu. Tassāpi hi visuṃ parikammaṃ nāma natthi, sāvakapāramiyā pana sammadeva paripūritattā aggamaggasamadhigamenevassa samadhigamo hoti. Sabbaññutaññāṇasseva sammāsambuddhānaṃ yāva nisinnapallaṅkā anussaratoti yojanā.

The knowledge capable of recognizing, making clear, and defining the distinctions in meaning is the analytical knowledge of meaning. Similarly, the knowledge capable of recognizing, making clear, and defining the distinctions in phenomena is the analytical knowledge of phenomena. The knowledge capable of recognizing, making clear, and defining the distinctions in language is the analytical knowledge of language. The knowledge capable of recognizing, making clear, and defining the distinctions in intuition is the analytical knowledge of intuition. This is the summary here; the detailed explanation, however, is in the Visuddhimagga (Visuddhimagga 2.428), and it should be understood according to the method stated in its commentaries (Visuddhimagga Ṭīkā 2.428). The knowledge that is supreme in the domain of disciples is the knowledge of a disciple’s perfection—like the omniscient knowledge regarding all knowable things. For this too, there is no separate preparatory practice; however, because the perfection of a disciple is fully accomplished, its attainment occurs precisely through the realization of the highest path. The connection is that it is recollected even while seated on the seat, just like the omniscient knowledge of the Perfectly Self-Enlightened Buddhas.

Bhagavato sīlaṃ nissāya guṇe anussaritumāraddhoti yojanā. Yasmā guṇānaṃ bahubhāvato nesaṃ ekajjhaṃ āpāthāgamanaṃ natthi, sati ca tasmiṃ anirūpitarūpeneva anussaraṇena bhavitabbaṃ, tasmā thero savisaye ṭhatvā te anupadaṃ sarūpato anussari, anussaranto ca sabbapaṭhamaṃ sīlaṃ anussari, taṃ dassento ‘‘bhagavato sīlaṃ nissāyā’’ti āha, sīlaṃ ārabbhāti attho. Sesapadesupi eseva nayo. Yasmā cettha thero ekekavasena bhagavato guṇe anussaritvā tato paraṃ catukkapañcakādivasena anussari, tasmā ‘‘cattāro iddhipāde’’ti vatvā tato paraṃ bojjhaṅgabhāvanāsāmaññena indriyesu vattabbesu tāni aggahetvā ‘‘cattāro magge’’tiādi vuttaṃ. Catuyoniparicchedakañāṇaṃ mahāsīhanādasutte (ma. ni. 1.152) āgatanayeneva veditabbaṃ. Cattāro ariyavaṃsā ariyavaṃsasutte (a. ni. 4.28) āgatanayeneva veditabbā.

The connection is that he began to recollect the qualities based on the Blessed One's virtue. Since there are many qualities and they cannot all be brought to mind at once, and since recollection must occur without specifying their forms, the elder, standing within his own sphere, recollected them one by one in their proper form. While recollecting, he first recollected virtue, showing this by saying, "based on the virtue of the Blessed One"—the meaning is "beginning with virtue." The same method applies to the remaining phrases. Here, since the elder recollected the qualities of the Blessed One one by one, and afterward in groups of four or five, therefore, after saying "the four bases of psychic power," and since the faculties should have been spoken of in common with the development of the enlightenment factors, he omitted those and said "the four paths," etc. The knowledge that distinguishes the four kinds of birth should be understood in the way it appears in the Mahāsīhanāda Sutta (Majjhima Nikāya 1.152). The four noble lineages should be understood in the way they appear in the Ariyavaṃsa Sutta (Aṅguttara Nikāya 4.28).

Padhāniyaṅgādayo saṅgīti (dī. ni. 3.317) dasuttarasuttesu (dī. ni. 3.355) āgamissanti. Cha sāraṇīya dhammā parinibbānasutte (dī. ni. 2.141) āgatā eva. Sukhaṃ supanādayo (a. ni. 11.15; paṭi. ma. 2.22) ekādasa mettānisaṃsā[Pg.54]. ‘‘Idaṃ dukkhaṃ ariyasacca’’ntiādinā saṃ. ni. 5.1081, mahāva. 15, paṭi. ma. 2.30) catūsu ariyasaccesu tiparivattavasena āgatā dvādasa dhammacakkākārā. Maggaphalesu pavattāni aṭṭha ñāṇāni, cha asādhāraṇañāṇāni cāti cuddasa buddhañāṇāni. Pañcadasa vimuttiparipācaniyā dhammā meghiyasuttavaṇṇanāyaṃ (udā. aṭṭha. 31) gahetabbā, soḷasavidhā ānāpānassati ānāpānassatisutte (ma. ni. 3.148), aṭṭhārasa buddhadhammā (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5; dī. ni. aṭṭha. 3.305) evaṃ veditabbā –

The factors of striving and others will be found in the Saṅgīti Sutta (Dīgha Nikāya 3.317) and the Dasuttara Sutta (Dīgha Nikāya 3.355). The six memorable qualities are mentioned in the Parinibbāna Sutta (Dīgha Nikāya 2.141). The eleven benefits of loving-kindness, such as sleeping happily, are found (in Aṅguttara Nikāya 11.15; Paṭisambhidāmagga 2.22). The twelve aspects of the Wheel of Dhamma, such as "This is the noble truth of suffering," are found in the four noble truths, explained in three rounds (Saṃyutta Nikāya 5.1081; Mahāvagga 15; Paṭisambhidāmagga 2.30). The eight knowledges pertaining to the path and fruits, along with the six uncommon knowledges, make up the fourteen Buddha-knowledges. The fifteen qualities ripening in liberation should be taken from the commentary on the Meghiya Sutta (Udāna Aṭṭhakathā 31). The sixteenfold mindfulness of breathing is in the Ānāpānassati Sutta (Majjhima Nikāya 3.148). The eighteen Buddha-qualities are to be understood as follows (Mahāniddesa 69, 156; Cūḷaniddesa 85; Paṭisambhidāmagga 3.5; Dīgha Nikāya Aṭṭhakathā 3.305).

Atītaṃse buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgataṃse, paccuppannaṃse buddhassa bhagavato appaṭihataṃ ñāṇaṃ. Imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti, sabbaṃ vacīkammaṃ, sabbaṃ manokammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti. Imehi chahi dhammehi samannāgatassa buddhassa bhagavato natthi chandassa hāni, natthi dhammadesanāya hāni, natthi vīriyassa hāni, natthi samādhissa hāni, natthi paññāya hāni, natthi vimuttiyā hāni. Imehi dvādasahi dhammehi samannāgatassa buddhassa bhagavato natthi davā, natthi ravā, natthi apphuṭṭhaṃ, natthi vegāyitattaṃ, natthi abyāvaṭamano, natthi appaṭisaṅkhānupekkhāti.

The Blessed One's knowledge regarding the past is unhindered, his knowledge regarding the future is unhindered, and his knowledge regarding the present is unhindered. For the Blessed One, endowed with these three qualities, all bodily action is preceded by knowledge and follows knowledge, all verbal action is preceded by knowledge and follows knowledge, and all mental action is preceded by knowledge and follows knowledge. For the Blessed One, endowed with these six qualities, there is no decline in aspiration, no decline in teaching the Dhamma, no decline in energy, no decline in concentration, no decline in wisdom, and no decline in liberation. For the Blessed One, endowed with these twelve qualities, there is no frivolity, no rash speech, nothing unpervaded by knowledge, no impetuosity, no inattentive mind, and no unreflecting equanimity.

Tattha ‘‘natthi davāti khiḍḍādhippāyena kiriyā natthi. Natthi ravāti sahasā kiriyā natthī’’ti vadanti. Sahasā pana kiriyā davā, ‘‘aññaṃ karissāmī’’ti aññassa karaṇaṃ ravā. Natthi apphuṭanti ñāṇena aphusitaṃ natthi. Natthi vegāyitattanti turitakiriyā natthi. Natthi abyāvaṭamanoti niratthakacittasamudācāro natthi. Natthi appaṭisaṅkhānupekkhāti aññāṇupekkhā natthi. Keci pana ‘‘natthi dhammadesanāya hānī’’ti apaṭhitvā ‘‘natthi chandassa hāni, natthi vīriyassa hāni, natthi satiyā [sattiyā (vibha. mūlaṭī. suttantabhājanīyavaṇṇanā)] hānī’’ti paṭhanti.

Herein, they say, 'there is no davā' means there is no action with the intention of frivolity. 'There is no ravā' means there is no rash action. However, rash action is davā, and doing something else while intending 'I will do something else' is ravā. 'There is nothing untouched' means there is nothing not touched by knowledge. 'There is no hastiness' means there is no hurried action. 'There is no unengaged mind' means there is no arising of useless thoughts. 'There is no equanimity without reflection' means there is no equanimity due to ignorance. Some, however, without reciting “There is no decline in teaching the Dhamma,” recite: “There is no decline in desire, no decline in energy, no decline in mindfulness.”

Jarāmaraṇādīsu ekādasasu paṭiccasamuppādaṅgesu paccekaṃ catusaccayojanāvasena pavattāni catucattālīsa ñāṇāniyeva (saṃ. ni. 2.33) sukhavisesānaṃ adhiṭṭhānabhāvato ñāṇavatthūni. Vuttañhetaṃ –

In the eleven links of dependent origination, beginning with aging and death, there are forty-four knowledges that arise by way of applying the four truths to each (Saṃ. Ni. 2.33). These are the bases of knowledge because they serve as the foundation for specific kinds of happiness. For it is said:

‘‘Yato [Pg.55] kho bhikkhave ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudayaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānātī’’tiādi (saṃ. ni. 2.33).

‘When, monks, a noble disciple understands aging and death in this way, understands the origin of aging and death in this way, understands the cessation of aging and death in this way, and understands the path leading to the cessation of aging and death in this way,’ and so on (Saṃ. Ni. 2.33).

Jarāmaraṇasamudayoti cettha jāti adhippetā. Sesapadesu bhavādayo veditabbā.

Herein, 'the origin of aging and death' is understood as birth. In the remaining terms, existence and the like should be understood.

Kusalacittuppādesu phassādayo paropaṇṇāsa kusaladhammā.

In the arising of wholesome consciousness, there are fifty-one wholesome states, beginning with contact.

‘‘Jātipaccayā jarāmaraṇa’’nti ñāṇaṃ, ‘‘asati jātiyā natthi jarāmaraṇa’’nti ñāṇaṃ, atītampi addhānaṃ ‘‘jātipaccayā jarāmaraṇa’’nti ñāṇaṃ, ‘‘asati jātiyā natthi jarāmaraṇa’’nti ñāṇaṃ, anāgatampi addhānaṃ ‘‘jātipaccayā jarāmaraṇa’’nti ñāṇaṃ, ‘‘asati jātiyā natthi jarāmaraṇa’’nti ñāṇaṃ. ‘‘Yampi idaṃ dhammaṭṭhitiñāṇaṃ, tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhamma’’nti ñāṇanti evaṃ jarāmaraṇādīsu ekādasasu paṭiccasamuppādaṅgesu paccekaṃ satta satta katvā sattasattati ñāṇavatthūni (saṃ. ni. 2.34) veditabbāni. Tattha yampīti chabbidhampi paccavekkhaṇañāṇaṃ vipassanārammaṇabhāvena ekajjhaṃ gahetvā vuttaṃ. Dhammaṭṭhitiñāṇanti chapi ñāṇāni saṅkhipitvā vuttaṃ ñāṇaṃ. ‘‘Khayadhamma’’ntiādinā pana pakārena pavattañāṇassa dassanaṃ, vipassanādassanato vipassanā paṭivipassanādassanamattamevāti na taṃ ‘‘aṅga’’nti vadanti, pāḷiyaṃ (saṃ. ni. 2.34) pana sabbattha ñāṇavasena aṅgānaṃ vuttattā ‘‘nirodhadhammanti ñāṇa’’nti iti-saddena pakāsetvā vuttaṃ vipassanāñāṇaṃ sattamaṃ ñāṇanti ayamattho dissati. Na hi yampi idaṃ dhammaṭṭhitiñāṇaṃ, tampi ñāṇanti sambandho hoti ñāṇaggahaṇena etasmiṃ ñāṇabhāvadassanassa anadhippetattā, ‘‘khayadhammaṃ…pe… nirodhadhamma’’nti etesaṃ sambandhabhāvappasaṅgo cāti. Catuvīsati…pe… vajirañāṇanti ettha keci tāva āhu ‘‘bhagavā devasikaṃ dvādasakoṭisatasahassakkhattuṃ mahākaruṇāsamāpattiṃ samāpajjati, dvādasakoṭisatasahassakkhattumeva ca arahattaphalasamāpattiṃ samāpajjati, tāsaṃ purecaraṃ, sahavacarañca ñāṇaṃ paṭipakkhehi abhejjataṃ, mahattañca upādāya mahāvajirañāṇaṃ nāma. Vuttañhetaṃ bhagavatā –

‘With birth as condition, there is aging and death’ is knowledge; ‘when there is no birth, there is no aging and death’ is knowledge. In the past period, ‘with birth as condition, there is aging and death’ is knowledge; ‘when there is no birth, there is no aging and death’ is knowledge. In the future period, ‘with birth as condition, there is aging and death’ is knowledge; ‘when there is no birth, there is no aging and death’ is knowledge. ‘And this knowledge of the stability of phenomena is itself subject to destruction, subject to vanishing, subject to fading away, subject to cessation’ is knowledge. Thus, regarding the eleven links of dependent origination beginning with aging and death, by taking seven for each, seventy-seven bases of knowledge should be understood (Saṃ. Ni. 2.34). Herein, ‘and this’ refers to the sixfold reviewing knowledge, spoken of collectively as having insight as its object. ‘Knowledge of the stability of phenomena’ is the knowledge spoken of by summarizing the six knowledges. But by the phrase ‘subject to destruction,’ etc., is meant the showing of the knowledge that thus arises; from the perspective of insight, it is merely the seeing of insight and repeated insight; hence, they do not call it a ‘factor.’ However, in the Pāli text (Saṃ. Ni. 2.34), since the factors are spoken of everywhere in terms of knowledge, the insight knowledge—clarified by the word ‘iti’ in ‘subject to cessation is knowledge’—is the seventh knowledge. This is the meaning seen here. For the connection is not ‘and this knowledge of the stability of phenomena, that too is knowledge,’ since the intention here is not to show its nature as knowledge by the word ‘knowledge’; rather, the connection would be with ‘subject to destruction... subject to cessation,’ etc. Regarding ‘Twenty-four... the diamond knowledge’—here some say: ‘The Blessed One daily enters the great compassion attainment twelve hundred-thousand koṭi times, and he enters the attainment of the fruition of arahantship twelve hundred-thousand koṭi times. The knowledge that precedes and accompanies these, on account of its unbreakability by opposing forces and its greatness, is called the great diamond knowledge. For this was said by the Blessed One:

‘Tathāgataṃ[Pg.56], bhikkhave, arahantaṃ sammāsambuddhaṃ dve vitakkā bahulaṃ samudācaranti – khemo ca vitakko, paviveko ca vitakko’ti (itivu. 38).

‘Monks, two kinds of thought frequently occur to the Tathāgata, the Arahant, the Perfectly Enlightened One: the thought of security and the thought of seclusion’ (Itivu. 38).

Khemavitakko hi bhagavato mahākaruṇāsamāpattiṃ pūretvā ṭhito, pavivekavitakko arahattaphalasamāpattiṃ. Buddhānañhi bhavaṅgaparivāso lahuko, matthakappatto samāpattīsu vasībhāvo, tasmā samāpajjanavuṭṭhānāni katipayacittakkhaṇeheva ijjhanti. Pañca rūpāvacarasamāpattiyo catasso arūpasamāpattiyo appamaññāsamāpattiyā saddhiṃ dasa, nirodhasamāpatti, arahattaphalasamāpatti cāti dvādasetā samāpattiyo bhagavā paccekaṃ divase divase koṭisatasahassakkhattuṃ purebhattaṃ samāpajjati, tathā pacchābhatta’’nti. ‘‘Evaṃ samāpajjitabbasamāpattisañcāritañāṇaṃ mahāvajirañāṇaṃ nāmā’’ti keci.

The thought of security, for the Blessed One, is established having fulfilled the great compassion attainment; the thought of seclusion is the attainment of the fruition of arahantship. For the Buddhas, dwelling in the life-continuum is swift, and mastery in attainments has reached its summit. Therefore, entering and emerging from attainments are accomplished in just a few mind-moments. The five form-sphere attainments, the four formless-sphere attainments, together with the attainment of the boundless states—these ten, plus the attainment of cessation and the attainment of the fruition of arahantship—make twelve attainments. The Blessed One enters each of these twelve attainments a hundred-thousand koṭi times each day before the midday meal, and likewise after the meal. Some say, ‘This knowledge that moves through the attainments that are to be entered is called the great vajra knowledge.’

Apare pana ‘‘yaṃ taṃ bhagavatā abhisambodhidivase pacchimayāme paṭiccasamuppādamukhena paṭilomanayena jarāmaraṇato paṭṭhāya ñāṇaṃ otāretvā anupadadhammavipassanaṃ ārabhantena yathā nāma puriso suviduggaṃ mahāgahanaṃ mahāvanaṃ chindanto antarantarā nisānasilāyaṃ pharasuṃ sunisitaṃ karoti, evameva nisānasilāsadisiyo samāpattiyo antarantarā samāpajjitvā ñāṇassa tikkhavisadasūrabhāvaṃ sampādetuṃ anulomapaṭilomato paccekaṃ paṭiccasamuppādaṅgavasena sammasanto divase divase lakkhakoṭilakkhakoṭiphalasamāpattiyo samāpajjati, taṃ sandhāya vuttaṃ ‘catuvīsati…pe… mahāvajirañāṇaṃ nissāyā’ti’’. Nanu bhagavato samāpattisamāpajjane parikamme payojanaṃ natthīti? Nayidaṃ ekantikaṃ. Tathā hi vedanāpaṭippaṇāmanādīsu savisesaṃ parikammapubbaṅgamena samāpattiyo samāpajji. Apare pana ‘‘lokiyasamāpattisamāpajjane parikammena payojanaṃ natthi. Lokuttarasamāpattisamāpajjane tajjaṃ parikammaṃ icchitabbamevā’’ti vadanti.

Others, however, say: “On the day of his supreme enlightenment, in the last watch of the night, the Blessed One, having brought down knowledge through dependent origination in reverse order starting from aging and death, began insight into phenomena moment by moment. Just as a man, while cutting through a very difficult, dense, great forest, from time to time sharpens his well-honed axe on a whetstone, so too, to bring about the sharpness, clarity, and courage of his knowledge, he entered from time to time into attainments that are like a whetstone, while comprehending each link of dependent origination individually in forward and reverse order. Day by day, he enters hundreds of thousands of koṭis of fruition attainments. It is with reference to this that it is said, ‘Twenty-four... relying on the great diamond knowledge.’” Now, is there no purpose in preparatory work for the Blessed One in entering attainments? This is not absolute. For indeed, in cases such as the subduing of feeling and so forth, he entered attainments preceded by special preparatory work. Others, however, say, “There is no need for preparatory work in entering mundane attainments. But for supramundane attainments, the appropriate preparatory work is indeed to be wished for.”

‘‘Aparamparā’’ti padaṃ yesaṃ desanāya atthi, te aparampariyāva. Kusalapaññattiyanti kusaladhammānaṃ paññāpane. Anuttaroti uttamo. Upanissaye ṭhatvāti ñāṇūpanissaye ṭhatvā yādiso pubbūpanissayo pubbayogo, [Pg.57] tattha patiṭṭhāya. Mahantato saddahati paṭipakkhavigamena ñāṇassa viya saddhāyapi tikkhavisadabhāvāpattito. Avasesaarahantehīti pakatisāvakehi. Asīti mahātherā paramatthadīpaniyaṃ theragāthāvaṇṇanāyaṃ nāmato uddhaṭā. Cattāro mahātherāti mahākassapaanuruddhamahākaccānamahākoṭṭhikattherā. Tesupi aggasāvakesu sāriputtatthero paññāya visiṭṭhabhāvato. Sāriputtattheratopi eko paccekabuddho tikkhavisadañāṇo abhinīhāramahantatāya sambhatañāṇasambhārattā. Satipi paccekabodhiyā avisesesu bahūsu ekajjhaṃ sannipatitesu pubbayogavasena lokiye visaye siyā kassaci ñāṇassa visiṭṭhatāti dassetuṃ ‘‘sace panā’’tiādi vuttaṃ. ‘‘Sabbaññubuddhova buddhaguṇe mahantato saddahatī’’ti idaṃ heṭṭhā āgatadesanāsotavasena vuttaṃ. Buddhā hi buddhaguṇe mahattaṃ paccakkhatova passanti, na saddahanavasena.

“Aparamparā” is a word found in their teaching; they are indeed of an uninterrupted lineage. “In the designation of the wholesome” means in the explanation of wholesome qualities. “Unsurpassed” means the most excellent. “Standing on dependence” means standing on the strong support of knowledge, established in whatever prior strong support or prior practice there was. “One greatly believes” means that faith, like knowledge, becomes sharp and clear due to the removal of opposing factors. “The remaining arahants” refers to the ordinary disciples. Eighty great elders are cited by name in the commentary on the Verses of the Elders called the Paramatthadīpanī. The four great elders are Mahākassapa, Anuruddha, Mahākaccāna, and Mahākoṭṭhita. Even among these foremost disciples, the elder Sāriputta is distinguished by his wisdom. Compared to the elder Sāriputta, a solitary buddha possesses sharper and clearer knowledge due to the greatness of their aspiration and their accumulated store of knowledge. Even if many solitary buddhas, among whom there is no distinction regarding their solitary enlightenment, were gathered together, to show that due to prior practice, there might be someone whose knowledge is distinguished in worldly matters, it is said, “But if…” “The omniscient Buddha alone greatly believes in the qualities of a Buddha”—this is said in accordance with the stream of teaching that has come before. For Buddhas directly see the greatness of a Buddha’s qualities; they do not do so by way of belief.

Idāni yathāvuttamatthaṃ upamāya vibhāvetuṃ ‘‘seyyathāpi nāmā’’tiādi āraddhaṃ. Gambhīro uttānoti gambhīro vā uttāno vāti jānanatthaṃ. ‘‘Evamevā’’tiādi yathādassitāya upamāya upameyyena saṃsandanaṃ. Buddhaguṇesu appamattavisayampi lokiyamahājanassa ñāṇaṃ apavattitarūpeneva pavattati anavattitasabhāvattāti vuttaṃ ‘‘ekabyāma…pe… veditabbā’’ti. Tattha ñātaudakaṃ viyāti pamāṇato ñātaudakaṃ viya. Ariyānaṃ pana tattha attano visaye pavattanakañāṇaṃ pavattitarūpeneva pavattati attano paṭivedhānurūpaṃ, abhinīhārānurūpañca avattitasabhāvattāti dassento ‘‘dasabyāmayottenā’’tiādimāha. Tattha paṭividdhasaccānampi paṭipakkhavidhamanapubbayogavisesavasena ñāṇaṃ sātisayaṃ, mahānubhāvañca hotīti imamatthaṃ dassetuṃ sotāpannañāṇassa dasabyāmaudakaṃ opammabhāvena dassetvā tato paresaṃ dasuttaradiguṇadasaguṇaasītiguṇavisiṭṭhaṃ udakaṃ opammaṃ katvā dassitaṃ. Nanu evaṃ sante buddhaguṇā parimitaparicchinnā, therena ca te paricchijja ñātāti āpajjatīti? Nāpajjatīti dassento ‘‘tattha yathā so puriso’’tiādimāha. Tattha so purisoti so caturāsītibyāmasahassappamāṇena yottena caturāsītibyāmasahassaṭṭhāne mahāsamudde udakaṃ minitvā ṭhito puriso. So hi therassa upamābhāvena gahito. Dhammanvayenāti [Pg.58] anumānañāṇena. Tañhi siddhaṃ dhammaṃ anugantvā pavattanato ‘‘dhammanvayo’’ti vuccati, tathā anvayavasena atthassa bujjhanato anvayabuddhi, anumeyyaṃ anuminotīti anumānaṃ, nidassane diṭṭhanayena anumeyyaṃ gaṇhātīti ‘‘nayaggāho’’ti ca vuccati. Tenāha ‘‘dhammanvayenā’’tiādi. Svāyaṃ dhammanvayo na yassa kassaci hoti, atha kho tathārūpassa aggasāvakassevāti āha ‘‘sāvakapāramiñāṇe ṭhatvā’’ti. Yadi thero buddhaguṇe ekadesato paccakkhe katvā tadaññe nayaggāhena gaṇhi, nanu evaṃ sante buddhaguṇā parimitaparicchinnā āpannāti? Nayidaṃ evanti dassento ‘‘anantā aparimāṇā’’ti.

Now, to clarify the previously stated meaning through a simile, the passage begins with “Just as, for example…” “Deep or shallow” means for the purpose of understanding whether it is deep or shallow. “Even so” connects the simile with what is being compared, as previously shown. Regarding the Buddha’s qualities, the knowledge of ordinary worldly people, even concerning a slight aspect of them, proceeds in a non-proceeding manner, due to its ungraspable nature—hence it is said, “one fathom… and so on… should be understood.” Here, “like known water” means like water known by measure. For the noble ones, however, their knowledge in its own domain proceeds in a proceeding manner, in accordance with their realization and aspiration, because of its unhindered nature—thus it is stated, “with a ten-fathom rope,” and so on. Here, even for those who have penetrated the truths, knowledge is superior and immensely powerful due to the destruction of opposing factors and the distinction of prior practice. To illustrate this meaning, the knowledge of a stream-enterer is shown as an analogy to ten fathoms of water, and then the knowledge of others is shown through the analogy of water distinguished by being tenfold, twofold, tenfold, and eightyfold superior. But if this is so, would it not follow that the Buddha’s qualities are limited and defined, and that the elder has defined and known them? To show that this does not follow, it is said, “Therein, just as that man…” Here, “that man” refers to a man who, having measured the water in the great ocean at a depth of eighty-four thousand fathoms with a rope measuring eighty-four thousand fathoms, stands there—he is taken as the elder’s simile. “Through inferential knowledge” means through the knowledge of inference. For it proceeds by following an established principle (dhamma) and thus is called “dhammanvaya.” Similarly, because it understands the meaning by way of inference, it is called “anvayabuddhi”; because it infers what is to be inferred, it is “anumāna”; and because it grasps the object of inference by the method seen in an example, it is called “nayaggāha.” Hence it is said, “through inferential knowledge,” and so on. This inferential knowledge does not belong to just anyone, but only to such a foremost disciple—thus it is said, “standing on the knowledge of a disciple's perfection.” If the elder directly perceived a portion of the Buddha’s qualities and grasped the others by logical inference, would it not follow that the Buddha’s qualities are limited and defined? To show that this is not so, it is said, “infinite, immeasurable.”

‘‘Saddahatī’’ti vatvā puna tamevatthaṃ vibhāvento ‘‘therena hi…pe… bahutarā’’ti āha. Kathaṃ panāyamattho evaṃ daṭṭhabboti evaṃ adhippāyabhedakaṃ upamāya saññāpetuṃ ‘‘yathā kathaṃ viyā’’tiādi vuttaṃ ‘‘upamāyamidhekacce viññū purisā bhāsitassa atthaṃ ājānantī’’ti (saṃ. ni. 2.67) ito nava ito navāti ito majjhaṭṭhānato yāva dakkhiṇatīrā nava ito majjhaṭṭhānato yāva uttaratīrā nava. Idāni yathāvuttamatthaṃ suttena samatthetuṃ ‘‘buddhopī’’ti gāthamāha.

Having said, “one has faith,” and then further analyzing the same point, he stated, “For the Elder… and so on… are more numerous.” But how should this meaning be understood? To make known the difference in intention through a simile, it is said, “Just as how, for example…” and so forth, for “by means of a simile, some wise people here understand the meaning of what is said” (SN 2.67). “From here nine, from here nine” means from this central point to the southern shore is nine, and from this central point to the northern shore is nine. Now, to support the meaning as stated with a sutta, he recites the verse, “Even the Buddha…”

Yamakayugaḷamahānadīmahogho viyāti dvinnaṃ ekato samāgatattā yugaḷabhūtānaṃ mahānadīnaṃ mahogho viya.

“Like a great flood of a pair of great rivers” means like a great flood of great rivers that have become a pair by coming together as one.

Anucchavikaṃ katvāti yoyaṃ mama pasādo buddhaguṇe ārabbha ogāḷho hutvā uppanno, taṃ anucchavikaṃ anurūpaṃ katvā. Paṭiggahetuṃ sampaṭicchituṃ añño koci na sakkhissati yāthāvato anavabujjhanato. Paṭiggahetuṃ sakkoti tassa hetuto, paccayato, sabhāvato, kiccato, phalato sammadeva paṭivijjhanato. Pūrattanti puṇṇabhāvo. Paggharaṇakāleti vikiraṇakāle, patanakāleti attho. ‘‘Pasanno’’ti iminā pasādassa vattamānatā dīpitāti ‘‘uppannasaddho’’ti imināpi saddhāya paccuppannatā pakāsitāti āha ‘‘evaṃ saddahāmīti attho’’ti. Abhiññāyatīti abhiñño, adhiko abhiñño bhiyyobhiñño, so eva atisayavacanicchāvasena ‘‘bhiyyobhiññataro’’ti vuttoti āha ‘‘bhiyyataro abhiññāto’’ti. Dutiyavikappe pana abhijānātīti abhiññā, abhivisiṭṭhā paññā, bhiyyo abhiññā [Pg.59] etassāti bhiyyobhiñño, so eva atisayavacanicchāvasena bhiyyobhiññataro, svāyamassa atisayo abhiññāya bhiyyobhāvakatoti āha ‘‘bhiyyatarābhiñño vā’’ti. Sambujjhati etāyāti sambodhi, sabbaññutaññāṇaṃ, aggamaggañāṇañca. Sabbaññutaññāṇapadaṭṭhānañhi aggamaggañāṇaṃ, aggamaggañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ sambodhi nāma. Tattha padhānavasena tadatthadassane paṭhamavikappo, padaṭṭhānavasena dutiyavikappo. Kasmā panettha arahattamaggañāṇasseva gahaṇaṃ, nanu heṭṭhimānipi bhagavato maggañāṇāni savāsanameva yathāsakaṃ paṭipakkhavidhamanavasena pavattāni. Savāsanappahānañhi ñeyyāvaraṇappahānanti? Saccametaṃ, taṃ pana aparipuṇṇaṃ paṭipakkhavidhamanassa vippakatabhāvatoti āha ‘‘arahattamaggañāṇe vā’’ti. Aggamaggavasena cettha ariyānaṃ bodhittayapāripūrīti dassetuṃ ‘‘arahattamaggeneva hī’’tiādi vuttaṃ. Nippadesāti anavasesā. Gahitā hontīti arahattamaggena gahitena adhigatena gahitā adhigatā honti. Sabbanti tehi adhigantabbaṃ. Tenāti sambodhinā sabbaññutaññāṇapadaṭṭhānena arahattamaggañāṇena.

“Anucchavikaṃ katvā” means making appropriate and suitable that confidence which has arisen in me, having become deeply rooted with regard to the Buddha’s qualities. No one else will be able to receive or accept it, because they do not comprehend it as it is. One is able to receive it because of rightly penetrating it through its cause, condition, nature, function, and result. “Pūrattan” means completeness. “Paggharaṇakāle” means at the time of scattering, that is, at the time of falling. By “Pasanno” (confident), the present nature of confidence is indicated, and by “uppannasaddho” (faith has arisen), the present nature of faith is also revealed; thus, he says, “The meaning is, ‘I have faith in this way.’” “Abhiññāyati” (is known thoroughly) means “abhiñño” (one who knows thoroughly); one who knows more is “bhiyyobhiñño”; and that very one is called “bhiyyobhiññataro” (one who knows still more exceedingly) by way of desiring a superlative expression. Thus, he says, “bhiyyataro abhiññāto” (one who is known more exceedingly). In the second alternative, “abhijānāti” (knows thoroughly) means “abhiññā” (thorough knowledge), which is superior wisdom; one who has greater knowledge is “bhiyyobhiñño”; and that very one is “bhiyyobhiññataro” (one of still greater knowledge) by way of desiring a superlative expression. And this excellence of his is what makes knowledge still greater. Thus, he says, “or bhiyyatarābhiñño” (one of still greater knowledge). That by which one fully awakens is “sambodhi,” the knowledge of omniscience, and the knowledge of the highest path. For the knowledge of the highest path is the foundation for the knowledge of omniscience, and the knowledge of omniscience is the foundation for the knowledge of the highest path; this is called “sambodhi.” Therein, the first alternative shows the meaning in terms of what is primary, while the second alternative is in terms of the foundation. Why, in this context, is only the knowledge of the path to arahantship taken? Surely, even the lower path knowledges of the Blessed One operate by way of destroying their respective counterparts along with their latent tendencies? For is not the abandonment of defilements along with their latent tendencies the abandonment of the hindrances to what is knowable? This is true, but that is incomplete because the destruction of the counterparts is unfinished. Thus, he says, “or in the knowledge of the path to arahantship.” Here, to show the completeness of the three enlightenments of the noble ones through the highest path, it is said, “indeed, it is through the path to arahantship,” etc. “Nippadesa” means without remainder. “Gahitā honti” (are taken up) means they are taken up, that is, attained, by the path to arahantship which has been taken up, that is, attained. “Sabbaṃ” (all) means everything that should be attained by them. “Tena” (by that) means by that sambodhi, by the knowledge of the path to arahantship which is the foundation for the knowledge of omniscience.

142. Khādanīyānaṃ uḷāratā sātarasānubhāvenāti āha ‘‘madhure āgacchatī’’ti. Pasaṃsāya uḷāratā visiṭṭhabhāvenāti āha ‘‘seṭṭhe’’ti, obhāsassa uḷāratā mahantabhāvenāti vuttaṃ ‘‘vipule’’ti. Usabhassa ayanti āsabhī, idha pana āsabhī viyāti āsabhī. Tenāha ‘‘usabhassa vācāsadisī’’ti. Yena pana guṇenassā taṃsadisatā, taṃ dassetuṃ ‘‘acalā asampavedhī’’ti vuttaṃ. Yato kutoci anussavanaṃ anussavo. Vijjāṭṭhānesu kataparicayānaṃ ācariyānaṃ taṃ tamatthaṃ viññāpentī paveṇī ācariyaparamparā. Kevalaṃ attano matiyā ‘‘itikira evaṃkirā’’ti parikappanā itikira. Piṭakassa ganthassa sampadānato sayaṃ sampadānabhāvena gahaṇaṃ piṭakasampadānaṃ. Yathāsutānaṃ atthānaṃ ākārassa parivitakkanaṃ ākāraparivitakko. Tatheva ‘‘evameta’’nti diṭṭhiyā nijjhānakkhamanaṃ diṭṭhinijjhānakkhanti. Āgamādhigamehi vinā takkamaggaṃ nissāya takkanaṃ takko. Anumānavidhiṃ nissāya nayaggāho. Yasmā buddhavisaye ṭhatvā bhagavato ayaṃ therassa codanā, therassa ca so avisayo, tasmā ‘‘paccakkhato ñāṇena paṭivijjhitvā viyā’’ti vuttaṃ. Sīhanādo viyāti sīhanādo, taṃsadisatā cassa seṭṭhabhāvena, so [Pg.60] cettha evaṃ veditabboti dassento ‘‘sīhanādo’’tiādimāha. Neva dandhāyantenāti na mandāyantena. Na bhaggarāyantenāti aparisaṅkantena.

142. The excellence of edibles is due to their delightful taste, hence it is said, “comes sweetly.” The excellence in praise is due to its distinguished nature, hence it is said, “foremost.” The excellence of radiance is due to its greatness, hence it is stated, “vast.” The word “āsabhī” means belonging to a bull, but here it means “like a bull.” Therefore, it is said, “like the speech of a bull.” To show the quality by which it is similar to that, it is said, “unshaken, unagitated.” From whatever source the hearing comes, that is “anussava” (report). The tradition of teachers who are well-versed in the fields of knowledge and explain various meanings is called “ācariyaparamparā” (teacher lineage). Mere speculation based on one’s own reasoning, such as “it must be so, it must be like this,” is called “itikira” (hearsay). The grasping of the collection of texts by oneself, by way of its being a transmission, is called “piṭakasampadāna” (textual transmission). The pondering of the aspects of meanings as they are heard is called “ākāraparivitakko” (reflection on aspects). Similarly, the acceptance of views as “thus it is” is called “diṭṭhinijjhānakkhanti” (acquiescence in views). Reasoning based solely on the path of logic, without reliance on tradition or realization, is called “takko” (reasoning). The grasping of methods based on inference is called “nayaggāho” (adoption of methods). Because this admonition of the elder originates in the Buddha’s domain, and that domain is beyond the elder’s scope, it is said, “as if directly known by personal knowledge.” A lion’s roar is like a lion’s roar; its similarity lies in its supreme nature. Showing that this should be understood thus here, he said “sīhanādo” and so on. “Neva dandhāyantena” (not delaying) means not sluggish. “Na bhaggarāyantena” (not faltering) means not wavering.

Anuyogadāpanatthanti anuyogaṃ sodhāpetuṃ. Vimaddakkhamañhi sīhanādaṃ nadanto atthato tattha anuyogaṃ sodheti nāma. Anuyuñjanto ca naṃ sodhāpeti nāma. Dātunti sodhetuṃ. Keci ‘‘dānattha’’nti atthaṃ vadanti, tadayuttaṃ. Na hi yo sīhanādaṃ nadati, so eva tattha anuyogaṃ detīti yujjati. Nighaṃsananti vimaddanaṃ. Dhamamānanti tāpayamānaṃ, tāpanañcettha gaggariyā dhamāpanasīsena vadati. Sabbe teti sabbe te atīte niruddhe sammāsambuddhe, tenetaṃ dasseti – ye te ahesuṃ atītaṃ addhānaṃ tava abhinīhārato oraṃ sammāsambuddhā, tesaṃ tāva sāvakañāṇagocare dhamme paricchindanto mārādayo viya buddhānaṃ lokiyacittacāraṃ tvaṃ jāneyyāsi. Ye pana te abbhatītā tato parato chinnavaṭumā chinnapapañcā pariyādiṇṇavaṭṭā sabbadukkhavītivattā sammāsambuddhā, tesaṃ sabbesampi sāvakañāṇassa avisayabhūte dhamme kathaṃ jānissasīti.

“Anuyogadāpanatthaṃ” means to purify the inquiry. For one who roars a lion’s roar capable of crushing, truly purifies the inquiry in meaning there. And one who engages in inquiry also purifies it. “Dātuṃ” means to purify. Some say the meaning is “for the sake of giving,” but that is inappropriate. For it is not fitting that one who roars the lion’s roar should himself give the inquiry there. “Nighaṃsanaṃ” means crushing. “Dhamamānaṃ” (being fanned) means tormenting, and here the torment is referred to as fanning with a smith’s bellows head. “Sabbe te” (all those) means all those past, ceased Perfectly Self-Enlightened Ones. This indicates: “Regarding those Perfectly Self-Enlightened Ones who were in the past, prior to your aspiration—even if you were to delimit the Dhamma within the range of their disciples’ knowledge, you would know the worldly mental conduct of those Buddhas, like Māra and others. But as for those Perfectly Self-Enlightened Ones who are far beyond that, whose cycle is cut off, whose proliferation is cut off, whose round is traversed, who have gone beyond all suffering—how could you know the Dhamma, which is beyond the range of even all their disciples’ knowledge?”

Anāgatabuddhānaṃ panāti pana-saddo visesatthajotano, tena atītesu tāva khandhānaṃ bhūtapubbattā tattha siyā ñāṇassa savisaye gati, anāgatesu pana sabbaso asañjātesu kathanti imamatthaṃ joteti. Tenāha ‘‘anāgatāpī’’tiādi. ‘‘Cittena paricchinditvā viditā’’ti kasmā vuttaṃ, nanu atītānāgate sattāhe eva pavattaṃ cittaṃ cetopariyañāṇassa visayo, na tato paranti? Nayidaṃ cetopariyañāṇakiccavasena vuttaṃ, atha kho pubbenivāsaanāgataṃsañāṇavasena vuttaṃ, tasmā nāyaṃ doso.

“Anāgatabuddhānaṃ pana” (but regarding the future Buddhas)—here the word “pana” clarifies a specific meaning. It indicates that in the past, the aggregates had already come into being, so knowledge could have a range of operation there. However, in the future, since they have not yet arisen at all, how could this be? This is the meaning it illuminates. Thus, he says, “even the future,” and so on. “Why is it said, ‘known by delimiting with the mind’? Isn’t it the case that, concerning the past and future, only mind that has occurred within a seven-day period is the domain of knowledge of others’ thoughts, and not beyond that?” This is not stated in terms of the function of knowledge of others’ thoughts, but rather in terms of the knowledge of past lives and knowledge of the future. Therefore, this is not a fault.

Viditaṭṭhāne na karoti sikkhāpadeneva tādisassa paṭikkhepassa paṭikkhittattā, setughātato ca. Kathaṃ pana thero dvayasambhave paṭikkhepameva akāsi, na vibhajja byākāsīti āha ‘‘thero kirā’’tiādi. Pāraṃ pariyantaṃ minotīti pāramī, sā eva ñāṇanti pāramiñāṇaṃ, sāvakānaṃ pāramiñāṇaṃ sāvakapāramiñāṇaṃ, tasmiṃ. Sāvakānaṃ ukkaṃsapariyantagate jānane nāyaṃ anuyogo, atha kho sabbaññutaññāṇe sabbaññutāya jānane. Keci pana ‘‘sāvakapāramiñāṇeti sāvakapāramiñāṇavisaye’’ti atthaṃ vadanti. Tathā sesapadesupi. Sīla ..pe… samatthanti sīlasamādhipaññāvimuttisaṅkhātakāraṇānaṃ [Pg.61] jānanasamatthaṃ. Buddhasīlādayo hi buddhānaṃ buddhakiccassa, parehi ‘‘buddhā’’ti jānanassa ca kāraṇaṃ.

In a known situation, he does not establish a training rule, because such a prohibition is itself prohibited by a training rule, and because of breaking the causeway. But how did the elder issue only a prohibition in a case of dual possibility, without explaining it in detail? It is said, “The elder, indeed...” “Pāramī” means that which measures the further shore, the limit. That very knowledge is “pāramiñāṇa,” knowledge of perfection. “Sāvakapāramiñāṇa” is the knowledge of perfection of the disciples; with regard to that. This inquiry does not apply to the disciples’ knowing the highest possible limit, but rather to knowing omniscience by means of omniscience itself. Some, however, say that the meaning of “sāvakapāramiñāṇe” is “in the sphere of the knowledge of the disciples’ perfection.” The same applies to the remaining terms. “Sīla...pe...samatthaṃ” (virtue...etc...capable) means capable of knowing the causes designated as virtue, concentration, wisdom, and liberation. For the virtues of the Buddhas and so forth are the cause of the Buddhas’ activity and of others knowing them as “Buddhas.”

143. Anumānañāṇaṃ viya saṃsayapiṭṭhikaṃ ahutvā ‘‘idamida’’nti yathāsabhāvato ñeyyaṃ dhāreti nicchinotīti dhammo, paccakkhañāṇanti āha ‘‘dhammassa paccakkhato ñāṇassā’’ti. Anuetīti anvayoti āha ‘‘anuyogaṃ anugantvā’’ti. Paccakkhasiddhañhi atthaṃ anugantvā anumānañāṇassa pavatti diṭṭhena adiṭṭhassa anumānanti veditabbo. Vidite vedakampi ñāṇaṃ atthato viditameva hotīti ‘‘anumānañāṇaṃ nayaggāho vidito’’ti vuttaṃ. Viditoti viddho paṭiladdho, adhigatoti attho. Appamāṇoti aparimāṇo mahāvisayattā. Tenāha ‘‘apariyanto’’ti. Tenāti apariyantattā, tena vā apariyantena ñāṇena, eteneva thero yaṃ yaṃ anumeyyamatthaṃ ñātukāmo hoti, tattha tatthassa asaṅgamappaṭihaṭaanumānañāṇaṃ pavattatīti dasseti. Tenāha ‘‘so iminā’’tiādi. Tattha imināti iminā kāraṇena. Pākārassa thirabhāvaṃ uddhamuddhaṃ āpetīti uddhāpaṃ, pākāramūlaṃ. Ādi-saddena pākāradvārabandhaparikhādīnaṃ saṅgaho veditabbo. Paccante bhavaṃ paccantimaṃ. Paṇḍitadovārikaṭṭhāniyaṃ katvā thero attānaṃ dassetīti dassento ‘‘ekadvāranti kasmā āhā’’ti codanaṃ samuṭṭhāpesi. Yassā paññāya vasena puriso ‘‘paṇḍito’’ti vuccati, taṃ paṇḍiccanti āha ‘‘paṇḍiccena samannāgato’’ti. Taṃtaṃitikattabbatāsu chekabhāvo byattabhāvo veyyattiyaṃ. Medhati sammosaṃ hiṃsati vidhamatīti medhā, sā etassa atthīti medhāvī. Ṭhāne ṭhāne uppatti etissā atthīti ṭhānuppattikā, ṭhānaso uppajjanakapaññā. Anupariyāyanti etenāti anupariyāyo, so eva pathoti anupariyāyapatho, parito pākārassa anusaṃyāyanamaggo. Pākārabhāgā sandhātabbā etthāti pākārasandhi, pākārassa phullitappadeso. So pana heṭṭhimantena dvinnampi iṭṭhakānaṃ vigamena evaṃ vuccatīti āha ‘‘dvinnaṃ iṭṭhakānaṃ apagataṭṭhāna’’nti. Chinnaṭṭhānanti chinnabhinnappadeso, chinnaṭṭhānaṃ vā. Tañhi ‘‘vivara’’nti vuccati.

143. Not being based on doubt like inferential knowledge, it is called 'dhamma' because it holds and determines the knowable according to its true nature, saying 'this is this'; it is direct knowledge, thus he says 'knowledge from direct perception of the Dhamma.' It follows, thus it is 'anvaya'; he says 'by following the application.' For by following what is established through direct experience, inferential knowledge arises; what is unseen is inferred from what is seen, this should be understood. When something is known, the knowledge of the knower is also essentially known—thus it is said, 'inferential knowledge, the grasp of the method, is known.' 'Known' means pierced, attained, realized. 'Immeasurable' means boundless due to its vast scope. Hence he says, 'without limit.' Because it is limitless, or by that limitless knowledge, the elder shows that wherever he wishes to know any inferable matter, there his inferential knowledge operates unimpeded and unobstructed. Hence he says, 'he by this,' and so on. Here, 'by this' means by this reason. That which makes the wall firm by raising it higher and higher is the 'uddhāpa,' the base of the wall. By the term 'and so on,' the wall-gates, gate-bars, moats, and so forth should be included. 'Paccantimaṃ' means what is in the border region. Having presented himself in the position of a wise gatekeeper, the elder, showing this, raises the objection: 'Why is it said "one gate"?' The wisdom by which a person is called 'wise' is 'paṇḍicca'; he says 'endowed with wisdom.' Proficiency (`veyyattiya`) is cleverness and skill in the various duties to be performed. 'Medhā' is so called because it dispels, destroys, and scatters confusion; one who possesses it is 'medhāvī.' 'Ṭhānuppattikā' is so called because it has an arising in place after place; it is wisdom that arises according to the occasion. One goes around by this, thus it is 'anupariyāya'; that very path is the 'anupariyāyapatha,' the path for walking around the wall. The parts of the wall are to be joined here, thus it is 'pākārasandhi,' a broken place in the wall. But by the lower part, due to the removal of two bricks, it is so called; he says 'the place where two bricks are gone.' 'Chinnaṭṭhāna' means a cut and broken place, or a cut place. That is called a 'vivara' (opening).

Kiliṭṭhanti malīnaṃ. Upatāpentīti kilesapariḷāhena santāpenti. Vibādhentīti pīḷenti. Uppannāya paññāya nīvaraṇehi na kiñci kātuṃ sakkāti āha ‘‘anuppannāya paññāya uppajjituṃ na dentī’’ti. Tasmāti paccayūpaghātena [Pg.62] uppajjituṃ appadānato. Catūsu satipaṭṭhānesu suṭṭhu ṭhapitacittāti catubbidhāyapi satipaṭṭhānabhāvanāya sammadeva ṭhapitacittā. Yathāsabhāvena bhāvetvāti aviparītasabhāvena yathā paṭipakkhā samucchijjanti, evaṃ bhāvetvā.

'Kiliṭṭha' means defiled. 'Upatāpenti' means they torment with the burning of defilements. 'Vibādhenti' means they oppress. Since nothing can be done to arisen wisdom by the hindrances, he says, 'they do not allow unarisen wisdom to arise.' 'Therefore' means because they do not allow it to arise by destroying its conditions. 'Mind well-established in the four foundations of mindfulness' means the mind is rightly established through the fourfold cultivation of the foundations of mindfulness. 'Having developed according to its true nature' means having developed it according to its undistorted nature in such a way that the opposing factors are cut off.

Purimanaye satipaṭṭhānāni, bojjhaṅgā ca missakā adhippetāti tato aññathā vattuṃ ‘‘apicetthā’’tiādi vuttaṃ. Missakāti samathavipassanāmaggavasena missakā. ‘‘Catūsu satipaṭṭhānesu suppatiṭṭhitacittā’’tiādito vuttattā satipaṭṭhāne vipassanāti gahetvā ‘‘satta bojjhaṅge yathābhūtaṃ bhāvetvā’’ti vuttattā, maggapariyāpannānaṃyeva ca nesaṃ nippariyāyabojjhaṅgabhāvato, tesu ca sabbaso adhigatesu lokanāthena sabbaññutaññāṇampi adhigatameva hotīti ‘‘bojjhaṅge maggo, sabbaññutaññāṇañcāti gahite sundaro pañho bhaveyyā’’ti mahāsivatthero āha, na panevaṃ gahitaṃ porāṇehīti adhippāyo. Itīti vuttappakāraparāmasanaṃ. Theroti sāriputtatthero.

Because in the previous method the foundations of mindfulness and the enlightenment factors are intended as mixed, to state it differently, 'Moreover, here,' and so on, was said. 'Mixed' means mixed by way of the path of serenity and insight. Because it is said, starting with 'the mind well-established in the four foundations of mindfulness,' taking the foundations of mindfulness as insight; and because it is said, 'having developed the seven enlightenment factors as they really are'; and because their nature as enlightenment factors in the primary sense is only when they are included in the path; and because when these are fully attained, omniscient knowledge is also attained by the Lord of the World—the Elder Mahāsīva said, 'If the enlightenment factors were taken as the path and omniscient knowledge, it would be a fine question.' The meaning is that it was not, however, taken this way by the ancients. 'Iti' is a reference to the manner stated. 'The Elder' is the Elder Sāriputta.

Tatthāti tesu paccantanagarādīsu. Nagaraṃ viya nibbānaṃ tadatthikehi upagantabbato, upagatānañca parissayarahitasukhādhigamanaṭṭhānato. Pākāro viya sīlaṃ tadupagatānaṃ parito ārakkhabhāvato. Pariyāyapatho viya hirī sīlapākārassa adhiṭṭhānabhāvato. Vuttañhetaṃ ‘‘pariyāyapathoti kho bhikkhu hiriyā etaṃ adhivacana’’nti. Dvāraṃ viya ariyamaggo nibbānanagarappavesanaañjasabhāvato. Paṇḍitadovāriko viya dhammasenāpati nibbānanagarapaviṭṭhapavisanakānaṃ sattānaṃ sallakkhaṇato. Dinnoti dāpito, sodhitoti attho.

'Tattha' means in those border towns, and so on. Nibbāna is like the city, because it is to be approached by those who seek it, and because for those who have approached it, it is the place for attaining happiness free from danger. Virtue is like the wall, because it provides protection on all sides for those who have approached it. Moral shame is like the surrounding path, because it is the foundation for the wall of virtue. For it has been said: 'The surrounding path, bhikkhu, is a designation for moral shame.' The noble path is like the gate, because it is the direct way for entering the city of Nibbāna. The General of the Dhamma is like the wise gatekeeper, because he observes the beings who have entered and are entering the city of Nibbāna. 'Dinna' means caused to be given; the meaning is cleared.

144. Nipphattidassanatthanti siddhidassanatthaṃ, adhigamadassanatthanti attho. ‘‘Pañcanavutipāsaṇḍe’’ti idaṃ yasmā thero paribbājako hutvā tato pubbeva nibbānapariyesanaṃ caramāno te te pāsaṇḍino upasaṅkamitvā nibbānaṃ pucchi, te nāssa cittaṃ ārādhesuṃ, taṃ sandhāya vuttaṃ. Te pana pāsaṇḍā heṭṭhā vuttā eva. Tatthevāti tassayeva bhāgineyyassa desiyamānāya desanāya. Parassa vaḍḍhitaṃ bhattaṃ bhuñjanto viya sāvakapāramiñāṇaṃ hatthagataṃ akāsi adhigacchi. Uttaruttaranti heṭṭhimassa heṭṭhimassa uttaraṇato atikkamanato uttaruttaraṃ, tato eva padhānabhāvaṃ pāpitatāya [Pg.63] paṇītapaṇītaṃ. Uttaruttaranti vā uparūpari. Paṇītapaṇītanti paṇītataraṃ, paṇītatamañcāti attho. Kaṇhanti kāḷakaṃ saṃkilesadhammaṃ. Sukkanti odātaṃ vodānadhammaṃ. Savipakkhaṃ katvāti pahātabbapahāyakabhāvadassanavasena yathākkamaṃ ubhayaṃ savipakkhaṃ katvā. ‘‘Ayaṃ kaṇhadhammo, imassa ayaṃ pahāyako’’ti evaṃ kaṇhaṃ paṭibāhitvā desanāvasena nīharitvā sukkaṃ, ‘‘ayaṃ sukkadhammo, iminā ayaṃ pahātabbo’’ti evaṃ sukkaṃ paṭibāhitvā kaṇhaṃ. Saussāhanti phaluppādanasamatthatāvasena sabyāpāraṃ. Tenāha ‘‘savipāka’’nti. Vipākadhammanti attho.

144. 'For showing the accomplishment' means for showing the success; the meaning is for showing the realization. 'In the ninety-five sects': this was said with reference to the fact that the Elder, having previously been a wanderer, while wandering in search of Nibbāna, approached those various sectarians and asked about Nibbāna, but they did not satisfy his mind. But those sectarians have been mentioned below. 'Right there' means in that very teaching being given to his nephew. Like one eating a meal served by another, he made the knowledge of a disciple's perfection come to hand; he attained it. 'Higher and higher' is so called because of crossing over and surpassing each lower stage; because of that, having been brought to a state of prominence, it is 'more and more refined.' Or, 'higher and higher' means 'up and up.' 'More and more refined' means more refined and most refined. 'Dark' means black, a defiling quality. 'Bright' means white, a purifying quality. 'Having made them opposing' means having made both opposing in due order by way of showing the relationship between what is to be abandoned and what abandons. Having set aside the dark by expounding through teaching, 'This is a dark quality, this is its abandoner,' he brings forth the bright; and having set aside the bright, 'This is a bright quality, by this that dark quality is to be abandoned,' he brings forth the dark. 'With effort' means active, by way of its capability to produce a result. Hence he says, 'with result.' The meaning is, having the nature of result.

Tasmiṃ desite dhammeti tasmiṃ vuttanayena bhagavā tumhehi desite dhamme ekaccaṃ dhammaṃ nāma sāvakapāramiñāṇaṃ jānitvā paṭivijjhitvā. Taṃjānane hi vutte catusaccadhammajānanaṃ avuttasiddhanti. ‘‘Catusaccadhammesū’’ti idaṃ porāṇaṭṭhakathāyaṃ vuttākāradassanaṃ. Vipakkho pana parato āgamissati. Etthāti ‘‘dhammesu niṭṭhaṃ agama’’nti etasmiṃ pade. Therasallāpoti therānaṃ sallāpasadiso vinicchayavādo. Kāḷavallavāsīti kāḷavallavihāravāsī. Idānīti etarahi ‘‘idāhaṃ bhante’’tiādivacanakāle. Imasmiṃ pana ṭhāneti ‘‘dhammesu niṭṭhaṃ agama’’nti imasmiṃ padese, imasmiṃ vā niṭṭhānakāraṇabhūte yoniso parivitakkane. ‘‘Imasmiṃ pana ṭhāne buddhaguṇesu niṭṭhaṅgato’’ti kasmā vuttaṃ, nanu sāvakapāramiñāṇasamadhigatakāle eva thero buddhaguṇesu niṭṭhaṅgatoti? Saccametaṃ, idāni pana taṃ pākaṭaṃ jātanti evaṃ vuttaṃ. Sabbanti ‘‘catusaccadhammesū’’tiādi sumattherena vuttaṃ sabbaṃ. Arahatte niṭṭhaṅgatoti etthāpi vuttanayeneva anuyogaparihārā veditabbā. Yadipi dhammasenāpati ‘‘sāvakapāramiñāṇaṃ mayā samadhigata’’nti ito pubbepi jānātiyeva, idāni pana asaṅkhyeyyāparimeyyabhede buddhaguṇe nayaggāhavasena pariggahetvā kiccasiddhiyā tasmiṃ ñāṇe niṭṭhaṅgato ahosīti dassento ‘‘mahāsivatthero…pe… dhammesūti sāvakapāramiñāṇe niṭṭhaṅgato’’ti avoca.

‘In that taught Dhamma’ means: having known and penetrated a certain Dhamma—namely, the knowledge of the perfection of disciples—in the Dhamma taught by you, O Blessed One, in the manner stated. For when that knowing is mentioned, the knowledge of the four truths is implicitly understood. ‘In the dhammas of the four truths’ (catusaccadhammesu)—this shows the manner presented in the ancient commentary. The opposing view, however, will come later. ‘Here’ (ettha) refers to the phrase ‘reached certainty in the Dhamma.’ ‘The elders’ discussion’ (therasallāpa) is a decisive statement resembling the conversation of the elders. ‘The resident of Kāḷavalla’ (kāḷavallavāsī) refers to one who resides in the Kāḷavalla monastery. ‘Now’ (idāni) refers to this time, at the moment of saying, ‘Now, venerable sir,’ and so on. ‘In this instance’ refers to this phrase, ‘reached certainty in the Dhamma,’ or to this thorough reflection which is the cause for certainty. Why was it said, ‘But in this instance, he reached certainty in the virtues of the Buddha’? Did the elder not reach certainty in the virtues of the Buddha at the very moment he attained the knowledge of the perfection of disciples? This is true, but it is said thus because now it has become manifest. ‘All’ (sabbaṃ) refers to everything stated by the elder Sumatta, beginning with ‘in the dhammas of the four truths.’ Regarding ‘having reached certainty in arahantship’—here too, the objection and its resolution should be understood in the same way as stated. Although the General of the Dhamma knew even before this, ‘I have attained the knowledge of the perfection of disciples,’ it was said thus to show that now, having comprehended the countless and immeasurable distinctions of the Buddha’s virtues by grasping the method, and through the accomplishment of his task, he had reached certainty in that knowledge: ‘The great elder Mahāsiva… and so on… “reached certainty in the Dhamma,” meaning he reached certainty in the knowledge of the perfection of disciples.’

Buddhaguṇā pana nayato āgatā, te nayaggāhato yāthāvato jānanto sāvakapāramiñāṇe tathājānanavasena niṭṭhaṅgatattā sāvakapāramiñāṇameva tassa aparāparuppattivasena, tena tena bhāvetabbakiccabahutāvasena ca ‘‘dhammesū’’ti puthuvacanena vuttaṃ. Anantāparimeyyānaṃ anaññavisayānaṃ [Pg.64] buddhaguṇānaṃ nayato pariggaṇhanena therassa sātisayo bhagavati pasādo uppajjatīti āha ‘‘bhiyyosomattāyā’’tiādi. ‘‘Suṭṭhu akkhāto’’ti vatvā taṃ evassa suṭṭhu akkhātataṃ dassetuṃ ‘‘niyyāniko maggo’’ti vuttaṃ. Svākkhātatā hi dhammassa yadatthaṃ desito, tadatthasādhanena veditabbā. Phalatthāya niyyātīti anantaravipākattā, attano uppattisamanantarameva phalanipphādanavasena pavattatīti attho. Vaṭṭacārakato niyyātīti vā niyyāniko, niyyānasīloti vā. Rāgadosamohanimmadanasamatthoti idhāpi ‘‘pasannosmi bhagavatīti dassetī’’ti ānetvā sambandho. Vaṅkādīti ādi-saddena jimhakuṭile, aññe ca paṭipattidose saṅgaṇhāti. Bhagavā tumhākaṃ buddhasubuddhatā viya dhammasudhammatā, saṅghasuppaṭipatti ca dhammesu niṭṭhaṅgamanena sāvakapāramiñāṇe niṭṭhaṅgatattā mayhaṃ suṭṭhu vibhūtā supākaṭā jātāti dassento thero ‘‘svākkhāto bhagavatā dhammo, suppaṭipanno saṅghoti pasīdi’’nti avoca.

The qualities of the Buddha, however, are understood through methodical analysis. Because of having reached culmination in the knowledge of the perfection of disciples by knowing them truly through such a grasp of method, and because the knowledge of the perfection of disciples alone arises repeatedly for him, and due to the abundance of duties to be developed in various ways, it is stated in the plural as ‘in the dhammas.’ By methodically encompassing the endless, immeasurable, and unique qualities of the Buddha, the Elder's surpassing confidence in the Blessed One arises. Hence, it is said, 'out of abundant reverence,' etc. Having declared, 'well proclaimed,' he then demonstrates its well-proclaimed nature by stating, 'the path leading out.' For the well-proclaimed nature of the Dhamma is to be understood by its ability to accomplish the purpose for which it was taught. It leads to the fruit—meaning it yields immediate results, producing its fruit immediately upon arising. Alternatively, it is called 'leading out' because it liberates from the cycle of existence, or because it has the nature of leading out. ‘Capable of subduing the intoxication of greed, hatred, and delusion’—here too, the connection is made by supplying the phrase, ‘it shows, “I have confidence in the Blessed One.”’ ‘Crooked,’ etc.—the word 'etc.' includes other faults of practice such as bent and distorted. The Elder, showing that just as the Blessed One's perfect awakening, so too the perfect nature of the Dhamma and the good practice of the Sangha have become thoroughly clear and evident to him—because of his having reached culmination in the dhammas and thus in the knowledge of the perfection of disciples—declared: 'The Dhamma is well proclaimed by the Blessed One, the Sangha is practicing well—I have confidence.'

Kusaladhammadesanāvaṇṇanā

The Exposition of the Discourse on Wholesome Qualities

145. Anuttarabhāvoti seṭṭhabhāvo. Anuttaro bhagavā yena guṇena, so anuttarabhāvo, taṃ anuttariyaṃ. Yasmā tassāpi guṇassa kiñci uttaritaraṃ natthi eva, tasmā vuttaṃ ‘‘sā tumhākaṃ desanā anuttarāti vadatī’’ti. Kusalesu dhammesūti kusaladhammanimittaṃ. Nimittatthe hi etaṃ bhummaṃ, tasmā kusaladhammadesanāhetupi bhagavāva anuttaroti attho. Bhūmiṃ dassentoti visayaṃ dassento. Kusaladhammadesanāya hi kusalā dhammā visayo. Vuttapadeti ‘‘kusalesu dhammesū’’ti evaṃ vuttavākye, evaṃ vā vuttadhammakoṭṭhāse. ‘‘Pañcadhā’’ti kasmā vuttaṃ, nanu chekaṭṭhenapi kusalaṃ icchitabbaṃ ‘‘kusalo tvaṃ rathassa aṅgapaccaṅgāna’’ntiādīsūti (ma. ni. 2.87)? Saccametaṃ, so pana chekaṭṭho kosallasambhūtaṭṭheneva saṅgahitoti visuṃ na gahito. ‘‘Kacci nu bhoto kusalaṃ, kacci bhoto anāmaya’’nti (jā. 1.15.146; 2.22.2008) jātake āgatattā ‘‘jātakapariyāyaṃ patvā ārogyaṭṭhena kusalaṃ vaṭṭatī’’ti vuttaṃ. ‘‘Taṃ kiṃ maññatha, gahapatayo, ime dhammā kusalā vā akusalā vā sāvajjā vā anavajjā vā’’tiādīsu suttapadesesu ‘‘kusalā’’ti vuttadhammā eva ‘‘anavajjā’’ti vuttāti [Pg.65] āha ‘‘suttantapariyāyaṃ patvā anavajjaṭṭhena kusalaṃ vaṭṭatī’’ti. Abhidhamme ‘‘kosalla’’nti paññā āgatāti yonisomanasikārahetukassa kusalassa kosallasammūtaṭṭho, darathābhāvadīpanato niddarathaṭṭho, ‘‘kusalassa katattā upacitattā’’ti vatvā iṭṭhavipākaniddisanato sukhavipākaṭṭho ca abhidhammanayasiddhoti āha ‘‘abhidhamma…pe… vipākaṭṭhenā’’ti. Bāhitikasutte (ma. ni. 2.358) bhagavato kāyasamācārādike vaṇṇentena dhammabhaṇḍāgārikena ‘‘yo kho mahārāja kāyasamācāro anavajjo’’ti kusalo kāyasamācāro rañño pasenadissa vutto. Na hi bhagavato sukhavipākakammaṃ atthīti sabbasāvajjarahitā kāyasamācārādayo ‘‘kusalā’’ti vuttā, idha pana ‘‘kusalesu dhammesū’’ti bodhipakkhiyadhammā ‘‘kusalā’’ti vuttā, te ca samathavipassanā maggasampayuttā ekantena sukhavipākā evāti avajjarahitatāmattaṃ upādāya anavajjattho kusala-saddoti āha ‘‘imasmiṃ pana…pe… daṭṭhabba’’nti. Evañca katvā ‘‘phalasatipaṭṭhānaṃ pana idha anadhippeta’’nti idañca vacanaṃ samatthitaṃ hoti savipākasseva gahaṇanti katvā.

145. ‘The state of being unsurpassed’ (anuttarabhāvo) means the supreme state. That quality by which the Blessed One is unsurpassed is the supreme state; that is unsurpassability (anuttariyaṃ). Since there is nothing whatsoever superior to that quality, it is said, 'He says, “That teaching of yours is unsurpassed.”' ‘In wholesome qualities’ (kusalesu dhammesu) refers to the cause of wholesome qualities. For this locative case is used in the sense of cause (nimitta); therefore, the meaning is that the Blessed One is unsurpassed even as a cause for the teaching of wholesome qualities. ‘Showing the ground’ (bhūmiṃ dassento) means showing the domain, for wholesome qualities are the domain of the teaching of wholesome qualities. ‘In the stated phrase’ (vuttapade) refers to the sentence spoken thus, ‘in wholesome qualities,’ or in the section of the Dhamma thus stated. Why is it said ‘in five ways’ (pañcadhā)? Should ‘kusala’ not also be understood in the sense of ‘skilled,’ as in, ‘You are skilled in the parts and accessories of a chariot’ (MN 2.87)? This is true, but that sense of ‘skilled’ is included under the meaning of ‘arisen from proficiency’ (kosallasambhūta), hence it is not taken separately. Because it appears in the Jātaka, ‘Are you well, sir? Are you free from illness, sir?’ (Jā 1.15.146; 2.22.2008), it is said, ‘With reference to the Jātaka recension, “kusala” is used in the sense of health.’ In sutta passages such as, ‘What do you think, householders? Are these things wholesome or unwholesome, blameworthy or blameless?,’ the things called ‘wholesome’ are the very ones called ‘blameless’; thus it is said, ‘With reference to the Suttanta recension, “kusala” is used in the sense of blameless.’ In the Abhidhamma, ‘proficiency’ (kosalla) is given as wisdom; thus, for the wholesome, which is caused by wise attention, there is the meaning of ‘arisen from proficiency’; from showing the absence of distress, there is the meaning of ‘free from affliction’; and from the indication of a desirable result after saying, ‘because the wholesome has been done and accumulated,’ there is the meaning of ‘having a pleasant result’—these are established by the Abhidhamma method. Thus it is said, ‘In the Abhidhamma… and so on… by way of result.’ In the Bāhitika Sutta (MN 2.358), the treasurer of the Dhamma, while praising the Blessed One’s bodily conduct and so on, explained wholesome bodily conduct to King Pasenadi with the words, ‘Great king, that bodily conduct which is blameless.’ For the Blessed One has no kamma that produces a pleasant result; therefore, his bodily conduct and so on, being free from all that is blameworthy, are called ‘wholesome.’ Here, however, by ‘in wholesome qualities’ are meant the factors of enlightenment. And these, being associated with serenity, insight, and the path, are exclusively of pleasant result. Thus, taking only the state of being free from blame, the word ‘kusala’ has the meaning of ‘blameless’; hence it is said, ‘But in this… and so on… should be seen.’ And by this, the statement, ‘But the fruition of mindfulness is not intended here,’ is also supported, because only that which has a result is being considered.

‘‘Cuddasavidhenā’’tiādi satipaṭṭhāne (dī. ni. 2.376; ma. ni. 1.109) vuttanayena veditabbaṃ. Paggahaṭṭhenāti kusalapakkhassa paggaṇhanasabhāvena. Kiccavasenāti anuppannākusalānuppādanādikiccavasena. Tato eva cassa catubbidhatā. Ijjhanaṭṭhenāti nippajjanasabhāvena. Chandādayo eva iddhipādesu visiṭṭhasabhāvā, itare avisiṭṭhā, tesampi viseso chandādikatoti āha ‘‘chandādivasena nānāsabhāvā’’ti.

'The fourteen kinds' and so on should be understood in the way stated in the Satipaṭṭhāna (Dī. Ni. 2.376; Ma. Ni. 1.109). By way of upholding (paggahaṭṭhena)—by its nature of upholding the wholesome side. By way of function (kiccavasena)—by its function of preventing the arising of unwholesome states that have not yet arisen, etc. From that very fact, its fourfold nature is derived. By way of accomplishment (ijjhānaṭṭhena)—by its nature of accomplishing. Desire (chanda) and the like have a distinguished nature among the bases of spiritual power, while the others are undifferentiated; yet even among those, the distinction is due to desire, etc. Hence it is said, 'They are of diverse nature because of desire, etc.'

Adhimokkhādisabhāvavasenāti pasādādhimokkhādisalakkhaṇavasena. Upatthambhanaṭṭhenāti sampayuttadhammānaṃ upatthambhanakabhāvena. Akampiyaṭṭhenāti paṭipakkhehi akampiyasabhāvena. Salakkhaṇenāti adhimokkhādisabhāvena. Niyyānaṭṭhenāti saṃkilesapakkhato, vaṭṭacārakato ca niggamanaṭṭhena. Upaṭṭhānādināti upaṭṭhānadhammavicayapaggahasampiyāyanapassambhanasamādhānaajjhupekkhanasaṅkhātena attano sabhāvena. Hetuṭṭhenāti nibbānassa sampāpakahetubhāvena. Dassanādināti dassanābhiniropanapariggahasamuṭṭhāpanavodāpanapaggahupaṭṭhānasamādhānasaṅkhātena attano sabhāvena.

By way of the nature of resolution, etc.—by way of the characteristic of faith, resolution, etc. By way of the function of support—by way of being the support of associated states. By way of the function of immovability—by way of the nature of being unshaken by opposing forces. By way of its own characteristic—by way of the nature of resolution, etc. By way of the function of leading out—by way of leading out from the side of defilements and from the round of existence. By way of establishment, etc.—by its own nature, namely, establishment, investigation of phenomena, exertion, joy, tranquility, concentration, and equanimity. By way of the function of cause—by way of being the cause of attaining Nibbāna. By way of seeing, etc.—by its own nature, namely, seeing, directing towards, grasping, arousing, purifying, exertion, establishing, and concentrating.

Sāsanassa [Pg.66] pariyosānadassanatthanti sāsanaṃ nāma nippariyāyato sattatiṃsa bodhipakkhiyadhammā. Tattha ye samathavipassanāsahagatā, te sāsanassa ādi, maggapariyāpannā majjhe, phalabhūtā pariyosānaṃ, taṃdassanatthaṃ. Tenāha ‘‘sāsanassa hī’’tiādi.

For the purpose of showing the culmination of the Dispensation—the Dispensation means, in the ultimate sense, the thirty-seven factors of enlightenment. Among them, those associated with serenity and insight are the beginning of the Dispensation, those included in the path are the middle, and the fruits are the culmination. To show this, it is said, 'For the Dispensation,' etc.

Puna etadānuttariyaṃ bhanteti yathāraddhāya desanāya nigamanaṃ. Vuttasseva atthassa puna vacanañhi nigamanaṃ vuttaṃ. Taṃ desananti taṃ kusalesu dhammesu desanāppakāraṃ, desanāvidhiṃ, desetabbañca, sakalaṃ vā sampuṇṇaṃ anavasesaṃ abhijānāti abhivisiṭṭhena ñāṇena jānāti, asesaṃ abhijānanato eva uttari upari abhiññeyyaṃ natthi. Itoti bhagavatā abhiññātato. Añño paramatthavasena dhammo vā paññattivasena puggalo vā ayaṃ nāma yaṃ bhagavā na jānātīti idaṃ natthi na upalabbhati sabbasseva sammadeva tumhehi abhiññātattā. Kusalesu dhammesu abhijānane, desanāyañca bhagavato uttaritaro natthi.

Again, this is unsurpassed—this is the conclusion to the exposition as it had begun. For, repetition of a meaning already stated is called a conclusion. That teaching—that mode of teaching about wholesome qualities, the method of teaching, and what is to be taught—he fully knows, understands completely with especially distinguished knowledge. Because, having fully known everything without remainder, there is nothing further to be directly known above that. From this, because it is fully known by the Blessed One, there is no other ultimate reality in terms of meaning, nor any person in terms of designation, of whom the Blessed One does not know, that exists or is found, since everything has been rightly understood by you. There is none superior to the Blessed One in fully knowing wholesome qualities and in teaching.

Āyatanapaṇṇattidesanāvaṇṇanā

Explanation of the Exposition on the Designation of the Sense Bases

146. Āyatanapaññāpanāsūti cakkhādīnaṃ, rūpādīnañca āyatanānaṃ sambodhanesu, tesaṃ ajjhattikabāhiravibhāgato, sabhāgavibhāgato, samudayato, atthaṅgamato, āhārato, ādīnavato, nissaraṇato ca desanāyanti attho.

146. In the expositions on the designation of the sense bases (āyatanapaññāpanāsu) means: in the teachings regarding the sense bases—the eye and so forth, and forms and so forth—in terms of their internal and external division, division by way of their intrinsic nature, their arising, their passing away, their nutriment, their danger, and their escape.

Gabbhāvakkantidesanāvaṇṇanā

Explanation of the Exposition on the Entry into the Womb

147. Gabbhokkamanesūti gabbhabhāvena mātukucchiyaṃ avakkamanesu anuppavesesu, gabbhe vā mātukucchismiṃ avakkamanesu. Pavisatīti paccayavasena tattha nibbattento pavisanto viya hotīti katvā vuttaṃ. Ṭhātīti santānaṭṭhitiyā pavattati, tathābhūto ca tattha vasanto viya hotīti āha ‘‘vasatī’’ti. Pakatilokiyamanussānaṃ paṭhamā gabbhāvakkantīti pacuramanussānaṃ gabbhāvakkanti desanāvasena idha paṭhamā. ‘‘Dutiyā gabbhāvakkantī’’tiādīsupi evaṃ yojanā veditabbā.

147. In the descents into the womb (gabbhokkamanesu) means: in the descents, the entries, into the mother's womb in the state of an embryo, or in the descents into the mother's womb. It is said 'enters' (pavisati) because, due to conditions, one who is being reborn there is as if entering. It is said 'remains' (ṭhāti) because the continuity proceeds, and being in such a state, one is as if dwelling there; hence it says 'dwells' (vasati). The first descent into the womb of ordinary worldly humans: here, 'the first' is by way of the exposition of the descent into the womb of the majority of humans. In the cases of 'the second descent into the womb' and so forth, the application should be understood in the same way.

Alamevāti yuttameva.

It is certainly enough (alameva) means: it is proper (yuttameva).

Khipituṃ [Pg.67] na sakkontīti tathā vātānaṃ anuppajjanameva vadati. Sesanti puna ‘‘etadānuttariya’’tiādi pāṭhappadesaṃ vadati.

They are unable to discard it (khipituṃ na sakkonti) speaks of the non-arising of such winds. The remainder (sesaṃ) refers to the passage beginning 'This is the unsurpassed' and so forth.

Ādesanavidhādesanāvaṇṇanā

Explanation of the Exposition on the Methods of Discernment

148. Parassa cittaṃ ādisati etehīti ādesanāni, yathāupaṭṭhitanimittādīni, tāni eva aññamaññassa asaṃkiṇṇarūpena ṭhitattā ādesanavidhā, ādesanābhāgā, tāsu ādesanavidhāsu. Tenāha ‘‘ādesanakoṭṭhāsesū’’ti. Āgatanimittenāti yassa ādisati, tassa, attano ca upagatanimittena, nimittappattassa lābhālābhādiādisanavidhidassanassa pavattattā ‘‘idaṃ nāma bhavissatī’’ti vuttaṃ. Pāḷiyaṃ pana ‘‘evampi te mano’’tiādinā parassa cittādisanameva āgataṃ, taṃ nidassanamattaṃ katanti daṭṭhabbaṃ. Tathā hi ‘‘idaṃ nāma bhavissatī’’ti vuttasseva atthassa vibhāvanavasena vatthu āgataṃ. Gatanimittaṃ nāma gamananimittaṃ. Ṭhitanimittaṃ nāma attano samīpe ṭhānanimittaṃ, parassa gamanavasena, ṭhānavasena ca gahetabbanimittaṃ. Manussānaṃ paracittavidūnaṃ, itaresampi vā savanavasena parassa cittaṃ ñatvā kathentānaṃ saddaṃ sutvā. Yakkhapisācādīnanti hiṅkārayakkhānañceva kaṇṇapisācādipisācānaṃ, kumbhaṇḍanāgādīnañca.

148. One discerns another's mind through these; thus, they are called 'discernments' (ādesanāni), such as signs that have appeared, etc. These themselves, because they stand in an unmixed form with one another, are 'methods of discernment' (ādesanavidhā), or 'aspects of discernment' (ādesanābhāgā). It is in reference to these methods of discernment that it is said, 'in the sections on discernment' (ādesanakoṭṭhāsesu). By the sign that has come (āgatanimittena) means: for the one whose mind is discerned, through the sign that has come to oneself, it is said 'this will surely happen' because the seeing of the method of discerning gain or loss, etc., occurs for one who has attained the sign. In the Pāli, however, with phrases like 'thus is your mind' (evampi te mano), only the discernment of another's mind is mentioned; this should be seen as merely illustrative. For, the subject matter is introduced by way of clarifying the meaning of what was said: 'this will surely happen.' A 'departing sign' (gatanimittaṃ) means a sign of departure. A 'standing sign' (ṭhitanimittaṃ) means a sign of location near oneself—a sign to be grasped based on another's departure or location. Having heard the sound of humans who know others' minds, or even of others who, through hearing, know another's mind and speak. As for yakkhas, pisācas, etc.—this refers to the yakkhas who make the 'hiṃ' sound, pisācas like the ear-pisācas, and kumbhaṇḍas, nāgas, etc.

Vitakkavipphāravasenāti vipphārikabhāvena pavattavitakkassa vasena. Uppannanti tato samuṭṭhitaṃ. Vippalapantānanti kassaci atthassa abodhanato virūpaṃ, vividhaṃ vā palapantānaṃ. Suttapamattādīnanti ādi-saddena vedanāṭṭakhittacittādīnaṃ saṅgaho. Mahāaṭṭhakathāyaṃ pana ‘‘idaṃ vakkhāmi, evaṃ vakkhāmīti vitakkayato vitakkavipphārasaddo nāma uppajjatī’’ti (abhi. aṭṭha. 1.vacīkammadvārakathāpi) āgatattā jāgarantānaṃ pakatiyaṃ ṭhitānaṃ avippalapantānaṃ vitakkavipphārasaddo kadāci uppajjatīti viññāyati, yo loke ‘‘mantajappo’’ti vuccati. Yassa mahāaṭṭhakathāyaṃ asotaviññeyyatā vuttā. Tādisañhi sandhāya viññattisahajameva ‘‘jivhātālucalanādikaravitakkasamuṭṭhitaṃ sukhumasaddaṃ dibbasotena sutvā ādisatīti sutte vutta’’nti (dha. sa. mūlaṭī. vacīkammadvārakathāvaṇṇanā) ānandācariyo avoca. Vuttalakkhaṇo eva pana nātisukhumo attano, accāsannappadese ṭhitassa ca maṃsasotassāpi āpāthaṃ gacchatīti sakkā viññātuṃ. Tassāti [Pg.68] tassa puggalassa. Tassa vasenāti tassa vitakkassa vasena. Evaṃ ayampi ādesanavidhā cetopariyañāṇavaseneva āgatāti veditabbā. Keci pana ‘‘tassa vasenāti tassa saddassa vasenā’’ti atthaṃ vadanti, taṃ ayuttaṃ. Na hi saddaggahaṇena taṃsamuṭṭhāpakacittaṃ gayhati, saddaggahaṇānusārenapi tadatthasseva gahaṇaṃ hoti, na cittassa. Eteneva yadeke ‘‘yaṃ vitakkayatoti yamatthaṃ vitakkayato’’ti vatvā ‘‘tassa vasenāti tassa atthassa vasenā’’ti vaṇṇenti, tampi paṭikkhittaṃ.

By the diffusion of thought (vitakkavipphāravasena) means: by means of the thought that occurs with a diffusive nature. Arisen (uppannaṃ) means: originated from that. Rambling (vippalapantānaṃ) means: of those who speak incoherently or in various ways due to a lack of understanding of some meaning. In 'like one asleep, heedless, etc.' (suttapamattādīnaṃ), the word 'etc.' includes those whose minds are afflicted by feeling, those whose minds are scattered, etc. In the Great Commentary, however, it is said: 'When one thinks,

Manasā saṅkharīyantīti manosaṅkhārā, vedanāsaññā. Paṇihitāti purimaparibandhavinayena padhānabhāvena nihitā ṭhapitā. Tenāha ‘‘cittasaṅkhārā suṭṭhapitā’’ti. Vitakkassa vitakkanaṃ nāma uppādanamevāti āha ‘‘pavattessatī’’ti. ‘‘Pajānātī’’ti pubbe vuttapadasambandhadassanavasena āneti. Āgamanenāti jhānassa āgamanaṭṭhānavasena. Pubbabhāgenāti maggassa sabbapubbabhāgena vipassanārambhena. Ubhayaṃ petaṃ yo sayaṃ jhānalābhī, adhigatamaggo ca aññaṃ tadatthāya paṭipajjantaṃ disvā ‘‘ayaṃ iminā nīhārena paṭipajjanto addhā jhānaṃ labhissati, maggaṃ adhigamissatī’’ti abhiññāya vinā anumānavasena jānāti, taṃ dassetuṃ vuttaṃ. Tenāha ‘‘āgamanena jānāti nāmā’’tiādi. Anantarāti vuṭṭhitakālaṃ sandhāyāha. Tadā hi pavattavitakkapajānaneneva jhānassa hānabhāgiyatādivisesapajānanaṃ.

The meaning of 'mental formations' (manosaṅkhārā) is that they are constructed by the mind, namely, feeling and perception. The meaning of 'directed' (paṇihitā) is established and placed in a predominant state by the removal of former impediments. Therefore, it is said, 'the mental formations are well-established' (cittasaṅkhārā suṭṭhapitā). The function of thought (vitakkassa vitakkanaṃ) is its very arising, hence it is said, 'will occur' (pavattessati). The term 'he understands' (pajānāti) is introduced to show the connection with the previously stated phrase, based on observing the relationship of the words. The meaning of 'by approach' (āgamanena) is by way of the place of approach to jhāna. The meaning of 'by the preliminary portion' (pubbabhāgena) is by all the preliminary portion of the path, beginning with the start of insight. Both of these—one who has himself attained jhāna and one who has attained the path—see another striving for that goal. Without direct knowledge, but through inference, he knows that 'this person, practicing with this method, will surely attain jhāna and realize the path.' This is stated to illustrate that. Therefore, it is said, 'he knows by approach,' and so forth. The meaning of 'immediately' (anantarā) refers to the time of emerging from jhāna. For then, by understanding the occurrence of thought, one discerns the condition of decline or distinction of the jhāna.

Kiṃ panidaṃ cetopariyañāṇaṃ parassa cittaṃ paricchijja jānantaṃ iddhicittabhāvato avisesato sabbesampi cittaṃ jānātīti? Noti dassento ‘‘tatthā’’tiādimāha. Na ariyānanti yena cittena te ariyā nāma jātā, taṃ lokuttaracittaṃ na jānāti appaṭividdhabhāvato. Yathā hi puthujjano sabbesampi ariyānaṃ lokuttaracittaṃ na jānāti appaṭividdhattā, evaṃ ariyopi heṭṭhimo uparimassa lokuttaracittaṃ na jānāti appaṭividdhattā eva. Yathā pana uparimo heṭṭhimaṃ phalasamāpattiṃ na samāpajjati, kiṃ evaṃ so tassa lokuttaracittaṃ na jānātīti codanaṃ sandhāyāha ‘‘uparimo pana heṭṭhimassa jānātī’’ti, paṭividdhattāti adhippāyo. ‘‘Uparimo heṭṭhimaṃ na samāpajjatī’’ti vatvā tattha kāraṇamāha ‘‘tesañhī’’tiādi. Tesanti ariyānaṃ. Heṭṭhimā heṭṭhimā samāpatti bhūmantarappattiyā paṭippassaddhikappā. Tenāha ‘‘tatrupapattiyeva hotī’’ti, na [Pg.69] uparibhūmipatti. Nimittādivasena ñātassa kadāci byabhicāropi siyā, na pana abhiññāñāṇena ñātassāti āha ‘‘ceto…pe… natthī’’ti. ‘‘Taṃ bhagavā’’tiādi sesaṃ nāma.

But is this mind-reading knowledge (cetopariyañāṇaṃ) the same as knowing the minds of all others indiscriminately through the power of psychic consciousness? To show that it is not, it is said, 'therein' (tatthā), and so forth. The meaning of 'not of the noble ones' (na ariyānaṃ) is that one does not know the supramundane consciousness by which they are called noble, because it has not been penetrated. Just as an ordinary person does not know the supramundane consciousness of all noble ones because it has not been penetrated, so too a lower noble one does not know the supramundane consciousness of a higher one for the same reason, because it has not been penetrated. But just as a higher one does not attain the fruition attainment of a lower one, why then does he not know the supramundane consciousness of the lower one? Addressing this objection, it is said, 'but the higher one knows the lower one' (uparimo pana heṭṭhimassa jānāti), the intention being because it has been penetrated. Having stated, 'the higher one does not attain the lower one' (uparimo heṭṭhimaṃ na samāpajjati), the reason is given: 'for them' (tesañhi), and so forth. 'Them' (tesaṃ) refers to the noble ones. The lower attainments of the lower ones are fit for the pacification of attaining another plane. Therefore, it is said, 'therein, rebirth alone occurs' (tatrupapattiyeva hoti), not attainment of a higher plane. There may occasionally be deviation in what is known through signs, etc., but not in what is known through the knowledge of direct knowing. Hence it is said, 'mind... there is not' (ceto...pe... natthi). 'That Blessed One' (taṃ bhagavā), and so forth, is the remainder.

Dassanasamāpattidesanāvaṇṇanā

Explanation of the Discourse on the Attainment of Vision

149. Brahmajāleti brahmajālasuttavaṇṇanāyaṃ. Uttarapadalopena hesa niddeso. Ātappanti vīriyaṃ ātappati kosajjaṃ sabbampi saṃkilesapakkhanti. Kusalavīriyasseva hettha gahaṇaṃ appamādādipadantarasannidhānato. Padahitabbatoti padahanato, bhāvanaṃ uddissa vāyamanatoti attho. Anuyuñjitabbatoti anuyuñjanato. Īdisānaṃ padānaṃ bahulaṃkattuvisayatāya icchitabbattā ātappapadassa viya itaresampi kattusādhanatā daṭṭhabbā. Paṭipattiyaṃ nappamajjati etenāti appamādo, satiavippavāso. Sammā manasi karoti etenāti sammāmanasikāro, tathāpavatto kusalacittuppādo. Bhāvanānuyogameva tathā vadati. Desanākkamena paṭhamā, dassanasamāpatti nāma karajakāye paṭikkūlākārassa sammadeva dassanavasena pavattasamāpattibhāvato. Nippariyāyenevāti vuttalakkhaṇadassanasamāpattisannissayattā, dassanamaggaphalabhāvato ca paṭhamasāmaññaphalaṃ pariyāyena vinā dassanasamāpatti.

149. In the commentary on the Brahmajāla Sutta, this explanation is by way of the elision of the latter word. “Ātappa” means effort; “ātappati” means to burn up laziness, which is entirely on the side of defilements. Here, only wholesome effort is to be understood, due to its proximity to other terms such as heedfulness. “Padahitabba” means to exert oneself, that is, to strive with a view to cultivation. “Anuyuñjitabba” means to engage in it. Since such terms are frequently used in contexts pertaining to agency, the agentive sense of “ātappa” and the others should also be understood. “Appamādo” means not being negligent in practice, by means of this; it is non-wavering mindfulness. “Sammāmanasikāro” means proper attention, by means of this; it is the arising of wholesome consciousness that proceeds in such a way. It speaks thus only of application to cultivation. In the order of the teaching, the first is named “dassanasamāpatti” (attainment of vision) because it is an attainment that proceeds by way of rightly perceiving the repulsive aspect of the body born of kamma. “Nippariyāyena” (directly) means that the first fruit of recluseship is the attainment of vision without circumlocution, because it relies on the attainment of vision characterized as stated and because it is the path and fruit of vision.

Atikkamma chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhatīti tāni apaccavekkhitvā aṭṭhimeva paccavekkhati. Aṭṭhiārammaṇā dibbacakkhupādakajjhānasamāpattīti vuttanayena aṭṭhiārammaṇā dibbacakkhuadhiṭṭhānā paṭhamajjhānasamāpatti. Yo hi bhikkhu ālokakasiṇe catutthajjhānaṃ nibbattetvā taṃ pādakaṃ katvā adhigatadibbacakkhuñāṇo hutvā saviññāṇake kāye aṭṭhiṃ pariggahetvā tattha paṭikkūlamanasikāravasena paṭhamaṃ jhānaṃ nibbatteti, tassāyaṃ paṭhamajjhānasamāpatti dutiyā dassanasamāpatti. Tena vuttaṃ ‘‘aṭṭhi aṭṭhī’’tiādi. Yo panettha pāḷiyaṃ dvattiṃsākāramanasikāro vutto, so maggasodhanavasena vutto. Tattha vā kataparicayassa sukheneva vuttanayā aṭṭhipaccavekkhaṇā samijjhatīti. Tenevettha ‘‘imaṃ cevā’’ti ‘‘atikkamma cā’’ti ca-saddo samuccayattho vutto. Taṃ jhānanti yathāvuttaṃ [Pg.70] paṭhamajjhānaṃ. Ayanti ayaṃ sakadāgāmiphalasamāpatti. Sātisayaṃ catusaccadassanāgamanato pariyāyena vinā mukhyā dutiyā dassanasamāpatti. Yāva tatiyamaggā vattatīti āha ‘‘khīṇāsavassa vasena catutthā dassanasamāpatti kathitā’’ti.

“Having gone beyond skin, flesh, and blood, one contemplates the bones”—thus, without contemplating those, one contemplates only the bones. “With the bones as the object, the divine eye is supported by jhāna attainment”—as stated, the first jhāna attainment is the basis for the divine eye with the bones as its object. For a bhikkhu who, having developed the fourth jhāna based on the light kasiṇa and made it a foundation, having attained the knowledge of the divine eye, then grasps the bones in a conscious body and, by way of the perception of repulsiveness, generates the first jhāna—for him, this first jhāna attainment is the second attainment of vision. Hence it is said, “bones, bones,” and so on. Moreover, the contemplation of the thirty-two aspects mentioned in the Pali is stated for the purification of the path. There, for one well-practiced in it, the contemplation of bones succeeds easily according to the method described. Therefore, here the word “ca” in “imaṃ ceva” and “atikkamma ca” is stated to have a conjunctive sense. “That jhāna” refers to the first jhāna as described. “This” refers to this once-returner’s fruition attainment. Because it involves a surpassing vision of the Four Noble Truths, it is the primary second attainment of vision without circumlocution. It operates up to the third path—thus it is said, “For the one whose taints are destroyed, the fourth attainment of vision is spoken of.”

Pāḷiyaṃ purisassa cāti ca-saddo byatireke, tena yathāvuttasamāpattidvayato vuccamānaṃyeva imassa visesaṃ joteti. Avicchedena pavattiyā sotasadisatāya viññāṇameva viññāṇasotaṃ, tadetaṃ viññāṇaṃ purimato anantarapaccayaṃ labhitvā pacchimassa anantarapaccayo hutvā pavattatīti ayaṃ assa sotāgatatāya sotasadisatā, tasmā pajānitabbabhāvena vuttaṃ ekameva cettha viññāṇaṃ, tasmā aṭṭhakathāyaṃ ‘‘viññāṇasotanti viññāṇamevā’’ti vuttaṃ. Dvīhipi bhāgehīti orabhāgaparabhāgehi. Idhaloko hissa orabhāgo, paraloko parabhāgo dvinnampi vasenetaṃ sambandhanti. Tenāha ‘‘idhaloke patiṭṭhita’’ntiādi. Viññāṇassa khaṇe khaṇe bhijjantassa kāmaṃ natthi kassaci patiṭṭhitatā, taṇhāvasena pana taṃ ‘‘patiṭṭhita’’nti vuccatīti āha ‘‘chandarāgavasenā’’ti. Vuttañhetaṃ –

In the Pali, the word “ca” in “purisassa ca” is used in an exclusive sense; thereby it highlights the distinction of this from the two attainments previously described. Due to its uninterrupted continuity, resembling a stream, consciousness itself is called the “stream of consciousness.” This consciousness, having received the immediately preceding condition, becomes the immediately preceding condition for the subsequent one—this is its similarity to a flowing stream because of its stream-like nature. Therefore, only a single consciousness is mentioned here as something to be understood; therefore, the commentary says, “‘Stream of consciousness’ means consciousness itself.” “Through both parts” means through the lower and higher parts. Here, this world is its lower part, the other world its higher part, and it is connected by way of both. Therefore it is said, “established in this world,” and so on. Though consciousness breaks up moment by moment, there is truly no established state for anyone. Yet, due to craving, it is called “established.” Thus it is said, “because of desire and lust.” For it has been said—

‘‘Kabaḷīkāre ce bhikkhave āhāre atthi rāgo, atthi nandī, atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ viruḷhaṃ…pe… atthi tattha āyatiṃ punabbhavābhinibbattī’’tiādi (saṃ. ni. 2.64; kathā. 296; mahāni. 7).

“Bhikkhus, if there is lust, delight, or craving for nutriment consisting of morsels, consciousness becomes established there and grows. Where consciousness is established and grows… there is the production of renewed existence in the future.”

Kammanti kusalākusalakammaṃ, upayogavacanametaṃ. Kammato upagacchantanti kammabhāvena upagacchantaṃ, viññāṇanti adhippāyo. Abhisaṅkhāraviññāṇañhi yena kammunā sahagataṃ, aññadatthu tabbhāvameva upagataṃ hutvā pavattati. Idhaloke patiṭṭhitaṃ nāma idha katūpacitakammabhāvūpagamanato. Kammabhavaṃ ākaḍḍhantanti kammaviññāṇaṃ attanā sampayuttakammaṃ javāpetvā paṭisandhinibbattanena tadabhimukhaṃ ākaḍḍhantaṃ. Teneva paṭisandhinibbattanasāmatthiyena paraloke patiṭṭhitaṃ nāma attano phalassa tattha patiṭṭhāpanena. Keci pana ‘‘abhisaṅkhāraviññāṇaṃ parato vipākaṃ dātuṃ asamatthaṃ idhaloke patiṭṭhitaṃ nāma, dātuṃ samatthaṃ pana paraloke patiṭṭhitaṃ [Pg.71] nāmā’’ti vadanti, taṃ tesaṃ matimattaṃ ‘‘ubhayato abbocchinna’’nti vuttattā. Yañca tehi ‘‘paraloke patiṭṭhita’’nti vuttaṃ, taṃ idhalokepi patiṭṭhitameva. Na hi tassa idhaloke patiṭṭhitabhāvena vinā paraloke patiṭṭhitabhāvo sambhavati. Sekkhaputhujjanānaṃ cetopariyañāṇanti sekkhānaṃ, puthujjanānañca cetaso paricchindanakañāṇaṃ. Kathitaṃ paricchinditabbassa cetaso chandarāgavasena patiṭṭhitabhāvajotanato.

“Kamma” refers to wholesome and unwholesome kamma; this is a designation by way of usage. “Approaching through kamma” means approaching by way of the nature of kamma; the intention is consciousness. For the consciousness connected with volitional formations is indeed that which, united with kamma, proceeds having attained that very state. It is called “established in this world” because it approaches the state of kamma done and accumulated here. “Drawing along the kamma-existence” means that kamma-consciousness, having propelled the kamma associated with it, draws it toward rebirth-linking by producing rebirth-linking. By that very capacity to produce rebirth-linking, it is called “established in the other world” by establishing its result there. Some, however, say: “The consciousness of volitional formations that is incapable of yielding a result hereafter is called ‘established in this world,’ but that which is capable of yielding a result is called ‘established in the other world.’” That is merely their opinion, since it is said to be “uninterrupted from both sides.” What they call “established in the other world” is also established in this world. For without its being established in this world, its establishment in the other world is impossible. “Knowledge of the minds of trainees and ordinary people” refers to the delimiting knowledge of the minds of trainees and ordinary people. It is so called because it illuminates the established state of the mind to be delimited, by way of desire and lust.

Catutthāya dassanasamāpattiyā tatiyadassanasamāpattiyaṃ vuttappaṭikkhepena attho veditabbo.

For the fourth attainment of vision, the meaning should be understood by way of the refutation mentioned in the third attainment of vision.

Purimānaṃ dvinnaṃ samāpattīnaṃ pubbe samathavasena atthassa vuttattā idāni vipassanāvasena dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Niccalameva pubbe vuttassa atthassa apanetabbato. Atthantaratthatāya dassiyamānāya padaṃ calitaṃ nāma hoti. Aparo nayoti ettha paṭhamajjhānassa paṭhamadassanasamāpattibhāve apubbaṃ natthi. Dutiyajjhānaṃ dutiyāti ettha pana ‘‘aṭṭhikavaṇṇakasiṇavasena paṭiladdhadutiyajjhānaṃ dutiyā dassanasamāpattī’’ti vadanti, tatiyajjhānampi tatheva paṭiladdhaṃ. Dassanasamāpattibhāvo pana yo bhikkhu ālokakasiṇe catutthajjhānaṃ nibbattetvā taṃ pādakaṃ katvā adhigatadibbacakkhuko hutvā saviññāṇake aṭṭhiṃ pariggahetvā tattha vaṇṇakasiṇavasena heṭṭhimāni tīṇi jhānāni nibbatteti, tassa. Tatiyajjhānaṃ tatiyā dassanasamāpatti adhiṭṭhānabhūtassa dibbacakkhuñāṇassa vasena. Catutthajjhānaṃ catutthāti rūpāvacaracatutthajjhānaṃ nibbattetvā taṃ pādakaṃ katvā adhigatadibbacakkhuñāṇassa taṃ catutthajjhānaṃ catutthā dassanasamāpatti. Idhāpi sekkhaputhujjanānaṃ cetaso paricchindanena tatiyā dassanasamāpatti, arahato cittassa paricchindanena catutthā dassanasamāpatti veditabbā. Evañhesā atthavaṇṇanā pāḷiyā saṃsandeyya. ‘‘Paṭhamamaggo’’tiādīsu aṭṭhiārammaṇapaṭhamajjhānapādako paṭhamamaggo paṭhamā dassanasamāpatti. Aṭṭhiārammaṇadutiyajjhānapādako dutiyamaggo dutiyā dassanasamāpatti. Paracittañāṇasahagatā catutthajjhānapādakā tatiyacatutthamaggā tatiyacatutthadassanasamāpattiyoti. Purisassa viññāṇapajānanaṃ panettha asammohavasena daṭṭhabbaṃ.

Since the meaning of the first two attainments has been previously stated in terms of tranquility, now, to explain it in terms of insight, the phrase “apicā” (furthermore) and so on is used. The meaning previously stated is indeed unshakable, hence it is to be set aside. A word is called “shifted” when it is shown to have another meaning. In the context of “another method,” there is nothing new in the first jhāna being the first attainment of vision. Regarding the second jhāna being the second, it is said, “The second attainment of vision is the second jhāna attained by means of the skeleton-color kasiṇa.” Similarly, the third jhāna is also attained in the same way. However, the status of attainment of vision belongs to a bhikkhu who, having produced the fourth jhāna based on the light kasiṇa and made it a foundation, having attained the divine eye, grasping a skeleton with consciousness, generates the lower three jhānas there by means of the color kasiṇa. For him, the third jhāna is the third attainment of vision by virtue of the divine-eye-knowledge that is the foundation. The fourth jhāna is the fourth: for one who has produced the fourth jhāna of the form realm and made it a foundation, having attained the divine-eye-knowledge, that fourth jhāna is the fourth attainment of vision. Here too, the third attainment of vision should be understood as involving the delimitation of the minds of trainees and ordinary people, while the fourth attainment of vision should be understood as involving the delimitation of the Arahant’s mind. Thus, this explanation of the meaning should be compared with the Pāḷi. In the phrases “the first path” and so on, the first path, based on the first jhāna with the bones as the object, is the first attainment of vision. The second path, based on the second jhāna with the bones as the object, is the second attainment of vision. The third and fourth paths, accompanied by knowledge of others’ minds and based on the fourth jhāna, are the third and fourth attainments of vision. Here, the discernment of a person’s consciousness should be seen as being without delusion.

Puggalapaṇṇattidesanāvaṇṇanā

The Commentary on the Teaching of the Designation of Individuals.

150. Puggalapaṇṇattīsūti [Pg.72] puggalānaṃ paññāpanesu. Guṇavisesavasena aññamaññaṃ asaṅkarato ṭhapanesu. Lokavohāravasenāti lokasammutivasena. Lokavohāro hesa, yadidaṃ ‘‘satto puggalo’’tiādi. Rūpādīsu sattavisattatāya satto. Tassa tassa sattanikāyassa pūraṇato galanato, maraṇavasena patanato ca puggalo. Santatiyā nayanato naro. Attabhāvassa posanato poso. Evaṃ paññāpetabbāsu voharitabbāsu. ‘‘Sabbametaṃ puggalo’’ti imissā sādhāraṇapaññattiyā vibhāvanavasena vuttaṃ, na idhādhippetaasādhāraṇapaññattiyā, tasmā lokapaññattīsūti sattalokagatapaññattīsu. Anuttaro hoti anaññasādhāraṇattā tassa paññāpanassa.

150. In the Designations of Individuals, the term 'designations of individuals' refers to the setting forth of individuals without confusion with one another, each according to their distinctive qualities. 'By way of worldly convention' means by way of worldly consensus. For this is worldly convention, namely, 'a being, an individual,' and so on. A 'being' (satta) is so called because of being attached (satta) to form, etc. An 'individual' (puggala) is so called because of fulfilling (pūraṇato) or falling away (galanato) from a particular group of beings, or because of falling (patanāto) by way of death. A 'man' (nara) is so called because he leads (nayanato) the continuity. A 'person' (posa) is so called because he nourishes (posanato) his individual existence. Thus, when they are to be designated and spoken of. The statement 'All this is an individual' is made by way of explaining the common designation, not by way of the specific designation intended here. Therefore, 'in worldly designations' means in designations pertaining to the world of beings. That designation is unsurpassed because it is not common to others.

Dvīhi bhāgehīti kāraṇe, nissakke cetaṃ puthuvacanaṃ, āvuttiādivasena cāyamattho veditabboti āha ‘‘arūpasamāpattiyā’’tiādi, etena ‘‘samāpattiyā vikkhambhanavimokkhena, maggena samucchedavimokkhena vimuttattā ubhatobhāgavimutto’’ti evaṃ pavatto tipiṭakacūḷanāgattheravādo, ‘‘nāmakāyato, rūpakāyato ca vimuttattā ubhatobhāgavimutto’’ti evaṃ pavatto tipiṭakamahādhammarakkhitattheravādo, ‘‘samāpattiyā vikkhambhanavimokkhena ekavāraṃ vimuttova maggena samucchedavimokkhena ekavāraṃ vimuttattā ubhatobhāgavimutto’’ti evaṃ pavatto tipiṭakacūḷābhayattheravādo cāti imesaṃ tiṇṇampi theravādānaṃ ekajjhaṃ saṅgaho katoti daṭṭhabbaṃ. Vimuttoti kilesehi vimutto, kilesavikkhambhanasamucchedanehi vā kāyadvayato vimuttoti attho. Arūpasamāpattīnanti niddhāraṇe sāmivacanaṃ. Arahattappattaanāgāminoti bhūtapubbagatiyā vuttaṃ. Na hi arahattappatto anāgāmī nāma hoti. Pāḷīti puggalapaññattipāḷi. Aṭṭha vimokkhe kāyena phusitvāti aṭṭha samāpattiyo sahajātanāmakāyena paṭilabhitvā. Paññāya cassa disvā āsavā parikkhīṇā hontīti vipassanāpaññāya saṅkhāragataṃ, maggapaññāya cattāri saccāni passitvā cattāropi āsavā parikkhīṇā honti. Disvāti dassanahetu. Na hi āsave paññāya passanti, dassanakāraṇā pana [Pg.73] parikkhīṇā ‘‘disvā parikkhīṇā’’ti vuttā dassanāyattaparikkhīṇattā. Evañhi dassanaṃ āsavānaṃ khayassa purimakiriyābhāvena vuttaṃ.

The phrase 'by two parts' is a plural term in the sense of cause and condition. This meaning should be understood by way of repetition, etc., as stated: 'by the attainment of the formless,' and so on. It should be seen that hereby a synthesis of these three elders’ views has been made, namely, the view of the Elder Cūḷanāga of the Tipiṭaka which is presented thus: 'One is liberated in both ways because of being liberated by suppression-liberation through attainment, and by cutting-off-liberation through the path'; the view of the Elder Mahādhammarakkhita of the Tipiṭaka which is presented thus: 'One is liberated in both ways because of liberation from the mental and physical bodies'; and the view of the Elder Cūḷābhaya of the Tipiṭaka which is presented thus: 'One is liberated in both ways because of being liberated once by suppression-liberation through attainment and once by cutting-off-liberation through the path.' 'Liberated' means liberated from defilements, or the meaning is liberation from the two bodies by the suppression and cutting off of defilements. 'Of the formless attainments' is the genitive case in the sense of determination. 'A non-returner who has attained arahantship' is said with reference to a past state, for one who has attained arahantship is not called a non-returner. 'Pāḷi' refers to the Puggala Paññatti Pāḷi. 'Having touched the eight liberations with the body' means having attained the eight attainments along with the co-arisen mental body. 'And having seen with wisdom, his taints are destroyed' means that with insight-wisdom he sees the conditioned phenomena, and with path-wisdom, having seen the four truths, all four taints are destroyed. 'Having seen' indicates the cause. For taints are not seen by wisdom, but because they are destroyed due to seeing, they are said to be 'destroyed by seeing,' being dependent on seeing for their destruction. Thus, seeing is said to be the prior action in the destruction of the taints.

Paññāya visesato muttoti paññāvimutto anavasesato āsavānaṃ parikkhīṇattā. Aṭṭhavimokkhapaṭikkhepavaseneva, na tadekadesabhūtarūpajjhānapaṭikkhepavasena. Evañhi arūpajjhānekadesābhāvepi aṭṭhavimokkhapaṭikkhepo na hotīti siddhaṃ hoti. Arūpāvacarajjhānesu hi ekasmimpi sati ubhatobhāgavimuttoyeva nāma hoti, na paññāvimuttoti.

'Liberated by wisdom' (paññāvimutta) means liberated in a special sense by wisdom, because the taints are completely destroyed without remainder. This is by way of the non-attainment of the eight liberations, not by way of the non-attainment of the form-realm absorptions which are a part of them. For thus it is established that even if a portion of the formless absorptions is absent, the non-attainment of the eight liberations does not occur. Indeed, if even one formless-realm absorption is present, one is called 'liberated in both ways,' not 'liberated by wisdom.'

Phuṭṭhantaṃ sacchikarotīti phuṭṭhānaṃ anto phuṭṭhanto, phuṭṭhānaṃ arūpajjhānānaṃ anantaro kāloti adhippāyo, accantasaṃyoge cetaṃ upayogavacanaṃ, phuṭṭhānantarakālameva sacchikātabbaṃ, sacchikato sacchikaraṇūpāyenāti vuttaṃ hoti. Tenāha ‘‘so jhānaphassa’’ntiādi. Ekacce āsavāti heṭṭhimamaggattayavajjhā āsavā. Yo hi arūpajjhānena rūpakāyato, nāmakāyekadesato ca vikkhambhanavimokkhena vimutto, tena nirodhasaṅkhāto vimokkho ālocito pakāsito viya hoti, na pana kāyena sacchikato. Nirodhaṃ pana ārammaṇaṃ katvā ekaccesu āsavesu khepitesu tena sacchikato hoti, tasmā so sacchikātabbaṃ nirodhaṃ yathālocitaṃ nāmakāyena sacchikarotīti kāyasakkhīti vuccati, na tu vimuttoti ekaccānaṃ āsavānaṃ aparikkhīṇattā.

'He realizes what is contacted' (phuṭṭhaṃ sacchikaroti) means 'the end of what is contacted' (phuṭṭhanto), which implies the time immediately following the formless absorptions that have been contacted. This is a term of application in the sense of absolute connection, meaning that what is to be realized is precisely the time immediately after contact. It is said that it is realized by the means of realization. Hence it is stated: 'That jhāna-contact…,' and so on. 'Some taints' refers to the taints other than those destroyed by the lower three paths. For one who is liberated from the form-body and a part of the mental body through the liberation of suppression by means of the formless jhāna, the liberation called cessation is, as it were, considered and made apparent, but is not realized with the body. However, when some taints have been eradicated by making cessation the object, it is then realized by him. Therefore, because he realizes with the mental body the cessation that is to be realized, as it has been considered, he is called a 'body-witness,' but not 'liberated,' because some taints are not yet completely destroyed.

Diṭṭhantaṃ pattoti dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti attho. ‘‘Diṭṭhattā patto’’tipi pāṭho, tena catusaccadassanasaṅkhātāya diṭṭhiyā nirodhassa pattataṃ dīpeti. Tenāha ‘‘dukkhā saṅkhārā’’tiādi. Paṭhamaphalato paṭṭhāya yāva aggamaggā diṭṭhippattoti āha ‘‘esopi kāyasakkhī viya chabbidho hotī’’ti. Idaṃ dukkhanti ‘‘idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na ito uddhaṃ dukkha’’nti yathābhūtaṃ pajānāti. Yasmā idaṃ yāthāvasarasato pajānāti, pajānanto ca ṭhapetvā taṇhaṃ pañcupādānakkhandhe ‘‘dukkhasacca’’nti pajānāti. Taṇhaṃ pana idaṃ dukkhaṃ ito samudeti, tasmā ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti. Yasmā idaṃ dukkhañca samudayo ca nibbānaṃ patvā nirujjhanti vūpasamanti appavattiṃ gacchanti, tasmā taṃ ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti. Ariyo pana aṭṭhaṅgiko maggo [Pg.74] taṃ dukkhanirodhaṃ gacchati, tena taṃ ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Ettāvatā nānakkhaṇe saccavavatthānaṃ dassitaṃ. Idāni taṃ ekakkhaṇe dassetuṃ ‘‘tathāgatappaveditā’’tiādi vuttaṃ. Tathāgatappaveditāti tathāgatena bodhimaṇḍe paṭividdhā viditā pākaṭā katā. Dhammāti catusaccadhammā. Vodiṭṭhā hontīti sudiṭṭhā honti. Vocaritāti sucaritā, tesu tena paññā suṭṭhu carāpitāti attho. Ayanti ayaṃ evarūpo puggalo ‘‘diṭṭhippatto’’ti vuccati.

'One who has attained to what is seen' (diṭṭhippatta) means one who has attained immediately after the knowledge of the stream-entry path, which is designated as seeing. There is also the reading 'attained through seeing,' which indicates the attainment of cessation through the vision designated as the seeing of the four truths. Hence it is stated: 'Conditioned things are suffering,' and so on. From the first fruition up to the highest path, one is called 'one who has attained to what is seen.' Thus it is said: 'This person, like the body-witness, is of six kinds.' 'This is suffering' means he understands as it really is: 'This is suffering, so much is suffering, there is no more suffering than this.' Because he understands this according to its true nature, and while understanding, he discerns the five aggregates of clinging—excluding craving—as 'the truth of suffering.' As for craving, he understands that this suffering arises from it; therefore, he understands as it really is: 'This is the origin of suffering.' Because this suffering and its origin cease, subside, and come to non-arising upon attaining Nibbāna, he understands that as it really is: 'This is the cessation of suffering.' Moreover, the noble eightfold path leads to that cessation of suffering, so he understands it as it really is: 'This is the path leading to the cessation of suffering.' Thus far, the determination of the truths at different moments has been shown. Now, to show it occurring in a single moment, it is said: 'Proclaimed by the Tathāgata,' and so on. 'Proclaimed by the Tathāgata' means penetrated, known, and made manifest by the Tathāgata at the seat of enlightenment. 'The Dhamma' refers to the four truths. 'Well-seen' means clearly seen. 'Well-practiced' means well-conducted; the meaning is that wisdom has been well-applied to them by him. Such a person is called 'one who has attained to what is seen.'

Saddhāya vimuttoti saddahanavasena vimutto, etena sabbathā avimuttassapi saddhāmattena vimuttabhāvaṃ dasseti. Saddhāvimuttoti vā saddhāya adhimuttoti attho. Vuttanayenevāti kāyasakkhimhi vuttanayeneva. No ca kho yathā diṭṭhippattassāti yathā diṭṭhippattassa āsavā parikkhīṇā, na evaṃ saddhāya vimuttassāti attho. Kiṃ pana nesaṃ kilesappahāne nānattaṃ atthīti? Natthi. Atha kasmā saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti? Āgamanīyanānattena. Diṭṭhippatto hi āgamanamhi kilese vikkhambhento appadukkhena, akilamanto ca sakkoti vikkhambhetuṃ, saddhāvimutto dukkhena kilamanto vikkhambheti, tasmā diṭṭhippattaṃ na pāpuṇāti. Tenāha ‘‘etesu hī’’tiādi.

'One liberated by faith' (saddhāvimutta) means liberated by way of faith. By this, it shows the state of liberation through mere faith even for one who is not liberated in every way. Alternatively, 'liberated by faith' means strongly inclined by faith. 'As stated before' means in the same way as stated regarding the body-witness. 'But not like one who has attained to what is seen' means that the taints of one liberated by faith are not destroyed in the same way as those of one who has attained to what is seen. But is there any difference in their abandonment of defilements? There is not. Then why does one liberated by faith not attain to one who has attained to what is seen? Due to the difference in the way of approach. For one who has attained to what is seen, while suppressing defilements on the approach, is able to suppress them with little difficulty and without weariness. One liberated by faith suppresses them with difficulty and weariness; therefore, he does not attain to one who has attained to what is seen. Therefore, it is said: 'Among these…,' and so on.

Ārammaṇaṃ yāthāvato dhāreti avadhāretīti dhammo, paññā. Paññāpubbaṅgamanti paññāpadhānaṃ. Paññaṃ vāhetīti paññāvāhī, paññaṃ sātisayaṃ pavattetīti attho. Paññā vā imaṃ puggalaṃ vāheti, nibbānābhimukhaṃ gametīti attho. Saddhānusāriniddesepi eseva nayo.

Because it holds or ascertains the object as it truly is, it is the Dhamma, that is, wisdom (paññā). 'Having wisdom as its forerunner' means wisdom is pre-eminent. 'It carries wisdom' (paññāvāhī) means it causes wisdom to proceed exceedingly. Alternatively, wisdom carries this person, meaning it leads them toward Nibbāna. The same method applies in the exposition of the faith-follower.

Tasmāti visuddhimagge (visuddhi. 2.770, 776) vuttattā, tato eva visuddhimagge, taṃ saṃvaṇṇanāsu (visuddhi. ṭī. 2.776) vuttanayenettha attho veditabbo.

'Therefore' (tasmā) means that because it is stated in the Visuddhimagga (Vism. 2.770, 776), the meaning here should be understood according to the method explained in its commentaries (Vism.Ṭ. 2.776).

Padhānadesanāvaṇṇanā

The Explanation of the Discourse on Striving

151. Padahanavasenāti bhāvanānuyogavasena. Satta bojjhaṅgā padhānāti vuttā vivekanissitādibhāvena padahitabbato bhāvetabbato.

151. 'By way of striving' means by way of the practice of development. The seven factors of enlightenment are called 'striving' because they are to be striven for and developed, being based on seclusion, and so forth.

Paṭipadādesanāvaṇṇanā

The Explanation of the Exposition on the Path

152. Dukkhena [Pg.75] kasirena samādhiṃ uppādentassāti pubbabhāge āgamanakāle kicchena dukkhena sasaṅkhārena sappayogena kilamantassa kilese vikkhambhetvā lokuttarasamādhiṃ uppādentassa. Dandhaṃ taṃ ṭhānaṃ abhijānantassāti vikkhambhitesu kilesesu vipassanāparivāse ciraṃ vasitvā taṃ lokuttarasamādhisaṅkhātaṃ ṭhānaṃ dandhaṃ saṇikaṃ abhijānantassa paṭivijjhantassa, sacchikarontassa pāpuṇantassāti attho. Ayaṃ vuccatīti yā esā evaṃ uppajjati, ayaṃ kilesavikkhambhanapaṭipadāya dukkhattā, vipassanāparivāsapaññāya ca dandhattā maggakāle ekacittakkhaṇe uppannāpi paññā āgamanavasena ‘‘dukkhapaṭipadā dandhābhiññā nāmā’’ti vuccati. Upari tīsu padesupi imināva nayena attho veditabbo.

152. 'Of one who arouses concentration with difficulty and hardship' refers to one who, in the preliminary stage, at the time of approach, becomes weary through trouble, difficulty, exertion, and effort, and having suppressed the defilements, arouses supramundane concentration. 'Of one who knows that state slowly' means of one who, after the defilements have been suppressed, having dwelt for a long time in the preliminary practice of insight, slowly and gradually comes to know, penetrate, realize, and attain that state designated as supramundane concentration. 'This is called'—this wisdom, which arises in such a way, is called 'painful practice with slow direct knowledge' because of the difficulty of the practice of suppressing defilements and the slowness of the wisdom of the preliminary practice of insight. Even though it arises in a single mind-moment at the time of the path, it is referred to as such by way of its approach. In the three cases that follow, the meaning should be understood in this same way.

Bhassasamācārādidesanāvaṇṇanā

The Explanation of the Exposition on Conduct in Speech, and so forth.

153. Bhassasamācāreti vacīsamācāre. Ṭhitoti yathāraddhaṃ taṃ avicchedavasena kathento. Tenāha ‘‘kathāmaggaṃ anupacchinditvā kathento’’ti. Musāvādūpasañhitanti antarantarā pavattena musāvādena upasaṃhitaṃ. Vibhūti vuccati visuṃbhāvo, tattha niyuttanti vebhūtikaṃ, tadeva vebhūtiyaṃ, pesuññaṃ. Tenāha ‘‘bhedakaravāca’’nti. Karaṇuttariyalakkhaṇato sārambhato jātāti sārambhajā. Tassā pavattiākāradassanatthaṃ ‘‘tvaṃ dussīlo’’tiādi vuttaṃ. Bahiddhākathā amanāpā, manāpāpi parassa cittavighātāvahattā karaṇuttariyapakkhiyamevāti dassento ‘‘tuyha’’ntiādimāha. Vikkhepakathāpavattanti vikkhepakathāvasena pavattaṃ. Jayapurekkhāro hutvāti attano jayaṃ purakkhatvā. Yaṃ kiñci na bhāsatīti yojanā. ‘‘Mantā’’ti vuccati paññā, mantanaṃ jānananti katvā. ‘‘Mantā’’ti idaṃ ‘‘mantetvā’’ti iminā samānatthaṃ nipātapadanti āha ‘‘upaparikkhitvā’’ti. Yuttakathamevāti attano, suṇantassa ca yuttarūpameva kathaṃ. Hadaye nidahitabbayuttanti atthasampattiyā, byañjanasampattiyā atthavedādipaṭilābhanimittattā citte ṭhapetabbaṃ, vimuttāyatanabhāvena manasi kātabbanti attho. Sabbaṅgasampannāpi vācā akāle bhāsitā abhājane bhāsitā viya na atthāvahāti āha ‘‘yuttapattakālenā’’ti. Ayañca caturaṅgasamannāgatā subhāsitavācā [Pg.76] saccasambodhāvahāditāya sattānaṃ mahiddhikā mahānisaṃsāti dassetuṃ ‘‘evaṃ bhāsitā hī’’tiādi vuttaṃ.

153. 'Bhassasamācāreti' means in verbal conduct. 'Ṭhitoti' refers to speaking without interruption, continuing as one has begun. Hence it is said, 'speaking without cutting off the path of the conversation.' 'Musāvādūpasañhitanti' means connected with false speech that occurs intermittently. 'Vibhūti' is called separation; being engaged in that is 'vebhūtikaṃ,' which is the same as 'vebhūtiyaṃ,' or slanderous speech. Hence it is said, 'speech that causes division.' From the characteristic of overstepping, it arises from contention as 'sārambhajā' (contentious speech). To illustrate its nature, examples like 'You are immoral' are given. Worldly talk is unpleasant, and even pleasant talk, because it disturbs another’s mind, falls under the category of overstepping. To show this, phrases like 'yours' are used. 'Vikkhepakathāpavattanti' means speech that arises by way of distracting talk. 'Jayapurekkhāro hutvā' means making one’s own victory a priority. The construction is that one does not speak just anything. 'Mantā' is called wisdom, on account of knowing through deliberation. 'Mantā' here is a particle with the same meaning as 'having considered,' thus it is said, 'having examined.' 'Yuttakathamevāti' means speech that is appropriate for oneself and for the listener. 'Hadaye nidahitabbayuttanti' means it is fit to be placed in the heart; because of its accomplishment in meaning and phrasing, and because it is a cause for attaining understanding of the meaning and so on, it should be established in the mind; the meaning is that it should be attended to as a basis for liberation. Even speech endowed with all qualities, if spoken at an unsuitable time, like speech spoken to an unfit person, is not beneficial; hence it is said, 'at a suitable and proper time.' And to show that this well-spoken speech, endowed with four factors, is of great power and great benefit to beings because it leads to true awakening and so on, it is said, 'For speech thus spoken,' etc.

Sīlācāreti sīle ca ācāre ca parisuddhasīle ceva parisuddhamanosamācāre ca. Ṭhitoti patiṭṭhahanto. Saccaṃ etassa atthīti saccoti āha ‘‘saccakatho’’ti. Esa nayo saddhoti etthāpi. Tenāha ‘‘saddhāsampanno’’ti. ‘‘Nanu ca heṭṭhā saccaṃ kathitamevā’’ti kasmā vuttaṃ? Heṭṭhā hi vacīsamācāraṃ kathentena saccaṃ kathitaṃ, paṭipakkhapaṭikkhepavasena idha sīlaṃ kathentena taṃ paripuṇṇaṃ katvā dassetuṃ saccaṃ sarūpeneva kathitaṃ. ‘‘Puggalādhiṭṭhānāya kathāya ārabbhantarañcetaṃ, tathāpi saccaṃ vatvā anantarameva saccassa kathanaṃ punaruttaṃ hotīti parassa codanāvasaro mā hotū’’ti tattha parihāraṃ dātukāmo ‘‘idha kasmā puna vutta’’nti āha. Heṭṭhā vācāsaccaṃ kathitaṃ caturaṅgasamannāgataṃ subhāsitavācaṃ dassentena. Antamaso…pe… dassetuṃ idha vuttaṃ ‘‘evaṃ sīlaṃ suparisuddhaṃ hotī’’ti. Imasmiṃ panatthe ‘‘evaṃ parittakaṃ kho, rāhula, tesaṃ sāmaññaṃ, yesaṃ natthi sampajānamusāvāde lajjā’’tiādi nayappavattaṃ rāhulovādasuttaṃ dassetabbaṃ.

'Sīlācāreti' means in virtue and in conduct, in pure virtue and in pure mental conduct. 'Ṭhitoti' refers to being firmly established. Because 'truth exists for him,' he is 'truthful' (sacco); hence it is said, 'a speaker of truth.' This same method also applies to 'faithful' (saddho). Hence it is said, 'endowed with faith.' Why was it asked, 'But was not truth already spoken of below?' For below, while describing verbal conduct, truth was spoken of. Here, while describing virtue, in order to show it as complete by way of rejecting its opposite, truth is spoken of in its essential nature. 'This discussion is founded on the person, and it is a different section. Even so, having spoken of truth, speaking of truth immediately after would be a repetition, so let there not be an occasion for another's criticism.' Wishing to provide a defense against this, he asks, 'Why is it stated again here?' Below, truth in speech was spoken of when demonstrating well-spoken speech endowed with four factors. Here, to show at the very least... it is said, 'Thus, virtue is perfectly purified.' On this point, the Rāhulovāda Sutta, where the method is initiated with 'Truly insignificant, Rāhula, is the asceticism of those who have no shame in intentional lying...' and so forth, should be referred to.

Guttā satikavāṭena pidahitā dvārā etenāti guttadvāroti āha ‘‘chasu indriyesū’’tiādi. Pariyesanapaṭiggaṇhanaparibhogavissajjanavasena bhojane mattaṃ jānātīti bhojane mattaññū. Samanti avisamaṃ. Samacāritā hi kāyavisamādīni pahāya kāyasamādipūraṇaṃ. Nisajjāyāti ettha iti-saddo ādiattho, tena ‘‘āvaraṇīyehi dhammehi cittaṃ parisodhetī’’ti evamādiṃ saṅgaṇhāti. Bhāvanāya cittaparisodhanañhi jāgariyānuyogo, na niddāvinodanamattaṃ. Nittandīti vigatathinamiddho. Sā pana nittanditā kāyālasiyavigamane pākaṭā hotīti vuttaṃ ‘‘kāyālasiyavirahito’’ti. ‘‘Āraddhavīriyo’’ti iminā duvidhopi vīriyārambho gahitoti taṃ vibhajitvā dassetuṃ ‘‘kāyikavīriyenāpī’’tiādi vuttaṃ. Saṅgamma gaṇavihāro sahavāso saṅgaṇikā, sā pana kilesehipi evaṃ hotīti tato visesetuṃ ‘‘gaṇasaṅgaṇika’’nti vuttaṃ. Gaṇena saṅgaṇikaṃ gaṇasaṅgaṇikanti. Ārambhavatthuvasenāti anadhigatavisesādhigamakāraṇavasena ekavihārī, na kevalaṃ ekībhāvavasena. Kilesasaṅgaṇikanti [Pg.77] kilesasahitacittataṃ. Yathā tathāti vipassanāvasena, paṭisaṅkhānavasena vā. Samathavasena ārammaṇūpanijjhānaṃ. Vipassanāvasena lakkhaṇūpanijjhānaṃ.

'The doors are guarded by this,' that is, closed by the latch of mindfulness, hence one is called 'one with guarded doors'; thus it is said, 'in the six sense faculties,' and so on. One who knows the measure in eating by way of seeking, receiving, consuming, and disposing is 'one who knows the measure in eating.' 'Even' (samaṃ) means not uneven. For even conduct is the abandoning of bodily imbalance and so on and the fulfilling of bodily balance and so on. In 'in sitting,' the word 'iti' has the meaning of 'and so on'; thereby it includes such phrases as 'purifies the mind from obstructive states.' For the practice of wakefulness is the purification of the mind through cultivation, not merely the dispelling of sleep. 'Nittandīti' means free from sloth and torpor. And that freedom from sloth becomes manifest in the removal of bodily laziness, so it is said, 'free from bodily laziness.' By 'with aroused energy,' both kinds of arousal of energy are included; to show this by analyzing it, it is said, 'with bodily energy also,' and so on. Association (saṅgaṇikā) is dwelling in a group, living together, by coming together. But since this can also occur with defilements, to distinguish from that, it is said 'group-association' (gaṇasaṅgaṇika). Group-association means association with a group. 'By way of the object of striving' means one dwells alone for the sake of attaining as-yet-unattained distinctions, not merely for the sake of being alone. 'Association with defilements' means a state of mind accompanied by defilements. 'In whatever way' means by way of insight or by way of reflection. By way of serenity, it is sustained attention on the object. By way of insight, it is sustained attention on the characteristics.

Kalyāṇapaṭibhānoti sundarapaṭibhāno, sā panassa paṭibhānasampadā vacanacāturiyasahitāva icchitāti āha ‘‘vākkaraṇa…pe… sampanno cā’’ti. ‘‘Paṭibhāna’’nti hi ñāṇampi vuccati ñāṇassa upaṭṭhitavacanampi. Tattha atthayuttaṃ kāraṇayuttaṃ paṭibhānamassāti yuttapaṭibhāno. Pucchitānantarameva sīghaṃ byākātuṃ asamatthatāya no muttapaṭibhānaṃ assāti no muttapaṭibhāno. Idha pana vikiṇṇavāco muttapaṭibhāno adhippetoti adhippāyena ‘‘sīlasamācārasmiñhi ṭhitabhikkhu muttapaṭibhāno na hotī’’ti vuttaṃ. Gamanasamatthāyāti assutaṃ dhammaṃ gametuṃ samatthāya. Dhāraṇasamatthāyāti sātisayaṃ sativīriyasahitatāya yathāsutaṃ yathāpariyattaṃ dhammaṃ dhāretuṃ samatthāya. Munanato anuminanato mutīti anumāna paññāya nāmaṃ. Tīhi padehīti ‘‘gatimā dhitimā mutimā’’ti tīhi padehi. Heṭṭhāti heṭṭhā ‘‘āraddhavīriyo’’ti vuttaṭṭhāne. Idhāti ‘‘dhitimā’’ti vuttaṭṭhāne. Vīriyampi heṭṭhā guṇabhūtaṃ gahitanti vuttovāyamattho. Heṭṭhāti ‘‘jāgariyānuyogamanuyutto, jhāyī’’ti ettha vipassanāpaññā kathitā. Idhāti ‘‘dhitimā mutimā’’ti ettha buddhavacanagaṇhanapaññā kathitā karaṇapubbāparakosallapaññādīpanato. Kilesakāmopi vatthukāmo viya yathāpavatto assādīyatīti vuttaṃ ‘‘vatthukāmakilesakāmesu agiddho’’ti.

'Kalyāṇapaṭibhāno' means of fine eloquence; and this excellence in eloquence is desired to be accompanied by skill in speech, hence it is said, 'endowed with speech… and so on.' For 'paṭibhāna' refers both to wisdom and to speech wherein wisdom is present. In that context, one whose eloquence is connected with the meaning and with reason is 'yuttapaṭibhāno.' One who is unable to explain immediately and swiftly after being asked is 'no muttapaṭibhāno' (not of ready wit). But here 'muttapaṭibhāno' is intended to mean one of scattered speech; with this intention it is said, 'A monk established in virtuous conduct is not of scattered speech.' 'Gamanasamatthāya' means capable of conveying the unheard Dhamma. 'Dhāraṇasamatthāya' means capable of retaining the Dhamma as heard and learned, being accompanied by superior mindfulness and energy. 'Muti' is a name for wisdom by way of inference (anumāna), from 'knowing' (munana) and 'inferring' (anuminana). 'Tīhi padehi' means 'with three terms': 'gatimā, dhitimā, mutimā.' 'Heṭṭhā' (below) refers to the place where 'āraddhavīriyo' was stated earlier. 'Idha' (here) refers to the place where 'dhitimā' was stated. The meaning of effort, that energy is also included below as a secondary quality, has been stated. 'Heṭṭhā' (below) refers to where it was stated, 'devoted to wakefulness, a meditator'; there insight-wisdom was discussed. 'Idha' (here) refers to where it was stated, 'dhitimā, mutimā'; there, wisdom in grasping the Buddha’s word is discussed, by way of explaining the wisdom of skill in cause and effect, in what comes before and after, and so on. Because desire that is a defilement is enjoyed as it occurs, just like desire for an object, it is said: 'not greedy for desire for objects and desire that is a defilement.'

Anusāsanavidhādesanādivaṇṇanā

An Exposition of Instruction, Method, Teaching, and so on.

154. Attano upāyamanasikārenāti attani sambhūtena pathamanasikārena bhāvanāmanasikārena. Paṭipajjamānoti visuddhiṃ paṭipajjamāno.

154. 'By attention to the means' means by the initial attention that has arisen in oneself, by the attention to development. 'Practicing' means practicing for the sake of purification.

155. Kilesavimuttiñāṇeti kilesappahānajānane.

155. 'In the knowledge of liberation from defilements' means in the knowing of the abandoning of defilements.

156. Pariyādiyamānoti paricchijja gaṇhantoti attho. Suddhakkhandheyeva anussarati nāmagottaṃ pariyādiyituṃ asakkonto. Vuttamevatthaṃ vivarituṃ ‘‘eko hī’’tiādi vuttaṃ. Sakkoti pariyādiyituṃ. Asakkontassa [Pg.78] vasena gahitaṃ, ‘‘amutrāsiṃ evaṃnāmo’’tiādi vuttanti attho. Asakkontassāti ca ārohane asakkontassa, orohane pana ñāṇassa thirabhūtattā. Tenāha ‘‘suddhakkhandheyeva anussaranto’’tiādi. Etanti pubbāparavirodhaṃ. Na sallakkhesi diṭṭhābhinivesena kuṇṭhañāṇattā. Tenāha ‘‘diṭṭhigatikattā’’ti. Ṭhānanti ekasmiṃ pakkhe avaṭṭhānaṃ. Niyamoti vādaniyamo paṭiniyatavādatā. Tenāha ‘‘imaṃ gahetvā’’tiādi.

156. "Pariyādiyamāna" means grasping by delimiting. He recollects only the pure aggregates, being unable to encompass the name and clan. To explain the meaning already stated, "For one..." and so on, was said. He is able to encompass it. What was said, "I was there, with such a name," and so on, is taken in the sense of one who is incapable. And "one who is incapable" refers to being incapable in the ascent, whereas in the descent, knowledge is firm. Therefore, it is said, "recollecting only the pure aggregates," and so on. He did not discern this contradiction between the earlier and later statements, because his knowledge was dulled by adherence to views. Therefore, it is said, "because of being one whose resort is views." "Ṭhāna" means taking a stand on one side. "Niyama" means a fixed position in debate, a determined assertion. Therefore, it is said, "having grasped this," and so on.

157. Piṇḍagaṇanāyāti ‘‘ekaṃ dve’’tiādinā agaṇetvā saṅkalanapaduppādanādinā piṇḍanavasena gaṇanāya. Acchiddakavasenāti avicchindakagaṇanāvasena gaṇanā kamagaṇanaṃ muñcitvā ‘‘imasmiṃ rukkhe ettakāni paṇṇānī’’ti vā ‘‘imasmiṃ jalāsaye ettakāni udakāḷhakānī’’ti vā evaṃ gaṇetabbassa ekajjhampi piṇḍetvā gaṇanā. Kamagaṇanā hi antarantarā vicchijja pavattiyā pacchindikā. Sā panesā gaṇanā savanantaraṃ anapekkhitvā manasāva gaṇetabbato ‘‘manogaṇanā’’tipi vuccatīti āha ‘‘manogaṇanāyā’’ti. Piṇḍagaṇanameva dasseti, na vibhāgagaṇanaṃ. Saṅkhātuṃ na sakkā aññehi asaṅkhyeyyābhāvato. Paññāpāramiyā pūritabhāvaṃ dassento itarāsaṃ pūraṇena vinā tassā pūraṇaṃ natthīti ‘‘dasannaṃ pāramīnaṃ pūritattā’’ti āha. Tenāha ‘‘sabbaññutaññāṇassa suppaṭividdhattā’’ti. Ettakanti dassethāti dīpeti thero. Yaṃ pana pāḷiyaṃ ‘‘sākāraṃ sauddesaṃ anussaratī’’ti vuttaṃ, taṃ tassa anussaraṇamattaṃ sandhāya vuttaṃ, na āyuno vassādigaṇanāya paricchindanaṃ tassa avisayabhāvato.

157. "By counting by lumps" means counting not by "one, two," and so on, but by the method of aggregation, through combining and producing collective terms. "By way of being without gaps" means by way of uninterrupted counting; it is the counting of something to be counted by aggregating it all at once, abandoning sequential counting, as in "on this tree are so many leaves," or "in this reservoir are so many measures of water." For sequential counting, proceeding by being interrupted from time to time, is fragmented. But since this counting is to be done by the mind alone, without regard for the interval of hearing, it is also called "mental counting"; thus he said, "by mental counting." It shows only counting by lumps, not counting by division. It cannot be counted by others, not because it is uncountable. Showing the fulfillment of the perfection of wisdom, he said, "by the fulfillment of the ten perfections," because there is no fulfillment of that one without the fulfillment of the others. Therefore, he said, "due to the thorough penetration of omniscient knowledge." The elder indicates that he shows "so much." As for what is said in the Pāli, "he recollects with its aspects and with its details," that is said with reference merely to his recollection, not to the delimiting of his lifespan by the counting of years and so on, because that is beyond his scope.

158. Tumhākaṃ sammāsambuddhānaṃ yeva anuttarā anaññasādhāraṇattā. Idāni tassā desanāya majjhe bhinnasuvaṇṇassa viya vibhāgābhāvaṃ dassetuṃ ‘‘atītabuddhāpī’’tiādi vuttaṃ. Imināpi kāraṇenāti anuttarabhāvena, aññehi buddhehi ekasadisabhāvena ca.

158. It is unsurpassed only for you, the Perfectly Enlightened Ones, because it is not shared with others. Now, to show the absence of division in the midst of that teaching, like refined gold, it is said, "past Buddhas too," and so on. For this reason too: because of its unsurpassed nature, and because of its nature of being one and the same as that of other Buddhas.

159. Āsavānaṃ ārammaṇabhāvūpagamanena sāsavā. Upecca ādhīyantīti upādhī, dosāropanāni, saha upādhīhīti saupādhikā. Anariyiddhiyañhi attano cittadosena ekacce upārambhaṃ dadanti, svāyamattho kevaṭṭasuttena dīpetabbo. No ‘‘ariyā’’ti vuccati sāsavabhāvato. Niddosehi [Pg.79] khīṇāsavehi pavattetabbato niddosā dosehi saha appavattanato. Tato eva anupārambhā. Ariyānaṃ iddhīti ariyiddhīti vuccati.

159. They are 'with taints' because they become an object for the taints. Substrates (upādhi) are so called because they are approached and taken on; they are imputations of faults. 'With substrates' means accompanied by substrates. For with ignoble psychic power, some give cause for reproach due to their own mental faults; this meaning should be illustrated by the Kevaṭṭa Sutta. It is not called "noble" because of its nature of being with taints. It is 'faultless' because it is to be exercised by the faultless ones whose taints are destroyed, and because it does not occur together with faults. For that very reason, it is irreproachable. The psychic power of the noble ones is called "noble psychic power."

Appaṭikkūlasaññīti iṭṭhasaññī iṭṭhākārena pavattacitto. Paṭikkūleti amanuññe aniṭṭhe. Dhātusaññanti ‘‘dhātuyo’’ti saññaṃ. Upasaṃharatīti upaneti pavatteti. Aniṭṭhasmiṃ vatthusminti aniṭṭhe sattasaññite ārammaṇe. Mettāya vā pharatīti mettaṃ hitesitaṃ upasaṃharanto sabbatthakameva taṃ tattha pharati. Dhātuto vā upasaṃharatīti dhammasabhāvacintanena dhātuso, paccavekkhaṇāya dhātumanasikāraṃ vā tattha pavatteti. Appaṭikkūle satte ñātimittādike yāthāvato dhammasabhāvacintanena aniccasaññāya visabhāgabhūte ‘‘kesādi asucikoṭṭhāsamevā’’ti asubhasaññaṃ pharati asubhamanasikāraṃ pavatteti. Chaḷaṅgupekkhāyāti iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanalakkhaṇāya chasu dvāresu pavattanato ‘‘chaḷaṅgupekkhāyā’’ti laddhanāmāya tatramajjhattupekkhāya.

"One not perceiving repulsiveness" means one perceiving the agreeable, with a mind that has arisen in an agreeable mode. "In the repulsive" means in the disagreeable, the unpleasant. "Perception of elements" means the perception "these are elements." "He directs" means he brings to bear, he makes it occur. "On an unpleasant object" means on an unpleasant object designated as a being. "Or he pervades with loving-kindness" means, directing loving-kindness, the wish for welfare, he pervades that object there completely. "Or he directs it by way of the elements" means he directs attention to the elements there by thinking of the true nature of phenomena, or by reviewing. Towards a non-repulsive being, such as a relative or friend, by thinking of the true nature of phenomena as it really is, he pervades it with the perception of foulness, thinking, "it is just a collection of impurities such as hair," and so on; he makes attention to the foul occur. "With six-factored equanimity" refers to that neutrality-equanimity which has obtained the name "six-factored equanimity" because it occurs at the six doors, and which is characterized by not abandoning its naturally pure state when the six pleasant and unpleasant objects come into range.

Taṃ desananti taṃ dvīsu iddhividhāsu desanappakāraṃ desanāvidhiṃ. Asesaṃ sakalanti asesaṃ niravasesaṃ sampuṇṇaṃ abhivisiṭṭhena ñāṇena jānāti. Asesaṃ abhijānato tato uttari abhiññeyyaṃ natthi. Itoti bhagavato abhiññātato. Añño paramatthavasena dhammo vā paññattivasena puggalo vā ayaṃ nāma yaṃ bhagavā na jānātīti idaṃ natthi na upalabbhati sabbasseva sammadeva tumhehi abhiññātattā. Dvīsu iddhividhāsu abhijānane, desanāyañca bhagavato uttaritaro natthi. Imināpīti pi-saddo na kevalaṃ vuttatthasamuccayattho, atha kho avuttatthasamuccayatthopi daṭṭhabbo. Yaṃ taṃ bhantetiādināpi hi bhagavato guṇadassanaṃ tasseva pasādassa kāraṇavibhāvanaṃ.

"That teaching" means that manner of teaching, that method of teaching, regarding the two kinds of psychic power. "Without remainder, complete" means he knows without remainder, without omission, completely, with distinguished knowledge. For one who knows completely, there is nothing further to be known beyond that which has been known by the Blessed One. There is no other phenomenon in an ultimate sense or person by way of conventional designation, of such a name, that the Blessed One does not know; this does not exist, is not found, because everything has been perfectly known by you. In knowing and in teaching the two kinds of psychic power, there is none superior to the Blessed One. "By this also": the particle "pi" should be seen not only as for the purpose of collecting what has been said, but also for collecting what has not been said. For by the passage beginning "Venerable sir, that which...", the showing of the Blessed One’s qualities is itself an explanation of the reason for that very confidence.

Aññathāsatthuguṇadassanādivaṇṇanā

The Description of Showing the Teacher's Qualities, etc., in Another Way.

160. Pubbe ‘‘etadānuttariyaṃ bhante’’tiādinā yathāvuttabuddhaguṇā dassitā, tato añño evāyaṃ pakāro ‘‘yaṃ taṃ bhante’’tiādinā āraddhoti āha ‘‘aparenāpi ākārenā’’ti. Buddhānaṃ sammāsambodhiyā saddahanato visesato saddhā kulaputtā nāma bodhisattā, mahābodhisattāti adhippāyo. Te hi mahābhinīhārato paṭṭhāya [Pg.80] mahābodhiyaṃ sattā āsattā laggā niyatabhāvūpagamanena kenaci asaṃhāriyabhāvato. Yato nesaṃ na kathañci tattha saddhāya aññathattaṃ hoti, eteneva tesaṃ kammaphalaṃ saddhāyapi aññathattābhāvo dīpito daṭṭhabbo. Tasmāti yasmā atisayavacanicchāvasena, ‘‘anuppattaṃ taṃ bhagavatā’’ti saddantarasannidhānena ca visiṭṭhavisayaṃ ‘‘saddhena kulaputtenā’’ti idaṃ padaṃ, tasmā. Lokuttaradhammasamadhigamamūlakattā sabbabuddhaguṇasamadhigamassa ‘‘nava lokuttaradhammā’’ti vuttaṃ. ‘‘Āraddhavīriyenā’’tiādīsu samāsapadesu ‘‘vīriyaṃ thāmo’’tiādīni avayavapadāni. Ādi-saddena parakkamapadaṃ saṅgaṇhāti, na dhorayhapadaṃ. Na hi taṃ vīriyavevacanaṃ, atha kho vīriyavantavācakaṃ. Dhurāya niyuttoti hi dhorayho. Tenāha ‘‘taṃ dhuraṃ vahanasamatthena mahāpurisenā’’ti. Paggahitavīriyenāti asithilavīriyena. Thiravīriyenāti ussoḷhībhāvūpagamanena thirabhāvappattavīriyena. Asamadhurehīti anaññasādhāraṇadhurehi. Paresaṃ asayhasahanā hi lokanāthā. Taṃ sabbaṃ acinteyyāparimeyyabhedaṃ buddhānaṃ guṇajātaṃ. Pāramitā, buddhaguṇā, veneyyasattāti yasmā idaṃ tayaṃ sabbesampi buddhānaṃ samānameva, tasmā āha ‘‘atītānāgata…pe… ūno natthī’’ti.

160. Previously, the Buddha's qualities as described were shown by the passage beginning, "Venerable sir, this is the supreme..." This is another method, initiated by the passage beginning, "Venerable sir, that which..."; thus he says, "by another mode." "Sons of good families with faith" refers specifically to those with faith from believing in the perfect enlightenment of the Buddhas; the intended meaning is bodhisattas, great bodhisattas. For they, from their great resolve onwards, are attached, clinging, and cleaving to great enlightenment, because, having reached a fixed state, they are unshakable by anyone. Since their faith in that never alters in any way, by this very fact the non-alteration of their kamma and its fruit and of their faith should be understood as shown. Therefore: because this term "by a faithful son of a good family" has a distinguished object, owing to the desire to express excellence and to the proximity of the other words, "that has been attained by the Blessed One," therefore... Because the attainment of all the Buddha's qualities is rooted in the attainment of the supramundane states, it is said, "the nine supramundane states." In compound terms like "āraddhavīriyena," the component words are "vīriyaṃ, thāmo," and so on. The word "ādi" includes the word "parakkama," but not the word "dhorayha." For that is not a synonym for "energy" but rather denotes one who possesses energy. For "dhorayha" means "yoked to the burden." Therefore, he says, "by the great person capable of bearing that burden." "Paggahitavīriyena" means with unslackened energy. "Thiravīriyena" means with energy that has attained steadfastness by reaching a state of exertion. "Asamadhurehi" means with burdens not shared with others. For the Lords of the World endure what is unendurable for others. All that collection of the Buddhas' qualities is of inconceivable and immeasurable variety. Because these three—the perfections, the Buddha-qualities, and the beings to be trained—are the same for all Buddhas, therefore he says, "of past, future... none is lacking."

Kāmasukhallikānuyoganti kāmasukhe allīnā hutvā anuyuñjanaṃ. Ko jānāti paralokaṃ ‘‘atthī’’ti, ettha ‘‘ko ekavisayoyaṃ indriyagocaro’’ti evaṃdiṭṭhi hutvāti adhippāyo. Sukhoti iṭṭho sukhāvaho. Paribbājikāyāti tāpasaparibbājikāya taruṇiyā. Mudukāyāti sukhumālāya. Lomasāyāti taruṇamudulomavatiyā. Moḷibandhāhīti moḷiṃ katvā bandhakesāhi. Paricārentīti attano pāricārikaṃ karonti, indriyāni vā tattha parito cārenti. Lāmakanti paṭikiliṭṭhaṃ. Gāmavāsīnaṃ bālānaṃ dhammaṃ. Puthujjanānamidanti pothujjanikaṃ. Yathā pana taṃ ‘‘puthujjanānamida’’nti vattabbataṃ labhati, taṃ dassetuṃ ‘‘puthujjanehi sevitabba’’nti āha. Anariyehi sevitabbanti vā anariyaṃ. Yasmā pana niddosattho ariyattho, tasmā ‘‘anariyanti na niddosa’’nti vuttaṃ. Anatthasaṃyuttanti diṭṭhadhammikasamparāyikādivividhavipulānatthasañhitaṃ. Attakilamathānuyoganti attano kilamathassa khedanassa anuyuñjanaṃ. Dukkhaṃ etassa atthīti dukkhaṃ. Dukkhamanaṃ etassāti dukkhamaṃ.

Kāmasukhallikānuyoga means the pursuit of sensual pleasures, being attached to sensual delights. Regarding 'Who knows that another world exists?', the intention here is to hold the view that 'this is the one and only sphere, the range of the senses.' Sukha means what is agreeable and brings happiness. Paribbājikāya means 'a young female ascetic who is a recluse.' Mudukāya means 'delicate.' Lomasāya means 'having young, soft hair.' Moḷibandhāhi means 'with hair bound in a topknot.' Paricārenti means 'they make it their own service,' or 'they make their senses wander around there.' Lāmaka means 'reprehensible.' The doctrine of foolish village-dwellers. Puthujjanānamida means 'common, worldly.' To show how it comes to be called 'this is for ordinary people,' he says, 'to be followed by ordinary people.' Or, anariyaṃ means 'to be followed by the ignoble.' But because the noble meaning is the faultless meaning, therefore it is said, 'anariya means not faultless.' Anatthasaṃyutta means 'associated with various and extensive harms, such as those in this life and in future lives.' Attakilamathānuyoga means the pursuit of one’s own exhaustion and affliction. Dukkha means 'he has suffering.' Dukkhama means 'he has a painful mind.'

Ābhicetasikānanti [Pg.81] abhiceto vuccati abhikkantaṃ visuddhaṃ cittaṃ, adhicittaṃ vā, tasmiṃ abhicetasi jātānīti ābhicetasikāni, abhicetosannissitāni vā. Diṭṭhadhammasukhavihārānanti diṭṭhadhamme sukhavihārānaṃ, diṭṭhadhammo vuccati paccakkho attabhāvo, tattha sukhavihārabhūtānanti attho, rūpāvacarajhānānametaṃ adhivacanaṃ. Tāni hi appetvā nisinnā jhāyino imasmiṃyeva attabhāve asaṃkiliṭṭhaṃ nekkhammasukhaṃ vindanti, tasmā ‘‘diṭṭhadhammasukhavihārānī’’ti vuccantīti. Kathitā ‘‘diṭṭhadhammasukhavihāro’’ti sappītikattā, lokuttaravipākasukhumasañhitattā ca. Saha maggena vipassanāpādakajjhānaṃ kathitaṃ ‘‘cattārome cunda sukhallikānuyogā ekantanibbidāyā’’tiādinā (dī. ni. 3.184) catutthajjhānikaphalasamāpattīti catutthajjhānikā phalasamāpatti diṭṭhadhammasukhavihārabhāvena kathitā. Cattāri rūpāvacarāni ‘‘diṭṭhadhammasukhavihārajjhānānī’’ti kathitānīti attho. Nikāmalābhīti nikāmena lābhī attano icchāvasena lābhī. Icchiticchitakkhaṇe samāpajjituṃ samatthoti attho. Tenāha ‘‘yathākāmalābhī’’ti. Adukkhalābhīti sukheneva paccanīkadhammānaṃ samucchinnattā samāpajjituṃ samattho. Akasiralābhīti akasirānaṃ vipulānaṃ lābhī, yathāparicchedeneva vuṭṭhātuṃ samattho. Ekacco hi lābhīyeva hoti, na pana sakkoti icchiticchitakkhaṇe samāpajjituṃ. Ekacco tathā samāpajjituṃ sakkoti, pāribandhake pana kicchena vikkhambheti. Ekacco tathā ca samāpajjati, pāribandhake ca akiccheneva vikkhambheti, na sakkoti nāḷikayantaṃ viya yathāparicchede vuṭṭhātuṃ. Bhagavā pana sabbaso samucchinnapāribandhakattā vasibhāvassa sammadeva samadhigatattā sabbametaṃ sammadeva sakkoti.

Ābhicetasikāni means 'pertaining to the sublime mind.' The sublime mind (abhiceto) is called excellent and purified mind, or higher mind. Those states born in that sublime mind are called ābhicetasikāni, or dependent on the sublime mind. Diṭṭhadhammasukhavihārāni means 'blissful dwellings in the visible world.' Diṭṭhadhamma is called the directly experienced individual existence, and the meaning is that they are states of blissful dwelling therein. This is a designation for the jhānas of the form realm. For those meditators who have entered and are dwelling in these, they experience the undefiled bliss of renunciation in this very existence. Therefore, they are called 'blissful dwellings in the visible world.' It is called a 'blissful dwelling in the visible world' because it is endowed with joy and because it is conjoined with the subtle fruition of the supramundane. The jhāna that serves as the basis for insight, together with the path, is spoken of as such. In the phrase 'These four, Cunda, are the indulgences in pleasure that lead exclusively to disenchantment,' etc. (Dī. Ni. 3.184), the attainment of the fruition of the fourth jhāna is spoken of as a 'blissful dwelling in the visible world.' The meaning is that the four form-sphere jhānas are spoken of as 'jhānas of blissful dwelling in the visible world.' Nikāmalābhī means 'one who obtains at will,' one who obtains according to his own desire. The meaning is that he is capable of entering absorption at any desired moment. Therefore, it is said, 'one who obtains as he wishes.' Adukkhalābhī means 'one who obtains without difficulty,' being capable of entering absorption with ease because opposing states have been completely uprooted. Akasiralābhī means 'one who obtains without trouble,' one who obtains abundantly, being capable of emerging at the precise intended time. For indeed, some are able to obtain it, but they cannot enter absorption at any desired moment. Some can enter absorption in that way, but they struggle to suppress obstacles. Some can enter absorption in that way and effortlessly suppress obstacles, yet they cannot emerge at the precise intended time like a water-clock. But the Blessed One, because all obstacles have been completely uprooted and mastery has been rightly attained, is fully capable of all this.

Anuyogadānappakāravaṇṇanā

The Exposition of the Kinds of Gifts of Application

161. Dasasahassilokadhātuyāti imāya lokadhātuyā saddhiṃ imaṃ lokadhātuṃ parivāretvā ṭhitāya dasasahassilokadhātuyā. Jātikhettabhāvena hi taṃ ekajjhaṃ gahetvā ‘‘ekissā lokadhātuyā’’ti vuttaṃ, tattakāya eva jātikhettabhāvo dhammatāvasena veditabbo. ‘‘Pariggahavasenā’’ti keci. Sabbesampi buddhānaṃ tattakaṃ eva [Pg.82] jātikhettaṃ. ‘‘Tannivāsīnaṃyeva ca devānaṃ dhammābhisamayo’’ti vadanti. Pakampanadevatūpasaṅkamanādinā jātacakkavāḷena samānayogakkhamaṭṭhānaṃ jātikhettaṃ. Saraseneva āṇāpavattanaṭṭhānaṃ āṇākhettaṃ. Buddhañāṇassa visayabhūtaṃ ṭhānaṃ visayakhettaṃ. Okkamanādīnaṃ channameva gahaṇaṃ nidassanamattaṃ mahābhinīhārādikālepi tassa pakampanalabbhanato. Āṇākhettaṃ nāma, yaṃ ekaccaṃ saṃvaṭṭati, vivaṭṭati ca. Āṇā vattati tannivāsidevatānaṃ sirasā sampaṭicchanena, tañca kho kevalaṃ buddhānaṃ ānubhāveneva, na adhippāyavasena. ‘‘Yāvatā pana ākaṅkheyyā’’ti (a. ni. 3.81) vacanato tato parampi āṇā pavatteyyeva.

161. 'Of the ten-thousandfold world-system' means the ten-thousandfold world-system that stands surrounding this world-system, together with this world-system. For in terms of being a birth-field, they are taken together as one, hence it is said 'of one world-system.' The extent of such a birth-field should be understood as due to natural law. Some say it is so by way of appropriation. The birth-field of all Buddhas is of such an extent. And they say: 'Only for the devas dwelling therein is there realization of the Dhamma.' The birth-field is a place coextensive with the world-system of birth, where trembling, the approach of deities, and so forth occur, and which is suitable for the same kind of spiritual attainment. The place where the command operates by its own power is the command-field. The sphere of a Buddha's knowledge is the range-field. The mention of the six events, such as the descent, is merely an example, for trembling is obtainable there even at the time of the great aspiration and so on. The command-field is that which in some cases contracts and expands. The command operates when the deities dwelling therein receive it upon their heads, and that is solely by the Buddha's power, not by way of intention. From the statement 'as far as one might wish' (AN 3.81), the command would operate even beyond that.

Nuppajjantīti pana atthīti ‘‘na me ācariyo atthi, sadiso me na vijjatī’’ti (ma. ni. 1.285; 2.341; mahāva. 11; kathā. 405) imissā lokadhātuyā ṭhatvā vadantena bhagavatā, imasmiṃyeva sutte ‘‘kiṃ panāvuso, sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā samasamo sambodhiya’’nti (dī. ni. 3.161) evaṃ puṭṭho ‘‘ahaṃ bhante noti vadeyya’’nti (dī. ni. 3.161) vatvā tassa kāraṇaṃ dassetuṃ ‘‘aṭṭhānametaṃ anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā’’ti (dī. ni. 3.161; ma. ni. 3.129; a. ni. 1.277; netti. 57; mi. pa. 5.1.1) imaṃ suttaṃ dassentena dhammasenāpatinā ca buddhakhettabhūtaṃ imaṃ lokadhātuṃ ṭhapetvā aññattha anuppatti vuttā hotīti adhippāyo.

The meaning of 'they do not arise' is that, standing in this world-system, the Blessed One declared: 'I have no teacher, nor is there anyone equal to me' (MN 1.285; 2.341; Mahāva. 11; Kathā. 405); and in this very sutta, when asked, 'But, friend Sāriputta, is there now another ascetic or brahmin equal to the Blessed One in supreme enlightenment?' (DN 3.161), the General of the Dhamma replied, 'I would say, “No, venerable sir”' (DN 3.161), and to explain the reason for this, he pointed to this sutta, stating: 'It is impossible, it cannot happen, that in one world-system there be two arahants, fully enlightened ones, arising simultaneously' (DN 3.161; MN 3.129; AN 1.277; Netti. 57; Mi. Pa. 5.1.1). The intention is that, having excluded this world-system, which is a Buddha-field, their non-arising elsewhere is stated.

Ekatoti saha, ekasmiṃ kāleti attho. So pana kālo kathaṃ paricchinnoti? Carimabhave paṭisandhiggahaṇato paṭṭhāya yāva dhātuparinibbānanti dassento ‘‘tattha bodhipallaṅke’’tiādimāha. Nisinnakālato paṭṭhāyāti paṭilomakkamena vadati. Khettapariggaho katova hoti ‘‘idaṃ buddhānaṃ jātikhetta’’nti. Kena pana pariggaho kato? Uppajjamānena bodhisattena. Parinibbānato paṭṭhāyāti anupādisesāya nibbānadhātuyā parinibbānato paṭṭhāya. Etthantareti carimabhave bodhisattassa paṭisandhiggahaṇaṃ, dhātuparinibbānanti imehi dvīhi paricchinne etasmiṃ antare.

The meaning of 'ekato' is 'together,' 'at one time.' But how is that time defined? Showing this, beginning from the taking of rebirth-linking in the final existence up to the complete passing away of the elements, he says, 'there on the seat of enlightenment,' and so on. He speaks in reverse order, beginning from the time of sitting. The field is already delimited as, 'this is the birth-field of the Buddhas.' But by whom is the delimitation done? By the Bodhisatta at the moment of arising. Beginning from the final passing away—this means beginning from the passing away into the Nibbāna-element without remainder. In this interval—this means in this interval delimited by these two: the taking of rebirth-linking of the Bodhisatta in the final existence, and the complete passing away of the elements.

Tipiṭakaantaradhānakathāvaṇṇanā

The Exposition of the Story of the Disappearance of the Tipiṭaka

‘‘Na [Pg.83] nivāritā’’ti vatvā tattha kāraṇaṃ dassetuṃ ‘‘tīṇi hī’’tiādi vuttaṃ. Paṭipattiantaradhānena sāsanassa osakkitattā aparassa uppatti laddhāvasarā hoti. Paṭipadāti paṭivedhāvahā pubbabhāgapaṭipadā.

Having said, 'Not prevented,' to show the reason there, 'three indeed' and so on was said. Due to the decline of the teaching through the disappearance of practice, the arising of another gains an opportunity. Practice means the preliminary practice that leads to realization.

‘‘Pariyatti pamāṇa’’nti vatvā tamatthaṃ bodhisattaṃ nidassanaṃ katvā dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Tayidaṃ hīnaṃ nidassanaṃ katanti daṭṭhabbaṃ. Niyyānikadhammassa hi ṭhitiṃ dassento aniyyānikadhammaṃ nidasseti.

“Scriptural learning is the measure,” having said this, to demonstrate that meaning, the Bodhisatta was made an illustration, as shown by “just as” and so on. This should be seen as an inferior illustration. For while demonstrating the stability of the liberating Dhamma, he illustrates the non-liberating Dhamma.

Mātikāya antarahitāyāti ‘‘yo pana bhikkhū’’tiādi (pārā. 39, 44; pāci. 45) nayappavattāya sikkhāpadapāḷimātikāya antarahitāya. Nidānuddesasaṅkhāte pātimokkhe, pabbajjāupasampadākammesu ca sāsanaṃ tiṭṭhati. Yathā vā pātimokkhe dharante eva pabbajjā upasampadā ca, evaṃ sati eva tadubhaye pātimokkhaṃ tadubhayābhāve pātimokkhābhāvato. Tasmā tayidaṃ tayaṃ sāsanassa ṭhitihetūti āha ‘‘pātimokkhapabbajjāupasampadāsu ṭhitāsu sāsanaṃ tiṭṭhatī’’ti. Yasmā vā upasampadādhīnaṃ pātimokkhaṃ anupasampannassa anicchitattā, upasampadā ca pabbajjādhīnā, tasmā pātimokkhe, taṃ siddhiyā siddhāsu pabbajjupasampadāsu ca sāsanaṃ tiṭṭhati. Osakkitaṃ nāmāti pacchimakapaṭivedhasīlabhedadvayaṃ ekato katvā tato paraṃ vinaṭṭhaṃ nāma hoti, pacchimakapaṭivedhato paraṃ paṭivedhasāsanaṃ, pacchimakasīlabhedato paraṃ paṭipattisāsanaṃ vinaṭṭhaṃ nāma hotīti attho.

“When the mātikā disappears” means: when the mātikā of the Pāḷi of the training rules, which proceeds according to the pattern “Whatever monk…” (Pārā. 39, 44; Pāci. 45), disappears. The teaching remains established in the Pātimokkha, which is known as the introductory recitation, and in the acts of going forth and higher ordination. Or, just as when the Pātimokkha is maintained, so too are the going forth and higher ordination; thus, when these two exist, the Pātimokkha exists, and because of the absence of these two, there is an absence of the Pātimokkha. Therefore, he said, “These three are the causes for the endurance of the teaching”: “The teaching endures as long as the Pātimokkha, going forth, and higher ordination endure.” Alternatively, because the Pātimokkha depends on higher ordination—since it is not desired by one who is not fully ordained—and higher ordination depends on going forth, the teaching endures when the Pātimokkha is established and when going forth and higher ordination are accomplished through its efficacy. “Declined” means that the final realization and the final breach of morality are considered together; after that, it is called “destroyed.” After the final realization, the teaching of realization is destroyed; after the final breach of morality, the teaching of practice is destroyed. This is the meaning.

Sāsanaantarahitavaṇṇanā

The Description of the Disappearance of the Dispensation

Etena kāmaṃ ‘‘sāsanaṭṭhitiyā pariyatti pamāṇa’’nti vuttaṃ, pariyatti pana paṭipattihetukāti paṭipattiyā asati sā appatiṭṭhā hoti paṭivedho viya, tasmā paṭipattiantaradhānaṃ sāsanosakkanassa visesakāraṇanti dassetvā tayidaṃ sāsanosakkanaṃ dhātuparinibbānosānanti dassetuṃ ‘‘tīṇi parinibbānānī’’tiādi vuttaṃ. Dhātūnaṃ sannipātanādi buddhānaṃ adhiṭṭhānenevāti veditabbaṃ.

By this, it is indeed said, “For the stability of the Dispensation, the scriptures are the measure.” But the scriptures are for the sake of practice; without practice, they are not established, like realization. Therefore, having shown that the disappearance of practice is a special cause for the decline of the Dispensation, and to show that this decline of the Dispensation culminates in the final extinguishment of the relics, it is said: “There are three final extinguishments,” etc. It should be understood that the gathering of the relics, etc., is solely by the Buddhas’ resolution.

Tāti [Pg.84] rasmiyo. Kāruññanti paridevanakāruññaṃ. Jambudīpe, dīpantaresu, devanāgabrahmalokesu ca vippakiritvā ṭhitānaṃ dhātūnaṃ mahābodhipallaṅkaṭṭhāne ekajjhaṃ sannipātanaṃ, rasmivissajjanaṃ, tattha tejodhātuyā uṭṭhānaṃ, ekajālibhāvo cāti sabbametaṃ satthu adhiṭṭhānavasenevāti veditabbaṃ.

“Tā” refers to the rays. “Kāruññaṃ” refers to lamenting compassion. The relics, scattered across Jambudīpa, in other continents, and in the realms of devas, nāgas, and brahmās, gather in one place at the site of the great Bodhi-throne. The emission of rays, the arising of the fire element there, and their unification into a single mass of flame—all this should be understood as occurring solely by the power of the Teacher’s resolve.

Anacchariyattāti dvīsupi uppajjamānesu acchariyattābhāvadosatoti attho. Buddhā nāma majjhe bhinnasuvaṇṇaṃ viya ekasadisāti tesaṃ desanāpi ekarasā evāti āha ‘‘desanāya ca visesābhāvato’’ti, etena ca anacchariyattameva sādheti. ‘‘Vivādabhāvato’’ti etena vivādābhāvatthaṃ dve ekato na uppajjantīti dasseti.

“Due to the absence of wonder” means: because of the fault of there being an absence of wonder should two (Buddhas) arise together. Buddhas are like refined gold, uniform in nature. Thus, their teachings are also of one flavor. Hence, it is said, “Because there is no distinction in the teaching”; and by this, precisely the absence of wonder is established. “Due to the absence of contention”—by this it is shown that two do not arise together for the sake of avoiding contention.

Tatthāti milindapañhe (mi. pa. 5.1.1). Ekuddesoti eko ekavidho abhinno uddeso. Sesapadesupi eseva nayo.

There—as in the Milindapañha (Miln 5.1.1). “Single category” means one, of one kind, an indivisible category. The same principle applies to the remaining terms as well.

Ekaṃ eva buddhaṃ dhāretīti ekabuddhadhāraṇī, etena evaṃsabhāvā ete buddhaguṇā, yena dutiyaṃ buddhaguṇaṃ dhāretuṃ asamatthā ayaṃ lokadhātūti dasseti. Paccayavisesanipphannānañhi dhammānaṃ sabhāvaviseso na sakkā nivāretunti. ‘‘Na dhāreyyā’’ti vatvā tameva adhāraṇaṃ pariyāyehi pakāsento ‘‘caleyyā’’tiādimāha. Tattha caleyyāti paripphandeyya. Kampeyyāti pavedheyya. Nameyyāti ekapassena natā bhaveyya. Oṇameyyāti osīdeyya. Vinameyyāti vividhā ito cito ca nameyya. Vikireyyāti vātena bhusamuṭṭhi viya vippakireyya. Vidhameyyāti vinasseyya. Viddhaṃseyyāti sabbaso viddhastā bhaveyya. Tathābhūtā ca na katthaci tiṭṭheyyāti āha ‘‘na ṭhānaṃ upagaccheyyā’’ti.

Because it supports only one Buddha, it is the “support of one Buddha.” By this, it shows that these Buddha-qualities are of such a nature that this world-element is incapable of supporting a second Buddha-quality. For the inherent distinctions of phenomena arising from specific conditions cannot be prevented. Having said, “It would not support,” he then explains this non-support in various ways: “It would move,” etc. Here, “it would move” means it would quiver. “It would quake” means it would tremble. “It would bend” means it would be bent to one side. “It would droop” means it would sink down. “It would twist” means it would bend variously, this way and that. “It would scatter” means it would be scattered like a handful of chaff by the wind. “It would be destroyed” means it would be ruined. “It would be utterly shattered” means it would be completely destroyed. Being in such a state, it would not stand anywhere—thus it is said: “It would not reach a standing place.”

Idāni tattha nidassanaṃ dassento ‘‘yathā mahārājā’’tiādimāha. Tattha samupādikāti samaṃ uddhaṃ pajjati pavattatīti samupādikā, udakassa upari samaṃgāminīti attho. Vaṇṇenāti saṇṭhānena. Pamāṇenāti ārohena. Kisathūlenāti kisathūlabhāvena, pariṇāhenāti attho. Dvinnampīti dvepi, dvinnampi vā sarīrabhāraṃ.

Now, to illustrate this, he says, “Just as, O great king,” and so on. Here, “samupādikā” means that which proceeds evenly upwards; that is, proceeding evenly on top of the water. “By appearance” means by form. “By measure” means by height. “By thinness and thickness” means by being thin or thick; that is, by circumference. “Of both” means both; or, the bodily weight of both.

Chādentanti rocentaṃ ruciṃ uppādentaṃ. Tandīkatoti tena bhojanena tandībhūto. Anoṇamitadaṇḍajātoti yāvadatthabhojanena oṇamituṃ asamatthatāya [Pg.85] anoṇamitadaṇḍo viya jāto. Sakiṃ bhuttovāti ekaṃ vaḍḍhitakaṃ bhuttamattova mareyyāti. Atidhammabhārenāti dhammena nāma pathavī tiṭṭheyya, sakiṃ teneva calati vinassatīti adhippāyena pucchati. Puna thero ratanaṃ nāma loke kuṭumbaṃ sandhārentaṃ, abhimatañca lokena; taṃ attano garusabhāvatāya sakaṭabhaṅgassa kāraṇaṃ atibhārabhūtaṃ diṭṭhamevaṃ dhammo ca hitasukhavisesehi taṃsamaṅginaṃ dhārento, abhimato ca viññūnaṃ gambhīrappameyyabhāvena garusabhāvattā atibhārabhūto pathavicalanassa kāraṇaṃ hotīti dassento ‘‘idha mahārāja dve sakaṭā’’tiādimāha, eteneva tathāgatassa mātukucchiokkamanādikāle pathavikampanakāraṇaṃ saṃvaṇṇitanti daṭṭhabbaṃ. Ekassāti ekasmā, ekassa vā sakaṭassa ratanaṃ tasmā sakaṭato gahetvāti attho.

“Chādentaṃ” means pleasing, arousing liking. “Tandīkato” means made weary by that food. “Anoṇamitadaṇḍajāto” means having become like an unbending rod due to the inability to bend from eating as much as desired. “Having eaten just once” means one might die after eating just a single serving. “By the excessive burden of the Dhamma”—he asks with the implication that the earth, which is said to stand by Dhamma, trembles and is destroyed just by that one. Again, the elder shows that a jewel, a treasure in the world that sustains a family and is esteemed by the world, due to its own heavy nature, became an excessive burden, visibly causing the cart to break. Similarly, the Dhamma, sustaining those endowed with its specific benefits and happiness, and esteemed by the wise, due to its profound, immeasurable nature and heavy weight, becomes an excessive burden, causing the earth to tremble. Thus, he says, “Here, great king, there are two carts…” and so on. By this it should be seen that the reason for the earth-quaking at the time of the Tathāgata’s descent into his mother’s womb, etc., is described. “Of one” means from one; or, the jewel of one cart, meaning taken from that cart.

Osāritanti uccāritaṃ, kathitanti attho.

“Osāritaṃ” means uttered; that is, spoken.

Aggoti sabbasattehi aggo.

“Aggo” means foremost among all beings.

Sabhāvapakatikāti sabhāvabhūtā akittimā pakatikā. Kāraṇamahantattāti kāraṇānaṃ mahantatāya, mahantehi buddhakaradhammehi pāramisaṅkhātehi kāraṇehi buddhaguṇānaṃ nibbattitoti vuttaṃ hoti. Pathaviādīni mahantāni vatthūni, mahantā ca sakkabhāvādayo attano attano visaye ekekāva, evaṃ sammāsambuddhopi mahanto attano visaye eko eva. Ko ca tassa visayo? Buddhabhūmi, yāvatakaṃ vā ñeyyamevaṃ ‘‘ākāso viya anantavisayo bhagavā eko eva hotī’’ti vadanto ‘‘ekissā lokadhātuyā’’ti vuttalokadhātuto aññesupi cakkavāḷesu aparassa buddhassa abhāvaṃ dasseti.

“Sabhāvapakatikā” means natural, unartificial, inherent. “Due to the greatness of the causes” means because of the greatness of the causes; that is to say, the Buddha's qualities are produced from great causes, namely the Buddha-making qualities called the perfections. Just as the great things like earth are vast, and great beings like Sakka are each unique in their own domains, so too the Fully Enlightened One is great and unique in His own domain. And what is His domain? The Buddha-ground, or as far as the knowable extends. Thus, saying, “The Blessed One is unique like the sky, with an infinite domain,” by stating “in one world-system,” he shows the absence of another Buddha in other world-systems besides the world-system mentioned.

‘‘Sammukhā meta’’ntiādinā pavattitaṃ attano byākaraṇaṃ aviparītatthatāya satthari pasāduppādanena sammāpaṭipajjamānassa anukkamena lokuttaradhammāvahampi hotīti āha ‘‘dhammassa…pe… paṭipada’’nti. Vādassa anupatanaṃ anuppavatti vādānupātoti āha ‘‘vādoyevā’’ti.

The declaration set forth beginning with “Sammukhā meta,” because its meaning is not contrary to the truth and because it arouses faith in the Teacher, gradually leads even to supramundane states for one who practices rightly; thus he said, “of the Dhamma…the practice.” The following of the doctrine, its continuation, is vādānupāta; thus he said, “it is the doctrine itself.”

Acchariyaabbhutavaṇṇanā

The Description of the Wonderful and Marvelous

162. Udāyīti [Pg.86] nāmaṃ, mahāsarīratāya pana thero mahāudāyīti paññāyittha, yassa vasena vinaye nisīdanassa dasā anuññātā. Pañcavaṇṇāti khuddikādibhedato pañcappakārā. Pītisamuṭṭhānehi paṇītarūpehi atibyāpitadeho ‘‘nirantaraṃ pītiyā phuṭasarīro’’ti vutto, tato evassā pariyāyato pharaṇalakkhaṇampi vuttaṃ. Appa-saddo ‘‘appakasirenevā’’tiādīsu (saṃ. ni. 1.101; 5.158; a. ni. 7.71) viya idha abhāvatthoti āha ‘‘appicchatāti nittaṇhatā’’ti. Tīhākārehīti yathālābhayathābalayathāsāruppappakārehi.

162. His name was Udāyī, but because of his large physique, the elder was known as Mahāudāyī, on account of whom ten kinds of seating were allowed in the Vinaya. "Five-colored" refers to five types distinguished as Khuddaka and so on. His body, exceedingly pervaded by excellent forms arisen from joy, is said to be "one whose body is constantly filled with joy." Hence, by implication, the characteristic of pervasion is also stated. The word "appa" (little), as in passages such as "with little difficulty" (Saṃ. Ni. 1.101; 5.158; A. Ni. 7.71), here has the meaning of absence; therefore, it is said, "fewness of wishes means absence of craving." "By three modes" refers to the modes of according to what is obtained, according to one's strength, and according to suitability.

Na na katheti kathetiyeva. Cīvarādihetunti cīvaruppādādihetubhūtaṃ payuttakathaṃ na katheti. Veneyyavasenāti vinetabbapuggalavasena. Katheti ‘‘evamayaṃ vinayaṃ upagacchatī’’ti. ‘‘Sabbābhibhū sabbavidūhamasmī’’tiādikā (ma. ni. 1.285; 2.341; mahāva. 11; kathā. 405; dha. pa. 353) gāthāpi ‘‘dasabalasamannāgato, bhikkhave, tathāgato’’tiādikā (saṃ. ni. 2.21, 22) suttantāpi.

He does not refrain from speaking; he speaks indeed. ‘For the sake of robes and so forth’ means: he does not speak talk that is a means for the arising of robes and so forth. According to the disposition of the trainable person, he speaks, thinking, "In this way, this person will accept the discipline." Verses such as "All-conquering, all-knowing am I" (Majjhima Nikāya 1.285; 2.341; Mahāvagga 11; Kathāvatthu 405; Dhammapada 353) and discourses such as "Monks, the Tathāgata is endowed with the ten powers" (Saṃyutta Nikāya 2.21, 22).

163. Abhikkhaṇanti abhiṇhaṃ. Niggāthakattā, pucchanavissajjanavasena pavattitattā ca ‘‘veyyākaraṇa’’nti vuttaṃ. Sesaṃ sabbaṃ suviññeyyaṃ evāti.

163. "Abhikkhaṇaṃ" means frequently, constantly. Because it is without verses, and because it proceeds by way of questioning and answering, it is called "exposition" (veyyākaraṇa). The rest is all easily understood.

Sampasādanīyasuttavaṇṇanāya līnatthappakāsanā.

The Elucidation of the Hidden Meaning of the Sampasādanīya Sutta.

6. Pāsādikasuttavaṇṇanā

6. Commentary on the Pāsādika Sutta

Nigaṇṭhanāṭaputtakālaṅkiriyavaṇṇanā

Account of the Passing Away of Nigaṇṭha Nāṭaputta

164. Lakkhassa [Pg.87] saravedhaṃ avirajjhitvāna vijjhanavidhiṃ jānantīti vedhaññā. Tenāha ‘‘dhanumhi katasikkhā’’ti. Sippaṃ uggahaṇatthāyāti dhanusippādisippassa uggahaṇatthāya. Majjhimena pamāṇena sarapātayogyatāvasena katattā dīghapāsādo.

164. Those who know the method of piercing a target with an arrow without missing are called skilled archers. Hence it is said, "trained in archery." For the purpose of acquiring a craft, that is, for acquiring the craft of archery and similar crafts. Being made with a moderate measure, suitable for shooting arrows, it is a long palace.

Sampati kālaṃ katoti acirakālaṃ kato. Dvedhikajātāti jātadvedhikā sañjātabhedā. Dvejjhajātāti duvidhabhāvappattā. Bhaṇḍanti paribhāsanti etenāti bhaṇḍanaṃ, viruddhacittaṃ. Tanti bhaṇḍanaṃ. ‘‘Idaṃ nahānādi na kattabba’’nti paññattavattaṃ paṇṇatti. Dhammavinayanti pāvacanaṃ siddhantaṃ. Vijjhantā mukhasattīhi. Sahitaṃ meti mayhaṃ vacanaṃ sahitaṃ siliṭṭhaṃ pubbāparasambandhaṃ atthayuttaṃ kāraṇayuttaṃ. Tenāha ‘‘atthasaṃhita’’nti. Adhiciṇṇanti āciṇṇaṃ. Viparāvattanti virodhadassanavasena parāvattitaṃ, parāvattaṃ dūsitanti attho. Tenāha ‘‘cirakālavasena paguṇaṃ, taṃ mama vādaṃ āgamma nivatta’’nti. Pariyesamāno vicara tattha gantvā sikkhāti attho. Sace sakkosi, idāniyeva mayā veṭhitaṃ dosaṃ nibbeṭhehi. Maraṇamevāti aññamaññaghātanavasena maraṇameva. Nāṭaputtassa imeti nāṭaputtiyā, te pana tassa sissāti āha ‘‘antevāsikesū’’ti. Purimapaṭipattito paṭinivattanaṃ paṭivānaṃ, taṃ rūpaṃ sabhāvo etesanti paṭivānarūpā. Tenāha ‘‘nivattanasabhāvā’’ti. Kathanaṃ atthassa ācikkhanaṃ. Pavedanaṃ hetudāharaṇāni āharitvā bodhanaṃ. Tenāha ‘‘duppavediteti duviññāpite’’ti. Na upasamāya saṃvattatīti anupasamasaṃvattanaṃ, tadeva anupasamasaṃvattanikaṃ, tasmiṃ. Samussitaṃ hutvā patiṭṭhāhetubhāvato thūpaṃ, patiṭṭhāti āha ‘‘bhinnathūpeti bhinnapatiṭṭhe’’ti, thūpoti vā dhammassa niyyānabhāvo veditabbo aññe dhamme abhibhuyya samussitaṭṭhena, so nigaṇṭhassa samaye. Kehici abhinnasammatopi bhinno vinaṭṭho eva sabbena sabbaṃ abhāvatoti so bhinnathūpo, so eva niyyānabhāvo vaṭṭadukkhato muccitukāmānaṃ paṭisaraṇaṃ, tamettha natthīti appaṭisaraṇo[Pg.88], tasmiṃ bhinnathūpe appaṭisaraṇeti evamettha attho veditabbo.

"Sampati kālaṃ kato" means died recently. "Dvedhikajātā" means born divided, having become split. "Dvejjhajātā" means having attained a twofold state. "Bhaṇḍanti" means they revile by means of this; hence, "bhaṇḍanaṃ" is strife, a hostile mind. That is strife. "This bathing, etc., should not be done"—this prescribed practice is called "paṇṇatti." "Dhammavinaya" means the teaching, the established principle. "Vijjantā" means piercing with verbal weapons. "Sahitaṃ me" means my speech is connected, smooth, coherent in sequence, meaningful, and logical. Therefore, it is said, "connected with meaning." "Adhiciṇṇa" means practiced, habitual. "Viparāvattanti" means turned away due to seeing opposition—turned away, corrupted, is the meaning. Hence, it is said, "practiced for a long time, it is turned away upon encountering my doctrine." "Pariyesamāno" means searching; wandering to that place to learn is the meaning. "If you can, now untangle the fault I have wrapped up." "Maraṇameva" means death alone—by way of mutual killing, it is death alone. "Nāṭaputtassa ime" refers to the followers of Nāṭaputta; they are his disciples, hence it is said "among the resident pupils." "Paṭivānaṃ" means turning back from a previous practice; "paṭivānarūpā" means those whose nature is to turn back. Therefore, it is said, "of a nature to turn back." "Kathanaṃ" means explaining the meaning. "Pavedanaṃ" means making understood by presenting reasons and examples. Hence, it is said, "duppavedite" means "in what was poorly explained." "Na upasamāya saṃvattatīti" means it does not lead to peace, thus it is "anupasamasaṃvattanaṃ" (not conducive to peace); that itself is "anupasamasaṃvattanikaṃ" (not leading to peace); in that. Because it is a cause of support, having been raised up, it is a thūpa; 'support,' he says. 'In a broken thūpa' means 'in a broken support.' Or, 'thūpa' should be understood as the state of being the deliverance of the Dhamma, in the sense of having risen up, having overcome other doctrines; that was so in the time of the Nigaṇṭha. Although considered unbroken by some, it is indeed broken, destroyed, completely non-existent; thus it is a 'broken thūpa.' That very state of deliverance is a refuge for those who wish to be freed from the suffering of the round of existence, but that is not here, thus it is 'without refuge.' 'In that broken thūpa, without refuge'—thus the meaning should be understood here.

Ācariyappamāṇanti ācariyamuṭṭhi hutvā pamāṇabhūtaṃ. Nānānīhārenāti nānākārena.

"Ācariyappamāṇa" means that which is the standard, being the teacher's fist. "Nānānīhārena" means in various manners.

165. Tatheva samudācariṃsu bhūtapubbagatiyā. Sāmākānanti sāmākadhaññānaṃ.

165. Likewise, they behaved according to their former habits. "Sāmākānaṃ" means of sāmāka grains.

‘‘Yenassa upajjhāyo’’ti vatvā yathāssa āyasmato cundassa dhammabhaṇḍāgāriko upajjhāyo ahosi, taṃ vitthārena dassetuṃ ‘‘buddhakāle kirā’’tiādi vuttaṃ. Tattha buddhakāleti bhūtakathanametaṃ, na visesanaṃ. Satthu parinibbānato puretarameva hi dhammasenāpati parinibbuto.

Having said, 'Whose preceptor was he?' the phrase 'at the time of the Buddha, indeed' and so on, is stated to explain in detail how the Dhamma Treasurer was the preceptor of the venerable Cunda. Here, 'at the time of the Buddha' is a statement of fact, not a qualifier. For indeed, the General of the Dhamma had passed away even before the Teacher's final Nibbāna.

Dhammaratanapūjāvaṇṇanā

The Explanation of the Adoration of the Jewel of the Dhamma

Saddhivihārikaṃ adāsīti saddhivihārikaṃ katvā adāsi.

"He gave a co-resident" means: having made him a co-resident, he gave him.

Kathāya mūlanti bhagavato santikā labhitabbadhammakathāya kāraṇaṃ. Samuṭṭhāpetīti uṭṭhāpeti, dāliddiyapaṅkato uddharatīti adhippāyo. Sandhamanti sammadeva dhamanto. Ekekasmiṃ pahāreyeva tayo tayo vāre katvā divā navavāre rattiṃ navavāre. Upaṭṭhānameva gacchati buddhupaṭṭhānavasena, pañhāpucchanādivasena pana antarantarāpi gacchateva, gacchanto ca divasassa…pe… gacchati. Ñātuṃ icchitassa atthassa uddharaṇabhāvato pañhova pañhuddhāro, taṃ gahetvāva gacchati attano mahāpaññatāya, satthu ca dhammadesanāyaṃ akilāsubhāvato.

The root of the discussion is the reason for the Dhamma discussion to be obtained from the Blessed One. "Samuṭṭhāpeti" means he raises up, intending to lift one from the mire of poverty. "Sandhamanti" means truly striking. In each watch, doing it three times, thus nine times by day and nine times by night. He goes only for attendance—by way of attending upon the Buddha—but he also goes intermittently by way of asking questions and the like. And going, during the day... he goes. Because of the nature of extracting the meaning for one who wishes to know, a question is itself an extraction of meaning. Taking hold of that, he goes by means of his own great wisdom, and because the Teacher is untiring in teaching the Dhamma.

Asammāsambuddhappaveditadhammavinayavaṇṇanā

The explanation of the Dhamma and Vinaya proclaimed by one who is not a Perfectly Self-Enlightened One.

166. Ārocitepi tasmiṃ atthe. Sāmiko hoti, tassa sāmikabhāvaṃ dassetuṃ ‘‘sova tassā ādimajjhapariyosānaṃ jānātī’’ti āha. Evanti vacanasampaṭicchanaṃ. Cundattherena hi ānītaṃ kathāpābhataṃ bhagavā sampaṭicchanto ‘‘eva’’nti āha. ‘‘Eva’’nti durakkhāte dhammavinaye sāvakānaṃ dvedhikādibhāvena viharaṇakiriyāparāmasanañhetaṃ.

166. Even when that matter was reported, he is the owner. To show his ownership, he said, "He alone knows its beginning, middle, and end." "Evaṃ" is an acceptance of the word. For the Blessed One, accepting the gift of talk brought by the Elder Cunda, said, "Evaṃ." This 'evaṃ' is a reference to the action of disciples dwelling in a state of division and the like in a poorly proclaimed Dhamma-Vinaya.

Yasmā [Pg.89] …pe… pākaṭaṃ hoti byatirekamukhena ca neyyassa atthassa vibhūtabhāvāpattito. Atha vā yasmā…pe… pākaṭaṃ hoti dosesu ādīnavadassanena tappaṭipakkhesu guṇesu ānisaṃsassa vibhūtabhāvāpattito. Vokkammāti apasakketvā. Āmeḍitalopena cāyaṃ niddeso, vokkamma vokkammāti vuttaṃ hoti, tena tassa vokkamanassa antarantarāti ayamattho labbhatīti āha ‘‘na nirantara’’ntiādi. Dhammānudhammapaṭipattiādayoti tena satthārā vuttamuttidhammassa anudhammaṃ appaṭipajjanādayo. Ādi-saddena pāḷiyaṃ āgatā asāmīcipaṭipadādayo ca saṅgayhanti. Manussattampīti pi-saddena ‘‘vicāraṇapaññāya asambhavo, dosesu anabhinivesitā, asandiṭṭhiparāmāsitā’’ti evamādīnaṃ saṅgaho daṭṭhabbo. ‘‘Tathā eva’’nti padehi yathākkamaṃ pakārassa kāmaṃ tirokkhatā, paccakkhatā vuccati, tathāpi yathā ‘‘tathā paṭipajjatū’’ti padena paṭipajjanākāro niyametvā vihito, tathā ‘‘evaṃ paṭipajjatū’’ti imināpīti idaṃ tassa atthadassanabhāvena vuttaṃ. Samādapitattā micchāpaṭipadāya apuññaṃ pasavati.

Because it becomes evident through distinction and because the meaning of what is to be inferred becomes distinctly apparent. Or, because it becomes evident by seeing the danger in faults and because the benefit in their opposing virtues becomes distinctly apparent. 'Turning away' means retreating. This explanation involves the elision of repetition; it is as if it were said, 'turning away, turning away,' whereby the meaning 'intermittently' is obtained. Hence, it is said, 'not continuously,' and so on. 'Practice in accordance with the Dhamma,' etc., refers to not practicing in accordance with the liberating Dhamma taught by the Teacher, and so on. The word 'etc.' also includes other unsuitable practices mentioned in the Pāḷi. As for 'even human existence,' by the word 'even' the inclusion of such things as 'the impossibility of investigative wisdom, non-adherence to faults, and not being swayed by distorted views' should be understood. By the words `tathā` and `evaṃ`, the concealment and directness of the mode are respectively spoken of. Nevertheless, just as by the phrase 'let him practice in that way' the manner of practice is determined and prescribed, so too is it by 'let him practice thus'; this is stated for the purpose of showing its meaning. Because of having been induced into wrong practice, one produces demerit.

167. Ñāyati muttidhammo etenāti ñāyo, tena satthārā vutto dhammānudhammo, taṃ paṭipannoti ñāyappaṭipanno, so pana yasmā tassa muttidhammassa adhigame kāraṇasammato, tasmā vuttaṃ ‘‘kāraṇappaṭipanno’’ti. Nipphādessatīti sādhessati, siddhiṃ gamissatīti vuttaṃ hoti. Dukkhanibbattakanti sampati, āyatiñca dukkhassa nibbattakaṃ. Vīriyaṃ karoti micchāpaṭipannattā.

167. The liberating Dhamma is known by this; hence, `ñāya`. The Dhamma and what accords with the Dhamma was taught by that Teacher; one who practices that is a `ñāyappaṭipanno`. And since he is considered a cause for the attainment of that liberating Dhamma, therefore it is said, `kāraṇappaṭipanno`. `Nipphādessati` means he will accomplish; it means he will reach success. `Dukkhanibbattakaṃ` means productive of suffering both at present and in the future. He exerts effort because of his wrong practice.

Sammāsambuddhappaveditadhammavinayādivaṇṇanā

The description of the Dhamma and Vinaya, etc., proclaimed by the Perfectly Self-Enlightened One.

168. Niyyātīti vattati, saṃvattatīti vā attho.

168. `Niyyāti` means it proceeds, or its meaning is 'it conduces'.

170. Idha sāvakassa sammāpaṭipattiyā ekantikaapassayadassanatthaṃ satthu sammāsambuddhatā, dhammassa ca svākkhātatā kittitāti ‘‘sammāpaṭipannassa kulaputtassa pasaṃsaṃ dassetvā’’ti vuttaṃ. Evañhi imissā desanāya saṃkilesabhāgiyabhāvena uṭṭhitāya vodānabhāgiyabhāvena yathānusandhinā pavatti dīpitā hoti. Abodhitatthāti appaveditatthā, paramatthaṃ catutthasaccapaṭivedhaṃ apāpitāti attho. Pāḷiyaṃ ‘‘assā’’ti padaṃ ‘‘sāvakā saddhamme’’ti [Pg.90] dvīhi padehi yojetabbaṃ ‘‘assa sammāsambuddhassa sāvakā, assa saddhamme’’ti. Sabbasaṅgahapadehi katanti sabbassa sāsanatthassa saṅgaṇhanapadehi ekajjhaṃ kataṃ. Tenāha ‘‘sabbasaṅgāhikaṃ kataṃ na hotīti attho’’ti. Pubbenāparaṃ sambandhatthabhāvena saṅgahetabbatāya vā saṅgahāni padāni katāni etassāti saṅgahapadakataṃ, brahmacariyaṃ. Tappaṭikkhepena na ca saṅgahapadakatanti yojanā. Rāgādipaṭipakkhaharaṇaṃ, yathānusiṭṭhaṃ vā paṭipajjamānānaṃ vaṭṭadukkhato paṭiharaṇaṃ nibbānapāpanaṃ paṭihāro, so eva ā-kārassa i-kāraṃ katvā paṭihiro, paṭihiro eva pāṭihiro, saha pāṭihirenāti sappāṭihiraṃ, tathā suppaveditatāya sappāṭihiraṃ katanti sappāṭihirakataṃ. Tādisaṃ pana vaṭṭato niyyāne niyuttaṃ, niyyānappayojanañca hotīti āha ‘‘niyyānika’’nti. Devalokatoti devalokato paṭṭhāya rūpīdevanikāyato pabhuti. Suppakāsitanti suṭṭhu pakāsitaṃ. Yāva devamanussehīti vā yāva devamanussehi yattakā devā manussā ca, tāva te sabbe abhibyāpetvā suppakāsitaṃ. Anutāpāya hotīti anutappo, so pana anutāpaṃ karonto viya hotīti vuttaṃ ‘‘anutāpakaro hotī’’ti.

170. Here, to show the certain reliance on the proper practice of a disciple, the Teacher’s perfect self-enlightenment and the excellence of the well-proclaimed Dhamma are praised. Thus, it is said, 'by showing praise for the well-practicing clansman.' For in this way, of this teaching which has arisen as having a share in defilement, its progression according to context as having a share in purification is shown. 'With unawakened meaning' means with meaning not made known; that is, not leading to the penetration of the ultimate truth, the fourth truth. In the Pāḷi, the word `assa` should be connected with the two phrases `sāvakā` and `saddhamme`, as in 'the disciples of that Perfectly Self-Enlightened One' and 'in the true Dhamma of that one.' 'Made with all-inclusive terms' means made together with terms that encompass the entire meaning of the dispensation. Therefore, he says, 'the meaning is that it is not made all-inclusive.' Or, because it is to be gathered for the purpose of connecting the preceding with the following, its terms are made inclusive; thus it is `saṅgahapadakataṃ`, the holy life. By its negation, the construction is 'and not made with inclusive terms.' The removal of the opponents of lust, etc., or for those practicing as instructed, the removal from the suffering of the cycle, the leading to Nibbāna, is `paṭihāra` (removal). That very `paṭihāra`, by changing the vowel 'ā' to 'i,' becomes `paṭihiro`, and `paṭihiro` itself is `pāṭihiro`; with `pāṭihira` it is `sappāṭihiraṃ`. Thus, being well-proclaimed, it is made with removal, `sappāṭihirakataṃ`. Such a thing, however, is employed for leading out from the cycle, and has the purpose of leading out; hence, it is called `niyyānika` (leading out). 'From the world of gods' means starting from the world of gods, beginning with the hosts of form-realm deities. 'Well-proclaimed' means excellently proclaimed. 'As far as gods and humans' means it is well-proclaimed so as to pervade all gods and humans, to the extent that there are gods and humans. 'For regret' means `anutappo` (remorse), but it is said `anutāpakaro hoti` (it becomes a cause of remorse) as if it were causing remorse.

172. Thiroti ṭhitadhammo kenaci asaṃhāriyo, asekkhā sīlakkhandhādayo therakārakā dhammā.

172. `Thira` means one of established nature, unshakeable by anyone; the qualities of one beyond training, such as the aggregates of virtue, etc., are the qualities that make one an elder.

173. Yogehi khemattāti yogehi anupaddutattā. Saddhammassāti assa saddhammassa. Assāti ca assa satthuno.

173. `Safe from bonds` means unafflicted by bonds. `Of the true Dhamma` means of this true Dhamma. And `assa` means of this Teacher.

174. Upāsakā brahmacārino nāma visesato anāgāmino. Sotāpannasakadāgāminopi tādisā tathā vuccantīti ‘‘brahmacariyavāsaṃ vasamānā ariyasāvakā’’ icceva vuttaṃ.

174. Lay followers who are celibate are specifically non-returners. Stream-enterers and once-returners of that kind are also spoken of thus—hence it is said, 'noble disciples living the holy life.'

176. Sabbakāraṇasampannanti yattakehi kāraṇehi sampannaṃ nāma hoti, tehi sabbehi kāraṇehi sampannaṃ sampattaṃ upagataṃ paripuṇṇaṃ, samannāgataṃ vā. Imameva dhammanti imameva sāsanadhammaṃ.

176. `Endowed with all causes` means endowed with all those causes by which one is said to be endowed, complete, attained, approached, fulfilled, or possessed. `This very Dhamma` refers to this very Dhamma of the Dispensation.

Udakena [Pg.91] padesaññunā attano paññāveyyattiyataṃ dassetuṃ aniyyānike atthe payuttaṃ paheḷikasadisaṃ vacanaṃ, bhagavatā attano sabbaññutāya niyyānike atthe yojetvā dassetuṃ ‘‘udako suda’’ntiādi vuttanti taṃ dassetuṃ ‘‘so kirā’’tiādimāha.

A riddle-like expression was employed by Udaka, the partial knower, in a non-liberating context to demonstrate his own skillfulness of wisdom. The Blessed One, in order to reveal his omniscience by connecting it to a liberating context, said, 'Udaka, indeed,' and so on. To explain this, the text says, 'He, indeed,' and so on.

Saṅgāyitabbadhammādivaṇṇanā

The Exposition of the Dhamma to be Recited Together, and so on.

177. Saṅgamma samāgammāti tasmiṃyeva ṭhāne labbhamānānaṃ gativasena saṅgamma ṭhānantarato pakkosanena samāgatānaṃ vasena samāgamma. Tenāha ‘‘saṅgantvā samāgantvā’’ti. Atthena atthanti padantare āgataatthena saha tattha tattha āgatamatthaṃ. Byañjanena byañjananti etthāpi eseva nayo. Samānentehīti samānaṃ karontehi, opammaṃ vā ānentehi. Saṅgāyitabbanti sammadeva gāyitabbaṃ kathetabbaṃ, taṃ pana saṅgāyanaṃ vācanāmaggoti āha ‘‘vācetabba’’nti.

177. `Having assembled, having come together` means assembling in that very place by virtue of the presence of those who can be found there, and coming together by virtue of those who have gathered after being summoned from another location. Therefore, it is said, 'having assembled, having come together.' `Meaning with meaning` refers to the meaning that has come in various places along with the meaning that has come in another passage. `Phrase with phrase` also follows the same method. `Harmonizing` means making them alike, or adducing similes. `To be chanted together` means it should be well chanted or spoken; that chanting, however, is the path of recitation, hence it is said, 'should be recited.'

178. Tassa vā bhāsiteti tassa bhikkhuno bhāsite atthe ceva byañjane ca. Atthamicchāgahaṇaropanāni yathā honti, taṃ dassetuṃ ‘‘cattāro satipaṭṭhānā’’tiādi vuttaṃ. Ārammaṇaṃ ‘‘satipaṭṭhāna’’nti gaṇhāti, na satiyeva ‘‘satipaṭṭhāna’’nti. ‘‘Satipaṭṭhānānī’’ti byañjanaṃ ropeti tasmiṃ atthe, na ‘‘satipaṭṭhānā’’ti. Upapannatarānīti yuttatarāni. Allīnatarānīti siliṭṭhatarāni. Yā cevāti liṅgavipallāsena vuttaṃ, vibhattilopena vā. Puna yā cevāti liṅgavipallāseneva niddeso. Neva ussādetabboti na ukkaṃsetabbo virajjhitvā vuttattā. Na apasādetabboti na santajjetabbo vivādapariharaṇatthaṃ. Dhāraṇatthanti upadhāraṇatthaṃ sallakkhaṇatthaṃ.

178. 'Or his speech' refers to the meaning and phrasing in that monk's speech. To show how the wrong grasping and establishing of meaning occurs, it is said, 'the four foundations of mindfulness,' etc. The object is taken as 'foundation of mindfulness,' not mindfulness itself as 'foundation of mindfulness.' The phrasing `satipaṭṭhānāni` is established in that meaning, not `satipaṭṭhānā`. `Upapannatarāni` means more fitting. `Allīnatarāni` means more coherent. `Yā ceva` is stated with a gender inversion or with the elision of an inflection. Again, `yā ceva` is an explanation with a gender inversion. 'Neither to be praised' means not to be extolled, since it was stated having erred. 'Nor to be disparaged' means not to be intimidated, for the sake of avoiding disputes. 'For the sake of retention' means for the sake of careful consideration and discernment.

181. Atthena upetanti aviparītena atthena upetaṃ taṃ ‘‘ayamettha attho’’ti upecca paṭijānitvā ṭhitaṃ. Tathārūpo ca tassa bujjhitā nāma hotīti āha ‘‘atthassa viññātāra’’nti. Evametaṃ bhikkhuṃ pasaṃsathāti vuttanayena dhammabhāṇakaṃ amuṃ bhikkhuṃ ‘‘evaṃ lābhā no āvuso’’tiādiākārena pasaṃsatha. Idānissa pasaṃsabhāvaṃ dassetuṃ ‘‘eso hī’’tiādi vuttaṃ. Esāti pariyattidhammassa satthukiccakaraṇato, tattha cassa sammadeva avaṭṭhitabhāvato ‘‘buddho nāma esā’’ti [Pg.92] vutto. ‘‘Lābhā no’’tiādinā cassa bhikkhūnaṃ piyagarubhāvaṃ vibhāvento satthā taṃ attano ṭhāne ṭhapesīti vutto.

181. “Endowed with meaning” means endowed with the correct meaning; having approached that meaning and acknowledged, “This is the meaning here,” one is established therein. Such a one is called an understander of that meaning; thus it is said, “a knower of the meaning.” In this way, according to the method stated, “Praise that bhikkhu,” praise that Dhamma-speaker bhikkhu in the manner of, “Indeed, it is a gain for us, friend,” and so forth. Now, to show the nature of this praise, “for this one,” etc., is said. “This one” is called “the Buddha” because of performing the Teacher’s task regarding the scriptural Dhamma, and because of being well-established therein. By saying, “It is a gain for us,” etc., the Teacher, while explaining the bhikkhus’ affection and respect for him, is said to have established him in his own place.

Paccayānuññātakāraṇādivaṇṇanā

The Exposition of the Permitted Requisites, Reasons, and So On

182. Tatopi uttaritaranti yā pubbe sammāpaṭipannassa bhikkhuno pasaṃsanavasena ‘‘idha pana cunda satthā ca hoti sammāsambuddho’’tiādinā (dī. ni. 3.167, 169) pavattitadesanāya upari ‘‘idha cunda satthā ca loke udapādī’’tiādinā (dī. ni. 3.170, 171) desanā vaḍḍhitā. Tatopi uttaritaraṃ savisesaṃ desanaṃ vaḍḍhento ‘‘paccayahetū’’tiādimāha. Tattha paccayahetūti paccayasaṃvattanahetu. Uppajjanakā āsavāti paccayānaṃ pariyesanahetu ceva paribhogahetu ca uppajjanakā kāmāsavādayo. Tesaṃ diṭṭhadhammikānaṃ āsavānaṃ ‘‘idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappetī’’ti (saṃ. ni. 5.8) ‘‘idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevatī’’tiādinā (ma. ni. 1.23; a. ni. 6.58) ca sammāpaṭipattiṃ upadisanto bhagavā paṭighātāya dhammaṃ deseti nāma. ‘‘Yo tumhesu pāḷiyā atthabyañjanāni micchā gaṇhāti, so neva ussādetabbo, na apasādetabbo, sādhukaṃ saññāpetabbo tasseva atthassa nisantiyā’’ti evaṃ pariyattidhamme micchāpaṭipanne sammāpaṭipattiyaṃ bhikkhū niyojento bhagavā bhaṇḍanahetu uppajjanakānaṃ samparāyikānaṃ āsavānaṃ paṭighātāya dhammaṃ deseti nāma. Yathā te na pavisantīti te āsavā attano cittasantānaṃ yathā na otaranti. Mūlaghātena paṭihananāyāti yathā mūlaghāto hoti, evaṃ mūlaghātavasena pajahanāya. Tanti cīvaraṃ. Yathā cīvaraṃ idamatthikatameva upādāya anuññātaṃ, evaṃ piṇḍapātādayopi.

182. “Beyond that” means that the teaching previously delivered in praise of a monk who has practiced rightly, beginning with, “Here, Cunda, the Teacher exists, the Perfectly Enlightened One…” (Dī. Ni. 3.167, 169), was expanded upon with the teaching, “Here, Cunda, the Teacher has arisen in the world…” (Dī. Ni. 3.170, 171). Further expanding the teaching beyond that with special distinctions, he stated, “due to conditions as cause” and so on. Herein, “due to conditions as cause” means the cause for the arising of conditions. “The defilements which arise” are the sensual defilements and so on, which arise due to the cause of seeking requisites and the cause of using them. For the striking down of those present-life defilements, the Blessed One teaches the Dhamma by pointing out the right practice: “Here, monks, a noble disciple, having abandoned wrong livelihood, makes his living by right livelihood…” (Saṃ. Ni. 5.8), and “Here, monks, a monk reflectively uses robes…” (Ma. Ni. 1.23; A. Ni. 6.58). By directing monks who have practiced wrongly regarding the scriptural Dhamma towards right practice, the Blessed One teaches the Dhamma for the striking down of future-life defilements that arise due to quarrels, saying: “One among you who wrongly grasps the text and its meaning should neither be censured nor disparaged, but should be carefully instructed for the sake of certainty regarding that very meaning.” “So that they do not enter” means so that those defilements do not descend into one’s own mental continuum. “For striking down by uprooting” means for abandoning by way of uprooting. “That” refers to the robe. Just as the robe is permitted based only on this need, so too are almsfood and the like.

Sukhallikānuyogādivaṇṇanā

The Exposition of Devotion to Sensual Pleasures, and So Forth

183. Sukhitanti sañjātasukhaṃ. Pīṇitanti dhātaṃ suhitaṃ. Tathābhūto pana yasmā thūlasarīro hoti, tasmā ‘‘thūlaṃ karotī’’ti vuttaṃ.

183. “Happy” means happiness has arisen. “Pleased” means nourished and satisfied. But since one who is in such a state has a coarse body, it is therefore said, “he makes it coarse.”

186. Naṭhitasabhāvāti [Pg.93] anavaṭṭhitasabhāvā, evarūpāya kathāya anavaṭṭhānabhāvato sabhāvopi tesaṃ anavaṭṭhitoti adhippāyo. Tenāha ‘‘jivhā no atthī’’tiādi. Kāmaṃ ‘‘pañcahi cakkhūhī’’ti vuttaṃ, aggahitaggahaṇena pana cattāri cakkhūni veditabbāni. Sabbaññutaññāṇañhi samantacakkhūti. Tassa vā ñeyyadhammesu jānanavasena pavattiṃ upādāya ‘‘jānatā’’ti vuttaṃ. Hatthāmalakaṃ viya paccakkhato dassanavasena pavattiṃ upādāya ‘‘passatā’’ti vuttaṃ. Nemaṃ vuccati thambhādīhi anupaviṭṭhabhūmippedesoti āha ‘‘gambhīrabhūmiṃ anupaviṭṭho’’ti. Suṭṭhu nikhātoti bhūmiṃ nikhanitvā sammadeva ṭhapito. Tasminti khīṇāsave. Anajjhācāro acalo asampavedhī, yasmā ajjhācāro setughāto khīṇāsavānaṃ. Sotāpannādayoti ettha ādi-saddena gahitesu anāgāmino tāva navasupi ṭhānesu khīṇāsavā viya abhabbā, sotāpannasakadāgāmino pana ‘‘tatiyapañcamaṭṭhānesu abhabbā’’ti na vattabbā, itaresu sattasu ṭhānesu abhabbāva.

186. “Of a ruined nature” means of an unstable nature; the intention is that, due to the unstable nature of such speech, their very nature is also unstable. Hence it is said, “We have no tongue,” etc. Although it is said, “with five eyes,” by taking what is not taken, four eyes should be understood. For the knowledge of omniscience is indeed the all-around eye. Alternatively, with reference to its operation by way of knowing knowable things, it is said, “by one who knows.” Or, with reference to its operation by way of seeing directly like a myrobalan fruit in the hand, it is said, “by one who sees.” This is not called a region of ground entered by posts, etc.; therefore he says, “having entered into deep ground.” “Well-dug” means having dug into the ground and being well-established. In him, the one whose taints are destroyed, there is no transgression; he is unmoving, unshakeable, because transgression is a bridge-breaker for those whose taints are destroyed. In “Stream-enterers and others,” among those included by the word “others,” non-returners are incapable in all nine states, just like those whose taints are destroyed; but for stream-enterers and once-returners, it cannot be said that they are “incapable in the third and fifth states,” for they are incapable in the remaining seven states.

Pañhabyākaraṇavaṇṇanā

The Exposition of Answering Questions

187. Gihibyañjanenāti gihiliṅgena. Khīṇāsavo pana gihibyañjanena arahattaṃ pattopi na tiṭṭhati vivekaṭṭhānassa abhāvāti adhippāyo. Tassa vasenāti bhummadevattabhāve ṭhatvā arahattappattassa vasena. Ayaṃ pañhoti ‘‘abhabbo so nava ṭhānāni ajjhācaritu’’nti ayaṃ pañho āgato itarassa pabbajjāya, parinibbānena vā abhabbatāya avuttasiddhattā. Yadi evaṃ kathaṃ bhikkhugahaṇanti āha ‘‘bhinnadosattā’’tiādi. Aparicchedanti apariyantaṃ, tayidaṃ suvipulanti āha ‘‘mahanta’’nti. Ñeyyassa hi vipulatāya ñāṇassa vipulatā veditabbā, etena ‘‘apariccheda’’nti vuccamānampi ñeyyaṃ satthu ñāṇassa vasena paricchedamevāti dassitaṃ hoti. Vuttañhetaṃ ‘‘ñāṇapariyantikaṃ neyya’’nti (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5) anāgate apaññāpananti anāgate visaye ñāṇassa apaññāpanaṃ. ‘‘Paccakkhaṃ viya katvā’’ti kasmā viya-saddaggahaṇaṃ kataṃ, nanu buddhānaṃ sabbampi ñāṇaṃ attano visayaṃ paccakkhameva katvā pavattati ekappamāṇabhāvatoti? Saccametaṃ, ‘‘akkha’’nti pana cakkhādiindriyaṃ vuccati, taṃ akkhaṃ pati vattatīti cakkhādinissitaṃ viññāṇaṃ, tassa [Pg.94] ca ārammaṇaṃ ‘‘paccakkha’’nti loke niruḷhametanti taṃ nidassanaṃ katvā dassento ‘‘paccakkhaṃ viya katvā’’ti avoca, na pana bhagavato ñāṇassa appaccakkhākārena pavattanato. Tathā hi vadanti –

187. “With the appearance of a householder” means with the mark of a householder. However, one whose taints are destroyed, even if they attain arahantship with the appearance of a householder, does not remain in that state due to the absence of a secluded dwelling—this is the intended meaning. “By means of that one” means by means of one who has attained arahantship while established in the state of an earth-deity. “This question” means that this question, “He is incapable of committing the nine offenses,” arises because the other’s incapability is established without being stated, by his ordination or parinibbāna. If that is so, how then is the term “bhikkhu” understood? He says, “because his faults are broken,” etc. “Without limit” means without boundary; because it is very vast, it is said to be “great.” For by the vastness of the knowable, the vastness of knowledge should be understood. Thus, it is shown that even the knowable, though called “limitless,” is indeed limited by the Teacher’s knowledge. As it is said: “The knowable is bounded by knowledge” (Mahāni. 69, 156; Cūḷani. 85; Paṭi. Ma. 3.5). “Non-declaration in the future” means the non-declaration of knowledge concerning a future object. Why is the word “viya” (as if) used in the phrase “as if making it directly evident” (paccakkhaṃ viya katvā)? Is it not because all the knowledge of the Buddhas operates by making its object directly evident, being of a single measure? This is true. However, “akkha” refers to the eye and other sense faculties. Consciousness dependent on these faculties arises, and its object is conventionally called “directly evident” (paccakkha). By using this as an illustration, the phrase “as if making it directly evident” was spoken—not because the Blessed One’s knowledge operates in an indirect manner. For they say:

‘‘Āvibhūtaṃ pakāsanaṃ, anupaddutacetasaṃ;

Atītānāgate ñāṇaṃ, paccakkhānaṃ vasissatī’’ti.

“Manifest and luminous, for one with an unperturbed mind; knowledge of the past and future will hold sway over direct perceptions.”

Aññattha vihitakenāti aññasmiṃ visaye pavattitena. Saṅgāhetabbanti samaṃ katvā kathayitabbaṃ, kathanaṃ pana paññāpanaṃ nāma hotīti paññāpetabbanti attho vutto. Tādisanti satataṃ samitaṃ pavattakaṃ. Ñāṇaṃ nāma natthīti āvajjanena vinā ñāṇuppattiyā asambhavato. Ekākārena ca ñāṇe pavattamāne nānākārassa visayassa avabodho na siyā. Athāpi siyā, anirupitarūpeneva avabodho siyā, tena ca ñāṇaṃ ñeyyaṃ aññātasadisameva siyā. Na hi ‘‘idaṃ ta’’nti vivekena anavabuddho attho ñāto nāma hoti, tasmā ‘‘carato ca tiṭṭhato cā’’tiādi bālalāpanamattaṃ. Tenāha ‘‘yathariva bālā abyattā, evaṃ maññantī’’ti.

“Established elsewhere” means operating in another sphere. “Should be included” means it should be spoken of as equal, or spoken of together; but since speaking is called declaring, the meaning “should be declared” is stated. “Such” refers to what is constantly and continuously occurring. “There is no such knowledge” is said because the arising of knowledge without adverting is impossible. And if knowledge were to operate in a single mode, the comprehension of an object with diverse aspects would not be possible. Even if it were possible, the comprehension would be of an undetermined form, and by that, knowledge of the knowable would be just like the unknown. For an object not understood with discernment as “this is that” is not truly known. Therefore, phrases like “whether walking or standing” are mere childish babble. Hence it is said: “Just as the foolish and untaught imagine, so they think.”

Satiṃ anussaratīti satānusāri, satiyānuvattanavasena pavattañāṇaṃ. Tenāha ‘‘pubbenivāsānussatisampayuttaka’’nti. Ñāṇaṃ pesesīti ñāṇaṃ pavattesi. Sabbatthakameva ñeyyāvaraṇassa suppahīnattā appaṭihataṃ anivāritaṃ ñāṇaṃ gacchati pavattaticceva attho. ‘‘Bodhi vuccati catūsu maggesu ñāṇa’’nti (cūḷani. 211) vacanato catumaggañāṇaṃ bodhi, tato tassa adhigatattā uppajjanakaṃ paccavekkhaṇañāṇaṃ ‘‘bodhijaṃ ñāṇaṃ uppajjatī’’ti vuttaṃ. Bodhijaṃ bodhimūle jātaṃ catumaggañāṇaṃ, tañca kho anāgataṃ ārabbha uddissa tassa appavattiatthaṃ tathāgatassa uppajjati tassa uppannattā āyatiṃ punabbhavābhāvato. Kathaṃ tathāgato anāgatamaddhānaṃ ārabbha atīrakaṃ ñāṇadassanaṃ paññāpetīti? Atītassa pana addhuno mahantatāya atīrakaṃ ñāṇadassanaṃ tattha paññāpetīti ko ettha virodho. Titthiyā pana imamatthaṃ yāthāvato ajānantā – ‘‘tayidaṃ kiṃ su, tayidaṃ kathaṃsū’’ti attano aññāṇameva pākaṭaṃ karonti. Tasmā bhagavatā sasantatipariyāpannadhammappavattiṃ sandhāya ‘‘aññavihitakaṃ ñāṇadassana’’ntiādi vuttaṃ. Itaraṃ pana sandhāya vuccamāne sati tathārūpe payojane anāgatampi addhānaṃ [Pg.95] ārabbha atīrakameva ñāṇadassanaṃ paññāpeyya bhagavāti anatthasaṃhitanti ayamettha atthoti āha ‘‘na idhalokatthaṃ vā paralokatthaṃ vā nissita’’nti. Yaṃ pana sattānaṃ anatthāvahattā anatthasaṃhitaṃ, tattha setughāto tathāgatassa. ‘‘Bhāratayuddhasītāharaṇasadisa’’nti iminā tassā kathāya yebhuyyena abhūtatthataṃ dīpeti. Sahetukanti ñāpakena hetunā sahetukaṃ. So pana hetu yena nidassanena sādhīyati, taṃ tassa kāraṇanti tena sakāraṇaṃ katvā. Yathā hi paṭiññātatthasādhanato hetu, evaṃ sādhakaṃ nidassananti. Yuttapattakāleyevāti yuttānaṃ pattakāle eva. Ye hi veneyyā tassā kathāya yuttā anucchavikā, tesaṃyeva yojane sandhāya vā kathāya patto upakārāvaho kālo, tadā eva kathetīti attho.

'He recollects mindfulness, thus he is one who accords with mindfulness'—the knowledge that proceeds in accordance with mindfulness. Therefore, it is said, 'associated with the recollection of past lives.' 'He sent forth knowledge' means he caused knowledge to proceed. Because the obstruction to the knowable is thoroughly abandoned in every way, his knowledge proceeds unhindered and unimpeded—this is the meaning. 'Enlightenment is called knowledge in the four paths'—according to this statement (Cūḷaniddesa 211), the knowledge of the four paths is enlightenment. From that, because of its attainment, the reviewing knowledge that arises is called 'knowledge born of enlightenment.' Knowledge born of enlightenment, the knowledge of the four paths arisen at the root of the Bodhi tree, indeed arises for the Tathāgata with the future as its object, for the purpose of its [rebirth's] non-arising, because its own arising signifies the absence of future rebirth. How does the Tathāgata make known transcendent knowledge and vision regarding the future? But given the vastness of past time, what contradiction is there in making known transcendent knowledge and vision there? But sectarians, not understanding this matter as it actually is, say, 'What is this? How is this?'—thereby only making manifest their own ignorance. Therefore, the Blessed One, referring to the occurrence of phenomena included in his own continuum, said, 'knowledge and vision concerning things constituted otherwise,' etc. But if, when something else is being referred to, the Blessed One were to make known transcendent knowledge and vision even regarding the future, that would be unbeneficial. This is the meaning here, therefore he says, 'not dependent on this-worldly purpose or other-worldly purpose.' But as for what is unbeneficial, being harmful to beings, the Tathāgata is a destroyer of that cause. 'Like the Bhārata war or the abduction of Sītā'—with this, he indicates that the greater part of such talk is untrue. 'With a cause' means with an explanatory cause. And that cause by which it is demonstrated, that is its reason—thus, having made it with a reason. For just as a cause is for establishing a proposition, so a demonstration is for proving it. 'Only at the appropriate, arrived time' means only at the time that has arrived for those who are appropriate. For those trainable beings for whom the talk is appropriate and suitable, only when the time is ripe for their guidance, then indeed he speaks—this is the meaning.

188. ‘‘Tathā tatheva gadanato’’ti iminā ‘‘tathāgato’’ti āmeḍitalopenāyaṃ niddesoti dasseti. Tathā tathevāti ca dhammaatthasabhāvānurūpaṃ, veneyyajjhāsayānurūpañcāti adhippāyo. Diṭṭhanti rūpāyatanaṃ daṭṭhabbato, tena yaṃ diṭṭhaṃ, yaṃ dissati, yaṃ dakkhati, yaṃ sati samavāye passeyyaṃ, taṃ sabbaṃ ‘‘diṭṭhaṃ’’ tveva gahitaṃ kālavisesassa anāmaṭṭhabhāvato. ‘‘Suta’’ntiādīsupi eseva nayo. Sutanti saddāyatanaṃ sotabbato. Mutanti sanissayena ghānādiindriyena sayaṃ patvā pāpuṇitvā gahetabbaṃ. Tenāha ‘‘patvā gahetabbato’’ti. Viññātanti vijānitabbaṃ, taṃ pana diṭṭhādivinimuttaṃ viññeyyanti āha ‘‘sukhadukkhādidhammāyatana’’nti. Pattanti yathā tathā pattaṃ, hatthagataṃ adhigatanti attho. Tenāha ‘‘pariyesitvā vā apariyesitvā vā’’ti. Pariyesitanti pattiyāmatthaṃ pariyiṭṭhaṃ, taṃ pana pattaṃ vā siyā appattaṃ vā ubhayathāpi pariyesitamevāti āha ‘‘pattaṃ vā appattaṃ vā’’ti. Padadvayenāpi dvippakārampi pattaṃ, dvippakārampi pariyesitaṃ, tena tena pakārena tathāgatena abhisambuddhanti dasseti. Cittena anusañcaritanti copanaṃ apāpetvā citteneva anusaṃcaritaṃ, parivitakkitanti attho. Pītakanti ādīti ādi-saddena lohitakaodātādi sabbaṃ rūpārammaṇavibhāgaṃ saṅgaṇhāti. Sumanoti rāgavasena, lobhavasena, saddhādivasena vā sumano. Dummanoti byāpādavitakkavasena, vihiṃsāvitakkavasena vā dummano. Majjhattoti aññāṇavasena vā ñāṇavasena [Pg.96] vā majjhatto. Eseva nayo sabbattha. Tattha tattha ādi-saddena saṅkhasaddo paṇavasaddo, pattagandho pupphagandho, pattaraso phalaraso, upādinnaṃ anupādinnaṃ, majjhattavedanā kusalakammaṃ akusalakammanti evaṃ ādīnaṃ saṅgaho daṭṭhabbo.

188. "Thus, indeed, by speaking" — this shows that the designation "Tathāgata" is indicated through the elision of repetition. "Thus, indeed" means in accordance with the nature of the Dhamma and its meaning, and in accordance with the disposition of those to be taught — this is the intention. "Seen" refers to the visible object, as it is to be seen. Whatever was seen, whatever is seen, whatever will be seen, whatever one might see when the conditions are present — all that is included under "seen," because the distinction of time is not considered. The same applies to "heard," etc. "Heard" refers to the audible object, as it is to be heard. "Sensed" refers to what is to be grasped by the faculty of smell, etc., along with its basis, by reaching and attaining it directly. Hence it is said, "by reaching and grasping." "Known" refers to what is to be cognized. But this is distinct from the seen, heard, and sensed, so it is called "the knowable," referring to the objects of mind such as pleasure and pain. "Attained" means attained in whatever way, come to hand, acquired. Hence it is said, "whether sought after or not sought after." "Sought after" means searched for the sake of attainment. Whether attained or not attained, both are still "sought after." Thus, by these two terms, two kinds of attainment and two kinds of seeking are shown, indicating how the Tathāgata has fully awakened to them in every way. "Traversed by mind" means traversed by the mind alone, without agitation—that is, pondered. "Yellow, etc." — the word "etc." includes all divisions of visible objects, such as red, white, etc. "Glad" means joyful due to lust, greed, faith, etc. "Sorrowful" means distressed due to ill will, harmful thoughts, etc. "Neutral" means indifferent due to ignorance or knowledge. The same applies everywhere. Here, the word "etc." should be understood to include sounds like conch-shells and drums, smells like leaf-scents and flower-scents, tastes like leaf-tastes and fruit-tastes, the clung-to and the unclung-to, neutral feeling, wholesome and unwholesome kamma, and so forth.

Appattanti ñāṇena asampattaṃ, aviditanti attho. Tenāha ‘‘ñāṇena asacchikata’’nti. Tatheva gatattāti tatheva ñātattā abhisambuddhattā. Gata-saddena ekatthaṃ buddhiatthanti attho. ‘‘Gatiatthā hi dhātavo buddhiatthā bhavantī’’ti akkharacintakā.

'Not attained' means not reached by knowledge, that is, not known. Hence it is said, 'not realized by knowledge.' 'Just so gone' means just so known, fully awakened. The word 'gone' has the same meaning as understanding. 'For roots implying going have the meaning of understanding,' so say the grammarians.

Abyākataṭṭhānādivaṇṇanā

Explanation of the Undeclared Matters, etc.

189. ‘‘Asamataṃ kathetvā’’ti vatvā samopi nāma koci natthi, kuto uttaritaroti dassetuṃ ‘‘anuttarata’’nti vuttaṃ. Sā panāyaṃ asamatā, anuttaratā ca sabbaññutaṃ pūretvā ṭhitāti dassetuṃ ‘‘sabbaññuta’’nti vuttaṃ. Sā sabbaññutā saddhammavaracakkavattibhāvena loke pākaṭā jātāti dassetuṃ ‘‘dhammarājabhāvaṃ kathetvā’’ti vuttaṃ. Tathā sabbaññubhāvena ca satthā imesu diṭṭhigatavipallāsesu evaṃ paṭipajjatīti dassento ‘‘idānī’’tiādimāha. Tattha sīhanādanti abhītanādaṃ seṭṭhanādaṃ. Seṭṭhanādo hesa, yadidaṃ ṭhapanīyassa pañhassa ṭhapanīyabhāvadassanaṃ. Ṭhapanīyatā cassa pāḷiāruḷhā eva ‘‘na heta’’ntiādinā. Yathā upacitakammakilesena itthattaṃ āgantabbaṃ, tathā naṃ āgatoti tathāgato, satto. Tathā hi so rūpādīsu satto visattoti katvā ‘‘satto’’ti ca vuccati. Itthattanti ca paṭiladdhattā tathā paccakkhabhūto attabhāvoti veditabbo.

189. Having spoken of unequalledness, it is stated to show that there is indeed no one equal, much less superior; hence "the unsurpassed" is said. This unequalledness and unsurpassed state is established by fulfilling omniscience; hence "omniscience" is stated. That omniscience becomes manifest in the world through the role of the supreme Dhamma-wheel-turner; hence it is said, "having spoken of the state of the Dhamma King." Further, by the nature of omniscience, the Teacher proceeds thus regarding these distortions of views; to show this, he begins with "now." Here, "lion’s roar" means a fearless roar, the supreme roar. For it is the supreme roar, namely, the demonstration of the postponable nature of a postponable question. Its postponability is indeed established by the Pāli itself, as in "not because of this," etc. Just as one is to come to this state by accumulated kamma and defilements, so he has come to it—thus, "the Tathāgata," a being. For he is called "a being" (satto) because he is attached (satto), clinging (visatto) to form, etc. And "this state" refers to the acquired individual existence; thus it should be understood as a directly experienced individual existence.

‘‘Atthasaṃhitaṃ na hotī’’ti iminā ubhayattha vidhuratādassanena niratthakavippalāpataṃ tassa vādassa vibhāveti, ubhayalokatthavidhurampi samānaṃ ‘‘kiṃ nu kho vivaṭṭanissita’’nti koci āsaṅkeyyāti tadāsaṅkānivattanatthaṃ ‘‘na ca dhammasaṃhita’’nti vuttaṃ. Tenāha ‘‘navalokuttaradhammanissitaṃ na hotī’’ti. Yadipi taṃ na vivaṭṭogataṃ hoti, vivaṭṭassa pana adhiṭṭhānabhūtaṃ nu khoti koci āsaṅkeyyāti tadāsaṅkānivattanatthaṃ ‘‘na ādibrahmacariyaka’’ntiādi vuttaṃ.

"It is not connected with the goal," by this, showing its deficiency in both respects, he makes clear the futile chatter of that statement. Even though it is deficient in both worlds, someone might suspect, "Is it perhaps dependent on liberation?" To dispel that suspicion, it is said, "Nor is it connected with the Dhamma." Therefore, it is stated, "It is not dependent on the nine supramundane Dhammas." Even if it is not directed towards liberation, someone might suspect, "But is it perhaps the foundation of liberation?" To dispel that suspicion, it is said, "It is not the beginning of the holy life," and so on.

190. Kāmaṃ [Pg.97] taṇhāpi dukkhasabhāvattā ‘‘dukkha’’nti byākātabbā, pabhavabhāvena pana sā tato visuṃ kātabbāti ‘‘taṇhaṃ ṭhapetvā’’ti vuttaṃ. Tenāha ‘‘tasseva dukkhassa pabhāvikā’’tiādi. Nanu ca avijjādayopi dukkhassa samudayoti? Saccaṃ samudayo, tassā pana kammassa vicittabhāvahetuto, dukkhuppādane visesapaccayabhāvato ca sātisayo samudayaṭṭhoti sā eva suttesu tathā vuttā. Tenāha ‘‘taṇhā dukkhasamudayoti byākata’’nti. Ubhinnaṃ appavattīti dukkhasamudayānaṃ appavattinimittaṃ. ‘‘Dukkhaparijānano’’tiādi maggakiccadassanaṃ, tena maggassa bhāvanatthopi atthato dassitovāti daṭṭhabbaṃ. Na hi bhāvanābhisamayena vinā pariññābhisamayādayo sambhavantīti. Saccavavatthāpanaṃ appamādapaṭipattibhāvato asammohakalyāṇakittisaddādinimittatāya yathā sātisayaṃ idhalokatthāvahaṃ, evaṃ yāva ñāṇassa tikkhavisadabhāvappattiyā abhāvena navalokuttaradhammasampāpakaṃ na hoti, tāva tattha tattha sampattibhave abbhudayasampatti anugatameva siyāti vuttaṃ ‘‘etaṃ idhalokaparalokatthanissita’’nti. Navalokuttaradhammanissitanti navavidhampi lokuttaradhammaṃ nissāya pavattaṃ tadadhigamūpāyabhāvato. Yasmā saccasambodhaṃ uddissa sāsanabrahmacariyaṃ vussati, na aññadatthaṃ, tasmā etaṃ saccavavatthāpanaṃ ‘‘ādipadhāna’’nti vuttaṃ paṭhamataraṃ citte ādātabbato.

190. Indeed, craving, too, being of the nature of suffering, should be declared as 'suffering,' but because it is the source, it is to be treated separately; hence it is said, 'excluding craving.' Therefore it is said: 'the source of that very suffering,' etc. But are not ignorance and so forth also the origin of suffering? True, they are the origin, but because craving is the cause for the diversity of kamma and is a special condition in the production of suffering, its role as the origin is pre-eminent; thus, it alone is stated as such in the suttas. Therefore it is said: 'Craving is declared as the origin of suffering.' 'The non-arising of both' means the cause for the non-arising of the origins of suffering. 'The full understanding of suffering,' etc., shows the function of the path; thereby, it should be understood, the purpose of developing the path is also shown in meaning. For without the breakthrough through development, the breakthrough through full understanding and the like cannot occur. The establishment of the truth, being the practice of heedfulness and the basis for non-delusion, virtue, good repute, praise, and so forth, is pre-eminently beneficial in this world. In the same way, as long as it does not lead to the attainment of the nine supramundane states, due to the non-attainment of sharp and clear knowledge, then in a prosperous existence, the fortune of advancement will indeed follow; hence it is said: 'This is grounded in benefit for this world and the next.' 'Grounded in the nine supramundane states' means that it proceeds by relying on the ninefold supramundane Dhamma, because it is the means for its attainment. Because the holy life in the teaching is lived for the sake of the full awakening to the truth and for no other purpose, this establishment of the truth is called 'primary and principal,' as it should be taken up first in the mind.

Pubbantasahagatadiṭṭhinissayavaṇṇanā

The Exposition of the Dependence on Views Pertaining to the Past

191. Taṃ mayā byākatamevāti taṃ mayā tathā byākatameva, byākātabbaṃ nāma mayā abyākataṃ natthīti byākaraṇāvekallena attano dhammasudhammatāya buddhasubuddhataṃ vibhāveti. Tenāha ‘‘sīhanādaṃ nadanto’’ti. Purimuppannā diṭṭhiyo aparāparuppannānaṃ diṭṭhīnaṃ avassayā hontīti ‘‘diṭṭhiyova diṭṭhinissayā’’ti vuttaṃ. Diṭṭhigatikāti diṭṭhigatiyo, diṭṭhippavattiyoti attho. Idameva dassanaṃ saccanti ‘‘sassato attā ca loko cā’’ti idameva dassanaṃ saccaṃ amoghaṃ aviparītaṃ. Aññesaṃ vacanaṃ moghanti ‘‘asassato attā ca loko cā’’ti evamādikaṃ aññesaṃ samaṇabrāhmaṇānaṃ vacanaṃ moghaṃ tucchaṃ, micchāti attho. Na sayaṃ kātabboti asayaṃkāroti āha ‘‘asayaṃkato’’ti, yādicchikattāti adhippāyo.

191. 'That has been declared by me' means that it has indeed been declared by me in that way. There is nothing to be declared by me that remains undeclared—thus, through the completeness of his declaration, he reveals the excellent nature of his Dhamma and the excellent nature of his enlightenment. Therefore, it is said, 'roaring the lion's roar.' Earlier arisen views become the support for subsequently arisen views; hence it is said, 'views themselves are the supports for views.' 'Courses of views' (diṭṭhigatikā) means diṭṭhigatiyo, that is, the proceeding of views. 'This very view is the truth' means the view 'the self and the world are eternal' is itself true, not futile, and not distorted. 'The words of others are futile' means that the words of other ascetics and brahmins, such as 'the self and the world are not eternal,' are futile, empty, that is, wrong. 'Not self-made' (asayaṃkato) means not made by oneself, not self-caused; the intention is that it is adventitious.

192. Atthi [Pg.98] khoti ettha kho-saddo pucchāyaṃ, atthi nūti ayamettha atthoti āha ‘‘atthi kho idaṃ āvuso vuccatī’’tiādi. Āvuso yaṃ tumhehi ‘‘sassato attā ca loko cā’’ti vuccati, idamatthi kho idaṃ vācāmattaṃ, no natthi, tasmā vācāvatthumattato tassa yaṃ kho te evamāhaṃsu ‘‘idameva saccaṃ moghaṃ añña’’nti, taṃ tesaṃ nānujānāmīti evamettha attho ca yojanā ca veditabbā. Yaṃ panettha vattabbaṃ, taṃ brahmajālaṭīkāyaṃ (dī. ni. ṭī. 1.30) vuttameva. Diṭṭhipaññattiyāti diṭṭhiyā paññāpane ‘‘evaṃ esā diṭṭhi uppannā’’ti tassā diṭṭhiyā samudayato, atthaṅgamato, assādato, ādīnavato, nissaraṇato ca yāthāvato paññāpane. Aviparītavuttiyā samena ñāṇena samaṃ kañci neva samanupassāmi. Adhipaññattīti abhiññeyyadhammapaññāpanā. Yaṃ ajānantā bāhirakā diṭṭhipaññattiyeva allīnāti tañca paññattito ajānantā thāmasā parāmāsā abhinivissa voharanti. Ettha ca yāyaṃ ‘‘diṭṭhipaññatti nāmā’’ti vuttā diṭṭhiyā diṭṭhigatikehi evaṃ gahitatāya vibhāvanā, tattha ca bhagavato uttaritaro nāma koci natthi, svāyamattho brahmajāle (dī. ni. aṭṭha. 1.30) vibhāvito eva. ‘‘Adhipaññattī’’ti vuttā pana vibhāviyamānā lokassa nibbidāhetubhāvena bahulīkārāti tassā vasena bhagavā anuttarabhāvaṃ pavedento ‘neva attanā samasamaṃ samanupassāmī’ti sīhanādaṃ nadī’’ti keci. Aṭṭhakathāyaṃ (dī. ni. aṭṭha. 3.192) pana ‘‘yañca vuttaṃ ‘paññattiyā’ti yañca ‘adhipaññattī’ti, ubhayametaṃ atthato eka’’nti ‘‘idha pana paññattiyāti etthāpi paññatti ceva adhipaññatti ca adhippetā, adhipaññattīti etthāpī’’ti ca vuttā, ubhayassapi vasenettha bhagavā sīhanādaṃ nadīti viññāyati. Ubhayaṃ petaṃ atthato ekanti ca paññattibhāvasāmaññaṃ sandhāya vuttaṃ, na bhedābhāvato. Tenāha ‘‘bhedato hī’’tiādi. Khandhapaññattīti khandhānaṃ ‘‘khandhā’’ti paññāpanā dassanā pakāsanā ṭhapanā nikkhipanā. ‘‘Ācikkhati dasseti paññāpeti paṭṭhapetī’’ti (saṃ. ni. 2.20, 97) āgataṭṭhāne hi paññāpanā dassanā pakāsanā paññatti nāma, ‘‘supaññattaṃ mañcapīṭha’’nti (pārā. 269) āgataṭṭhāne ṭhapanā nikkhipanā paññatti nāma, idha ubhayampi yujjati.

192. Here, the word `kho` is in the sense of a question; 'is there?' (atthi nū) is the meaning here. Thus he says, 'Indeed, friend, this is said...' and so on. Friend, that which is said by you, 'The self and the world are eternal,' this indeed exists as a mere statement; it is not that it does not exist. Therefore, because it is merely a basis for speech, I do not approve of what they have said: 'This alone is true, all else is futile.' This is the meaning and the construction to be understood here. What should be said on this matter has already been stated in the subcommentary to the Brahmajāla Sutta. 'By the formulation of a view' means in the declaring of a view according to reality—'thus this view has arisen'—regarding its origin, its cessation, its gratification, its danger, and the escape from it. By means of an unperverted course, with balanced knowledge, I do not perceive anyone equal to myself. 'Higher formulation' means the declaration of phenomena to be directly known. Not knowing this, outsiders cling only to the formulation of views; and not knowing it as a formulation, they maintain it, having grasped it strongly and adhered to it. And here, what is called 'the formulation of a view' is the elucidation of how a view is grasped by those who have gone to views. And in this, there is no one superior to the Blessed One; this meaning has been elucidated in the Brahmajāla commentary. But some say that what is called 'higher formulation,' when explained, is to be widely cultivated as a cause for disenchantment with the world; by means of this, the Blessed One, proclaiming his unsurpassed nature, roared the lion’s roar, 'I do not perceive anyone equal to myself.' In the commentary, however, it is said, 'Both what is called “formulation” and what is called “higher formulation” are one in meaning,' and 'Here, under “formulation,” both formulation and higher formulation are intended, and likewise under “higher formulation.”' Thus it is understood that the Blessed One roared the lion’s roar by means of both. And the statement 'both are one in meaning' is said with reference to the general nature of being a formulation, not to an absence of difference. Therefore it is said, 'For by way of difference...' and so on. 'Formulation of the aggregates' means the declaring, showing, clarifying, establishing, and laying down of the aggregates as 'aggregates.' For in the passage 'he points out, shows, formulates, establishes,' formulation is the name for declaring, showing, and clarifying. In the passage 'a well-prepared couch and chair,' formulation is the name for establishing and laying down. Here, both are applicable.

Diṭṭhinissayappahānavaṇṇanā

The Exposition of the Abandonment of Dependence on Views

196. Pajahanatthanti [Pg.99] accantāya paṭinissajjanatthaṃ. Yasmā tena pajahanena sabbe diṭṭhinissayā sammadeva atikkantā honti vītikkantā, tasmā ‘‘samatikkamāyāti tasseva vevacana’’nti avoca. Na kevalaṃ satipaṭṭhānā kathitamattā, atha kho veneyyasantāne patiṭṭhāpitāti dassetuṃ ‘‘desitā’’ti vatvā ‘‘paññattā’’ti vuttanti āha ‘‘desitāti kathitā. Paññattāti ṭhapitā’’ti. Idāni satipaṭṭhānadesanāya diṭṭhinissayānaṃ ekantikaṃ pahānāvahabhāvaṃ dassetuṃ ‘‘satipaṭṭhānabhāvanāya hī’’tiādi vuttaṃ. Tattha satipaṭṭhānabhāvanāyāti iminā tesaṃ bhāvanāya eva nesaṃ pahānaṃ, desanā pana tadupanissayabhāvato tathā vuttāti dasseti. Sesaṃ sabbaṃ suviññeyyamevāti.

196. 'For the purpose of abandonment' means for the sake of utter relinquishment. Because through that abandonment, all supports for views are rightly transcended and overcome, therefore it was said, 'for the purpose of transcending—this is its synonym.' Not only were the foundations of mindfulness merely spoken of, but they were also established in the mental continuum of those to be trained. To show this, having said 'taught,' then 'formulated' was said; hence it is stated, 'taught means spoken; formulated means established.' Now, to demonstrate that the teaching of the foundations of mindfulness brings about the definitive abandonment of the supports for views, it was said, 'for through the cultivation of the foundations of mindfulness,' etc. Herein, 'through the cultivation of the foundations of mindfulness' indicates that their abandonment is achieved through that very cultivation, while the teaching is described as such because it serves as a supporting condition for that. The rest is entirely easy to understand.

Pāsādikasuttavaṇṇanāya līnatthappakāsanā.

The Clarification of the Hidden Meaning in the Commentary on the Pāsādika Sutta.

7. Lakkhaṇasuttavaṇṇanā

7. Commentary on the Lakkhaṇa Sutta

Dvattiṃsamahāpurisalakkhaṇavaṇṇanā

Commentary on the Thirty-Two Marks of a Great Man

199. Abhinīhārādiguṇamahattena [Pg.100] mahanto purisoti mahāpuriso, so lakkhīyati etehīti mahāpurisalakkhaṇāni. Taṃ mahāpurisaṃ byañjayanti pakāsentīti mahāpurisabyañjanāni. Mahāpuriso nimīyati anumīyati etehīti mahāpurisanimittāni. Tenāha ‘‘ayaṃ…pe… kāraṇānī’’ti.

199. A great man (mahāpurisa) is a 'great person' (mahanto puriso) due to the greatness of qualities such as aspiration (abhinīhāra) and so forth; he is marked (lakkhīyati) by these, hence they are called the marks of a great man (mahāpurisalakkhaṇāni). They manifest (byañjayanti) and make evident (pakāsenti) that great man, hence they are called the characteristics of a great man (mahāpurisabyañjanāni). The great man is inferred (nimīyati anumīyati) by these, hence they are called the signs of a great man (mahāpurisanimittāni). Therefore it is said: 'This... and so on... are the reasons.'

200. Dhārentīti lakkhaṇapāṭhaṃ dhārenti, tena lakkhaṇāni te sarūpato jānanti, na pana samuṭṭhānatoti dasseti. Tenāha ‘‘no ca kho’’tiādi, tena anaññasādhāraṇametaṃ, yadidaṃ mahāpurisalakkhaṇānaṃ kāraṇavibhāvananti dasseti. Kasmā āhāti yathāvuttassa suttassa samuṭṭhānakāraṇaṃ pucchati, ācariyo ‘‘aṭṭhuppattiyā anurūpattā’’ti vatvā tamevassa aṭṭhuppattiṃ vitthārato dassetuṃ ‘‘sā panā’’tiādimāha. Sabbapāliphulloti sabbaso samantato vikasitapuppho. Vikasanameva hi pupphassa nipphatti. Pāricchattako viyāti anussavaladdhamattaṃ gahetvā vadanti. Uppajjatīti labbhati, nibbattatīti attho.

200. “They bear” (dhārenti) means they uphold the recitation of the marks, thereby knowing the marks by their own nature, but not their origin. Thus, it is said, “but not,” etc. This shows that this is unique, namely, the explanation of the causes of the marks of a great man. “Why is it said?” asks about the originating cause of the aforementioned sutta. The teacher, saying, “due to the appropriateness of the occasion of its arising,” then says, “that, indeed,” etc., to explain that very occasion of arising in detail. “Fully blossomed” (sabbapāliphullo) means a flower fully opened on all sides, for blossoming is indeed the completion of a flower. “Like a Pāricchattaka tree” is said based merely on what has been received through tradition. “Arises” (uppajjati) means it is obtained; that is, it is produced.

Yena kammenāti yena kusalakammunā. Yaṃ nibbattanti yaṃ yaṃ lakkhaṇaṃ nibbattaṃ. Dassanatthanti tassa tassa kusalakammassa sarūpato, kiccato, pavattiākāravisesato, paccayato, phalavisesato ca dassanatthaṃ, eteneva paṭipāṭiyā uddiṭṭhānaṃ lakkhaṇānaṃ asamuddesakāraṇavibhāvanāya kāraṇaṃ dīpitaṃ hoti samānakāraṇānaṃ lakkhaṇānaṃ ekajjhaṃ kāraṇadassanavasenassa pavattattā. Evamāhāti ‘‘bāhirakāpi isayo dhārentī’’tiādinā iminā iminā pakārena āha.

“By which action” means by which wholesome action. “Whatever arises” means whichever characteristic has arisen. “For the purpose of showing” means for the purpose of showing each respective wholesome action in terms of its nature, function, distinctive manner of occurrence, condition, and distinctive result. By this very sequence, the reason for explaining the cause of the characteristics that were listed without specification is thereby shown, since this proceeds by way of showing the cause together for characteristics that have a common cause. “Thus it is said” means it was said in this and that manner with the words, “External ascetics also bear…,” etc.

Suppatiṭṭhitapādatālakkhaṇavaṇṇanā

The description of the characteristic of having well-planted feet.

201. ‘‘Purimaṃ jātinti purimāyaṃ jātiyaṃ, bhummatthe etaṃ upayogavacana’’nti vadanti. ‘‘Pubbe nivutthakkhandhasantāne ṭhito’’ti vacanato accantasaṃyoge vā upayogavacanaṃ. Yattha yattha hi jātiyaṃ mahāsatto puññakammaṃ [Pg.101] kātuṃ ārabhati, ārabhato paṭṭhāya accantameva tattha puññakammappasuto hoti. Tenāha ‘‘daḷhasamādāno’’tiādi. Sesapadadvayepi eseva nayo. Nivutthakkhandhā ‘‘jātī’’ti vuttā khandhavinimuttāya jātiyā abhāvato, nibbattilakkhaṇassa ca vikārassa idha anupayujjanato. Jātavasenāti jāyanavasena. ‘‘Tathā’’ti iminā ‘‘pubbe nivutthakkhandhā’’ti imaṃ padaṃ upasaṃharati. Bhavanavasenāti paccayato nibbattanavasena. Nivutthavasenāti nivusitatāvasena. Ālayaṭṭhenāti āvasitabhāvena. Nivāsattho hi niketattho.

201. They say, “‘In a previous birth’ means in a previous birth; this is a usage term in the locative sense.” Or, since it is said, “He stood in the previous continuity of the lived-through aggregates,” it is a usage term in the sense of absolute connection. For wherever a great being begins to perform meritorious deeds in a birth, from the moment he begins, he is absolutely devoted to meritorious deeds there. Therefore, it is said, “firmly resolved,” etc. The same method applies to the remaining two phrases. The lived-through aggregates are called “birth” because of the absence of birth free from aggregates, and because the characteristic of arising, being a modification, is not applicable here. “By way of birth” means by way of being born. “Thus” connects with the phrase “previous lived-through aggregates.” “By way of existence” means by way of arising from conditions. “By way of having lived through” means by way of having dwelt. “In the sense of abode” means by the state of dwelling. For the meaning of “dwelling” is indeed the meaning of “abode.”

Tatthāti devalokādimhi. Ādi-saddena ekaccaṃ tiracchānayoniṃ saṅgaṇhāti. Na sukaranti devagatiyā ekantasukhatāya, duggatiyā ekantadukkhatāya, dukkhabahulatāya ca puññakiriyāya okāso na sulabharūpo paccayasamavāyassa dullabhabhāvato, uppajjamānā ca sā uḷārā, vipulā ca na hotīti gativasenāpi khettavisesatā icchitabbā ‘‘tiracchānagate dānaṃ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanadussīle dānaṃ datvā sahassaguṇā dakkhiṇā pāṭikaṅkhitabbā’’ti (ma. ni. 3.379) vacanato. Manussagatiyā pana sukhabahulatāya puññakiriyāya okāso sulabharūpo paccayasamavāyassa ca yebhuyyena sulabhabhāvato. Yañca tattha dukkhaṃ uppajjati, tampi visesato puññakiriyāya upanissayo hoti, dukkhūpanisā saddhāti. Yathā hi ayoghanena satthake nipphādiyamāne tassa ekantato aggimhi tāpanaṃ, udakena vā temanaṃ chedanakiriyāsamatthatāya na visesapaccayo, tāpetvā pana samānayogato udakatemanaṃ tassā visesapaccayo, evameva sattasantānassa ekantadukkhasamaṅgitā dukkhabahulatā ekantasukhasamaṅgitā sukhabahulatā ca puññakiriyāsamatthatāya na visesapaccayo, sati pana samānayogato dukkhasantāpane, sukhumabrūhane ca laddhūpanissayā puññakiriyā samatthatāya sambhavati, tathā sati uppajjamānā puññakiriyā mahājutikā mahāvipphārā paṭipakkhacchedanasamatthā hoti. Tasmā manussabhāvo puññakiriyāya visesapaccayo. Tena vuttaṃ ‘‘tattha na sukaraṃ, manussabhūtasseva sukara’’nti.

“There” means in the realms of the gods, etc. By the term “etc.,” some animal realms are included. It is not easy because, in the state of the gods, there is only pleasure; in woeful states, there is only suffering and an abundance of suffering; thus, the opportunity for performing meritorious deeds is not easily obtained, due to the difficulty of finding the concurrence of conditions, and even when they arise, they are neither substantial nor extensive. Therefore, even by way of destination, a special field should be desired, as it is said: “Having given a gift to one in the animal realm, a hundredfold return can be expected; having given a gift to an immoral worldling, a thousandfold return can be expected” (MN 3.379). However, in the human state, due to the abundance of happiness, the opportunity to perform meritorious deeds is easily obtained, and the concurrence of conditions is generally easy to find. And whatever suffering arises there is especially a supporting condition for meritorious deeds, for suffering is a proximate cause for faith. Just as when a blade is being forged with a hammer, heating it entirely in the fire or cooling it in water is not a special condition for its ability to cut, but heating it and then cooling it appropriately is a special condition for that ability, so too, a being’s continuum marked by only suffering, or the abundance of suffering, or marked by only happiness, or the abundance of happiness, is not a special condition for the ability to perform meritorious deeds. But when, with the right conditions, suffering torments and subtle development occurs, the ability to perform meritorious deeds arises as a result of a proximate cause. Thus, when meritorious deeds arise under such conditions, they become greatly radiant, greatly expansive, and capable of cutting off opposing factors. Therefore, human existence is a special condition for performing meritorious deeds. Hence, it is said: “There it is not easy; it is easy only for one who has become a human being.”

Atha [Pg.102] ‘‘manussabhūtassā’’ti ettha ko vacanattho? ‘‘Manassa ussannatāya manussāti, sūrabhāvasatimantatābrahmacariyayogyatādiguṇavasena upacitamanakā ukkaṭṭhaguṇacittāti attho. Ke pana te? Jambudīpavāsino sattavisesā. Tenāha bhagavā –

Now, what is the meaning of the phrase “of one who has become human”? “‘Manussa’ is due to the excellence of mind; that is, they are those whose minds are cultivated and whose thoughts are of superior quality by way of virtues such as courage, mindfulness, suitability for the holy life, and so on. And who are they? They are the distinguished 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; kathā. 271).

“Monks, in three respects the people of Jambudīpa surpass the people of Uttarakuru and the Tāvatiṃsa gods. What three? They are brave, mindful, and here the holy life is lived.” (A.N. 9.21; Kathā. 271)

Tathā hi buddhā bhagavanto, paccekabuddhā, aggasāvakā, mahāsāvakā, cakkavattino, aññe ca mahānubhāvā sattā tattheva uppajjanti. Te hi samānarūpāditāya pana saddhiṃ parittadīpavāsīhi itaramahādīpavāsinopi manussā tveva paññāyiṃsū’’ti keci. Apare pana bhaṇanti ‘‘lobhādīhi, alobhādīhi ca sahitassa manassa ussannatāya manussā. Ye hi sattā manussajātikā, tesu visesato lobhādayo, alobhādayo ca ussannā, te lobhādiussannatāya apāyamaggaṃ, alobhādiussannatāya sugatimaggaṃ, nibbānagāmimaggañca paripūrenti, tasmā lobhādīhi, alobhādīhi ca sahitassa manassa ussannatāya parittadīpavāsīhi saddhiṃ catudīpavāsino sattavisesā manussāti vuccantī’’ti. Lokiyā pana ‘‘manuno apaccabhāvena manussā’’ti vadanti. Manu nāma paṭhamakappiko lokamariyādāya ādibhūto sattānaṃ hitāhitavidhāyako kattabbākattabbatāsu niyojanatāvasena pituṭṭhāniyo, yo sāsane ‘‘mahāsammato’’ti vuccati amhākaṃ mahābodhisatto, paccakkhato, paramparā ca tassa ovādānusāsaniyaṃ ṭhitā sattā puttasadisatāya ‘‘manussā, mānusā’’ti ca vuccanti. Tato eva hi te ‘‘mānavā, manujā’’ti ca voharīyanti. Manussabhūtassāti manussesu bhūtassa jātassa, manussabhāvaṃ vā pattassāti attho. Ayañca nayo lokiyamahājanassa vasena vutto. Mahābodhisattānaṃ pana santānassa mahābhinīhārato paṭṭhāya kusaladhammapaṭipattiyaṃ sammadeva abhisaṅkhatattā tesaṃ sugatiyaṃ, attano uppajjanaduggatiyañca nibbattānaṃ kusalakammaṃ garutaramevāti dassetuṃ ‘‘akāraṇaṃ vā eta’’ntiādi vuttaṃ.

For indeed, the Buddhas, the Blessed Ones, Paccekabuddhas, chief disciples, great disciples, wheel-turning monarchs, and other beings of great power arise right there. Some say that these beings, along with the inhabitants of the minor continents, were recognized as humans even by the inhabitants of the other great continents, due to their similar form, etc. Others, however, state: “Beings are called ‘humans’ because their minds are intensified by greed and non-greed. Those beings born as humans, in whom greed or non-greed is particularly strong, either perfect the path leading to the lower realms through the intensification of greed or the path leading to a good destination and Nibbāna through the intensification of non-greed. Therefore, beings across the four continents, along with those in minor continents, are called ‘humans’ due to the intensification of mind associated with greed or non-greed.” Worldly people, however, say: “Humans are so called because they are the descendants of Manu.” Manu is the first being of the aeon, the progenitor who established the boundaries of the world, instructing beings in what is beneficial and harmful, what should and should not be done, thus acting as a father-figure. In our dispensation, he is called “Mahāsammata”—our Great Bodhisatta. Directly and through tradition, beings who abide by his guidance and instruction are called “humans” or “mānusā” due to their filial relation to him. Hence, they are also referred to as “mānavā” or “manujā.” “Being among humans” means one who has come into existence among humans, or who has attained the state of being human. This explanation follows the understanding of ordinary people. However, for the continuum of the Great Bodhisattas, due to their great aspiration from the outset and proper accumulation of wholesome deeds, their wholesome actions are weightier in leading them to happy destinations and preventing their own arising in miserable states. To illustrate this, it is said: “Or this is without a cause,” and so forth.

Evarūpe [Pg.103] attabhāveti hatthiādiattabhāve. Ṭhitena katakammaṃ na sakkā sukhena dīpetuṃ loke appaññātarūpattā. Sukhena dīpetuṃ ‘‘asukasmiṃ dese asukasmiṃ nagare asuko nāma rājā, brāhmaṇo hutvā imaṃ kusalakammaṃ akāsī’’ti evaṃ suviññāpayabhāvato. Thiraggahaṇoti asithilaggāhī thāmappattaggahaṇo. Niccalaggahaṇoti acañcalaggāhī tattha kenacipi asaṃhāriyo. Paṭikuṭatīti saṃkuṭati, jigucchanavasena vivaṭṭati vā. Pasāriyatīti vitthataṃ hoti vepullaṃ pāpuṇāti.

In such a state of existence, that is, in a state of existence like an elephant, etc., deeds done by one abiding in such a state cannot be easily explained, because they are not widely known in the world. To explain easily, one would say, “In such a place, in such a city, a king named so-and-so, or a brahmin, performed this wholesome deed”—thus making it easily understood. “Firm grasp” means grasping firmly, grasping with attained strength. “Steady grasp” means grasping unmovingly, not to be dislodged by anyone there. “Shrinks” means contracts or recoils out of disgust. “Expands” means becomes wide, reaches abundance.

Taveso mahāsamuddasadisoti eso udakogho teva mahāsamuddasadiso.

'This of yours is like the great ocean' means: this mass of water of yours is indeed like the great ocean.

Dīyati etenāti dānaṃ, pariccāgacetanā. Diyyanavasenāti deyyadhammassa pariyattaṃ katvā pariccajanavasena dānaṃ. Saṃvibhāgakaraṇavasenāti tasseva attanā saddhiṃ parassa saṃvibhajanavasena saṃvibhāgo, tathāpavattā cetanā. Sīlasamādāneti sīlassa sammadeva ādāne, gahaṇe pavattaneti attho. Taṃ pavattikālena dassento ‘‘pūraṇakāle’’ti āha. Mātu hito matteyyo, yassa pana dhammassa vasena so ‘‘matteyyo’’ti vuccati, so matteyyatāti āha ‘‘mātu kātabbavatte’’ti. Eseva nayo ‘‘petteyyatāyā’’tiādīsu. Aññataraññataresūti aññamaññavisiṭṭhesu aññesu, te pana kusalabhāvena vuttā kusalāti āha ‘‘evarūpesū’’ti. Adhikusalesūti abhivisiṭṭhesu kusalesu, sā pana abhivisiṭṭhatā upādāyupādāya hoti. Yaṃ panettha ukkaṃsagataṃ adhikusalaṃ, tadukkaṃsanayena idhādhippetanti taṃ dassetuṃ ‘‘atthi kusalā, atthi adhikusalā’’tiādi vuttaṃ. Nanu paññāpāramisaṅgahañāṇasambhārabhūtā kusalā dhammā nippariyāyena sabbaññutaññāṇapaṭilābhapaccayā kusalā nāma, ime pana mahāpurisalakkhaṇanibbattakā puññasambhārabhūtā kasmā tathā vuttāti? Sabbesampi mahābodhisattasantānagatānaṃ pāramidhammānaṃ sabbaññutaññāṇapaṭilābhapaccayabhāvato. Mahābhinīhārato paṭṭhāya hi mahāpuriso yaṃ kiñci puññaṃ karoti, sabbaṃ taṃ sammāsambodhisamadhigamāyeva pariṇāmeti. Tathā hi sasambhārābyāso, dīghakālābyāso, nirantarābyāso, sakkaccābyāsoti cattāro abyāsā caturadhiṭṭhānaparipūritasambandhā anupubbena mahābodhiṭṭhānā sampajjanti.

It is called 'dāna' because it is given; it is the intention of relinquishing. By way of giving, 'dāna' means relinquishing by having prepared what is to be given. By way of sharing, 'saṃvibhāga' means sharing with others what one has oneself; such is the intention that arises. 'Taking up virtue' means properly undertaking virtue, engaging in its practice; this is the meaning of 'taking up'. Showing its occurrence at the time of its practice, it is said, 'at the time of fulfillment'. One devoted to one's mother is called 'matteyya'; the quality by virtue of which one is called 'matteyya' is 'matteyyatā', meaning 'the duty to be performed towards one's mother'. The same method applies to 'petteyyatā' and so forth. 'Among various others' refers to others that are mutually distinguished; but they are spoken of as wholesome by way of their wholesome nature, thus it is said, 'in such forms'. 'Highly wholesome' refers to exceedingly distinguished wholesome qualities, and that exceeding distinction arises progressively. Here, what has reached the peak of excellence, the highly wholesome, is intended by way of exaltation; to show this, it is said, 'There are wholesome qualities, there are highly wholesome qualities', and so forth. Are not the wholesome qualities that constitute the perfection of wisdom and the accumulation of knowledge unconditionally called 'wholesome' because they are conditions for the attainment of omniscient knowledge? But why are these, which produce the marks of a great being and constitute the accumulation of merit, spoken of in this way? Because all the qualities of perfection present in the continuum of the great bodhisattvas are conditions for the attainment of omniscient knowledge. Indeed, from the time of the great aspiration, whatever merit the great being performs, all of it is directed solely toward the attainment of perfect enlightenment. Thus, the fourfold endeavor—endeavor with provisions, long-term endeavor, uninterrupted endeavor, and diligent endeavor—related to the fulfillment of the four resolves, gradually culminates in the great enlightenment.

Sakimpīti [Pg.104] pi-saddena anekavārampi kataṃ vijātiyena antaritaṃ saṅgaṇhāti. Abhiṇhakaraṇenāti bahulīkārena. Upacitanti uparūpari vaḍḍhitaṃ. Piṇḍīkatanti piṇḍaso kataṃ. Rāsīkatanti rāsibhāvena kataṃ. Anekakkhattuñhi pavattiyamānaṃ kusalakammaṃ santāne tathāladdhaparibhāvanaṃ piṇḍībhūtaṃ viya, rāsībhūtaṃ viya ca hoti. Vipākaṃ pati saṃhaccakāribhāvattā cakkavāḷaṃ atisambādhaṃ bhavaggaṃ atinīcaṃ, sace pane taṃ rūpaṃ siyāti adhippāyo. Vipulattāti mahantattā. Yasmā pana taṃ kammaṃ mettākaruṇāsatisampajaññāhi pariggahitatāya durasamussāritaṃ pamāṇakaraṇadhammanti pamāṇarahitatāya ‘‘appamāṇa’’nti vattabbataṃ arahati, tasmā ‘‘appamāṇattā’’ti vuttaṃ.

'Even once': by the particle 'pi' it includes what has been done many times, even if interrupted by something of a different kind. 'By frequent doing' means by way of making it abundant. 'Accumulated' means increased again and again. 'Made into a mass' means made into a lump. 'Made into a heap' means made into a heap. Indeed, a wholesome action, when repeatedly performed, becomes, in the continuum, like something massed together or heaped up due to the refinement it has thus acquired. Because of its acting cohesively in regard to its result, it is as if the world-circle is extremely crowded, the peak of existence extremely low—if, however, that merit were to be a form, this is the intended meaning. 'Due to its vastness' means due to its greatness. Furthermore, because that action, being encompassed by loving-kindness, compassion, mindfulness, and clear comprehension, is difficult to eradicate and is a principle that defies measurement, it deserves to be called 'immeasurable' due to being without measure; therefore, it is said, 'due to its immeasurability'.

Adhibhavatīti phalassa uḷārabhāvena abhibhuyya tiṭṭhati. Atthato paṇītapaṇītānaṃ bhogānaṃ paṭilābho evāti āha ‘‘atirekaṃ labhatī’’ti. Adhigacchatīti vindati, nibbattamānova tena samannāgato hotīti attho. Ekadesena aphusitvā sabbappadesehi phusanato sabbappadesehi phusantiyo etesaṃ pādatalānaṃ santīti ‘‘sabbāvantehi pādatalehī’’ti vuttaṃ. Yathā nikkhipane sabbe pādatalappadesā saṃhaccakārino aninnatāya samabhāvato, evaṃ uddharaṇepīti vuttaṃ ‘‘samaṃ phusati, samaṃ uddharatī’’ti. Idāni imassa mahāpurisalakkhaṇassa samadhigamena laddhabbanissandaphalavibhāvanamukhena ānubhāvaṃ vibhāvetuṃ ‘‘sacepi hī’’tiādi vuttaṃ. Tattha narakanti āvāṭaṃ. Anto pavisati samabhāvāpattiyā. ‘‘Cakkalakkhaṇena patiṭṭhātabbaṭṭhāna’’nti idaṃ yaṃ bhūmippadesaṃ pādatalaṃ phusati, tattha cakkalakkhaṇampi phusanavasena patiṭṭhātīti katvā vuttaṃ. Tassa pana tathā patiṭṭhānaṃ suppatiṭṭhitapādatāya evāti suppatiṭṭhitapādatāya ānubhāvakittane ‘‘lakkhaṇantarānayanaṃ kimatthiya’’nti na cintetabbaṃ. Sīlatejenāti sīlappabhāvena. Puññatejenāti kusalappabhāvena. Dhammatejenāti ñāṇappabhāvena. Tīhipi padehi bhagavato buddhabhūtassa dhammā gahitā, ‘‘dasannaṃ pāramīna’’nti iminā buddhakaradhammā gahitā.

'He overpowers' means he stands, overpowering due to the surpassing excellence of the fruit. In meaning, it is simply the attainment of the most excellent kinds of wealth; thus it is said, 'he obtains in excess'. 'He attains' means he finds; the meaning is that he becomes endowed with it as it arises. Not touching with a part, but touching with all parts—thus, since their soles of the feet touch with all parts, it is said, 'with the entire soles of the feet'. Just as when placing down, all parts of the soles act together without tilting, due to their evenness, so too when lifting up—thus it is said, 'he touches evenly, he lifts evenly'. Now, to reveal the power of this great man’s characteristic, by way of expounding the resultant fruit obtainable through its acquisition, it is said, 'even if he were to...' and so on. Here, 'hell' means a pit. He enters it due to the attainment of evenness. 'The place to be established by the wheel-mark': this is stated because wherever the sole of the foot touches, the wheel-mark also becomes established by way of touching. Moreover, his standing firm in such a way is due to the well-established soles of his feet. Therefore, when extolling the power of well-established soles, one should not question, 'What is the purpose of introducing another characteristic?' 'By the power of virtue' means by the radiance of morality. 'By the power of merit' means by the radiance of wholesome deeds. 'By the power of the Dhamma' means by the radiance of wisdom. By these three phrases, the qualities of the Blessed One as a Buddha are indicated; by 'of the ten perfections,' the qualities that make one a Buddha are indicated.

202. Mahāsamuddova sīmā sabbabhūmissarabhāvato. ‘‘Akhilamanimittamakaṇṭaka’’nti tīhipi padehi theyyābhāvova vuttoti āha ‘‘niccora’’ntiādi[Pg.105]. Kharasamphassaṭṭhenāti ghaṭṭanena dukkhasamphassabhāvena khilāti. Upaddavapaccayaṭṭhenāti anatthahetutāya nimittāti. ‘‘Akhila’’ntiādinā ekacārīhi corābhāvo vutto, ‘‘nirabbuda’’nti iminā pana gaṇabandhavasena vicaraṇacorābhāvo vuttoti dassetuṃ ‘‘gumbaṃ gumbaṃ hutvā’’tiādi vuttaṃ. Avikkhambhanīyoti na vibandhanīyo kenaci appaṭibāhanīyo ṭhānato anikkaḍḍhanīyo. Paṭipakkhaṃ aniṭṭhaṃ atthetīti paccatthiko, etena pākaṭabhāvena virodhaṃ akaronto veripuggalo vutto. Paṭiviruddho amitto paccāmitto, etena pākaṭabhāvena virodhaṃ karonto veripuggalo vutto. Vikkhambhetuṃ nāsakkhiṃsu, aññadatthu sayameva vighātabyasanaṃ pāpuṇiṃsu ceva sāvakattañca pavedesuṃ.

202. Like the great ocean, it is the boundary, due to being the sovereign of all lands. 'Without any trace, without any sign, without any thorn': by these three phrases, the absence of thieves is stated; thus it is said, 'without thieves', and so forth. 'By the harshness of contact' means it is a 'khila' due to its painful contact through friction. 'By being a cause of affliction' means it is a 'nimitta' due to being a cause of harm. By 'without any trace', etc., the absence of thieves who act alone is stated; but by 'without any swelling', the absence of thieves who move in groups is stated. To show this, it is said, 'forming into gangs', and so forth. 'Unshakable' means it cannot be hindered by anyone, unopposable, irremovable from its position. 'Having an opposing, undesirable aim' is an adversary (paccatthiko); by this, a hostile person who does not create open opposition is indicated. 'Opposed, hostile' is an overt enemy (paccāmitto); by this, a hostile person who creates open opposition is indicated. They were unable to suppress him; on the contrary, they themselves met with ruin and destruction and even proclaimed their discipleship.

‘‘Kamma’’ntiādīsu kammaṃ nāma buddhabhāvaṃ uddissa katūpacito lakkhaṇasaṃvattaniyo puññasambhāro. Tenāha ‘‘satasahassakappādhikānī’’tiādi. Kammasarikkhakaṃ nāma tasseva puññasambhārassa karaṇakāle kenaci akampanīyassa daḷhāvatthitabhāvassa anucchaviko suppatiṭṭhitapādatāsaṅkhātassa lakkhaṇassa parehi avikkhambhanīyatāya ñāpakanimittabhāvo, svāyaṃ nimittabhāvo tasseva lakkhaṇassāti aṭṭhakathāyaṃ ‘‘kammasarikkhakaṃ nāma…pe… mahāpurisalakkhaṇa’’nti vuttaṃ. Ṭhānagamanesu pādānaṃ daḷhāvatthitabhāvo lakkhaṇaṃ nāma. Pādānaṃ bhūmiyaṃ samaṃ nikkhipanaṃ, pādatalānaṃ sabbabhāgehi phusanaṃ, samameva uddharaṇaṃ, tasmā suṭṭhu samaṃ sabbabhāgehi patiṭṭhitā pādā etassāti suppatiṭṭhitapādo, tassa bhāvo suppatiṭṭhitapādatāti vuccati lakkhaṇaṃ. Suṭṭhu samaṃ bhūmiyā phusaneneva hi nesaṃ tattha daḷhāvatthitabhāvo siddho, yaṃ ‘‘kammasarikkhaka’’nti vuttaṃ. Lakkhaṇānisaṃsoti lakkhaṇapaṭilābhassa udrayo, lakkhaṇasaṃvattaniyassa kammassa ānisaṃsaphalanti attho. Nissandaphalaṃ pana heṭṭhā bhāvitameva.

In the section beginning with 'Kamma,' 'kamma' refers to the accumulation of merit, built up by actions performed with the aim of Buddhahood, which is conducive to the characteristics. Hence, it is said, 'over a hundred thousand eons,' and so forth. 'Kammasarikkhaka' refers to the indicative sign of the characteristic called 'well-established feet' (suppatiṭṭhitapādatā), which is fitting for the unshakable, firmly established state of that very accumulation of merit at the time of its performance, a state which cannot be obstructed by others. This indicative sign pertains to the characteristic itself, as stated in the commentary: 'Kammasarikkhaka means... the marks of a great man.' The firm and steady placement of the feet when standing or walking is called a 'characteristic.' It involves placing the feet evenly on the ground, the soles making full contact with all parts, and lifting them evenly. Therefore, one whose feet are very evenly placed in all parts is called 'suppatiṭṭhitapādo' (one with well-established feet); the state of having such feet is called 'suppatiṭṭhitapādatā', which is the characteristic. Indeed, their firm and steady placement on the ground is achieved precisely by their making very even contact with the ground, which is what is meant by 'kammasarikkhaka.' 'The benefit of the characteristic' (lakkhaṇānisaṃso) refers to the arising of the attainment of the characteristic; it is the beneficial fruit of the kamma conducive to the characteristic. The resultant fruit, however, has already been explained below.

203. Kammādibhedeti kammakammasarikkhakalakkhaṇa lakkhaṇānisaṃsavisaññite vibhāge. Gāthābandhaṃ sandhāya vuttaṃ, attho pana apubbaṃ natthīti adhippāyo. Porāṇakattherāti aṭṭhakathācariyā. Vaṇṇanāgāthāti thomanāgāthā vuttamevatthaṃ gahetvā thomanāvasena pavattattā. Aparabhāge [Pg.106] therā nāma pāḷiṃ, aṭṭhakathañca potthakāropanavasena samāgatā mahātherā, ye sāṭṭhakathaṃ piṭakattayaṃ potthakāruḷhaṃ katvā saddhammaṃ addhaniyaciraṭṭhitikaṃ akaṃsu. Ekapadikoti ‘‘daḷhasamādāno ahosī’’tiādipāṭhe ekekapadagāhī. Atthuddhāroti tadatthassa sukhaggahaṇatthaṃ gāthābandhavasena uddharaṇato atthuddhārabhūto, tayidaṃ pāḷiyaṃ āgatapadāni gahetvā gāthābandhavasena tadatthavicāraṇabhāvadassanaṃ, na pana dhammabhaṇḍāgārikena ṭhapitabhāvapaṭikkhipananti daṭṭhabbaṃ.

203. 'In the division of kamma and so forth' (kammādibhede) refers to the division distinguished by kamma, its correspondence, characteristics, and the benefits of the characteristics. It is stated with reference to the verse composition, but the intention is that there is no new meaning. 'The ancient elders' (porāṇakattherā) are the teachers of the commentary. 'Verse of praise' (vaṇṇanāgāthā) refers to a verse of commendation, as it proceeds by way of praise, taking up the meaning already stated. In a later period, the elders were great elders who, having come together, committed the Pāli texts and commentaries to books. They made the three baskets of the teachings along with the commentaries into books, thus ensuring the long-lasting preservation of the true Dhamma. 'Taking one word at a time' (ekapadiko) refers to taking each word individually in passages like 'he was of firm resolve,' and so forth. 'Extraction of the meaning' (atthuddhāro) means it is an extraction of the meaning because it is extracted in verse form for easy comprehension of that meaning. This shows the method of examining that meaning in verse form by taking the words found in the Pāli, and it should be seen not as a rejection of what was established by the treasurer of the Dhamma.

Kusaladhammānaṃ vacīsaccassa bahukārataṃ, tappaṭipakkhassa ca musāvādassa mahāsāvajjataṃ dassetuṃ anantarameva kusalakammapathadhamme vadantopi tato vacīsaccaṃ nīharitvā katheti sacceti vā sannidhāneva ‘‘dhamme’’ti vuccamānā kusalakammapathadhammā eva yuttāti vuttaṃ ‘‘dhammeti dasakusalakammapathadhamme’’ti. Gobalībaddañāyena vā ettha attho veditabbo. Indriyadamaneti indriyasaṃvare. Kusalakammapathagghaṇenassa vārittasīlameva gahitanti itarampi saṅgahetvā dassetuṃ saṃyamasseva gahaṇaṃ katanti ‘‘saṃyameti sīlasaṃyame’’ti vuttaṃ. Suci vuccati puggalo yassa dhammassa vasena, taṃ soceyyaṃ, kāyasucaritādi. Etasseva hi vibhāgassa dassanatthaṃ vuttampi cetaṃ puna vuttaṃ, manosoceyyaggahaṇena vā jhānādiuttarimanussadhammānampi saṅgaṇhanatthaṃ soceyyaggahaṇaṃ. Ālayabhūtanti samathavipassanānaṃ adhiṭṭhānabhūtaṃ. Uposathakammanti uposathadivase samādiyitvā samācaritabbaṃ puññakammaṃ uposatho sahacaraṇañāyena. ‘‘Avihiṃsāyāti sattānaṃ aviheṭhanāyā’’ti vadanti, taṃ pana sīlaggahaṇeneva gahitaṃ. Tasmā avihiṃsāyāti karuṇāyāti attho. Avihiṃsāggahaṇeneva cettha appamaññāsāmaññena cattāropi brahmavihārā upacārāvatthā gahitā lakkhaṇahāranayena. Sakalanti anavasesaṃ paripuṇṇaṃ. Evamettha kāmāvacarattabhāvapariyāpannattā lakkhaṇassa taṃsaṃvattanikakāmāvacarakusaladhammā eva pāramitāsaṅgahapuññasambhārabhūtakāyasucaritādīhi dvādasadhā vibhattā eva. Gāthāyaṃ ‘‘sacce’’tiādinā dasadhā saṅgayha dassitā. Esa nayo sesalakkhaṇepi.

To show the great efficacy of truthfulness of speech among wholesome states, and the great fault of false speech, its opposite, though speaking immediately of the wholesome courses of action, truthfulness of speech is extracted and spoken of as 'truth'; or, because they are near at hand, the wholesome courses of action are appropriately called 'Dhamma,' as it is said, 'Dhamma means the ten wholesome courses of action.' Alternatively, the meaning here should be understood by the analogy of the cow and the bull. 'Taming of the senses' refers to restraint of the senses. Since only prohibitive morality is included by the mention of the wholesome courses of action, to show the inclusion of the other aspects, restraint itself is taken, as it is said, 'restraint means moral restraint.' That by virtue of which a person is called 'pure' (suci) is purity (soceyya), such as good bodily conduct and so on. Indeed, to show the distinction of this very purity, what was stated is stated again; or, by the inclusion of mental purity, the term 'purity' is also intended to include supernormal human states such as the absorptions. 'Foundation' means the basis for serenity and insight. 'Uposatha observance' means the meritorious deed, the Uposatha, to be undertaken and practiced on the Uposatha day, by way of the principle of association. Some say, 'non-harming means not harming beings,' but this is already included in the precepts. Therefore, 'non-harming' here means compassion. By the inclusion of non-harming, all four divine abodes in their access state are also included here under the general category of the immeasurables, by way of the characteristic method. 'Complete' means without remainder, fully perfected. Thus, here, because the characteristic is included in the sensual realm of existence, the wholesome states of the sensual realm that lead to it are indeed divided into twelve ways, such as good bodily conduct, which are the accumulations of merit included in the perfections. In the verse, they are presented summarized in ten ways, beginning with 'truthfulness.' This same method applies to the remaining characteristics.

Aṃnubhīti gāthāsukhatthaṃ akāraṃ sānunāsikaṃ katvā vuttaṃ. Byañjanāni lakkhaṇāni ācikkhantīti veyañjanikā. Vikkhambhetabbanti paṭibāhitabbaṃ tassāti [Pg.107] mahāpurisassa, tassa vā mahāpurisalakkhaṇassa. Lakkhaṇasīsena cettha taṃsaṃvattanikapuññasambhāro vuccati.

The word 'aṃnubhī' was spoken with the 'a' sound nasalized for the sake of euphony in the verse. Because they explain the characteristics by means of signs, they are called 'interpreters of signs.' 'To be suppressed' means that which should be warded off, either from that Great Man, or from the characteristics of that Great Man. Here, by the heading of 'characteristics,' the accumulation of merit conducive to them is meant.

Pādatalacakkalakkhaṇavaṇṇanā

The Description of the Characteristic of the Wheel on the Soles of the Feet

204. Bhayaṃ nāma bhīti, taṃ pana ubbijjanākārena, uttasanākārena ca pavattiyā duvidhanti āha ‘‘ubbegabhayañceva uttāsabhayañcā’’ti. Tadubhayampi bhayaṃ vibhāgena dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Apanūditāti yathā corādayo viluppanabandhanādīni parassa na karonti, katañca paccāharaṇādinā paṭipākatikaṃ hoti, evaṃ yathā ca caṇḍahatthiādayo dūrato parivajjitā honti, aparivajjite tassa yathā ṭhāne ṭhitehi abhibhavo na hoti, evaṃ apanūditā. Ativāhetīti atikkāmeti. Taṃ ṭhānanti taṃ sāsaṅkaṭṭhānaṃ. Asakkontānanti upayogatthe sāmivacanaṃ, asakkonteti attho. Asakkontānanti vā anādare sāmivacanaṃ. Saha parivārenāti saparivāraṃ. Tattha kiñci deyyadhammaṃ dento yadā tassa parivārabhāvena aññampi deyyadhammaṃ deti, evaṃ tassa taṃ dānamayaṃ puññaṃ saparivāraṃ nāma hoti.

204. Fear (bhaya) is fright (bhīti); as it occurs in the manner of agitation and in the manner of terror, it is twofold. Thus, it is said, 'the fear of agitation and the fear of terror.' To explain both types of fear in detail, the word 'tatthā' and so on is stated. 'Dispelled' means that just as thieves and others do not inflict plundering, imprisonment, and so on, upon others, and what has been done is restored to its original state by restitution and so on; and just as fierce elephants and others are avoided from afar, and if they are not avoided, there is no being overpowered by them for those who stand their ground—in this way are dangers 'dispelled.' 'Ativāheti' means to overcome. 'Taṃ ṭhānaṃ' refers to that place of apprehension. 'Asakkontānaṃ' is a genitive form used in the verbal sense, meaning 'being unable.' Alternatively, 'asakkontānaṃ' can be a genitive form indicating disregard. 'Saha parivārena' means 'together with a retinue,' i.e., 'saparivāra.' Here, when someone gives a gift, if, as an accompaniment to that gift, they also give another gift, then that meritorious act of giving is called 'saparivāra' (accompanied by a retinue).

Tamatthaṃ vitthārena dassetuṃ ‘‘tattha anna’’ntiādi vuttaṃ. Tattha yathā deyyadhammaṃ tassa annadānassa parivāro, evaṃ tassa sakkaccakaraṇaṃ pīti dassento ‘‘atha kho’’tiādimāha. Yāgubhattaṃ datvāva adāsīti yojanā. Esa nayo ito paratopi. Suttaṃ vaṭṭetīti cīvarassa sibbanasuttakaṃ duvaṭṭativaṭṭādivasena vaṭṭitaṃ akāsi. Rajananti alliādirajanavatthuṃ. Paṇḍupalāsanti rajanupagameva paṇḍuvaṇṇaṃ palāsaṃ.

To explain that meaning in detail, the phrase 'there, food' and so on is stated. There, just as a gift is an accompaniment to that gift of food, so, showing that performing the act carefully is also an accompaniment, he says 'then indeed' and so on. The construction is that he gave it only after giving rice gruel and a meal. This is the method hereafter as well. 'He twisted the thread' means he made the sewing thread for the robe twisted in the manner of double or triple twists. 'Dye' means dyeing material such as madder and so on. 'Yellow leaves' means leaves of a yellow color suitable for use as dye.

Heṭṭhimānīti annādīni cattāri. Nisadaggahaṇeneva nisadapotopi gahito. Cīnapiṭṭhaṃ sindhurakacuṇṇaṃ. Kojavanti uddalomiekantalomiādikojavattharaṇa. Suvibhattaantarānīti suṭṭhu vibhattaantarāni, etena cakkāvayavaṭṭhānānaṃ suparicchinnataṃ dasseti.

'The lower ones' refers to the four beginning with food. By the inclusion of 'seat,' the seat cushion is also included. 'Cīnapiṭṭhaṃ' is vermilion powder. 'Kojava' means a woolen covering such as one with long fleece or with fleece on one side. 'Suvibhattaantarāni' means 'well-divided interiors'; this indicates the clear demarcation of the locations of the wheel's components.

Laddhābhisekā khattiyā attano vijite visavitāya brāhmaṇādike catūhi saṅgahavatthūhi rañjetuṃ sakkonti, na itarāti āha ‘‘rājānoti abhisittā’’ti. Rājato yathāladdhagāmanigamādiṃ issaravatāya bhuñjantīti bhojakā, tādiso bhogo etesaṃ atthi[Pg.108], tattha vā niyuttāti bhogikā, te eva ‘‘bhogiyā’’ti vuttā. Saparivāraṃ dānanti vuttanayena saparivāradānaṃ. Jānātūti ‘‘sadevako loko jānātū’’ti iminā viya adhippāyena nibbattaṃ cakkalakkhaṇanti lakkhaṇasseva kammasarikkhatā dassitā. Evaṃ sati tikameva siyā, na catukkaṃ, tasmā cakkalakkhaṇassa mahāparivāratāya ñāpakanimittabhāvo kammasarikkhakaṃ nāma. Tenevāha ‘‘saparivāraṃ…pe… jānātūti nibbatta’’nti. ‘‘Dīghāyukatāya taṃ nimitta’’nti (dī. ni. 3.207) ca vakkhati, tathā ‘‘taṃ lakkhaṇaṃ bhavati tadatthajotaka’’nti (dī. ni. 3.221) ca. Nissandaphalaṃ pana paṭipakkhābhibhavo daṭṭhabbo. Tenevāha gāthāyaṃ ‘‘sattumaddano’’ti.

Having received the consecration, warrior-kings are able to please the brahmins and others in their own dominions with the four bases of beneficence, but others cannot; thus it is said, 'kings are those who are consecrated.' Those who enjoy villages, towns, and so on, as lords, just as they have received them from the king, are called 'bhojakas.' Such wealth belongs to them, or they are appointed to it—hence they are called 'bhogikas.' These same are called 'bhogiyas.' 'Saparivāraṃ dānaṃ' means giving along with one’s retinue, as previously explained. 'Let it be known'—the wheel-mark is produced with an intent like that expressed by 'let the world with its gods know'; thus the resemblance of the deed is shown by the mark itself. If it were so, there would be only three, not four. Therefore, the indicative sign of the wheel-mark's great retinue is called 'resembling the deed.' Hence it is said: 'With retinue... let it be known as produced.' And it will be said: 'That is a sign of long life,' and likewise: 'That mark is an illuminator of its meaning.' The concomitant result, however, should be seen as the overcoming of adversaries. Hence, in the verse, it is said: 'The crusher of foes.'

205. Etanti etaṃ gāthābandhabhūtaṃ vacanaṃ, taṃ panatthato gāthā evāti āha ‘‘imā tadatthaparidīpanā gāthā vuccantī’’ti.

205. 'Etaṃ' means this word, which is a verse-composition; but in terms of meaning, it is indeed a verse. Thus it is said, 'These verses are spoken to illuminate that meaning.'

Puratthāti vā ‘‘pure’’ti vuttatopi pubbe. Yasmā mahāpuriso na atītāya ekajātiyaṃ, nāpi katipayajātīsu, atha kho purimapurimatarāsu tathāva paṭipanno, tasmā tattha paṭipattiṃ dassetuṃ ‘‘pure puratthā’’ti vuttaṃ. Imissāpi jātiyaṃ atītakālavasena ‘‘purepuratthā’’ti vattuṃ labbhāti tato visesanatthaṃ ‘‘purimāsu jātīsū’’ti vuttanti āha ‘‘imissā’’tiādi. Keci ‘‘imissā jātiyā pubbe tusitadevaloke katakammapaṭikkhepavacana’’nti vadanti, taṃ tesaṃ matimattaṃ tattha tādisassa katakammassa abhāvato. Apanūdanoti apanetā. Adhimuttoti yuttapayutto.

'Puratthā' means even before what is expressed by 'pure.' Because the Great Being had practiced in the same way, not in just one past life, nor in a few past lives, but rather in successively earlier lives, therefore, to indicate that practice, it is said, 'before, in the past.' Even in this life, it is possible to say 'before, in the past' with reference to past time; to specify further, it is said, 'in previous births,' as he said, 'in this...' and so on. Some say, 'Before this life, in the Tusita heaven, it is a statement rejecting past deeds.' That is merely their opinion, for there was no such past deed there. 'Apanūdano' means 'one who removes.' 'Adhimutto' means 'applied' or 'devoted.'

Puññakammenāti dānādipuññakammena. Evaṃ santeti satamattena puññakammena ekekaṃ lakkhaṇaṃ nibbatteyya, evaṃ sati. Na rocayiṃsūti kevalaṃ satamattena puññakammena lakkhaṇanibbattiṃ na rocayiṃsu aṭṭhakathācariyā. Kathaṃ pana rocayiṃsūti āha ‘‘anantesu panā’’tiādi. Ekekaṃ kammanti ekekaṃ dānādipubbakammaṃ. Ekekaṃ sataguṇaṃ katvāti anantāsu lokadhātūsu yattakā sattā, tehi sabbehi paccekaṃ satakkhattuṃ katāni dānādipuññakammāni yattakāni, tato ekekaṃ puññakammaṃ mahāsattena sataguṇaṃ kataṃ ‘‘sata’’nti adhippetaṃ, tasmā idha sata-saddo bahubhāvapariyāyo, na saṅkhyāvacanoti dasseti ‘‘satagghi sataṃ devamanussā’’tiādīsu [Pg.109] viya. Tenāha ‘‘tasmā satapuññalakkhaṇoti imamatthaṃ rocayiṃsū’’ti.

'By meritorious action' means by meritorious deeds such as giving. If this were so, each mark would arise from a mere hundred meritorious actions. The commentators did not approve of the arising of a mark from a mere hundred meritorious actions. How then did they approve? He said, 'But in infinite...' and so on. 'Each single action' means each previous deed of giving, etc. 'Having made each a hundredfold' means this: however many meritorious deeds of giving, etc., were performed a hundred times by each of all the beings in the infinite world-systems, each single meritorious deed was performed by the Great Being a hundred times more than that; this is what 'hundred' is intended to mean. Therefore, here, the word 'hundred' is a term for multitude, not a numerical one, as it shows in phrases such as 'a hundredfold for a hundred gods and humans.' Therefore, he said, 'Thus, they approved the meaning that the marks are due to a hundredfold meritorious action.'

Āyatapaṇhitāditilakkhaṇavaṇṇanā

The Exposition on the Three Characteristics Beginning with Long Heels.

206. Sarasacuti nāma jātassa sattassa yāvajīvaṃ jīvitvā pakatiyā maraṇaṃ. Ākaḍḍhajiyassa dhanudaṇḍassa viya pādānaṃ antomukhaṃ kuṭilatāya antovaṅkapādatā. Bahimukhaṃ kuṭilatāya bahivaṅkapādatā. Pādatalassa majjhe ūnatāya ukkuṭikapādatā. Aggapādena khañjanakā aggakoṇḍā. Paṇhippadesena khañjanakā paṇhikoṇḍā. Unnatakāyenāti anonatabhāvena samussitasarīrena. Muṭṭhikatahatthāti āvudhādīnaṃ gahaṇatthaṃ katamuṭṭhihatthā. Phaṇahatthakāti aññamaññaṃ saṃsaṭṭhaṅgulihatthā. Idamettha kammasarikkhakanti idaṃ imesaṃ tiṇṇampi lakkhaṇānaṃ tathāgatassa dīghāyukatāya ñāpakanimittabhāvo ettha āyatapaṇhitā, dīghaṅgulitā brahmujugattatāti etasmiṃ lakkhaṇattaye kammasarikkhakattaṃ. Nissandaphalaṃ pana anantarāyatādi daṭṭhabbaṃ.

206. 'Sarasacuti' means the natural death of a being who has lived out their lifespan. 'Antovaṅkapādatā' (inwardly curved feet) means the feet are inwardly curved due to inward curvature, like a bow with a drawn string. 'Bahivaṅkapādatā' (outwardly curved feet) means the feet are outwardly curved due to outward curvature. 'Ukkuṭikapādatā' (squatting feet) is a condition of having feet like one squatting, due to a hollowness in the middle of the sole. 'Aggakoṇḍā' are those who limp on the forefoot. 'Paṇhikoṇḍā' are those who limp on the heel region. 'Unnatakāyena' (with an upright body) means with a raised body, due to not being bent over. 'Muṭṭhikatahatthā' (fist-like hands) means hands clenched into fists for grasping weapons and so forth. 'Phaṇahatthakā' (serpent-hood hands) means hands with fingers joined to each other. Herein, this is the resemblance to the deed: the fact that these three characteristics—long heels, long fingers, and Brahma-like straightness—are an indicative sign of the Tathāgata's long life constitutes the resemblance to the deed in this triad of characteristics. The concomitant result, however, should be seen as a life without obstacles and so forth.

207. Bhāyitabbavatthunimittaṃ uppajjamānampi bhayaṃ attasinehahetukaṃ pahīnasinehassa tadabhāvatoti āha ‘‘yathā mayhaṃ maraṇato bhayaṃ mama jīvitaṃ piya’’nti. Suciṇṇenāti suṭṭhu katūpacitena sucaritakammunā.

207. Even when fear arises from a cause for fear, it has self-love as its cause. For one who has abandoned self-love, that fear does not exist. Thus it is said: 'Just as fear of death is to me, so is my life dear.' 'Suciṇṇena' (well-practiced) means by good conduct that is well-performed and accumulated.

Cavitvāti saggato cavitvā. ‘‘Sujātagatto subhujo’’ti ādayo sarīrāvayavaguṇā imehi lakkhaṇehi avinābhāvinoti dassetuṃ vuttā. Cirayapanāyāti attabhāvassa cirakālaṃ pavattanāya. Tenāha ‘‘dīghāyukabhāvāyā’’ti. Tatoti cakkavattī hutvā yāpanato. Vasippattoti jhānādīsu vasībhāvañceva cetovasibhāvañca patto hutvā, kathaṃ iddhibhāvanāya iddhipādabhāvanāyāti attho. Yāpeti cirataranti yojanā.

'Cavitvā' (having passed away) means having passed away from heaven. The qualities of the body's parts, such as 'well-formed body, beautiful arms,' are stated to show that they are inseparable from these characteristics. 'Cirayapanāya' (for prolonging existence) means for the long continuation of one's existence. Hence it is said: 'for the sake of a long lifespan.' 'Tato' (from that) means from having lived as a wheel-turning monarch. 'Vasippatto' (having attained mastery) means having attained mastery in the jhānas and so forth, and mastery of mind. How? It means by the development of psychic power, by the cultivation of the bases of psychic power. The connection is 'he maintains it for a very long time.'

Sattussadatālakkhaṇavaṇṇanā

The Exposition on the Characteristic of Seven Prominences.

208. Raso jāto etesanti rasitāni, mahārasāni. Tenāha ‘‘rasasampannāna’’nti. Piṭṭhakhajjakādīnīti pūpasakkhalimodakādīni. Ādi-saddena pana kadaliphalādiṃ saṅgaṇhāti. Piṭṭhaṃ pakkhipitvā pacitabbapāyasaṃ piṭṭhapāyasaṃ. Ādi-saddena tathārūpabhojjayāguādiṃ saṅgaṇhāti.

208. 'Rasitāni' (endowed with taste) means that taste is born in them; they are highly flavorful. Hence it is said: 'endowed with tastes.' 'Piṭṭhakhajjakādīni' (rice cakes and the like) means cakes, sweet cakes, sweet dumplings, and so forth. By the word 'ādi' (etc.), bananas and the like are included. 'Piṭṭhapāyasaṃ' (rice-flour porridge) is rice porridge cooked by adding flour. By the word 'ādi' (etc.), similar foods, gruel, and so forth are included.

Idha [Pg.110] kammasarikkhakaṃ nāma sattussadatālakkhaṇassa paṇītalābhitāya ñāpakanimittabhāvo. Iminā nayena tattha tattha lakkhaṇe kammasarikkhakaṃ niddhāretvā yojetabbaṃ.

Here, 'resemblance to the deed' means the state of being an indicative sign for obtaining excellent things, in the characteristic of seven prominences. In this way, 'resemblance to the deed' should be determined and applied to each respective characteristic.

209. Uttamo aggarasadāyakoti sabbasattānaṃ uttamo lokanātho aggānaṃ paṇītānaṃ rasānaṃ dāyako. Uttamānaṃ aggarasānanti paṇītesupi paṇītarasānaṃ. Khajjabhojjādijotakanti khajjabhojjādilābhajotakaṃ. Lābhasaṃvattanikassa kammassa phalaṃ ‘‘lābhasaṃvattanika’’nti kāraṇūpacārena vadati. Tadatthajotakanti vā tassa paṇītabhojanadāyakattasaṅkhātassa atthassa jotakaṃ. Tadādhigacchatīti ettha ā-kāro nipātamattanti āha ‘‘taṃ adhigacchatī’’ti. Lābhiruttamanti ra-kāro padasandhikaro.

209. 'Uttamo aggarasadāyako' (the best giver of supreme flavors) means the supreme one of all beings, the lord of the world, is the giver of the finest and most excellent flavors. 'Uttamānaṃ aggarasānaṃ' (of the best supreme flavors) means of the most excellent among excellent flavors. 'Khajjabhojjādijotakaṃ' (the indicator of hard and soft foods, etc.) means the indicator of gains such as hard and soft foods. The result of action leading to gain is called 'lābhasaṃvattanika' (conducive to gain) by way of metaphorical usage due to the cause. Or, 'tadatthajotakaṃ' (the indicator of that purpose) means the indicator of the purpose, which is designated as being a giver of excellent food. In 'Tadādhigacchati' (he attains that), the 'ā' is merely a particle, hence it is said: 'he attains it.' In 'Lābhiruttamaṃ' (the best gainer), the letter 'r' serves as a euphonic connector.

Karacaraṇādilakkhaṇavaṇṇanā

The Exposition on the Characteristics of Hands, Feet, and So Forth.

210. Pabbajitaparikkhāraṃ pattacīvarādiṃ gihiparikkhāraṃ vatthāvudhayānasayanādiṃ.

210. The requisites of a renunciant are the bowl, robe, and so forth. The requisites of a householder are clothes, weapons, vehicles, beds, and so forth.

Sabbanti sabbaṃ upakāraṃ. Makkhetvā nāseti makkhibhāve ṭhatvā. Telena viya makkhetīti satadhotatelena makkheti viya. Atthasaṃvaḍḍhanakathāyāti hitāvahakathāya. Kathāgahaṇañcettha nidassanamattaṃ. Paresaṃ hitāvaho kāyapayogopi atthacariyā. Aṭṭhakathāyaṃ pana vacīpayogavaseneva atthacariyā vuttā.

'Sabbaṃ' (all) means every kind of help. 'Makkhetvā nāseti' (having disparaged, he destroys) means having remained in a state of disparagement. 'Telena viya makkheti' (anoints like oil) means anoints as if with oil washed a hundred times. 'Atthasaṃvaḍḍhanakathāya' (for the sake of increasing benefit) means for the sake of talk that brings benefit. And the mention of talk here is merely illustrative. Physical effort that brings benefit to others is also 'atthacariyā' (conduct for welfare). However, in the commentary, 'atthacariyā' is stated only in terms of verbal effort.

Samānattatāyāti sadisabhāve samānaṭṭhāne ṭhapanena, taṃ panassa samānaṭṭhāne ṭhapanaṃ attasadisatākaraṇaṃ, sukhena ekasambhogatā, attano sukhuppattiyaṃ; tassa ca dukkhuppattiyaṃ tena attano ekasambhogatāti āha ‘‘samānasukhadukkhabhāvenā’’ti. Sā ca samānasukhadukkhatā ekato nisajjādinā pākaṭā hotīti taṃ dassento ‘‘ekāsane’’tiādimāha. Na hi sakkā ekaparibhogo kātuṃ jātiyā hīnattā. Tathā akariyamāne ca so kujjhati bhogena adhikattā, tasmā dussaṅgaho. Na hi so ekaparibhogaṃ icchati jātiyā hīnabhāvato. Na akariyamāne ca kujjhati bhogena hīnabhāvato. Ubhohīti jātibhogehi. Sadisopi susaṅgaho ekasadisabhāveneva [Pg.111] itarena saha ekaparibhogassa paccāsīsāya, akaraṇe ca tassa kujjhanassābhāvato. Adīyamānepi kismiñci āmise akariyamānepi saṅgahe. Na pāpakena cittena passati pesalabhāvato. Tato eva paribhogopi…pe… hoti. Evarūpanti gihī ce, ubhohi sadisaṃ; pabbajito ce, sīlavantanti adhippāyo.

'Samānattatā' (sameness) means establishing oneself in a similar state or position. This establishment in a similar position is making oneself similar, having a common enjoyment of happiness; when happiness arises for oneself, and when suffering arises for the other, one has a common enjoyment of it. Thus it is said: 'by the state of shared happiness and suffering.' And this shared happiness and suffering become evident through sitting together and so forth. Showing this, he says: 'on one seat' and so forth. For it is impossible to have equal enjoyment due to inferior birth. And if this is not done, one who is superior in wealth becomes angry; therefore, he is difficult to associate with. Indeed, one of inferior birth does not desire equal enjoyment. And one of inferior wealth does not become angry when it is not done. 'By both' refers to birth and wealth. Even one who is equal is easy to associate with, because of the expectation of equal enjoyment with the other due to their equal state, and because there is no anger if it is not done. Even when no material thing is given, or when association is not practiced, one does not view with a wicked mind, due to one's amiable nature. For this very reason, even enjoyment... and so on... occurs. 'Such a one'—if a householder, is equal in both; if a monastic, is virtuous—this is the intended meaning.

Susaṅgahitāva hontīti suṭṭhu saṅgahitā eva honti daḷhabhattibhāvato. Tenāha ‘‘na bhijjantī’’ti.

'They are indeed well-associated' means they are indeed thoroughly associated due to the firmness of their devotion. Hence it is said: 'they are not broken apart.'

Dānādisaṅgahakammanti dānādibhedaṃ parasaṅgaṇhanavasena pavattaṃ kusalakammaṃ.

'The act of association through giving and so forth' means wholesome action, distinguished as giving and the like, that proceeds by way of winning over others.

211. Anavaññātena aparibhūtena sambhāvitena. Pamodo vuccati hāso, na appamodenāti ettha paṭisedhadvayena so eva vutto. So ca odagyasabhāvattā na dīno dhammūpasañhitattā na gabbhayuttoti āha ‘‘na dīnena na gabbhitenāti attho’’ti. Sattānaṃ agaṇhanaguṇenāti yojanā.

211. 'Anavaññātena' (not despised) means not scorned, but respected. 'Pamodo' (joy) is called delight. Here, in 'not without joy,' by a double negation, joy itself is stated. And because it is of an uplifting nature, it is not dejected; being connected with the Dhamma, it is not associated with arrogance. Thus it is said: 'It means not dejected, not arrogant.' The connection is 'by the quality of not grasping at beings.'

Atiruciranti ativiya rucirakataṃ, taṃ pana passantānaṃ pasādāvahanti āha ‘‘supāsādika’’nti. Suṭṭhu chekanti ativiya sundaraṃ. Vidhātabboti vidhātuṃ sandisituṃ sakkuṇeyyo. Piyaṃ vadatīti piyavadū yathā ‘‘sabbavidū’’ti. Sukhameva sukhatā, taṃ sukhataṃ. Dhammañca anudhammañcāti lokuttaradhammañceva tassa anurūpapubbabhāgadhammañca.

'Atiruciraṃ' (exceedingly delightful) means made exceedingly pleasing, and it brings faith to those who see it. Thus it is said: 'very inspiring.' 'Suṭṭhu chekaṃ' (extremely skillful) means very lovely. 'Vidhātabbo' (to be arranged) means capable of arranging or directing. 'He speaks what is pleasant,' thus he is a 'pleasant-speaker' (piyavadū), just as in 'all-knower' (sabbavidū). 'Sukhatā' is the state of happiness; that is 'sukhataṃ'. 'The Dhamma and the Dhamma in accordance with it' means both the supramundane Dhamma and the preliminary-part Dhamma that accords with it.

Ussaṅkhapādādilakkhaṇavaṇṇanā

Description of the Characteristics Beginning with Ussaṅkhapāda

212. ‘‘Atthūpasaṃhita’’nti iminā vaṭṭanissitā dhammakathā vuttāti āha ‘‘idhalokaparalokatthanissita’’nti. ‘‘Dhammūpasaṃhita’’nti iminā vivaṭṭanissitā, tasmā dasakusalakammapathā vivaṭṭasannissayā veditabbā. Nidaṃsesīti sandassesi te dhamme paccakkhe katvā pakāsesi. Nidaṃsanakathanti pākaṭakaraṇakathaṃ. Jeṭṭhaṭṭhena aggo, pāsaṃsaṭṭhena seṭṭho, pamukhaṭṭhena pāmokkho, padhānaṭṭhena uttamo, hitasukhatthikehi pakārato varaṇīyato rajanīyato pavaroti evaṃ atthavisesavācīnampi ‘‘aggo’’tiādīnaṃ padānaṃ bhāvatthassa bhedābhāvato ‘‘sabbāni aññamaññavevacanānī’’ti āha.

212. ‘Connected with benefit’ (atthūpasaṃhita) means that a talk on the Dhamma is dependent on the round of existence; thus it is said, ‘dependent on the welfare of this world and the next.’ ‘Connected with the Dhamma’ (dhammūpasaṃhita) means that it is dependent on release from the round; therefore, the ten wholesome courses of action should be understood as having release from the round as their basis. ‘He showed’ (nidaṃsesi) means he revealed those qualities, made them manifest, and declared them. ‘Explanatory talk’ (nidaṃsanakathaṃ) means a talk that makes things apparent. Because of being foremost, it is ‘agga’ (foremost); because of being praiseworthy, it is ‘seṭṭha’ (best); because of being pre-eminent, it is ‘pāmokkha’ (chief); because of being primary, it is ‘uttama’ (supreme); and because for those who seek benefit and happiness it is pre-eminent, desirable, and delightful, it is ‘pavaro’ (excellent)—thus, although words like ‘agga,’ etc., are expressions denoting specific meanings, because there is no difference in their essential meaning, it is said, ‘All are mutually synonymous.’

Uddhaṅgamanīyāti [Pg.112] suṇantānaṃ uparūpari visesaṃ gamentīti uddhaṅgamanīyā. Saṅkhāya adho piṭṭhipādasamīpe eva patiṭṭhitattā adhosaṅkhā pādā etassāti adhosaṅkhapādo. Saṅkhāti ca gopphakānamidaṃ nāmaṃ.

‘Upward-leading’ (uddhaṅgamanīyā) means they cause those who hear to attain higher and higher distinction. Because his feet are firmly established just below the ankle, near the back of the foot, he is one whose feet have low ankles (adhosaṅkhā pādā), thus he is adhosaṅkhapādo. And ‘saṅkhā’ is indeed the name for the ankles.

213. Dhammadānayaññanti dhammadānasaṅkhātaṃ yaññaṃ.

213. 'The sacrifice of the gift of Dhamma' means the sacrifice designated as the gift of Dhamma.

Suṭṭhu saṇṭhitāti sammadeva saṇṭhitā. Piṭṭhipādassa upari pakatiaṅgulena caturaṅgule jaṅghāpadese nigūḷhā apaññāyamānarūpā hutvā ṭhitāti attho.

'Well-established' means properly established. The meaning is that they stand hidden and unrecognizable, being located in the shin area, four standard finger-widths above the top of the foot.

Eṇijaṅghalakkhaṇavaṇṇanā

Description of the Characteristic of Deer-like Calves

214. Sippanti sikkhitabbaṭṭhena ‘‘sippa’’nti laddhanāmaṃ sattānaṃ jīvikāhetubhūtaṃ ājīvavidhiṃ. Jīvikatthaṃ, sattānaṃ upakāratthañca veditabbaṭṭhena vijjā, mantasatthādi. Caranti tena sugatiṃ, sukhañca gacchantīti caraṇaṃ. Kammassakatāñāṇaṃ uttarapadalopena ‘‘kamma’’nti vuttanti āha ‘‘kammanti kammassakatājānanapaññā’’ti. Tāni cevāti pubbe vuttahatthiādīni ceva. Satta ratanānīti muttādīni satta ratanāni. Ca-saddena rañño upabhogabhūtānaṃ vatthaseyyādīnaṃ saṅgaho. Rañño anucchavikānīti rañño paribhuñjanayogyāni. Sabbesanti ‘‘rājārahānī’’tiādinā vuttānaṃ sabbesaṃyeva ekajjhaṃ gahaṇaṃ. Buddhānaṃ parisā nāma odhiso anodhiso ca samitapāpā, tathatthāya paṭipannā ca hotīti vuttaṃ ‘‘samaṇānaṃ koṭṭhāsabhūtā catasso parisā’’ti.

214. ‘Art’ (sippa) is so called because it is to be learned; it is a method of livelihood that serves as a means of living for beings. ‘Knowledge’ (vijjā) is to be understood as for the purpose of livelihood and for the benefit of beings, such as spells, scriptures, etc. ‘Conduct’ (caraṇa) is that by which they proceed to a good destination and go happily. ‘Action’ (kamma) is called such due to the knowledge of ownership of action (kammassakatāñāṇa) by omitting the latter part of the term, as stated: ‘Action is the wisdom of knowing ownership of action.’ ‘And those’ refers to the previously mentioned elephants, etc. ‘The seven treasures’ are the seven treasures, such as pearls and so on. The word ‘and’ includes the king’s consumable goods, such as clothes, beds, etc. ‘Fit for a king’ means suitable for the king’s use. ‘All’ refers to the collective inclusion of all those mentioned with ‘worthy of a king,’ etc. The assembly of the Buddhas consists of those who have calmed evil, whether with or without remainder, and are practicing for that purpose, as stated: ‘The four assemblies are the divisions of the ascetics.’

Sippādivācananti sippānaṃ sikkhāpanaṃ. Pāḷiyampi hi ‘‘vācetā’’ti vācanasīsena sikkhāpanaṃ dassitaṃ. Ukkuṭikāsananti taṃtaṃveyyāvaccakaraṇena ukkuṭikassa nisajjā. Payojanavasena gehato gehaṃ gāmato gāmaṃ jaṅghāyo kilametvā pesanaṃ jaṅghapesanikā. Likhitvā pātitaṃ viya hoti aparipuṇṇabhāvato. Anupubbauggatavaṭṭitanti gopphakaṭṭhānato paṭṭhāya yāva jāṇuppadesā maṃsūpacayassa anukkamena samantato vaḍḍhitattā anupubbena uggataṃ hutvā suvaṭṭitaṃ. Eṇijaṅghalakkhaṇanti saṇṭhānamattena eṇimigajaṅghāsadisajaṅghalakkhaṇaṃ.

'The teaching of arts and so forth' is the instruction of arts. For in the Pāḷi text, by the term ‘vācetā’ (one who teaches), instruction is shown under the heading of teaching. 'Ukkuṭikāsana' means sitting in a squatting position while performing various services. 'Jaṅghāpesanikā' refers to sending someone by making their legs weary from walking from house to house or village to village for a purpose. It is as if it has been written and then erased, due to its incompleteness. 'Anupubbauggatavaṭṭita' (gradually raised and rounded) means that, starting from the ankle bone up to the knee region, the accumulation of flesh gradually and evenly increases all around, thus becoming successively elevated and well-rounded. 'Eṇijaṅghalakkhaṇa' (the characteristic of deer-like calves) is the characteristic of having legs resembling those of a deer, merely in their shape.

215. ‘‘Yatupaghātāyā’’ti [Pg.113] ettha ta-kāro padasandhikaro, anunāsikalopena niddesoti āha ‘‘ya’’ntiādi. ‘‘Uddhaggalomā sukhumattacotthatā’’ti vuttattā codakena ‘‘kiṃ pana aññena kammena aññaṃ lakkhaṇaṃ nibbattatī’’ti codito, ācariyo ‘‘na nibbattatī’’ti vatvā ‘‘yadi evaṃ idha kasmā lakkhaṇantaraṃ kathita’’nti antolīnameva codanaṃ pariharanto ‘‘yaṃ pana nibbattatīti…pe… idha vutta’’nti āha. Tattha yaṃ pana nibbattatīti yaṃ lakkhaṇaṃ vuccamānalakkhaṇanibbattakena kammunā nibbattati. Taṃ anubyañjanaṃ hotīti taṃ lakkhaṇaṃ vuccamānassa lakkhaṇassa anukūlalakkhaṇaṃ nāma hoti. Tasmā tena kāraṇena idha eṇijaṅghalakkhaṇakathane ‘‘uddhaggalomā sukhumattacotthatā’’ti lakkhaṇantaraṃ vuttaṃ.

215. Regarding ‘yatupaghātāyā,’ the ‘ta’ here connects words, and the designation is by the elision of the nasal, thus he says, ‘yaṃ,’ etc. Because ‘having upward-growing hair and very smooth skin’ is stated, the questioner, being challenged, asks, ‘But by what other action is another characteristic produced?’ The teacher, having said, ‘It is not produced,’ and warding off the implicit objection, ‘If so, why is another characteristic mentioned here?’, says, ‘But what is produced... is stated here.’ Here, ‘But what is produced’ refers to that characteristic which arises from the action that produces the characteristic being described. That is a secondary characteristic (anubyañjana); meaning, that characteristic is called a favorable characteristic in relation to the characteristic being described. Therefore, for that reason, in the description of the characteristic of deer-like calves, ‘having upward-growing hair and very smooth skin’ is mentioned as another characteristic.

Sukhumacchavilakkhaṇavaṇṇanā

Description of the Characteristic of Fine Skin

216. Samitapāpaṭṭhena samaṇaṃ, na pabbajjāmattena. Bāhitapāpaṭṭhena brāhmaṇaṃ, na jātimattena.

216. One is a recluse (samaṇa) in the sense of having calmed evil, not merely by going forth. One is a brahmin in the sense of having banished evil, not merely by birth.

Mahantānaṃ atthānaṃ pariggaṇhanato mahatī paññā etassāti mahāpañño. Sesapadesupi eseva nayoti āha ‘‘mahāpaññādīhi samannāgatoti attho’’ti. Nānattanti yāhi mahāpaññādīhi samannāgatattā bhagavā ‘‘mahāpañño’’tiādinā kittīyati, tāsaṃ mahāpaññādīnaṃ idaṃ nānattaṃ ayaṃ vemattatā.

He is called ‘greatly wise’ (mahāpañño) because he possesses great wisdom (mahatī paññā) by encompassing great purposes. The same principle applies to the remaining terms, as it is said, ‘The meaning is that he is endowed with great wisdom and so on.’ 'Diversity' means this manifoldness, this distinctness, of those qualities of great wisdom and so on, by which the Blessed One, being endowed with them, is praised as ‘greatly wise,’ and so on.

Yassa kassaci visesato arūpadhammassa mahattaṃ nāma kiccasiddhiyā veditabbanti tadassā kiccasiddhiyā dassento ‘‘mahante sīlakkhandhe pariggaṇhātīti mahāpaññā’’tiādimāha. Tattha hetumahantatāya, paccayamahantatāya, nissayamahantatāya, pabhedamahantatāya, kiccamahantatāya, phalamahantatāya, ānisaṃsamahantatāya ca sīlakkhandhassa mahantabhāvo veditabbo. Tattha hetu alobhādayo. Paccayo hirottappasaddhāsativīriyādayo. Nissayo sāvakabodhipaccekabodhisammāsambodhiniyatatā, taṃsamaṅgino ca purisavisesā. Pabhedo cārittavārittādivibhāgo. Kiccaṃ tadaṅgādivasena paṭipakkhavidhamanaṃ. Ānisaṃso piyamanāpatādi. Ayamettha saṅkhepo, vitthāro pana visuddhimagge, (visuddhi. 1.6) ākaṅkheyyasuttādīsu (ma. ni. 1.65) ca āgatanayeneva veditabbo. Iminā nayena [Pg.114] samādhikkhandhādīnampi mahantatā yathārahaṃ vitthāretvā veditabbā. Ṭhānāṭhānānaṃ pana mahāvisayatāya, sā bahudhātukasutte āgatanayena veditabbā. Vihārasamāpattiyo samādhikkhandhaniddhāraṇanayena veditabbā. Ariyasaccānaṃ sakalasāsanasaṅgahato, so saccavibhaṅga- (vibha. 189) taṃsaṃvaṇṇanāsu (vibha. aṭṭha. 189) āgatanayena, satipaṭṭhānā dīnaṃ satipaṭṭhānavibhaṅgādīsu, (vibha. 355) taṃsaṃvaṇṇanāsu (vibha. aṭṭha. 355) ca āgatanayena, sāmaññaphalānaṃ mahato hitassa, mahato sukhassa, mahato atthassa, mahato yogakkhemassa nibbattibhāvato, santapaṇītanipuṇaatakkāvacarapaṇḍitavedanīyabhāvato ca; abhiññānaṃ mahāsambhārato, mahāvisayato, mahākiccato, mahānubhāvato, mahānibbattito ca, nibbānassa madanimmadanādimahattasiddhito mahantatā veditabbā.

The greatness of any immaterial phenomenon, in particular, should be understood by its accomplishment of function. Showing its accomplishment of function, he says, ‘Great wisdom (mahāpaññā) encompasses the great aggregate of virtue,’ and so on. Here, the greatness of the aggregate of virtue should be understood in terms of the greatness of its cause, condition, support, divisions, function, result, and benefits. In this context: The cause is non-greed and similar qualities. The condition is moral shame, moral dread, faith, mindfulness, energy, and so on. The support is the fixed nature of discipleship, individual enlightenment, or perfect enlightenment, along with the exceptional individuals who are endowed with these. The division is the classification into conduct as duty and avoidance as duty. The function is the destruction of opposing states by way of their respective factors. The benefit is becoming dear and agreeable, among others. This is a summary here. The detailed explanation, however, should be understood according to the method found in the Visuddhimagga (Visuddhimagga 1.6) and in discourses like the Ākaṅkheyyasutta (MN 1.65). In the same way, the greatness of the aggregates of concentration and others should be understood by expanding upon them appropriately. As for the possible and the impossible, their greatness should be understood on account of their vast scope, according to the method presented in the Bahudhātukasutta. Meditative attainments should be understood by the method of determining the aggregate of concentration. The noble truths, because they encompass the entire teaching, should be understood according to the method found in the Saccavibhaṅga (Vibhaṅga 189) and its commentaries (Vibhaṅga Aṭṭhakathā 189). The foundations of mindfulness should be understood according to the method in the Satipaṭṭhānavibhaṅga (Vibhaṅga 355) and its commentaries (Vibhaṅga Aṭṭhakathā 355). The fruits of the contemplative life, because they produce great benefit, great happiness, great welfare, and great security from bondage, and because they are calm, refined, subtle, beyond reasoning, and to be experienced by the wise—their greatness should be understood. The direct knowledges, because of their great accumulation, vast scope, great function, great power, and great result—their greatness should be understood. Nibbāna, because its greatness is accomplished by the destruction of intoxication and so on—its greatness should be understood.

Puthupaññāti etthāpi vuttanayānusārena attho veditabbo. Ayaṃ pana viseso – nānākhandhesu ñāṇaṃ pavattatīti ‘‘ayaṃ rūpakkhandho nāma…pe… ayaṃ viññāṇakkhandho nāmā’’ti evaṃ pañcannaṃ khandhānaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tesupi ‘‘ekavidhena rūpakkhandho, ekādasavidhena rūpakkhandho. Ekavidhena vedanākkhandho, bahuvidhena vedanākkhandho. Ekavidhena saññākkhandho. Ekavidhena saṅkhārakkhandho. Ekavidhena viññāṇakkhandho, bahuvidhena viññāṇakkhandho’’ti evaṃ ekekassa khandhassa atītādibhedavasenāpi nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tathā ‘‘idaṃ cakkhāyatanaṃ nāma…pe...idaṃ dhammāyatanaṃ nāma. Tattha dasāyatanā kāmāvacarā, dve catubhūmakā’’ti evaṃ āyatanānaṃ nānattaṃ paṭicca ñāṇaṃ pavattati. Nānādhātūsūti ‘‘ayaṃ cakkhudhātu nāma…pe… ayaṃ manoviññāṇadhātu nāma. Tattha soḷasa dhātuyo kāmāvacarā, dve dhātuyo catubhūmikā’’ti evaṃ nānādhātūsu ñāṇaṃ pavattati, tayidaṃ upādinnakadhātuvasena vuttaṃ. Paccekabuddhānampi hi dvinnañca aggasāvakānaṃ upādinnakadhātūsu evaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati, tañca kho ekadesatova, na nippadesato. Anupādinnakadhātūnaṃ pana lakkhaṇādimattameva jānanti, na nānākaraṇaṃ. Sabbaññubuddhānameva pana ‘‘imāya nāmadhātuyā ussannattā imassa rukkhassa khandho seto, imassa kāḷo, imassa maṭṭho, imassa bahalattaco[Pg.115], imassa tanutaco. Imassa pattaṃ vaṇṇasaṇṭhānādivasena evarūpaṃ. Imassa pupphaṃ nīlaṃ, imassa pītakaṃ, lohitakaṃ, odātaṃ, sugandhaṃ, duggandhaṃ. Phalaṃ khuddakaṃ, mahantaṃ, dīghaṃ, vaṭṭaṃ, susaṇṭhānaṃ, dussaṇṭhānaṃ, maṭṭhaṃ, pharusaṃ, sugandhaṃ, duggandhaṃ, madhuraṃ, tittakaṃ, ambilaṃ, kaṭukaṃ, kasāvaṃ. Kaṇṭako tikhiṇo, atikhiṇo, ujuko, kuṭilo, kaṇho, nīlo, odāto hotī’’ti dhātunānattaṃ paṭicca ñāṇaṃ pavattati.

The meaning of 'diverse wisdom' (puthupaññā) here should also be understood according to the method previously stated. However, this is the distinction—knowledge arises regarding the various aggregates: "This is called the form aggregate… this is called the consciousness aggregate." Thus, knowledge arises dependent on distinguishing the five aggregates. Even within these, "The form aggregate is of one kind, the form aggregate is of eleven kinds. The feeling aggregate is of one kind, the feeling aggregate is of many kinds. The perception aggregate is of one kind. The formations aggregate is of one kind. The consciousness aggregate is of one kind, the consciousness aggregate is of many kinds." In this way, knowledge arises dependent on distinguishing each aggregate according to divisions such as past, etc. Similarly, "This is called the eye base… this is called the mind-object base. Among these, ten bases belong to the sense-sphere, two belong to the four planes of existence." Thus, knowledge arises dependent on distinguishing the bases. Regarding the various elements: "This is called the eye element… this is called the mind-consciousness element. Among these, sixteen elements belong to the sense-sphere, two elements belong to the four planes of existence." Thus, knowledge arises regarding the various elements—this is said with reference to the elements subject to grasping. For Paccekabuddhas and the two chief disciples as well, knowledge arises dependent on distinguishing the elements subject to grasping in this way, but only partially, not completely. However, regarding the elements not subject to grasping, they know only their characteristics and so on, not the distinctions. But only for the Omniscient Buddhas does knowledge arise dependent on distinguishing the elements thus: "Due to the predominance of this element of name, the trunk of this tree is white, of this one black, of this one smooth, of this one thick-skinned, of this one thin-skinned. The leaf of this one is of such color and shape. The flower of this one is blue, of this one yellow, red, white, fragrant, foul-smelling. The fruit is small, large, long, round, well-formed, ill-formed, smooth, rough, fragrant, foul-smelling, sweet, bitter, sour, pungent, astringent. The thorn is sharp, not sharp, straight, crooked, black, blue, white."

Nānāpaṭiccasamuppādesūti ajjhattabahiddhābhedato ca nānāpabhedesu paṭiccasamuppādaṅgesu. Avijjādiaṅgāni hi paccekaṃ paṭiccasamuppādasaññitāni. Tenāha saṅkhārapiṭake ‘‘dvādasa paccayā dvādasa paṭiccasamuppādā’’ti. Nānāsuññatamanupalabbhesūti nānāsabhāvesu niccasārādivirahitesu suññatabhāvesu tato eva itthipurisaattattaniyādivasena anupalabbhanasabhāvesu pakāresu. Ma-kāro hettha padasandhikaro. Nānāatthesūti atthapaṭisambhidāya visayabhūtesu paccayuppannādivasena nānāvidhesu atthesu. Dhammesūti dhammapaṭisambhidāya visayabhūtesu paccayādivasena nānāvidhesu dhammesu. Niruttīsūti tesaṃyeva atthadhammānaṃ niddhāraṇavacanasaṅkhātesu nānāniruttīsu. Paṭibhānesūti atthapaṭisambhidādīsu visayabhūtesu ‘‘imāni ñāṇāni idamatthajotakānī’’ti (vibha. 726, 729, 731, 732, 734, 736, 739) tathā tathā paṭibhānato upatiṭṭhanato ‘‘paṭibhānānī’’ti laddhanāmesu nānāñāṇesu. ‘‘Puthunānāsīlakkhandhesū’’tiādīsu sīlassa puthuttaṃ vuttameva, itaresaṃ pana vuttanayānusārena suviññeyyattā pākaṭameva. Yaṃ pana abhinnaṃ ekameva nibbānaṃ, tattha upacāravasena puthuttaṃ gahetabbanti āha ‘‘puthujjanasādhāraṇe dhamme samatikkammā’’ti, tenassa madanimmadanādipariyāyena puthuttaṃ paridīpitaṃ hoti.

"In various dependent originations" refers to the distinctions among dependent origination factors, both internally and externally, in various categories. Indeed, the factors beginning with ignorance are each considered a dependent origination. Therefore, it is said in the Saṅkhāra Piṭaka: "Twelve conditions, twelve dependent originations." "In various emptinesses that cannot be apprehended" refers to states of emptiness, devoid of permanence, essence, etc., in their diverse natures, and thus in their various forms where no self, male, female, or anything pertaining to a self can be apprehended. Here, the letter 'ma' serves as a word-connector. "In various meanings" refers to the diverse types of meanings that are the domain of the analytical knowledge of meaning, such as those arising from conditions. "In phenomena" refers to the diverse types of phenomena that are the domain of the analytical knowledge of phenomena, such as conditions. "In expressions" refers to the various expressions which are determinations and utterances of those very meanings and phenomena. "In insights" refers to the diverse knowledges that arise in the domain of the analytical knowledge of meaning, etc., as they illuminate the meanings – thus named 'insights' because they manifest as such, illuminating this meaning. In phrases like "in the various and diverse aggregates of virtue," the multiplicity of virtue has already been explained. As for the rest, their clarity is evident following the explained method. However, regarding the one indivisible Nibbāna, multiplicity should be understood figuratively, as stated: "transcending the phenomena common to ordinary people." Thus, its multiplicity is elucidated through aspects such as the crushing of pride, etc.

Evaṃ visayavasena paññāya mahattaṃ, puthuttaṃ dassetvā idāni sampayuttadhammavasena hāsabhāvaṃ, pavattiākāravasena javanabhāvaṃ, kiccavasena tikkhādibhāvaṃ dassetuṃ ‘‘katamā hāsapaññā’’tiādi vuttaṃ. Tattha hāsabahuloti pītibahulo. Sesapadāni tasseva vevacanāni. Sīlaṃ paripūretīti haṭṭhapahaṭṭho udaggudaggo hutvā ṭhapetvā indriyasaṃvaraṃ tassa visuṃ vuttattā anavasesasīlaṃ paripūreti. Pītisomanassasahagatā hi paññā abhirativasena ārammaṇe phullitavikasitā viya [Pg.116] pavattati, na evaṃ upekkhāsahagatā. Puna sīlakkhandhanti ariyasīlakkhandhamāha. ‘‘Samādhikkhandha’’ntiādīsupi eseva nayo.

Having demonstrated the greatness and variety of wisdom through the scope of its objects, now, to show its nature of joy through associated states, its swiftness through the mode of its arising, and its keenness, etc., through function, it is said, "What is joyful wisdom?" etc. Herein, "abounding in joy" means abounding in gladness. The remaining terms are synonyms of that. "He fulfills virtue" means that, being delighted and elated, he fulfills the remaining virtue entirely, setting aside restraint of the faculties as that is mentioned separately. For wisdom accompanied by gladness and joy flourishes in its object by way of delight, like a fully bloomed and opened flower, but not so when accompanied by equanimity. Again, "the aggregate of virtue" refers to the noble aggregate of virtue. The same principle applies to "the aggregate of concentration," etc.

Sabbaṃ taṃ rūpaṃ aniccato khippaṃ javatīti yā rūpadhamme ‘‘aniccā’’ti sīghavegena pavattati, paṭipakkhadūrabhāvena pubbābhisaṅkhārassa sātisayattā indena vissaṭṭhavajiraṃ viya lakkhaṇaṃ avirajjhantī adandhāyantī rūpakkhandhe aniccalakkhaṇaṃ vegasā paṭivijjhati, sā javanapaññā nāmāti attho. Sesapadesupi eseva nayo. Evaṃ lakkhaṇārammaṇikavipassanāvasena javanapaññaṃ dassetvā balavavipassanāvasena dassetuṃ ‘‘rūpa’’ntiādi vuttaṃ. Tattha khayaṭṭhenāti yattha yattha uppajjati, tattha tattheva bhijjanato khayasabhāvattā. Bhayaṭṭhenāti bhayānakabhāvato. Asārakaṭṭhenāti asārakabhāvato attasāravirahato, niccasārādivirahato ca. Tulayitvāti tulanabhūtāya vipassanāpaññāya tuletvā. Tīrayitvāti tāya eva tīraṇabhūtāya tīrayitvā. Vibhāvayitvāti yāthāvato pakāsetvā paccakkhaṃ katvā. Vibhūtaṃ katvāti pākaṭaṃ katvā. Rūpanirodheti rūpakkhandhanirodhahetubhūte nibbāne ninnapoṇapabbhārabhāvena. Idāni sikhāppattavipassanāvasena javanapaññaṃ dassetuṃ puna ‘‘rūpa’’ntiādi vuttaṃ. ‘‘Vuṭṭhānagāminivipassanāvasenā’’ti keci.

The meaning is that the wisdom which swiftly proceeds regarding form phenomena as 'impermanent,' due to the remoteness of opposing factors and the overwhelming influence of past formations, like a thunderbolt released by Indra, penetrates the characteristic of impermanence in the form aggregate with speed, without missing the mark or slowing down. That is called 'swift wisdom.' The same method applies to the remaining terms. Having shown swift wisdom by way of insight meditation focused on characteristics, to further illustrate it by way of powerful insight, the terms 'form,' etc., are stated. Herein, 'in the sense of destruction' means that wherever it arises, there it breaks apart, being of a destructive nature. 'In the sense of danger' refers to its fearful nature. 'In the sense of insubstantiality' means it lacks essence, being devoid of any substantial self or permanent essence. 'Having weighed' means having evaluated with the wisdom of insight that serves as a scale. 'Having judged' means having scrutinized with that same wisdom serving as a judgment. 'Having made clear' means having revealed it as it truly is, making it directly known. 'Having made manifest' means having made it evident. Regarding 'the cessation of form,' this refers to Nibbāna, which is the cause for the cessation of the form aggregate, by way of inclining, sloping, and tending towards it. Now, to illustrate swift wisdom by way of insight that has reached its peak, the terms 'form,' etc., are stated again. Some say this is 'by way of insight leading to emergence.'

Ñāṇassa tikkhabhāvo nāma savisesaṃ paṭipakkhapahānena veditabboti. ‘‘Khippaṃ kilese chindatīti tikkhapaññā’’ti vatvā te pana kilese vibhāgena dassento ‘‘uppannaṃ kāmavitakka’’ntiādimāha. Tikkhapañño khippābhiñño hoti, paṭipadā cassa na calatīti āha ‘‘ekasmiṃ āsane cattāro ariyamaggā…pe… adhigatā hontī’’tiādi.

The sharpness of wisdom is to be understood by way of the special abandonment of opposing factors. Having said, 'Sharp wisdom is that which quickly cuts off defilements,' then, showing those defilements in detail, it is stated, 'arisen sensual thought,' and so on. One with sharp wisdom has quick direct knowledge, and their practice does not waver; thus, it is said, 'In one sitting, the four noble paths... are attained,' and so forth.

‘‘Sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā, saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā’’ti yāthāvato dassanena saccappaṭivedho ijjhati, na aññathāti kāraṇamukhena nibbedhikapaññaṃ dassetuṃ ‘‘sabbasaṅkhāresu ubbegabahulo hotī’’tiādi vuttaṃ. Tattha ubbegabahuloti vuttanayena sabbasaṅkhāresu abhiṇhapavattasaṃvego. Uttāsabahuloti ñāṇuttāsavasena sabbasaṅkhāresu bahuso utrāsamānaso, etena ādīnavānupassanamāha. ‘‘Ukkaṇṭhanabahulo’’ti pana iminā nibbidānupassanamāha[Pg.117], ‘‘aratibahulo’’tiādinā tassā eva aparāparuppattiṃ. Bahimukhoti sabbasaṅkhārato bahibhūtaṃ nibbānaṃ uddissa pavattañāṇamukho, tathā vā pavattitavimokkhamukho. Nibbijjhanaṃ nibbedho, so etissā atthi, nibbijjhatīti vā nibbedhikā, sā eva paññā nibbedhikapaññā. Yaṃ panettha atthato avibhattaṃ, taṃ heṭṭhā vuttanayattā, uttānatthattā ca suviññeyyameva.

"All conditioned things are impermanent, suffering, and subject to change; they are conditioned, dependently arisen, subject to destruction, subject to decay, subject to fading away, and subject to cessation." The penetration of the truth is accomplished by seeing this as it truly is, and not otherwise. To illustrate penetrative wisdom by way of reasoning, it is stated: "One is often agitated regarding all conditioned phenomena," and so on. Here, "often agitated" means a frequent arising of spiritual urgency regarding all conditioned things in the manner described. "Often terrified" refers to being frequently fearful in mind regarding all conditioned things due to the terror of knowledge—this indicates the contemplation of danger. "Often discontented" shows the contemplation of disenchantment, while "often averse" and similar terms indicate its successive arising. "Outward-turned" means that the face of one's knowledge is directed toward Nibbāna, which is external to all conditioned things, or that the face of one's liberation has been so directed. Penetration is 'penetrating'; that which possesses this, or that which penetrates, is called 'penetrative,' and hence, that wisdom is 'penetrative wisdom.' As for what is not explicitly analyzed here in meaning, it should be easily understood from the method stated before and from the obviousness of its meaning.

217. Pabbajitaṃ upāsitāti ettha yādisaṃ pabbajitaṃ upāsato paññāpaṭilābho hoti, taṃ dassetuṃ ‘‘paṇḍitaṃ pabbajita’’nti vuttaṃ. Upāsanañcettha upaṭṭhānavasena icchitaṃ, na upanisīdanamattenāti āha ‘‘payirupāsitā’’ti. Atthanti hitaṃ. Abbhantaraṃ karitvāti abbhantaragataṃ katvā. Tenāha ‘‘atthayutta’’nti. Bhāvanapuṃsakaniddeso cāyaṃ, hitūpasañhitaṃ katvāti attho. Antara-saddo vā cittapariyāyo ‘‘yassantarato na santi kopā’’tiādīsu (udā. 20) viya. Tasmā atthantaroti hitajjhāsayoti attho.

217. Regarding 'attends upon one who has gone forth'—here, to show the kind of person who has gone forth upon whom attendance leads to the acquisition of wisdom, it is said: 'a wise one who has gone forth.' In this context, 'attendance' is intended in the sense of service, not merely sitting nearby—hence, it is said: 'attends upon closely.' 'Benefit' means welfare. 'Having made internal' means having made it inwardly present—thus, it is said: 'connected with benefit.' This is a designation in the neuter gender, meaning 'having made it connected with welfare.' Alternatively, the word 'internal' is a synonym for mind, as in 'in whom internally there are no angers' (Udāna 20). Therefore, 'internal benefit' means having an inclination for welfare.

Paṭilābhatthāya gatenāti paṭilābhatthāya pavattena, paṭilābhasaṃvattaniyenāti attho. Uppāde ca nimitte ca chekāti uppādavidhimhi ceva nimittavidhimhi ca kusalā. Uppādanimittakovidatāsīsena cettha lakkhaṇakosallameva dasseti. Atha vā sesalakkhaṇānaṃ nibbattiyā buddhānaṃ, cakkavattīnañca uppādo anumīyati, yāni tehi laddhabbaānisaṃsāni nimittāni, tasmiṃ uppāde ca nimitte ca anuminanādivasena chekā nipuṇāti attho. Ñatvā passissatīti ñāṇena jānitvā passissati, na cakkhuviññāṇenāti adhippāyo.

“Gone for the sake of attainment” means acting for the sake of attainment, that is, being conducive to attainment. “Skilled in arising and signs” means skilled in the method of arising and the method of signs. Here, under the heading of skill in origination and signs, it shows skill in characteristics alone. Alternatively, the arising of Buddhas and wheel-turning monarchs is inferred by the occurrence of other characteristics, and by the signs which are the benefits to be obtained by them; thus, the meaning is “skilled, adept, in inferring and so on concerning that arising and those signs.” “Having known, he will see” means he will know and see through knowledge, not through eye-consciousness—this is the intended meaning.

Atthānusāsanīsūti atthānaṃ hitānaṃ anusāsanīsu. Yasmā anatthapaṭivajjanapubbikā sattānaṃ atthapaṭipatti, tasmā anatthopi paricchijja gahetabbo, jānitabbo cāti vuttaṃ ‘‘atthānatthaṃ pariggāhakāni ñāṇānī’’ti, yato ‘‘āyupāyakosallaṃ viya apāyakosallampi icchitabba’’nti vuttaṃ.

In 'instructions on benefits' means in the instructions on what is beneficial, on welfare. Since the practice of what is beneficial for beings is preceded by the avoidance of what is unbeneficial, therefore what is unbeneficial should also be defined and known, as it is said: 'Knowledges are those that grasp benefit and non-benefit,' for it is said: 'Just as skill in the way of progress is desirable, so too is skill in the way of decline.'

Suvaṇṇavaṇṇalakkhaṇavaṇṇanā

Description of the Characteristic of a Golden Complexion

218. Paṭisaṅkhānabalena [Pg.118] kodhavinayena akkodhano, na bhāvanābalenāti dassetuṃ ‘‘na anāgāmimaggenā’’tiādi vuttaṃ. Evaṃ akkodhavasikattāti evaṃ maghamāṇavo viya na kodhavasaṃ gatattā. Nābhisajjīti kujjhanavaseneva na abhisajji. Yañhi kodhassa uppattiṭṭhānabhūte ārammaṇe upanāhassa paccayabhūtaṃ kujjhanavasena abhisajjanaṃ, taṃ idhādhippetaṃ, na lubbhanavasena. Tenāha ‘‘kuṭilakaṇṭako viyā’’tiādi. So hi yattha laggati, taṃ khobhento eva laggati. Tattha tatthāti tasmiṃ tasmiṃ mammaṭṭhāne. Mammanti phuṭṭhamattepi rujjanaṭṭhānaṃ. Pubbuppattikoti paṭhamuppanno. Tato balavataro byāpādo laddhāsevanatāya cittassa byāpajjanato. Tato balavatarā patitthiyanāti sātisayaṃ laddhāsevanatāya tato byāpādāvatthāyapi balavatarā patitthiyanā paccatthikabhāvena thāmappattito.

218. To show that one is not angry through the removal of anger by the power of reflection, not through the power of meditation, it is said, “Not by the path of the non-returner,” etc. Thus, 'due to being under the sway of non-anger' means not having gone under the sway of anger, just like the young man Magha. “He was not hostile” means he was not hostile by way of anger. For indeed, the hostility by way of anger toward an object that is the basis for anger’s arising, which is the condition for resentment, is intended here, not hostility by way of greed. Therefore, it is said, “Like a crooked thorn,” etc. For wherever it sticks, it sticks while disturbing that very spot. “Here and there” means in this and that vulnerable spot. A “vulnerable spot” means a place that causes pain even when merely touched. “First-arisen” means first arisen. More powerful than that is ill will, due to the mind’s becoming corrupted through repeated practice. More powerful than that is animosity, because through exceedingly repeated practice, it becomes stronger than the state of ill will, having gained strength in the nature of an enemy.

Sukhumattharaṇādīti ādi-saddena paṇītabhojanīyādīnampi saṅgaho daṭṭhabbo bhojanadānassapi vaṇṇasampadānimittabhāvato. Tenāha bhagavā ‘‘bhojanaṃ bhikkhave dadamāno dāyako paṭiggāhakānaṃ…pe… āyuṃ deti, vaṇṇaṃ detī’’ti (a. ni. 5.37) tathā ca vakkhati ‘‘āmisadānena vā’’ti.

Regarding 'fine coverings, etc.'—by the word 'etc.,' the inclusion of excellent foods and edibles should also be understood, since the giving of food is also a cause for the perfection of complexion. Therefore, the Blessed One said: 'When, monks, a giver gives food, to the recipients he gives… life, he gives complexion,' etc. (AN 5.37). And so it will be said: 'or by the giving of material things.'

219. Ti adāsi. Devoti megho, pajjunno eva vā. Varataroti uttamataro. Pabbajjāya visadisāvatthādi bhāvato na pabbajjāti apabbajjā, gihibhāvo. Acchādenti kopīnaṃ paṭicchādenti etehīti acchādanāni, nivāsanāni, tesaṃ acchādanānañceva sesa vatthānañca kojavādi uttamapāvuraṇānañca. Vināsoti katassa kammassa avipaccitvā vināso.

219. Regarding 'he gave.' Regarding 'deva': a cloud, or Pajjunna himself. Regarding 'more excellent': more superior. Because it is a state dissimilar to going forth, 'not going forth' is non-going-forth, the state of a householder. Regarding 'coverings' (`acchādanāni`): because they cover (`acchādenti`), that is, conceal the private parts with them, they are called 'coverings'; these are lower garments. The term includes these coverings, other cloths, and excellent outer cloaks like the kojava. Regarding 'destruction': the destruction of a deed that was done, without it having ripened.

Kosohitavatthaguyhalakkhaṇavaṇṇanā

Description of the Characteristic of the Sheath-Concealed Organ

220. Samānetāti sammadeva ānetā samāgametā. Rajje patiṭṭhitena sakkā kātuṃ bahubhatikasseva ijjhanato. Kattā nāma natthīti vajjaṃ paṭicchādentīti ānetvā sambandho, karonti vajjapaṭicchādanakammanti vā. Nanu vajjapaṭicchādanakammaṃ nāma sāvajjanti? Saccaṃ sāvajjaṃ saṃkiliṭṭhacittena [Pg.119] paṭicchādentassa, idaṃ pana asaṃkiliṭṭhacittena parassa uppajjanakaanatthaṃ pariharaṇavasena pavattaṃ adhippetaṃ. ‘‘Ñātisaṅgahaṃ karontenā’’ti etena ñātatthacariyāvasena taṃ kammaṃ pavattatīti dasseti.

220. “Samānetā” means one who brings together properly, who unites. For one established in kingship, it is possible to do much, because it succeeds for one with many servants. The connection is made by bringing together “there is no doer” and “they conceal a fault,” or alternatively, it means they perform the act of concealing faults. Now, is not the act of concealing faults blameworthy? It is true, it is blameworthy for one concealing with a defiled mind; but this is intended as proceeding with an undefiled mind, in terms of averting disadvantage that may arise for another. “By undertaking support for relatives”—this shows that that action proceeds in terms of the practice of benefiting relatives.

221. Amittatāpanāti amittānaṃ tapanasīlā, amittatāpanaṃ hotu vā mā vā evaṃsabhāvāti attho. Na hi cakkavattino puttānaṃ amittā nāma keci honti, ye te bhaveyyuṃ, cakkānubhāveneva sabbepi khattiyādayo anuvattakā tesaṃ bhavanti.

221. “Amittatāpana” means having the nature of tormenting enemies, whether there is tormenting of enemies or not; this is the meaning. For the sons of a wheel-turning monarch, there are truly no enemies; whatever khattiyas and others there might be, all become followers due to the power of the wheel.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

The commentary on the first recitation section is concluded.

Parimaṇḍalādilakkhaṇavaṇṇanā

Explanation of the Characteristics Beginning with 'Parimaṇḍala'.

222. Samanti samānaṃ. Tena tena loke viññātaguṇena samaṃ samānaṃ jānāti, yato tattha paṭipajjanavidhināva itarasmiṃ paṭipajjati. Sayaṃ jānātīti aparaneyyo hutvā sayameva jānāti. Purisaṃ jānātīti vā ‘‘ayaṃ seṭṭho, ayaṃ majjhimo, ayaṃ nihīno’’ti taṃ taṃ purisaṃ yāthāvato jānāti. Purisavisesaṃ jānātīti tasmiṃ tasmiṃ purise vijjamānaṃ visesaṃ jānāti, yato tattha tattha anurūpadānapadānādipaṭipattiyā yuttapattakārī hoti. Tenāha ‘‘ayamidamarahatī’’tiādi.

222. 'Sama' means similar. He knows the similar by means of this or that quality known in the world, wherefore he acts towards another by that same method of practice. 'He knows by himself' means, being not led by others, he knows on his own. Or, 'He knows a person' means he knows each person accurately as 'this one is superior, this one is middling, this one is inferior.' 'He knows the distinctions among people' means he knows the distinction existing in each person, whereby he becomes one who acts fittingly through practices such as suitable giving and bestowing. Hence it is said, 'This one deserves this,' and so on.

Sampattipaṭilābhaṭṭhenāti diṭṭhadhammikādisampattīnaṃ paṭilābhāpanaṭṭhena. Samasaṅgahakammanti samaṃ jānitvā tadanurūpaṃ tassa tassa saṅgaṇhanakammaṃ.

'For the purpose of obtaining accomplishment' means for the purpose of causing the obtaining of accomplishments such as those pertaining to this present life. 'The act of impartial support' means, having known impartially, the act of supporting each one according to that.

223. Tulayitvāti tīrayitvā. Paṭivicinitvāti vīmaṃsitvā. Nipuṇayogato nipuṇā, ativiya nipuṇā atinipuṇā, sā pana tesaṃ nipuṇatā saṇhasukhumā paññāti āha ‘‘sukhumapaññā’’ti.

223. 'Tulayitvā' means having determined. 'Paṭivicinitvā' means having investigated. 'Subtle' (`nipuṇā`) is so because of subtle application; 'exceedingly subtle' (`atinipuṇā`) is very subtle. That subtlety of theirs is wisdom that is refined and delicate, hence it is said, 'subtle wisdom' (`sukhumapaññā`).

Sīhapubbaddhakāyādilakkhaṇavaṇṇanā

Explanation of the Characteristics Beginning with 'Sīhapubbaddhakāya'.

224. Khemakāmoti anupaddavakāmo. Kammassakatāñāṇaṃ sattānaṃ vaḍḍhiāvahaṃ sabbasampattividhāyakanti āha ‘‘paññāyāti kammassakatāpaññāyā’’ti.

224. 'Khemakāmo' means desiring security. The knowledge of kamma as one's own brings growth to beings and provides all forms of prosperity—hence, it is said, 'by wisdom,' meaning by the wisdom of kamma-ownership.

Samantaparipūrānīti [Pg.120] samantato sabbabhāgehi paripuṇṇāni. Tato eva ahīnāni anūnāni. Dhanādīhīti dhanadhaññādīhi.

'Samantaparipūrāni' means complete on all sides, complete in every part. Therefore, they are not deficient or lacking. 'Dhanādīhi' means with wealth, grain, and so on.

225. Okappanasaddhā saddheyyavatthuṃ okkanditvā pakkhanditvā saddahanasaddhā. Sā eva pasādanīyavatthusmimpi abhippasīdanavasena pavattiyā pasādasaddhā. Pariyattisavanenāti sattānaṃ hitasukhāvahāya pariyattiyā savanena. Dhāraṇaparicayādīnaṃ taṃmūlakattā tathā vuttaṃ. Etesanti saddhādīnaṃ. Saha hānadhammenāti sahānadhammo, na sahānadhammoti asahānadhammo, tassa bhāvo asahānadhammatā, taṃ asahānadhammataṃ, aparihāniyasabhāvanti attho.

225. Okappanasaddhā is faith as conviction, a faith that believes after having plunged into and entered upon an object worthy of faith. That same faith, when it arises by way of complete confidence in an inspiring object, is pasādasaddhā, faith as confidence. 'Through hearing the teachings' means through hearing the teachings that bring welfare and happiness to beings. It is so stated because memorization, familiarity, and so on are rooted in that. 'Etesaṃ' means of these, i.e., of faith and so on. 'Saha hānadhammena' forms 'sahānadhammo' (subject to decline). 'Na sahānadhammo' forms 'asahānadhammo' (not subject to decline). The state of that is 'asahānadhammatā' (the state of not being subject to decline), which means the nature of non-decline.

Rasaggasaggitālakkhaṇavaṇṇanā

Explanation of the Characteristic of Possessing the Supreme of Tastes.

226. Tilaphalamattampi bhojanaṃ. Sabbattha pharatīti sabbā rasāharaṇiyo anussarantaṃ sabhāvena sabbasmiṃ kāye pharati. Samā hutvā vahantīti avisamā ujukā hutvā pavattanti.

226. Even a meal the size of a sesame seed. 'It pervades everywhere' means that, spreading along all the taste-carrying channels, it naturally pervades the entire body. 'Flowing evenly' means they proceed without unevenness, being straight.

Ārogyakaraṇakammanti arogabhāvakaraṃ sattānaṃ aviheṭhanakammaṃ. Madhurādibhedaṃ rasaṃ gasati harati etehi, sayameva vā taṃ gasanti gilanti anto pavesentīti rasaggasā, rasaggasānaṃ aggā rasaggasaggā, te ettha santīti rasaggasaggī, tadeva lakkhaṇaṃ. Bhavati hi abhinnepi vatthusmiṃ taggatavisesāvabodhanatthaṃ bhinnaṃ viya katvā vohāro yathā ‘‘silāputtakassa sarīra’’nti. Rasaggasaggitāsaṅkhātaṃ vā lakkhaṇaṃ rasaggasaggilakkhaṇaṃ.

'Action that promotes health' means the action of not harming beings, which brings about a state of health. By these, taste, with its distinctions such as sweet, is consumed and conveyed. Or, they themselves consume, swallow, and introduce that taste within; hence, 'rasaggasā' (taste-bearers). The best of taste-bearers are 'rasaggasaggā'. One who possesses these is 'rasaggasaggī'. That itself is the characteristic. For even with respect to an undivided entity, there is usage as if it were divided in order to indicate a specific distinction related to it, as in 'the body of a stone figure'. Or, the characteristic designated as 'rasaggasaggitā' is the 'rasaggasaggī' characteristic.

227. Vadha-saddo ‘‘attānaṃ vadhitvā vadhitvā rodatī’’tiādīsu (pāci. 879) bādhanatthopi hotīti tato visesanatthaṃ ‘‘māraṇavadhenā’’ti vuttaṃ, māraṇasaṅkhātena vadhenāti attho. Bādhanattho eva vā vadha-saddo, māraṇena, bādhanena cāti attho. Ubbādhanāyāti bandhanāgāre pakkhipitvā uddhaṃ uddhaṃ bādhanena. Tenāha ‘‘bandhanāgārappavesanenā’’ti.

227. The term 'vadha' also has the meaning of 'affliction' in passages such as 'afflicting himself again and again, he weeps' (Pāc. 879). Therefore, to specify the meaning, it is said 'by fatal killing,' meaning by the killing designated as death. Or, the term 'vadha' simply means affliction, the meaning being 'by killing and by afflicting.' 'Ubbādhanāya' means by repeatedly afflicting someone after having put them in prison. Hence it is said, 'by confinement in a prison'.

Abhinīlanettādilakkhaṇavaṇṇanā

Explanation of the Characteristics Beginning with Deep Blue Eyes.

228. Visaṭanti kujjhanavasena vinisaṭaṃ katvā. Tenāha ‘‘kakkaṭako viyā’’tiādi. Visācīti virūpaṃ sācitakaṃ, vijimhanti attho. Tenāha ‘‘vaṅkakkhikoṭiyā’’ti[Pg.121], kuṭilaakkhikoṭipātenāti attho. Viceyya pekkhitāti ujukaṃ anoloketvā diṭṭhipātaṃ vicāretvā oloketvā. Tenāha ‘‘yo kujjhitvā’’tiādi. Paroti kujjhito. Na oloketi taṃ sammukhā gacchantaṃ kujjhitvā na oloketi, parammukhā. Viteyyāti virūpaṃ tiriyaṃ, viññūnaṃ olokanakkamaṃ vītikkamitvāti attho. Jimhaṃ anoloketvā ujukaṃ olokanaṃ nāma kuṭilabhāvakarānaṃ pāpadhammānaṃ abhājanaujukatacittatasseva hotīti āha ‘‘ujumano hutvā ujuṃ pekkhitā’’ti. Yathā ca ujuṃ pekkhitā hotīti ānetvā sambandho. Pasaṭanti ummīlanavasena sammadeva patthaṭaṃ. Vipulaṃ vitthatanti tasseva vevacanaṃ. Piyaṃ piyāyitabbaṃ dassanaṃ olokanaṃ etassāti piyadassano.

228. 'Visaṭanti' means having made it scattered by means of anger. Therefore, it is said, 'like a crab,' and so on. 'Visācī' means a distorted side-glance; the meaning is to look askance. Therefore, it is said, 'with a crooked corner of the eye,' meaning with a glance cast from a crooked corner of the eye. 'Viceyya pekkhitā' means not looking straight but looking after having considered the fall of the gaze. Therefore, it is said, 'one who, being angry,' and so on. 'Paro' means the angry one. He does not look; being angry, he does not look at one approaching him face to face, but looks away. 'Viteyyā' means improperly sideways, meaning having transgressed the proper way of looking for the wise. Looking straight, not looking crookedly, belongs only to one whose mind is upright and not a receptacle for evil qualities that cause crookedness; hence it is said, 'having a straight mind, one looks straight.' And the connection is to be made by supplying 'as one looks straight.' 'Pasaṭanti' means properly spread out by way of opening the eyes. 'Vipulaṃ vitthatanti' (wide and expanded) is a synonym for that. One whose sight (`dassanaṃ`) or glance (`olokanaṃ`) is dear (`piyaṃ`) and to be cherished (`piyāyitabbaṃ`) is `piyadassano` (one with a pleasing appearance).

Kāṇoti akkhīni nimmīletvā pekkhanako. Kākakkhīti kekarakkho. Vaṅkakkhīti jimhapekkhanako. Āvilakkhīti ākuladiṭṭhipāto. Nīlapītalohitasetakāḷavaṇṇānaṃ vasena pañcavaṇṇo. Tattha pītalohitavaṇṇā setamaṇḍalagatarājivasena, nīlasetakāḷavaṇṇā pana taṃtaṃmaṇḍalavaseneva veditabbā. ‘‘Pasādoti pana tesaṃ vaṇṇānaṃ pasannākāraṃ sandhāya vutta’’nti keci. Pañcavaṇṇo pasādoti pana yathāvuttapañcavaṇṇaparivāro, tehi vā paṭimaṇḍito pasādoti attho. Nettasampattikarānīti ‘‘pañcavaṇṇapasādatā tirohitavidūragatadassanasamatthatā’’ti evamādi cakkhusampadāya kāraṇāni. Lakkhaṇasatthe yuttāti lakkhaṇasatthe āyuttā sukusalā.

'Kāṇo' means one who peers, having narrowed their eyes. 'Kākakkhī' means squint-eyed. 'Vaṅkakkhī' means one who looks crookedly. 'Āvilakkhī' means one whose gaze is disturbed. There are five colors: blue, yellow, red, white, and black. Among these, the yellow and red colors are to be understood by way of a streak located in the white circle; the blue, white, and black colors, however, should be understood by way of their respective circles. Some say, 'Pasāda' (clarity) is said referring to the bright appearance of those colors. 'Pañcavaṇṇo pasādo' (five-colored clarity) means a clarity accompanied by the aforementioned five colors, or a clarity adorned by them. 'Nettasampattikarāni' means the causes for the accomplishment of the eye, such as 'the clarity of the five colors, the ability to see what is hidden or far away,' and so on, which are causes for eye excellence. 'Lakkhaṇasatthe yuttā' means devoted to and skilled in the science of marks.

Uṇhīsasīsalakkhaṇavaṇṇanā

Explanation of the Characteristic of the Cranial Protuberance.

230. Pubbaṅgamoti ettha pubbaṅgamatā nāma pamukhatā, jeṭṭhaseṭṭhakabhāvo bahujanassa anuvattanīyatāti āha ‘‘gaṇajeṭṭhako’’tiādi.

230. Here, in 'pubbaṅgamo,' the state of being foremost (`pubbaṅgamatā`) means prominence, the state of being chief and best, one to be followed by the multitude—thus it is said, 'the chief of the group,' and so on.

Pubbaṅgamatāti pubbaṅgamassa kammaṃ. Yassa hi kāyasucaritādikammassa vasena mahāpuriso bahujanassa pubbaṅgamo ahosi, tadassa kammaṃ ‘‘pubbaṅgamatā’’ti adhippetaṃ, na pubbaṅgamabhāvo. Tenāha ‘‘idha kammaṃ nāma pubbaṅgamatā’’ti. Pītipāmojjena [Pg.122] paripuṇṇasīsoti pītiyā, pāmojjena ca sampuṇṇapaññāsīso bahulaṃ somanassasahagatañāṇasampayuttacittasamaṅgī eva hutvā vicarati. Mahāpurisoti mahāpurisajātiko.

'Pubbaṅgamatā' is the action of one who is foremost. For, by means of whatever action, such as good bodily conduct, the Great Being became foremost for the multitude, that action of his is intended by 'pubbaṅgamatā,' not the state of being foremost. Hence it is said: 'Here, the action is called "pubbaṅgamatā."' 'One whose head is full of joy and gladness' means one whose head of wisdom is filled with joy and gladness, who frequently abides endowed with a mind associated with knowledge accompanied by abundant gladness. 'Mahāpuriso' means one of the birth of a Great Being.

231. Bahujananti sāmiatthe upayogavacananti āha ‘‘bahujanassā’’ti. Paribhuñjanaṭṭhena paṭibhogo, upayogavatthu paṭibhogo, tassa hitāti paṭibhogiyā. Desakālaṃ ñatvā tadupakaraṇūpaṭṭhānādi veyyāvaccakarā sattā. Abhiharantīti byāharanti. Tassa tassa veyyāvaccassa paṭiharaṇato pavattanakaraṇato paṭihāro, veyyāvaccakaro, tassa bhāvo paṭihārakanti āha ‘‘veyyāvaccakarabhāva’’nti. Visavanaṃ visavo, kāmakāro vasitā, so etassa atthīti visavīti āha ‘‘ciṇṇavasī’’ti.

231. 'Bahujanaṃ' is a word of application in the sense of ownership; hence it is said 'bahujanassa.' 'Paṭibhoga' means use, in the sense of enjoying; an object of use is 'paṭibhoga'; beneficial for that is 'paṭibhogiyā.' Beings who perform services are those who, knowing the time and place, provide the necessary requisites and so forth. 'Abhiharanti' means they declare. Because of attending to and setting in motion that particular service, 'paṭihāro' means an attendant or one who performs service; the state of that is 'paṭihārakaṃ'; hence it is said 'the state of being one who performs service.' 'Visavanaṃ' is 'visavo' (influence); 'kāmakāro' is 'vasitā' (mastery); one who has this is 'visavī'; hence it is said 'one who has practiced mastery.'

Ekekalomatādilakkhaṇavaṇṇanā

Exposition on the Characteristics Beginning with the State of Having Single Hairs.

232. Upavattatīti anukūlabhāvaṃ upecca vattati. Tenāha ‘‘ajjhāsayaṃ anuvattatī’’ti.

232. 'Upavattati' means it proceeds having approached a favorable state. Hence it is said, 'it follows the inclination.'

Ekekalomalakkhaṇanti ekekasmiṃ lomakūpe ekekalomatālakkhaṇaṃ. Ekekehi lomehīti aññesaṃ sarīre ekekasmimpi lomakūpe anekānipi lomāni uṭṭhahanti, na tathāgatassa. Tehi puna paccekaṃ lomakūpesu ekekeheva uppannehi kuṇḍalāvattehi padakkhiṇāvattakajātehi nicitaṃ viya sarīraṃ hotīti vuttaṃ ‘‘ekekalomūpacitaṅgavā’’ti.

The characteristic of single hairs is the characteristic of the state of having a single hair in each hair-pore. 'With single hairs' means: whereas in the bodies of others many hairs arise even in a single hair-pore, it is not so for the Tathāgata. Furthermore, the body is as if covered by those single hairs that have arisen in each hair-pore, which are curled and turn to the right; hence it is said, 'one whose limbs are covered with single hairs.'

Cattālīsādilakkhaṇavaṇṇanā

Exposition on the Characteristics Beginning with the Forty (Teeth).

234. Abhinditabbaparisoti parehi kenaci saṅgahena saṅgahetvā, yuttikāraṇaṃ dassetvā vā na bhinditabbapariso.

234. 'An assembly that cannot be divided' means an assembly that cannot be split by others, either by winning them over by some means or by presenting a reason and cause.

Apisuṇavācāyāti upayogatthe sāmivacanaṃ, pesuññassa paṭipakkhabhūtaṃ kusalakammaṃ. Pisuṇā vācā etassāti pisuṇavāco, tassa pisuṇavācassa puggalassa. Aparipuṇṇāti cattārīsato ūnabhāvena na paripuṇṇā. Viraḷāti savivarā.

'For non-slanderous speech' is a dative/genitive in the sense of application; it is the wholesome action that is the opposite of slander. 'One whose speech is slanderous' is a 'pisuṇavāco'; this refers to a person of slanderous speech. 'Incomplete' means not complete by way of being less than forty. 'Sparse' means having gaps.

Pahūtajivhādilakkhaṇavaṇṇanā

Exposition on the Characteristics Beginning with the Long Tongue.

236. Ādeyyavācoti [Pg.123] ādaragāravavasena ādātabbavacano. ‘‘Evameta’’nti gahetabbavacano sirasā sampaṭicchitasāsano.

236. 'Ādeyyavāco' means one whose speech is to be accepted with respect and reverence. One whose speech is to be accepted as 'Thus it is,' whose instruction is received with bowed head.

Baddhajivhāti yathā sukhena parivattati, evaṃ sirādīhi palibuddhajivhā. Gūḷhajivhāti rasabahalatāya gūḷhagaṇḍasadisajivhā. Dvijivhāti agge kappabhāvena dvidhābhūtajivhā. Mammanāti apparippuṭatalāpā. Kharapharusakakkasādivasena saddo bhijjati bhinnakāro hoti. Vicchinditvā pavattassaratāya chinnassarā vā. Anekākāratāya bhinnassarā vā. Kākassa viya amanuññassaratāya kākassarā vā. Madhuroti iṭṭhe, kammaphalena vatthuno suvisuddhattā. Pemanīyoti pītisañjanano, piyāyitabbo vā.

'Baddhajivhā' is a tongue obstructed by the head and so forth, such that it does not turn easily. 'Gūḷhajivhā' is a tongue like a hidden boil due to a thickness of taste. 'Dvijivhā' is a tongue that has become twofold at the tip due to being cut. 'Mammanā' is unclear speech. By way of being harsh, rough, grating, and so forth, the sound breaks; it has a broken quality. Or, it is a 'cut-off voice' due to the sound proceeding intermittently. Or, it is a 'broken voice' due to being of many kinds. Or, it is a 'crow-like voice' due to having a disagreeable sound like a crow. 'Sweet' means desirable, due to the utter purity of its basis as a result of kamma. 'Pemanīyo' means producing joy, or worthy of being loved.

237. Akkosayuttattāti akkosupasañhitattā akkosavatthusahitattā. Ābādhakarinti ghaṭṭanavasena paresaṃ pīḷāvahaṃ. Bahuno janassa avamaddanato, pamaddābhāvakaraṇato vā bahujanappamaddanaṃ. Abāḷhanti vā ettha a-kāro vuddhiattho ‘‘asekkhā dhammā’’tiādīsu (dha. sa. tikamātikā 11) viya, tasmā ativiya bāḷhaṃ pharusaṃ giranti evamettha attho veditabbo. Na bhaṇīti cettha ‘‘na abhaṇi na bhaṇī’’ti saralopena niddeso. Susaṃhitanti suṭṭhu saṃhitaṃ. Kena pana suṭṭhu saṃhitaṃ? ‘‘Madhura’’nti anantarameva vuttattā madhuratāyāti viññāyati, kā panassa madhuratāti āha ‘‘suṭṭhu pemasaṃhita’’nti. Upayogaputhuttavisayo yaṃ vācā-saddoti āha ‘‘vācāyo’’ti, sā cassā upayogaputhuttavisayatā ‘‘hadayagāminiyo’’ti padena samānādhikaraṇatāya daṭṭhabbā. ‘‘Kaṇṇasukha’’nti pāṭhe bhāvanapuṃsakaniddesoyanti dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Vedayathāti kālavipallāsenāyaṃ niddesoti āha ‘‘vedayitthā’’ti. Brahmassaratanti seṭṭhassarataṃ, brahmuno sarasadisassarataṃ vā. Bahūnaṃ bahunti bahūnaṃ janānaṃ bahuṃ subhaṇitanti yojanā.

237. 'Akkosayuttattā' means because of being connected with abuse, because of being associated with abuse, because of being accompanied by the subject of abuse. 'Ābādhakariṃ' means bringing affliction to others by way of conflict. 'Bahujanappamaddanaṃ' means because of crushing many people, or because of causing the absence of crushing. 'Abāḷhaṃ': here the 'a-' prefix has the meaning of augmentation, as in 'asekkhā dhammā', etc. Therefore, the meaning here should be understood as: they utter extremely strong, harsh speech. 'Na bhaṇīti': here the explanation is by elision of a vowel: 'na abhaṇi, na bhaṇī'. 'Susaṃhitaṃ' means well-connected. But by what is it well-connected? Since 'madhura' was just mentioned, it is understood to be by sweetness. But what is its sweetness? It is said, 'well-connected with affection'. The word 'vācā' has a subject of wide application, hence it is said 'vācāyo'; and that its subject has wide application should be seen from its being in apposition with the word 'hadayagāminiyo'. In the reading 'kaṇṇasukhaṃ', to show that this is a neuter noun indicating a state, 'yathā', etc., is said. 'Vedayatha' is an indication with a change of tense; hence it is said 'vedayitthā'. 'Brahmassarataṃ' means the best voice, or a voice like that of Brahmā. 'Bahūnaṃ bahuṃ' is construed as: much well-spoken speech for many people.

Sīhahanulakkhaṇavaṇṇanā

Exposition on the Lion-Jaw Characteristic.

238. Appadhaṃsikoti appadhaṃsiyo. Ya-kārassa hi ka-kāraṃ katvā ayaṃ niddeso yathā ‘‘niyyānikā dhammā’’ti (dha. sa. dukamātikā 97) guṇatoti attanā adhigataguṇato. Ṭhānatoti yathāṭhitaṭṭhānantarato.

238. 'Appadhaṃsiko' means 'appadhaṃsiyo' (unassailable). For this explanation is made by changing the letter 'y' to the letter 'k', as in 'niyyānikā dhammā'. 'Guṇato' means from the qualities attained by oneself. 'Ṭhānato' means from the position immediately following the one just stated.

Palāpakathāyāti [Pg.124] samphappalāpakathāya. Antopaviṭṭhahanukā ekato, ubhato vā saṃkucitavisukā. Vaṅkahanukā ekapassena kuṭilavisukā. Pabbhārahanukā purato olambamānavisukā.

'Palāpakathāya' means by frivolous talk. Those with sunken jaws have jaws contracted on one or both sides. Those with crooked jaws have jaws bent to one side. Those with sloping jaws have jaws hanging down in front.

239. Vikiṇṇavacanā nāma samphappalāpino, tappaṭikkhepena avikiṇṇavacanā mahābodhisattā. Vācā eva tadatthādhigamupāyatāya ‘‘byāppatho’’ti vuttāti āha ‘‘avikiṇṇa…pe… vacanapatho assā’’ti. ‘‘Dvīhi dvīhī’’ti nayidaṃ āmeḍitavacanaṃ asamānādhikaraṇato, atha kho dvīhi diguṇatādassananti āha ‘‘dvīhi dvīhīti catūhī’’ti. Tasmā ‘‘dvidugamā’’ti catugamā vuttāti āha ‘‘catuppadāna’’nti. Tathāsabhāvoti yathāssa vuttanayena kenaci appadhaṃsiyatā hoti guṇehi, tathāsabhāvo.

239. Those of scattered speech are those who engage in frivolous talk; in opposition to that, the great bodhisattas are of unscattered speech. Speech itself, being the means for attaining that meaning, is called 'byāppatho' (path); hence it is said, 'his path of speech is unscattered'. 'Dvīhi dvīhi' is not a repetitive word because they are not in apposition; rather, it shows the doubling of two. Hence it is said, 'dvīhi dvīhi means by four'. Therefore, 'dvidugamā' is said to be 'catugamā' (going by four); hence 'catuppadānaṃ' (four-footed). 'Tathāsabhāvo' means: in whatever way, according to the stated method, there is unassailability by anyone due to his qualities, such is his nature.

Samadantādilakkhaṇavaṇṇanā

Exposition on the Characteristics Beginning with Even Teeth.

240. Visuddhasīlācāratāya parisuddhā samantato sabbathā vā suddhā puggalā parivārā etassāti parisuddhaparivāro.

240. 'Parisuddhaparivāro' means one whose retinue is purified. That is, his retinue consists of persons who, due to their purified virtue and conduct, are pure, completely pure all around or in every way.

241. Pahāsīti tadaṅgavasena, vikkhambhanavasena ca pariccaji. Tidivaṃ tāvatiṃsabhavanaṃ puraṃ nagaraṃ etesanti tidivapurā, tāvatiṃsadevā, tesaṃ varo tidivapuravaro, indo. Tena tidivapuravarena. Tenāha ‘‘sakkenā’’ti. Lapanti kathenti etenāti lapanaṃ, mukhanti āha ‘‘lapanajanti mukhaja’’nti. Suṭṭhu dhavalatāya sukkā, īsakampi asaṃkiliṭṭhatāya suci. Sundarasaṇṭhānatāya suṭṭhu bhāvanato, vipassanato ca sobhanā. Kāmaṃ janānaṃ manussānaṃ nivāsanaṭṭhānādibhāvena patiṭṭhābhūto desaviseso ‘‘janapado’’ti vuccati, idha pana saparivāracatumahādīpasaññito sabbo padeso tathā vuttoti āha ‘‘cakkavāḷaparicchinno janapado’’ti. Nanu ca yathāvutto padeso samuddaparicchinno, na cakkavāḷapabbataparicchinnoti? So padeso cakkavāḷaparicchinnopi hotīti tathā vuttaṃ. Ye vā samuddanissitā, cakkavāḷapādanissitā ca sattā, tesaṃ te te padesā patiṭṭhāti tepi saṅgaṇhanto ‘‘cakkavāḷaparicchinno’’ti avoca. Cakkavāḷaparicchinnoti ca cakkavāḷena paricchinnoti evamettha attho daṭṭhabbo. Tassāti tassa cakkavattino. Puna [Pg.125] tassāti tassa janapadassa. Bahujana sukhanti ettha paccattabahuvacanalopena bahujanaggahaṇanti āha ‘‘bahujanā’’ti. Yathā pana te hitasukhaṃ caranti, taṃ vidhiṃ dassetuṃ ‘‘samānasukhadukkhā hutvā’’ti vuttaṃ. Vigatapāpoti sabbaso samucchindanena viniddhutapāpadhammo. Daratho vuccati kāyiko, cetasiko ca pariḷāho. Tattha cetasikapariḷāho ‘‘vigatapāpo’’ti imināva vuttoti āha ‘‘vigatakāyikadarathakilamatho’’ti. Rāgādayo yasmiṃ santāne uppannā, tassa malīnabhāvakaraṇena malā. Kacavarabhāvena khilā. Sattānaṃ mahānatthakarattā visesato doso kalīti vuttaṃ ‘‘dosakalīnañcā’’ti. Panūdehīti samucchindanavasena sasantānato nīhārakehi, pajahanakehīti attho. Sesaṃ suviññeyyameva.

241. "Pahāsi" means "he relinquished" by way of abandonment part-by-part and by way of suppression. "Tidiva" refers to the Tāvatiṃsa realm. "Tidivapurā" means "those of the city of Tidiva," referring to the Tāvatiṃsa devas. "Tidivapuravaro" means "the chief of the city of Tidiva," i.e., Inda. By that chief of the city of Tidiva. Hence it is said, "by Sakka." "Lapana" is that by which they speak; hence it is said, "lapanaja" means "born from the mouth." "Sukkā" means "white" due to being very bright. "Suci" means "pure" due to being not even slightly defiled. "Sobhanā" means "beautiful" due to its fine shape, being well-developed, and its appearance. Although a specific region that serves as a dwelling place for people is called a "janapada," here the entire region, designated as the four great continents with their retinues, is referred to as such; hence it is said, "the janapada bounded by the Cakkavāḷa." But is not the aforementioned region bounded by the ocean, not by the Cakkavāḷa mountain range? It is said thus because that region is also bounded by the Cakkavāḷa. Or, it was said "bounded by the Cakkavāḷa" to include those beings who are dependent on the ocean and dependent on the base of the Cakkavāḷa, for whom those very places serve as their foundation. And "cakkavāḷaparicchinno" should be understood here as "bounded by the Cakkavāḷa." "Tassa" refers to that wheel-turning monarch. Again, "tassa" refers to that janapada. In "bahujana sukhaṁ" (the happiness of many people), "bahujana" is understood as a plural noun due to the elision of the plural case ending; hence it is said, "bahujanā" (many people). To show the way they conduct themselves for their welfare and happiness, it is said, "having become equal in happiness and sorrow." "Vigatapāpo" means "one whose evil has departed," that is, one whose evil qualities have been shaken off by complete eradication. "Daratha" refers to bodily and mental torment. Here, mental torment is already covered by "vigatapāpo"; hence it is specified as "free from bodily distress and weariness." "Malā" (stains) are defilements like greed, which, when arisen in a being's continuum, make it impure. "Khilā" (barrenness) are so called due to being like refuse. "Kali" (taint) is especially hatred, because it causes great harm to beings; hence it is said, "and the taint of hatred." "Panūdehi" means "drive them out from your own continuum by way of eradication"; the meaning is, "abandon them." The rest is easily understood.

Ettha ca yasmā sabbesampi lakkhaṇānaṃ mahāpurisasantānagatapuññasambhārahetukabhāvena sabbaṃyeva taṃ puññakammaṃ sabbassa lakkhaṇassa kāraṇaṃ visiṭṭharūpattā phalassa. Na hi abhinnarūpakāraṇaṃ bhinnasabhāvassa phalassa paccayo bhavituṃ sakkoti, tasmā yassa yassa lakkhaṇassa yaṃ yaṃ puññakammaṃ visesakāraṇaṃ, taṃ taṃ vibhāgena dassentī ayaṃ desanā pavattā. Tattha yathā yādisaṃ kāyasucaritādipuññakammaṃ suppatiṭṭhitapādatāya kāraṇaṃ vuttaṃ, tādisameva ‘‘uṇhīsasīsatāya’’ kāraṇanti na sakkā vattuṃ daḷhasamādānatāvisiṭṭhassa tassa suppatiṭṭhitapādatāya kāraṇabhāvena vuttattā, itarassa ca pubbaṅgamatāvisiṭṭhassa vuttattā, evaṃ yādisaṃ āyatapaṇhitāya kāraṇaṃ, na tādisameva dīghaṅgulitāya, brahmujugattatāya ca kāraṇaṃ visiṭṭharūpattā phalassa. Na hi abhinnarūpakāraṇaṃ bhinnasabhāvassa phalassa paccayo bhavituṃ sakkoti. Tattha yathā ekeneva kammunā cakkhādinānindriyuppattiyaṃ avatthābhedato, sāmatthiyabhedato vā kammabhedo icchitabbo. Na hi yadavatthaṃ kammaṃ cakkhussa kāraṇaṃ, tadavatthameva sotādīnaṃ kāraṇaṃ hoti abhinnasāmatthiyaṃ vā, tasmā pañcāyatanikattabhāvapatthanābhūtā purimanipphannā kāmataṇhā paccayavasena visiṭṭhasabhāvā kammassa visiṭṭhasabhāvaphalanibbattanasamatthatāsādhanavasena paccayo hotīti ekampi anekavidhaphalanibbattanasamatthatāvasena anekarūpataṃ āpannaṃ viya hoti, evamidhāpi ‘‘ekampi pāṇātipātā veramaṇivasena [Pg.126] pavattaṃ kusalakammaṃ āyatapaṇhitādīnaṃ tiṇṇampi lakkhaṇānaṃ nibbattakaṃ hotī’’ti vuccamānepi na koci virodho. Tena vuttaṃ ‘‘so tassa kammassa katattā…pe… imāni tīṇi mahāpurisalakkhaṇāni paṭilabhatī’’ti nānākammunā pana tesaṃ nibbattiyaṃ vattabbameva natthi, pāḷiyaṃ pana ‘‘tassa kammassā’’ti ekavacananiddeso sāmaññavasenāti daṭṭhabbo. Evañca katvā satapuññalakkhaṇavacanaṃ samatthitaṃ hoti. ‘‘Imāni dve mahāpurisalakkhaṇāni paṭilabhatī’’tiādīsupi eseva nayoti.

Here, since all the marks are caused by the accumulation of merit present in the continuum of a great being, all that meritorious action is indeed the cause of every mark, because of the distinct nature of the result. For a cause of an indistinct nature cannot be the condition for a result of a distinct nature. Therefore, this teaching proceeds by distinguishing which meritorious action is the specific cause for which mark. In this context, just as bodily good conduct and other meritorious actions are said to be the cause for well-planted feet, it cannot similarly be said that they are the cause for a turban-like head, because the firmness of resolve is distinguished as the cause for well-planted feet, while prominence as being foremost is distinguished as the cause for the other. Likewise, what is the cause for long heels is not the same as the cause for long fingers, or for a straight body, due to the distinct nature of the result. For a cause of an indistinct nature cannot be the condition for a result of a distinct nature. Here, just as with a single action, in the arising of various sense faculties like the eye, a difference in action should be understood based on a difference in state or a difference in capacity. For the action in that state which is the cause for the eye does not in that same state become the cause for the ear and so on, nor with the same capacity. Therefore, the sensual craving that arose previously, which was a longing for the state of possessing five sense bases, becomes a condition by way of its distinct nature, by way of establishing the capacity of the action to produce a distinct result. Thus, even a single thing appears as if it has various forms due to its ability to produce multiple kinds of results. Similarly, here too, even if it is said that "even a single wholesome action, such as abstaining from killing, can produce the three marks of long heels, etc.," there is no contradiction. Therefore, it is said: "Due to having performed that action... he attains these three marks of a great being." However, there is no need to say that their arising is due to different actions; but in the Pāli, the singular form "that action" is to be seen as used in a general sense. Proceeding thus, the statement about the hundred meritorious marks is justified. The same method applies to cases like "he attains these two marks of a great being," and so on.

Lakkhaṇasuttavaṇṇanāya līnatthappakāsanā.

Clarification of the Hidden Meaning in the Commentary on the Lakkhaṇa Sutta.

8. Siṅgālasuttavaṇṇanā

8. Commentary on the Siṅgāla Sutta

Nidānavaṇṇanā

Commentary on the Introduction

242. Pākārena [Pg.127] parikkhittanti padaṃ ānetvā sambandho. Gopuraṭṭālakayuttanti dvārapāsādena ceva tattha tattha pākāramatthake patiṭṭhāpitaaṭṭālakehi ca yuttaṃ. Veḷūhi parikkhittattā, abbhantare pupphūpagaphalūpagarukkhasañchannattā ca nīlobhāsaṃ. Chāyūdakasampattiyā, bhūmibhāgasampattiyā ca manoramaṃ.

242. The phrase ‘enclosed by a wall’ is to be brought in and connected. ‘Fitted with gate towers and turrets’ means equipped with gatehouses and with turrets established here and there atop the wall. Due to being enclosed by bamboos and densely covered inside with flowering and fruit-bearing trees, it had a dark lustre. It was delightful due to the abundance of shade and water and the excellence of the ground.

Kāḷakavesenāti kalandakarūpena. Nivāpanti bhojanaṃ. Tanti uyyānaṃ.

“Kāḷakavesena” means in the form of a kalandaka (squirrel). “Nivāpa” means food. “Taṁ” refers to that park.

‘‘Kho panā’’ti vacanālaṅkāramattametanti tena samayenāti atthavacanaṃ yuttaṃ. Gahapati mahāsāloti gahapatibhūto mahāsāro, ra-kārassa la-kāraṃ katvā ayaṃ niddeso. Vibhavasampattiyā mahāsārappatto kuṭumbiko. ‘‘Putto panassa assaddho’’tiādi aṭṭhuppattiko yaṃ suttanikkhepoti taṃ aṭṭhuppattiṃ dassetuṃ āraddhaṃ. Kammaphalasaddhāya abhāvena assaddho. Ratanattaye pasādābhāvena appasanno. Evamāhāti evaṃ idāni vuccamānākārena vadati.

“Kho pana” is merely an ornament of speech; therefore, the explanation of the meaning as “at that time” is appropriate. “The householder Mahāsāla” means a householder who was a great essence (mahāsāra); this designation is made by changing the letter ‘r’ to ‘l’. He was a man of property who had attained great substance through his wealth. “But his son was faithless,” and so on, begins the origin story in order to show that origin story which is the occasion for this sutta. He was “faithless” due to the absence of faith in the fruit of kamma. He was “without confidence” due to the absence of confidence in the Triple Gem. “Thus he spoke” means he speaks in the manner now being stated.

Yāvajīvaṃ anussaraṇīyā hoti hitesitāya vuttā pacchimā vācāti adhippāyena. Puthudisāti visuṃ visuṃ disā, tā pana anekāti āha ‘‘bahudisā’’ti.

With the intention that these last words, spoken out of a desire for his welfare, should be remembered throughout life. “Puthudisā” means separate directions; and because those directions are numerous, it is said “bahudisā” (many directions).

243. ‘‘Na tāva paviṭṭho’’tiādīsu vattabbaṃ heṭṭhā vuttameva. Na idānevāti na imāya eva velāya. Kiṃ carahīti āha ‘‘paccūsasamayepī’’tiādi. Gihivinayanti gihīnaṃ gahaṭṭhānaṃ vinayatantibhūtaṃ ‘‘gihinā evaṃ vattitabba’’nti gahaṭṭhācārassa gahaṭṭhavattassa anavasesato imasmiṃ sutte savisesaṃ katvā vuttattā. Tathevāti yathā buddhacakkhunā diṭṭhaṃ, tatheva passi. Namassati vattavasena kattabbanti gahetvā ṭhitattā.

243. Regarding “Not yet entered,” and so on, what is to be said has already been stated below. “Not only now” means not at this very time. “When then?” He says, “even at dawn,” and so on. “The Householders' Discipline”: because in this sutta the conduct and duties of a householder are taught completely and in detail, without remainder, as the textual tradition of discipline for householders, in the words, “a householder should act thus.” “Just so” means he saw just as it was seen with the Buddha-eye. “He pays homage”: because he stood having undertaken it as a duty to be performed.

Chadisādivaṇṇanā

Commentary on the Six Directions and Other Matters

244. Vacanaṃ sutvāva cintesi buddhānubhāvena attasammāpaṇidhānanimittena puññabalena ca codiyamāno. Na kira tā etāti tā cha [Pg.128] disā etā idāni mayā namassiyamānā puratthimādikā na honti kirāti. Nipātamattanti anatthakabhāvaṃ tassa vadati. Pucchāpadanti pucchāvacanaṃ.

244. Upon hearing the words, he reflected, being urged on by the Buddha’s power, by the sign of his own right aspiration, and by the strength of his merit. ‘Surely these are not those’ (Na kira tā etā) means ‘surely these six directions—the eastern and so forth—now being worshipped by me are not those’. ‘Mere particle’ refers to its being without meaning. ‘Question-word’ refers to the questioning utterance.

Bhagavā gahapatiputtena namassitabbā cha disā pucchito desanākusalatāya ādito eva tā akathetvā tassa tāva paṭipattiyā naṃ bhājanabhūtaṃ kātuṃ vajjanīyavajjanatthañceva sevitabbasevanatthañca ovādaṃ dento ‘‘yato kho gahapatiputtā’’tiādinā desanaṃ ārabhi. Tattha kammakilesāti kammabhūtā saṃkilesā. Kilissantīti kiliṭṭhā malīnā viya ṭhitā, upatāpitā ca hontīti attho. Tasmāti kilissananimittattā. Yadipi surāpānaṃ pañcaverabhāvena upāsakehi parivajjanīyaṃ, tassa pana apāyamukhabhāvena parato vattukāmatāya pāṇātipātādike eva sandhāya ‘‘cattāro’’ti vuttaṃ, na ‘‘pañcā’’ti. ‘‘Visuṃ akammapathabhāvato cā’’ti apare. ‘‘Surāpānampi ‘surāmerayapānaṃ, bhikkhave, āsevitaṃ bhāvitaṃ bahulīkataṃ nirayasaṃvattanika’ntiādi (a. ni. 8.40) vacanato visuṃ kammapathabhāvena āgataṃ. Tathā hi taṃ duccaritakammaṃ hutvā duggatigāmipiṭṭhivattakabhāvena niyata’’nti keci, tesaṃ matena ekādasa kammapathā siyuṃ. Tasmā yathāvuttesveva kammapathesu upakārakattasabhāgattavasena anuppaveso daṭṭhabboti ‘‘visuṃ akammapathabhāvato cā’’ti suvuttametaṃ. Surāpānassa bhogāpāyamukhabhāvena vattukāmatāya ‘‘cattāro’’ tveva avoca. Tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhānaṃ, hetūti āha ‘‘ṭhānehīti kāraṇehī’’ti. Apenti apagacchanti, apeti vā etehīti apāyā, apāyānaṃ, apāyā eva vā mukhāni dvārānīti apāyamukhāni. Vināsamukhānīti etthāpi eseva nayo.

The Blessed One, having been questioned by the householder’s son about the six directions that should be worshipped, due to his skill in teaching, did not state them at the very beginning. First, to make him a suitable vessel for the practice, he gave advice for the purpose of avoiding what should be avoided and cultivating what should be cultivated, and then began the teaching with, ‘When, O householder’s son…’ Here, ‘kammakilesā’ means defilements that are actions. ‘Kilissanti’ means they are defiled, like being stained, and they are tormented—this is the meaning. ‘Tasmā’ (therefore) means because they are the cause of defilement. Although drinking liquor is to be avoided by lay followers as one of the five enmities, since the Teacher intended to speak of it later as a cause of ruin, he referred only to killing living beings and so on, and thus said ‘four’ and not ‘five’. Others say, ‘Because it is distinct from the path of unwholesome action.’ Some say, ‘Drinking liquor, too, is presented as a distinct path of action by the statement, “Monks, the consumption of liquor and intoxicants, when indulged in, cultivated, and frequently pursued, leads to hell,” and so on (AN 8.40). For indeed, that, having become an unwholesome action, is certain to act as a force propelling one from behind towards a bad destination.’ According to their view, there would be eleven paths of action. Therefore, it should be understood that it is included among the aforementioned paths of action by way of its nature as a supporter and a component. Hence, the statement ‘because it is distinct from the path of unwholesome action’ is well said. Because he intended to speak of drinking liquor as a cause of the ruin of possessions, he spoke only of ‘four’. ‘Ṭhāna’ (reason) is so called because the result remains here, its occurrence being dependent on that; thus he says ‘by reasons’ means ‘by causes.’ ‘Apenti’ means they go away, they depart; or ‘apāya’ (state of loss) is so called because one goes away (from welfare) on account of these. ‘Apāyamukhāni’ means the gates or doors to the states of loss, or the states of loss themselves are the gates. In ‘vināsamukhāni’ (gates to destruction), too, the same method applies.

Kiñcāpi ‘‘ariyasāvakassā’’ti pubbe sādhāraṇato vuttaṃ, visesato pana paṭhamāya bhūmiyaṃ ṭhitasseva vakkhamānanayo yujjatīti ‘‘soti so sotāpanno’’ti vuttaṃ. Pāpaka-saddo nihīnapariyāyoti ‘‘lāmakehī’’ti vuttaṃ. Apāyadukkhaṃ, vaṭṭadukkhañca pāpentīti vā pāpakā, tehi pāpakehi. Cha disā paṭicchādentoti tena tena bhāgena dissantīti ‘‘disā’’ti saññite cha bhāge satte yathā tehi saddhiṃ attano chiddaṃ na hoti, evaṃ paṭicchādento paṭisandhārento. Vijinanatthāyāti [Pg.129] abhibhavanatthāya. Yo hi diṭṭhadhammikaṃ, samparāyikañca anatthaṃ parivajjanavasena abhibhavati, tato eva tadubhayatthaṃ sampādeti, so ubhayalokavijayāya paṭipanno nāma hoti paccatthikaniggaṇhanato, sakatthasampādanato ca. Tenāha ‘‘ayañceva loko’’tiādi. Pāṇātipātādīni pañca verāni verappasavanato. Āraddho hotīti saṃsādhito hoti, tayidaṃ saṃsādhanaṃ kittisaddena idha sattānaṃ cittatosanena, verābhāvāpādanena ca hotīti āha ‘‘paritosito ceva nipphādito cā’’ti. Puna pañca verānīti pañca veraphalāni uttarapadalopena.

Although ‘of a noble disciple’ was previously stated in a general sense, the method that will be explained applies specifically to one established in the first stage. Hence, it is said, ‘he is a stream-enterer.’ The word ‘pāpaka’ (evil) is a synonym for ‘inferior’; hence, it is stated, ‘with the base’ (lāmakehi). Or, they are ‘pāpakā’ because they lead to the suffering of the lower realms and the suffering of the cycle of existence; by those evils. ‘He covers the six directions’ means that, with regard to the beings in the six sections designated as ‘directions’ because they are seen in this and that part, he covers or reconciles with them in such a way that there is no fault on his part in relation to them. ‘For the purpose of victory’ means for the sake of subduing. For whoever subdues harm both in this life and the next by way of avoiding it, and thereby accomplishes welfare in both respects, is said to be practicing for victory in both worlds—by suppressing adversaries and accomplishing his own welfare. Therefore, it is said, ‘this world and the next,’ and so on. The five enmities, beginning with killing living beings, are so called because they generate enmity. ‘He is accomplished’ means he is perfected. This accomplishment is here explained by the word ‘kitti’ (good repute), which comes about through pleasing the minds of beings and by bringing about the absence of enmity. Hence, it is said, ‘both pleased and accomplished.’ Again, ‘the five enmities’ refers to the five fruits of enmity, with the latter word omitted.

Katamassāti katame assa. Kilesasampayuttattā kilesoti taṃyogato taṃsadisaṃ vadati yathā ‘‘pītisukhaṃ paṭhamaṃ jhānaṃ, (dī. ni. 1.226; ma. ni. 1.271, 287, 297; saṃ. ni. 2.152; a. ni. 4.123; 5.28; pārā. 11; dha. sa. 499; vibha. 508) nīlaṃ vattha’’nti ca. Sampayuttatā cettha tadekaṭṭhatāya veditabbā, na ekuppādāditāya. Evañca katvā pāṇātipātakammassa diṭṭhimānalobhādīhipi kiliṭṭhatā siddhā hoti, micchācārassa dosādīhi kiliṭṭhatā. Tenāha ‘‘saṃkilesoyevā’’tiādi. Pubbe vuttaatthavasena pana sammukhenapi nesaṃ kilesapariyāyo labbhateva. Etadatthaparidīpakamevāti yo ‘‘pāṇātipāto kho’’tiādinā vutto, etassa atthassa paridīpakameva. Yadi evaṃ kasmā puna vuttanti āha ‘‘gāthābandha’’nti, tassa atthassa sukhaggahaṇatthaṃ bhagavā gāthābandhaṃ avocāti adhippāyo.

‘Katamassa’ means ‘what are its?’ Because an action is associated with defilements, it is called a ‘defilement’; through that connection, it is spoken of as being similar to a defilement, just as one says ‘the first jhāna is joy and happiness’ (DN 1.226, etc.) and ‘a blue cloth’. Here, association should be understood as having the same object, not as having the same arising and so on. This being the case, it is established that the action of killing living beings is defiled even by views, conceit, greed, and so on, and that sexual misconduct is defiled by hatred and so on. Therefore, he said, ‘It is defilement itself,’ and so on. However, according to the meaning stated previously, their designation as defilements can indeed be understood directly. ‘This is merely an explanation of that meaning’ means that what was said beginning with ‘killing living beings,’ and so on, is only an explanation of that meaning. If so, why was it said again? He says, ‘for the sake of verse composition.’ The intention is that the Blessed One spoke in verse for the sake of easy comprehension of that meaning.

Catuṭhānādivaṇṇanā

The Explanation of the Four Reasons, and so on.

246. ‘‘Pāpakammaṃ karotī’’ti kasmā ayaṃ uddesaniddeso pavattoti antolīnacodanaṃ sandhāya ‘‘idaṃ bhagavā’’tiādi vuttaṃ. Sukkapakkhavasena hi uddeso kato, kaṇhapakkhavasena ca niddeso āraddho. Kāraketi pāpakammassa kārake. Akārako pākaṭo hoti yathā paṭipajjanto pāpaṃ karoti nāma, tathā appaṭipajjanato. Saṃkilesadhammavivajjanapubbakaṃ vodānadhammapaṭipattiācikkhanaṃ idha desanākosallaṃ. Paṭhamataraṃ kārakaṃ dassento āha yathā ‘‘vāmaṃ muñca dakkhiṇaṃ gaṇhā’’ti (dha. sa. aṭṭha. 498) tathā [Pg.130] hi bhagavā aṭṭhatiṃsa maṅgalāni dassento ‘‘asevanā ca bālāna’’nti (khu. pā. 5.3; su. ni. 262) vatvā ‘‘paṇḍitānañca sevanā’’ti (khu. pā. 5.3; su. ni. 262) avoca. Chandāgatinti ettha sandhivasena saralopoti dassento āha ‘‘chandena pemena agati’’nti. Chandāti hetumhi nissakkavacananti āha ‘‘chandenā’’ti. Chanda-saddo cettha taṇhāpariyāyo, na kusalacchandādipariyāyoti āha ‘‘pemenā’’ti. Parapadesūti ‘‘dosāgatiṃ gacchanto’’tiādīsu vākyesu. ‘‘Eseva nayo’’ti iminā ‘‘dosena kopenā’’ti evamādi atthavacanaṃ atidisati. Mittoti daḷhamitto, sambhattoti attho. Sandiṭṭhoti diṭṭhamattasahāyo. Pakativeravasenāti pakatiyā uppannaveravasena, cirakālānubandhavirodhavasenāti attho. Tenevāha ‘‘taṅkhaṇuppannakodhavasena vā’’ti. Yaṃ vā taṃ vā ayuttaṃ akāraṇaṃ vatvā. Visame corādike, visamāni vā kāyaduccaritādīni samādāya vattanena nissito visamanissito.

246. With reference to the implicit question, 'Why does this summary and exposition proceed with “He does an evil deed”?', it is said, 'This the Blessed One...' and so on. For the summary was made with reference to the bright side, while the exposition was begun with reference to the dark side. 'Doers' refers to the doers of evil deeds. The non-doer is evident by way of not engaging in evil, just as one who engages in it is said to do evil. Here, the Teacher's skill in teaching is to explain the practice of purification preceded by the abandoning of defiling states. Showing the agent first, he said... just as in 'Release the left, take the right' (DhsA. 498), so too the Blessed One, when showing the thirty-eight blessings, said, 'Not associating with fools' (Khp. 5.3; Sn. 262), and then said, 'And associating with the wise' (Khp. 5.3; Sn. 262). Regarding 'chandāgati', to show that there is an elision of a vowel due to sandhi, it says, 'chandena pemena agati' (a wrong course by desire, by affection). To show that 'chandā' is a term for cause, it says 'chandena'. Here, the word 'chanda' is a synonym for craving, not for wholesome desire and so on; hence it says 'pemena' (by affection). 'In other passages' refers to phrases such as 'goes on a wrong course through hatred'. By 'This is the same method', it extends the explanation to words such as 'by hatred, by anger'. 'A friend' means a firm friend, that is, a devoted one. 'An acquaintance' means a companion who is merely seen. 'By natural enmity' means by enmity that has arisen naturally, that is, by long-standing animosity. Hence it says, 'or by anger that has arisen in that moment.' This refers to saying something or other that is improper and without reason. 'Relying on the uneven' (visamanissito) means relying on uneven people, such as thieves, or being one who lives having undertaken uneven things, such as bodily misconduct.

Chandāgatiādīni na gacchati maggeneva catunnampi agatigamanānaṃ pahīnattā, agatigamanānīti ca tathāpavattā apāyagamanīyā akusalacittuppādā veditabbā agati gacchati etehīti.

He does not go on the wrong courses of bias and so on, for by the path itself the four wrong courses have been abandoned. And the 'wrong courses' (agatigamanāni) should be understood as unwholesome arisings of mind of such a nature that they lead to a state of loss, for it is by these that one goes on a wrong course (agatiṃ gacchati etehīti).

Yassati tena kittīyatīti yaso, thutighoso. Yassati tena purecarānucarabhāvena parivārīyatīti yaso, parivāroti āha ‘‘kittiyasopi parivārayasopī’’ti. Parihāyatīti pubbe yo ca yāvatake labbhati, tato parito hāyati parikkhayaṃ gacchati.

Fame (yaso) is so called because one is praised (kittīyati) by it; it is a sound of praise. Fame (yaso) is also so called because one is surrounded (parivārīyati) by a retinue through it, in the manner of a leader and follower; it is a retinue, as it is said: 'Both the fame of praise and the fame of a retinue.' 'Declines' (parihāyati) means that whatever was obtained previously, and to whatever extent, from that it diminishes and goes to destruction.

Chaapāyamukhādivaṇṇanā

The Explanation of the Six Causes of Ruin, and so on.

247. Pūve bhājane pakkhipitvā tajjaṃ udakaṃ datvā madditvā katā pūvasurā. Evaṃ sesasurāpi. Kiṇṇāti pana tassā surāya bījaṃ vuccati, ye ‘‘surāmodakā’’ tipi vuccanti, te pakkhipitvā katā kiṇṇapakkhittā. Harītakīsāsapādinānāsambhārehi saṃyojitā sambhārasaṃyuttā. Madhukatālanāḷikerādipuppharaso cirapārivāsiko pupphāsavo. Panasādiphalaraso phalāsavo. Muddikāraso madhvāsavo. Ucchuraso guḷāsavo. Harītakāmalakakaṭukabhaṇḍādinānāsambhārānaṃ raso cirapārivāsiko sambhārasaṃyutto. Taṃ sabbampīti taṃ sabbaṃ dasavidhampi. Madakaraṇavasena [Pg.131] majjaṃ pivantaṃ madayatīti katvā. Surāmerayamajje pamādaṭṭhānaṃ surāmerayamajjapamādaṭṭhānaṃ. Anu anu yogoti punappunaṃ taṃsamaṅgitā. Tenāha ‘‘punappunaṃ karaṇa’’nti, aparāparaṃ pavattananti attho. Uppannā ceva bhogā parihāyanti pānabyasanena byasanakaraṇato. Anuppannā ca nuppajjanti pamattassa kammantesu ñāyakaraṇābhāvato. Bhogānanti bhuñjitabbaṭṭhena ‘‘bhogā’’ti laddhanāmānaṃ kāmaguṇānaṃ. Apāyamukha-saddassa attho heṭṭhā vutto eva. Avelāyāti ayuttavelāya. Yadā vicarato attharakkhādayo na honti. Visikhāsu cariyāti racchāsu vicaraṇaṃ.

247. Having placed flour in a vessel, adding water to it, and kneading it, the fermented drink called pūvasurā is made. Similarly, other fermented drinks are made. The term 'kiṇṇa' refers to the yeast of that fermented drink; those called 'surāmodakā' are made by adding it. That which is combined with various ingredients like harītakī, mustard seeds, and so on, is called sambhārasaṃyuttā. The juice of flowers such as madhuka, tāla, and coconut, aged for a long time, is pupphāsavo. The juice of fruits such as jackfruit is phalāsavo. The juice of grapes is madhvāsavo. The juice of sugarcane is guḷāsavo. The juice of various ingredients such as harītakī, āmalaka, and pungent spices, aged for a long time, is sambhārasaṃyutto. All of that means all ten types. Because it causes intoxication, it intoxicates one who drinks it. Therefore, liquor, spirits, and intoxicants are a basis for heedlessness (surāmerayamajjapamādaṭṭhānaṃ). 'Anu anu yogo' means repeated engagement. Hence, it is said, 'doing it again and again,' meaning to indulge in it successively. Existing wealth declines due to the vice of drinking, because it causes ruin. And unarisen wealth does not arise for a heedless person, due to the absence of proper management in their work. 'Of wealth' (bhogānaṃ) refers to the objects of sensual pleasure, which are so named because they are to be enjoyed. The meaning of the term 'apāyamukha' has been explained below. 'Avelāya' means at an improper time, a time when for one who wanders about, there is no protection of property and so on. 'Visikhāsu cariyā' means wandering in the streets.

Samajjā vuccati maho, yattha naccānipi payojīyanti, tesaṃ dassanādiatthaṃ tattha abhirativasena caraṇaṃ upagamanaṃ samajjābhicaraṇaṃ. Naccādidassanavasenāti naccādīnaṃ dassanādivasenāti ādisaddalopo daṭṭhabbo, dassanena vā savanampi gahitaṃ virūpekasesanayena. Ālocanasabhāvatāya vā pañcaviññāṇānaṃ savanakiriyāyapi dassanasaṅkhepasambhavato ‘‘dassanavasena’’ icceva vuttaṃ. Idha cittālasiyatā akāraṇanti ‘‘kāyālasiyatā’’ti vuttaṃ. Yuttappayuttatāti tappasutatā atirekataratāya.

An assembly (samajjā) is called a festival, where dancers are also employed; to go there, to approach, and to frequent it for the sake of seeing them and so on out of delight is 'frequenting assemblies.' The phrase 'by way of seeing dancers, etc.' (naccādidassanavasena) should be understood as having an elision of the word 'ādi' (etc.), meaning 'by way of seeing, hearing, etc., of dancers and others.' Or, by 'seeing,' hearing is also included, by the principle of one representing dissimilar things (virūpekasesa). Alternatively, because the nature of apprehension is common to the five consciousnesses, and the act of hearing can also be summarized by 'seeing,' it is simply said 'by way of seeing.' Here, mental laziness is not the cause, hence 'bodily laziness' is mentioned. 'Yuttappayuttatā' means being intent on that with excessive delight.

Surāmerayassa chaādīnavādivaṇṇanā

The Explanation of the Six Disadvantages of Liquor and Spirits, and so on.

248. Sayaṃ daṭṭhabbanti sandiṭṭhaṃ. Sandiṭṭhameva sandiṭṭhikaṃ, dhanajānisaddāpekkhāya pana itthiliṅgavasena niddeso, diṭṭhadhammikāti ayamettha atthoti āha ‘‘idhalokabhāvinī’’ti. Samaṃ, sammā passitabbāti vā sandiṭṭhikā, pānasamakālabhāvinīti attho. Kalahappavaḍḍhanī mittassa kalahe anādīnavadassibhāvato. Khettaṃ uppattiṭṭhānabhāvato. Āyatananti vā kāraṇaṃ, ākaro vāti attho. Paraloke akittiṃ pāpuṇanti akittisaṃvattaniyassa kammassa pasavanato. Kopīnaṃ vā pākaṭabhāvena akattabbarahassakammaṃ. Surāmadamattā ca pubbe attanā kataṃ tādisaṃ kammaṃ amattakāle chādentā vicaritvā mattakāle paccatthikānampi vivaranti pākaṭaṃ karonti, tena tesaṃ sā surā tassa kopīnassa nidaṃsanato ‘‘kopīnanidaṃsanī’’ti vuccatīti evamettha attho daṭṭhabbo. Kammassakatāpaññanti nidassanamattaṃ daṭṭhabbaṃ. ‘‘Yaṃ kiñci lokiyaṃ paññaṃ dubbalaṃ karotiyevā’’ti hi sakkā viññātuṃ. Tathā hi byatirekamukhena tamatthaṃ patiṭṭhapetuṃ [Pg.132] ‘‘maggapaññaṃ panā’’tiādi vuttaṃ. ‘‘Antomukhameva na pavisatī’’ti iminā surāya maggapaññādubbalakaraṇassa durasamussāritabhāvamāha. Nanu cevaṃ surāya tassā paññāya dubbalīkaraṇe sāmatthiyavighāto acodito hoti ariyānaṃ anuppayogasseva coditattāti? Nayidaṃ evaṃ upayogopi nāma sadā tesaṃ natthi, kuto kiccakaraṇanti imassa atthassa vuttattā. Atha pana aṭṭhānaparikappavasenassā kadāci siyā upayogo, tathāpi so tassā dubbaliyaṃ īsakampi kātuṃ nālameva sammadeva paṭipakkhadūrībhāvena suppatiṭṭhitabhāvato. Tenāha ‘‘maggapaññaṃ pana dubbalaṃ kātuṃ na sakkotī’’ti. Maggasīsena cettha ariyānaṃ sabbassāpi lokiyalokuttarāya paññāya dubbalabhāvāpādāne asamatthatā dassitāti daṭṭhabbaṃ. Pajjati etena phalanti padaṃ, kāraṇaṃ.

248. 'To be seen by oneself' (sayaṃ daṭṭhabbaṃ) means 'directly visible' (sandiṭṭhaṃ). What is directly visible is 'sandiṭṭhikaṃ.' However, with reference to the word 'dhanajāni' (loss of wealth), the designation is in the feminine gender; the meaning here is 'occurring in this world' (diṭṭhadhammikā), as he says 'idhalokabhāvinī' (arising in this world). Or 'sandiṭṭhikā' means 'to be seen rightly' (sammā passitabbā), or it means 'arising at the same time as drinking.' 'It increases quarrels' (kalahappavaḍḍhanī) because one does not see the danger in quarrels with a friend. 'A field' (khettaṃ) because it is a place of origin. Or 'a ground' (āyatanaṃ) means a cause, or a source (ākaro). They attain infamy in the next world because it produces kamma that leads to infamy. Or, 'kopīnaṃ' is a secret deed that should not be done, which becomes manifest. For those intoxicated by liquor, having previously done such a deed and gone about concealing it when sober, reveal it even to their enemies when intoxicated, making it public. Therefore, that liquor is called 'the revealer of what is shameful' (kopīnanidaṃsanī) because it reveals that shameful secret—this is how the meaning should be understood here. The wisdom concerning the ownership of deeds should be understood as merely an example. For it can be understood that 'it certainly weakens any worldly wisdom.' Thus, to establish that meaning by way of contrast, it is said, 'But the wisdom of the path...' By 'it does not even enter inside,' he shows how remote the possibility is of liquor weakening the wisdom of the path. Objection: Is not an objection then raised against the impairment of the liquor's ability to weaken that wisdom, since an objection is raised only against the non-use by noble ones? Reply: This is not so, because it has been said that they indeed have no use for it at any time; whence the doing of the act? Furthermore, even if there might sometimes be a use for it due to some inappropriate speculation, even so, it is not at all able to cause even the slightest weakness in that wisdom, because it is well-established, being completely far from its opposite. Therefore, it is said, 'But it cannot weaken the wisdom of the path.' Here, under the heading of the path, it should be understood that the inability of liquor to bring about a state of weakness in any wisdom of the noble ones, whether worldly or supramundane, is shown. 'Padaṃ' (basis) is that by which a result is reached; a cause.

249. Attāpissa akālacārissa agutto sarasato arakkhito upakkamatopi parivajjanīyānaṃ aparivajjanato. Tenāha ‘‘avelāya caranto hī’’tiādi. Kaṇṭakādīnipīti pi-saddena sobbhādike saṅgaṇhāti. Verinopīti pi-saddena corādikā saṅgayhanti. Puttadārāti ettha puttaggahaṇena puttīpi gahitāti āha ‘‘puttadhītaro’’ti. Bahi patthananti kāmapatthanāvasena antogehassitato nibaddhavatthuto bahiddhā patthanaṃ katvā. Aññehi katapāpakammesūti parehi katāsu pāpakiriyāsu. Saṅkitabbo hoti akāle tattha tattha caraṇato. Ruhati yasmiṃ padese corikā pavattā, tattha parehi diṭṭhattā. Vattuṃ na sakkāti ‘‘ettakaṃ dukkhaṃ, ettakaṃ domanassa’’nti paricchinditvā vattuṃ na sakkā. Taṃ sabbampi vikālacārimhi puggale āharitabbaṃ tassa upari pakkhipitabbaṃ hoti. Kathaṃ? Aññasmiṃ puggale tathārūpe āsaṅkitabbe asati. Itīti evaṃ. Soti vikālacārī. Purakkhato purato attano upari āsaṅkante katvā carati.

249. His own self is unguarded and unprotected for the untimely wanderer, because he does not avoid those who should be avoided even by approach. Therefore, it is said: 'For one who wanders at an untimely hour...' By the word 'pi' (also) in 'thorns and so on,' he includes pits and the like. By the word 'pi' (also) in 'enemies,' thieves and the like are included. In 'children and wife,' by the taking of 'children,' daughters are also included; hence he says 'sons and daughters.' 'Longing for what is outside' means that, while situated inside the house and bound by possessions, one makes a longing for what is outside due to craving for sensual pleasures. In 'evil deeds done by others' means in evil actions done by others. One becomes suspect because of wandering here and there at an untimely hour. Suspicion arises because one was seen by others in a place where a theft occurred. 'It cannot be said' means one cannot delimit and say, 'this much suffering, this much sorrow.' All that should be brought and placed upon the person who wanders at the wrong time. How? When there is no other such person to be suspected. 'Iti' means thus. 'So' is the untimely wanderer. 'Purakkhato' (placed in front) means he wanders about having placed suspicion upon himself in front.

250. Naṭanāṭakādinaccanti naṭehi nāṭakehi naccitabbanāṭakādinaccavidhi. Ādi-saddena avasiṭṭhaṃ sabbaṃ saṅgaṇhāti. ‘‘Tattha gantabbaṃ hotī’’ti vatvā tatthassa gamanena yathā anuppannānaṃ bhogānaṃ anuppādo, uppannānañca vināso hoti, taṃ dassetuṃ ‘‘tassā’’tiādi vuttaṃ. Gītanti saragataṃ, pakaraṇagataṃ[Pg.133], tāḷagataṃ, apadhānagatanti gandhabbasatthavihitaṃ aññampi sabbaṃ gītaṃ veditabbaṃ. Vāditanti vīṇāveṇumudiṅgādivādanaṃ. Akkhānanti bhāratayuddhasītāharaṇādiakkhānaṃ. Pāṇissaranti kaṃsatāḷaṃ, ‘‘pāṇitāḷa’’ntipi vadanti. Kumbhathūnanti caturassaambaṇakatāḷaṃ. ‘‘Kuṭabherisaddo’’ti keci. ‘‘Eseva nayo’’ti iminā ‘‘kasmiṃ ṭhāne’’tiādinā nacce vuttamatthaṃ gītādīsu atidisati.

250. 'Dancing, plays, and so on' (naṭanāṭakādinaccaṃ) means the type of dancing, plays, and so on, to be performed by male and female actors. The word 'ādi' (and so on) includes all the rest. Having said, 'One should go there,' in order to show how, by his going there, unarisen wealth does not arise and arisen wealth is destroyed, it is said, 'of that...' and so on. 'Singing' (gītaṃ) should be understood as all singing, including that related to melody, composition, rhythm, and improvisation, as well as other singing prescribed in the Gandhabba scriptures. 'Playing instruments' (vāditaṃ) means playing the lute, flute, drum, and so on. 'Narratives' (akkhānaṃ) means narratives such as the Bharata war, the abduction of Sītā, and so on. 'Pāṇissara' (hand-sound) means bronze cymbals; some also call it 'hand-clapping.' 'Kumbhathūna' means a rhythm on a square pot. Some say it is 'the sound of the kuṭa drum.' By 'this is the method,' he extends the matter stated regarding dancing, with 'in what place...' and so on, to singing and the rest.

251. Jayanti jūtaṃ jinanto. Veranti jitena kīḷakapurisena jayanimittaṃ attano upari veraṃ virodhaṃ pasavati uppādeti. Tañhissa verapasavanaṃ dassetuṃ ‘‘jitaṃ mayā’’tiādi vuttaṃ. Jinoti jūtaparājayāpannāya dhanajāniyā jino. Tenāha ‘‘aññena jito samāno’’tiādi. Vittaṃ anusocatīti taṃ jinaṃ vittaṃ uddissa anutthunati. Vinicchayaṭṭhāneti yasmiṃ kismiñci aṭṭavinicchayaṭṭhāne. Sakkhipuṭṭhassāti sakkhibhāvena puṭṭhassa. Akkhasoṇḍoti akkhadhutto. Jūtakaroti jūtapamādaṭṭhānānuyutto. Tvampi nāma kulaputtoti kulaputto nāma tvaṃ, na mayaṃ tayi kolaputtiyaṃ idāni passāmāti adhippāyo. Chinnabhinnakoti chinnabhinnahirottappo, ahiriko anottappīti attho. Tassa kāraṇāti tassa atthāya.

251. ‘They conquer’ (jayanti) means conquering in gambling. ‘Enmity’ (veraṃ): the conquered player, on account of the victorious player, generates enmity and opposition upon himself due to the victory. To show this generation of enmity in him, it is said, ‘I have been conquered,’ and so on. ‘Conquered’ (jino): he is the conquered one due to the loss of wealth incurred by defeat in gambling. Therefore, it is said, ‘being conquered by another,’ and so on. ‘He grieves over the wealth’ (vittaṃ anusocati) means he laments, referring to that conquered wealth. ‘In the place of adjudication’ (vinicchayaṭṭhāne) means in any place where cases are decided. ‘When questioned as a witness’ (sakkhipuṭṭhassa) means when questioned in the capacity of a witness. ‘A dice addict’ (akkhasoṇḍo) means a dice-rogue. ‘A gambler’ (jūtakaro) means one devoted to the occasion of heedlessness in gambling. ‘Are you really a man of good family?’ (tvampi nāma kulaputto): the intention is, ‘You are called a man of good family, but now we do not see in you the quality of a man of good family.’ ‘Broken and shattered’ (chinnabhinnako) means one whose shame and fear of wrongdoing are broken and shattered; that is, he is shameless and without fear of wrongdoing. ‘For that reason’ (tassa kāraṇā) means ‘for that purpose’.

Anicchitoti na icchito. Positabbā bhavissati jūtaparājayena sabbakālaṃ rittatucchabhāvato.

‘Unwished for’ (anicchito) means ‘not wished for.’ She (his wife) will have to be supported, because he is always in a state of emptiness and worthlessness on account of his defeat in gambling.

Pāpamittatāya chaādīnavādivaṇṇanā

Exposition of the Six Dangers of Bad Friendship and So Forth

252. Akkhadhuttāti akkhesu dhuttā, akkhanimittaṃ atthavināsakā. Itthisoṇḍāti itthīsu soṇḍā, itthisambhoganimittaṃ ātappanakā. Tathā bhattasoṇḍādayo veditabbā. Pipāsāti uparūpari surāpipāsā. Tenāha ‘‘pānasoṇḍā’’ti. Nekatikādayo heṭṭhā vuttā eva. Mettiuppattiṭṭhānatāya mittā honti. Tasmāti pāpamittatāya.

252. ‘A dice-rogue’ (akkhadhutta) means one who is deceitful at dice, a destroyer of wealth on account of dice. ‘A womanizer’ (itthisoṇḍa) means one who is debauched with women, causing self-affliction on account of sexual indulgence with women. Similarly, gluttons and others should be understood. ‘Thirst’ (pipāsā) means repeated thirst for liquor. Therefore, it is said, ‘addicted to drink’ (pānasoṇḍā). Deceivers and so forth have already been stated previously. They are friends because they are a basis for the arising of friendship. Therefore, because of bad friendship.

253. Kammantanti kammaṃ, yathā suttaṃyeva suttanto, evaṃ kammaṃyeva kammanto, taṃ kātuṃ gacchāmāti vutto. Kammaṃ vā anto niṭṭhānaṃ gacchati etthāti kammanto, kammakaraṇaṭṭhānaṃ, taṃ gacchāmāti vutto.

253. ‘Work’ (kammanta) means action (kamma), just as ‘discourse’ (suttanta) means a discourse (sutta); similarly, ‘work’ (kammanta) is simply action (kamma). It is said, ‘We go to do that.’ Or, ‘work’ (kammanta) means that in which action goes to its end or completion; it is the place where work is done. It is said, ‘We go there.’

Pannasakhāti [Pg.134] suraṃ pātuṃ panne paṭipajjante eva sakhāti pannasakhā. Tenāha ‘‘ayamevattho’’ti. ‘‘Sammiyasammiyo’’ti vacanamettha atthīti sammiyasammiyo. Tenāha ‘‘sammasammāti vadanto’’ti. Sahāyo hotīti sahāyo viya hoti. Otārameva gavesatīti randhameva pariyesati anatthamassa kātukāmo. Verappasavoti parehi attani verassa pasavanaṃ anupavattanaṃ. Tenāha ‘‘verabahulatā’’ti. Paresaṃ kariyamāno anattho ettha atthīti anattho, tabbhāvo anatthatāti āha ‘‘anatthakāritā’’ti. Yo hi paresaṃ anatthaṃ karoti, so atthato attano anatthakāro nāma, tasmā anatthatāti ubhayānatthakāritā. Ariyo vuccati satto, kucchito ariyo kadariyo. Yassa dhammassa vasena so ‘‘kadariyo’’ti vuccati, so dhammo kadariyatā, macchariyaṃ. Taṃ pana dubbisajjanīyabhāve ṭhitaṃ sandhāyāha ‘‘suṭṭhu kadariyatā thaddhamacchariyabhā’’voti. Avipaṇṇasabhāvato uṭṭhātuṃ asakkonto ca iṇaṃ gaṇhanto saṃsīdantova iṇaṃ vigāhati nāma. Sūriye anuggate eva kammante anārabhanto rattiṃ anuṭṭhānasīlo.

‘Pannasakhā’ means one who is a friend only to those who engage in drinking liquor. Therefore, it is said, ‘This is the meaning.’ ‘Sammiyasammiyo’ means one in whose speech the word ‘samma’ (friend) is present. Therefore, it is said, ‘speaking “friend, friend.”’ ‘He is a companion’ (sahāyo) means he is like a companion. ‘He seeks only opportunity’ (otāra) means he searches for a weakness, wishing to do him harm. ‘Verappasava’ means the arising and continual occurrence of enmity in oneself through others. Therefore, it is said, ‘abundance of enmity’ (verabahulatā). ‘Harm’ (anattho) means a state where harm done to others is present, and its nature is ‘harmfulness’ (anatthatā); therefore, it is said, ‘doing harm’ (anatthakāritā). For whoever does harm to others, in reality he is one who does harm to himself; therefore, ‘anatthatā’ means doing harm to both. A being is called ‘noble’ (ariyo); a despicable noble one is a ‘miser’ (kadariyo). The quality by reason of which he is called a ‘miser’ is miserliness (kadariyatā), which is avarice (macchariya). But referring to its state of being difficult to relinquish, it is said, ‘extreme miserliness, a state of stubborn avarice.’ Unable to rise because of his corrupt nature, and taking on debt, as if sinking down, he is said to ‘plunge into debt’ (iṇaṃ vigāhati). Not starting work before the sun has risen, he is by nature inactive at night.

Atthāti dhanāni. Atikkamantīti apagacchanti. Atha vā atthāti kiccāni. Atikkamantīti atikkantakālāni honti, tesaṃ atikkamopi atthato dhanānameva atikkamo. Iminā kathāmaggenāti iminā ‘‘yato kho gahapatiputtā’’tiādi (dī. ni. 3.244) nayappavattena kathāsaṅkhātena hitādhigamūpāyena. Ettakaṃ kammanti cattāro kammakilesā, cattāri agatigamanāni, cha bhogānaṃ apāyamukhānīti evaṃ vuttaṃ cuddasavidhaṃ pāpakammaṃ.

‘Attha’ means wealth. ‘Atikkamanti’ means they pass away. Or, ‘attha’ means tasks. ‘Atikkamanti’ means they become past their time; their passing is also, in essence, the passing of wealth. ‘By this line of reasoning’ (iminā kathāmaggena) means by this method for attaining benefit, which is called a discussion, beginning with ‘Since, young householder…’ (Dī. Ni. 3.244). ‘This much action’ (ettakaṃ kamma) means the fourteenfold evil action thus stated: the four corruptions of action, the four courses of misconduct, and the six avenues for the dissipation of wealth.

Mittapatirūpakavaṇṇanā

Exposition of Counterfeit Friends

254. Anatthoti ‘‘bhogajāni, āyasakyaṃ, parisamajjhe maṅkubhāvo, sammūḷhamaraṇa’’nti evaṃ ādiko diṭṭhadhammiko ‘‘duggatiparikileso, sugatiyañca appāyukatā, bahvābādhatā, atidaliddatā, appannapānatā’’ti evaṃ ādiko ca anattho uppajjati. Yāni kānici bhayānīti attānuvādabhayaparānuvādabhayadaṇḍabhayādīni loke labbhamānāni yāni kānici bhayāni. Upaddavāti antarāyā. Upasaggāti sarīrena saṃsaṭṭhāni viya [Pg.135] uparūpari uppajjanakāni byasanāni. Aññadatthūti ekantenāti etasmiṃ atthe nipāto ‘‘aññadatthudaso’’tiādīsu (dī. ni. 1.42) viyāti vuttaṃ ‘‘ekaṃsenā’’ti. Yaṃ kiñci gahaṇayogyaṃ haratiyeva gaṇhātiyeva. Vācā eva paramā etassa kammanti vacīparamo. Tenāha ‘‘vacanamattenevā’’tiādi. Anuppiyanti takkanaṃ, yaṃ vā ‘‘rucī’’ti vuccati yehi surāpānādīhi bhogā apenti vigacchanti, tesu tesaṃ apāyesu byasanahetūsu sahāyo hoti.

254. ‘Harm’ (anattho): harm arises, beginning with such visible, worldly harms as ‘loss of wealth, disrepute, shame in gatherings, and death in bewilderment,’ and also such harm as ‘the defilement of a bad destination, and in a good destination a short life, frequent illness, extreme poverty, and lack of food and drink.’ ‘Whatever fears’ (yāni kānici bhayāni) means whatever fears are found in the world, such as the fear of self-reproach, the fear of others’ reproach, the fear of punishment, and so forth. ‘Dangers’ (upaddavā) means obstructions. ‘Calamities’ (upasaggā) means misfortunes that arise again and again, as if clinging to the body. ‘Utterly’ (aññadatthu) is a particle in the sense of ‘exclusively’ (ekantena), as in such phrases as ‘one who sees the ultimate’ (aññadatthudaso) (Dī. Ni. 1.42); thus it is said, ‘exclusively’ (ekaṃsena). Whatever is fit to be taken, he simply takes, he certainly seizes. ‘One whose best is speech’ (vacīparamo) means one whose supreme action is speech. Therefore, it is said, ‘merely by speech,’ and so on. ‘Agreeable’ (anuppiya) means conjecture, or what is called ‘liking’; he is a companion in those ruinous causes of downfall, such as drinking liquor, by which wealth departs and is lost.

255. Hārakoyeva hoti, na dāyako, tamassa ekaṃsato hārakabhāvaṃ dassetuṃ ‘‘sahāyassā’’tiādi vuttaṃ. Yaṃ kiñci appakanti pupphaphalādi yaṃ kiñci parittaṃ vatthuṃ datvā, bahuṃ pattheti bahuṃ mahagghaṃ vatthayugādiṃ paccāsīsati. Dāso viya hutvā mittassa taṃ taṃ kiccaṃ karonto kathaṃ amitto nāma jātoti āha ‘‘aya’’ntiādi. Yassa kiccaṃ karoti anatthaparihāratthaṃ, attano mittabhāvadassanatthañca, taṃ sevati. Atthakāraṇāti vaḍḍhinimittaṃ, ayametesaṃ bhedo.

255. He is purely a taker, not a giver. To show his one-sided nature of taking, it is said, ‘of a companion,’ and so on. Giving some trifling thing like flowers or fruits, he then expects much—hoping for a large, expensive item like a pair of garments. In response to the question, ‘How can one who does this or that task for a friend, like a slave, be called an enemy?,’ it is said, ‘this one,’ and so on. He serves the one whose task he performs for the sake of warding off harm to himself and to make a show of his friendship. ‘For the sake of gain’ (atthakāraṇā) means for the sake of increase; this is the distinction between them.

256. Pareti paradivase. Na āgato sīti āgato nāhosi. Khīṇanti tādisassa, asukassa ca dinnattā. Sassasaṅgaheti sassato kātabbadhaññasaṅgahe kate.

256. ‘Pare’ means on the next day. ‘You have not come’ (na āgato si) means you did not come. ‘Depleted’ (khīṇaṃ) means because it was given to such a one, and to so-and-so. ‘When the grain is collected’ (sassasaṅgahe) means when the collection of grain that should be done from the harvest has been made.

257. ‘‘Dānādīsu yaṃ kiñci karomā’’ti vutte ‘‘sādhu samma karomā’’ti anujānātīti imamatthaṃ ‘‘kalyāṇepi eseva nayo’’ti atidisati. Nanu evaṃ anujānanto ayaṃ mitto eva, na amitto mittapatirūpakoti? Anuppiyabhāṇīdassanamattametaṃ. Sahāyena vā desakālaṃ, tasmiṃ vā kate uppajjanakavirodhādiṃ asallakkhetvā ‘‘karomā’’ti vutte yo taṃ jānanto eva ‘‘sādhu samma karomā’’ti anuppiyaṃ bhaṇati, taṃ sandhāya vuttaṃ ‘‘kalyāṇaṃ pissa anujānātī’’ti. Tena vuttaṃ ‘‘kalyāṇepi eseva nayo’’ti.

257. When it is said, ‘Let us do something in the way of giving and so forth,’ he approves, saying, ‘Good, friend, let us do it.’ This meaning is extended by the phrase, ‘Even in good deeds, the same method applies.’ Is not one who approves in this way a friend, not an enemy or a counterfeit friend? This is merely a display of speaking agreeably. Or, when a companion, without considering the time and place, or the opposition and so forth that would arise if it were done, says, ‘Let us do it,’ the one who, though knowing this, speaks agreeably, saying, ‘Good, friend, let us do it’—it is with reference to such a one that it is said, ‘he approves even of a good deed.’ Therefore, it is said, ‘Even in good deeds, the same method applies.’

259. Mittapatirūpakā ete mittāti evaṃ jānitvā.

259. Having known that these counterfeit friends are enemies…

Suhadamittavaṇṇanā

Exposition of Good-Hearted Friends

260. Sundarahadayāti [Pg.136] pemassa atthivasena bhaddacittā.

260. ‘Of beautiful heart’ (sundarahadayā): having a virtuous mind, in the sense of affection.

261. Pamattaṃ rakkhatīti ettha pamādavasena kiñci ayutte kate tādise kāle rakkhaṇaṃ ‘‘bhītassa saraṇaṃ hotī’’ti imināva taṃ gahitanti tato aññameva pamattassa rakkhaṇavidhiṃ dassetuṃ ‘‘majjaṃ pivitvā’’tiādi vuttaṃ. Gehe ārakkhaṃ asaṃvihitassa bahigamanampi pamādapakkhikamevāti ‘‘sahāyo bahigato vā hotī’’ti vuttaṃ. Bhayaṃ harantoti bhayaṃ paṭibāhanto. Bhogahetutāya phalūpacārena dhanaṃ ‘‘bhoga’’nti vadati. Kiccakaraṇīyeti khuddake, mahante ca kātabbe uppanne.

261. Herein, regarding 'protects the heedless': when, due to heedlessness, one does something improper, protection at such a time is already included by 'is a refuge for the frightened.' Therefore, to show another method of protecting the heedless, 'having drunk liquor,' and so on, is stated. Going outside without having arranged protection at home is also a form of heedlessness; thus, it is said, 'or a companion has gone out.' 'He carries away fear' means warding off fear. Because it is a cause for enjoyment, wealth is called 'bhoga' by a metaphorical use of the result. 'When duties and tasks arise' means when small and great duties to be done have arisen.

262. Nigūhituṃ yuttakathanti nigūhituṃ chādetuṃ yuttakathaṃ, nigūhituṃ vā yuttā kathā etassāti nigūhituṃ yuttakathaṃ, attano kammaṃ. Rakkhatīti anāvikaronto chādeti. Jīvitampīti pi-saddena kimaṅgaṃ pana aññaṃ pariggahitavatthunti dasseti.

262. "Nigūhituṃ yuttakathanti" means a statement fit to be concealed or covered up; or, 'a statement suitable for concealing is his' (nigūhituṃ yuttā kathā etassa), thus 'a statement suitable for concealing' (nigūhituṃ yuttakathaṃ), that is, one's own deed. "Rakkhatīti" means he conceals, not making it manifest. "Jīvitampīti": the particle 'pi' (even) shows: what then to say of other possessions?

263. Passantesu passantesūti āmeḍitavacanena nivāriyamānassa pāpassa punappunaṃ karaṇaṃ dīpeti. Punappunaṃ karonto hi pāpato visesena nivāretabbo hoti. Saraṇesūti saraṇesu vattassu abhinnāni katvā paṭipajja, saraṇesu vā upāsakabhāvena vattassu. Nipuṇanti saṇhaṃ. Kāraṇanti kammassakatādibhedayuttaṃ. Idaṃ kammanti imaṃ dānādibhedaṃ kusalakammaṃ. ‘‘Kamma’’nti sādhāraṇato vuttassāpi tassa ‘‘sagge nibbattantī’’ti padantarasannidhānena saddhāhirottappālobhādiguṇadhammasamaṅgitā viya kusalabhāvo jotito hoti. Saddhādayo hi dhammā saggagāmimaggo. Yathāha –

263. The reduplicated phrase 'passantesu passantesu' indicates the repeated commission of evil by one who is being restrained. For one who acts thus again and again must be especially restrained from evil. 'Saraṇesūti' means: practice by making the refuges inseparable from yourself, or conduct yourself in the refuges in the manner of a lay follower. 'Nipuṇanti' means subtle. 'Kāraṇanti' means a reason endowed with distinctions such as ownership of kamma. 'Idaṃ kammanti' means this wholesome kamma, such as generosity. Although 'kamma' is spoken of generally, its wholesome nature is illuminated by the proximity of the other phrase, 'are reborn in heaven,' just as if it were endowed with such virtuous qualities as faith, moral shame, moral dread, and non-greed. For faith and other such qualities are the path leading to heaven, as it is said:

‘‘Saddhā hiriyaṃ kusalañca dānaṃ,Dhammā ete sappurisānuyātā;

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

"Faith, moral shame, skillfulness, and generosity—These qualities are followed by true persons; This, indeed, they call the divine path; For by this one goes to the world of the devas."

264. Bhavanaṃ [Pg.137] sampattivaḍḍhanaṃ bhavoti attho, tappaṭikkhepena abhavoti āha ‘‘abhavena avuḍḍhiyā’’ti. Pārijuññanti jāni. Anattamano hotīti attamano na hoti anukampakabhāvato. Aññadatthu taṃ abhavaṃ attani āpatitaṃ viya maññati. Idāni taṃ bhavaṃ sarūpato dassetuṃ ‘‘tathārūpa’’ntiādi vuttaṃ. Virūpoti bībhaccho. Na pāsādikoti tasseva vevacanaṃ. Sujātoti sundarajātiko jātisampanno.

264. The meaning of 'bhava' is becoming, which is the increase of attainment. Its opposite is 'abhava' (non-becoming); hence it is said, 'by non-becoming, by non-increase' (abhavena avuḍḍhiyā). 'Pārijuññanti' means loss. 'Anattamano hotīti' means he is not delighted, due to his compassionate nature. On the contrary, he regards that decline as if it had befallen himself. Now, to show that 'bhava' in its own nature, 'tathārūpa,' and so on, is said. 'Virūpoti' means repulsive. 'Na pāsādikoti' is a synonym for the same. 'Sujātoti' means well-born, of good birth, endowed with birth.

265. Jalanti jalanto. Aggīvāti aggikkhandho viya. Bhāsatīti virocati. Yasmāssa bhagavatā savisesaṃ virocanaṃ loke pākaṭabhāvañca dassetuṃ ‘‘jalaṃ aggīva bhāsatī’’ti vuttaṃ, tasmā yadā aggi savisesaṃ virocati, yattha ca ṭhito dūre ṭhitānampi paññāyati, taṃ dassanādivasena tamatthaṃ vibhāvetuṃ ‘‘ratti’’ntiādi vuttaṃ.

265. 'Jalanti' means blazing. 'Aggīvāti' means like a mass of fire. 'Bhāsatīti' means it shines. Because it was said by the Blessed One, 'Blazing, it shines like a fire,' to show his special radiance and manifest presence in the world, therefore, to explain that meaning by way of seeing and so on, 'at night,' and so on, was said, referring to when a fire shines with distinction and, where it stands, is visible even to those standing far away.

‘‘Bhamarasseva irīyato’’ti etenevassa bhogasaṃharaṇaṃ dhammikaṃ ñāyopetanti dassento ‘‘attānampī’’tiādimāha. Rāsiṃ karontassāti yathāssa dhanadhaññādibhogajātaṃ sampiṇḍitaṃ rāsibhūtaṃ hutvā tiṭṭhati, evaṃ irīyato āyūhantassa ca. Cakkappamāṇanti rathacakkappamāṇaṃ. Nicayanti vuḍḍhiṃ parivuḍḍhiṃ. ‘‘Bhogā sannicayaṃ yantī’’ti keci paṭhanti.

By 'like a bee moving about,' showing that his accumulation of wealth is righteous and methodical, he says, 'for oneself too,' and so on. 'For one who makes a heap': just as his wealth in the form of money, grain, and other goods becomes a compacted, heap-like mass, so it is for one who moves about and strives. 'Cakkappamāṇanti' means the size of a chariot wheel. 'Nicayanti' means growth, full growth. Some recite, 'Bhogā sannicayaṃ yantī' (Wealth goes to accumulation).

Samāhatvāti saṃharitvā. Alaṃ-saddo ‘‘alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjitu’’ntiādīsu (dī. ni. 2.272; saṃ. ni. 2.124, 129, 134, 143) yuttanti imamatthaṃ joteti, ‘‘alamariyañāṇadassanavisesa’’ntiādīsu (ma. ni. 1.328) pariyattanti. Yo veṭhitattotiādīsu (su. ni. 217) viya atta-saddo sabhāvapariyāyoti taṃ sabbaṃ dassento ‘‘yuttasabhāvo’’tiādimāha. Saṇṭhapetunti sammā ṭhapetuṃ, sammadeva pavattetunti attho.

'Samāhatvāti' means having gathered. The word 'alaṃ' illuminates the meaning 'fitting' in passages such as 'it is fitting to become disenchanted with all conditioned formations, fitting to become dispassionate,' and it means 'sufficient' in passages such as 'sufficient for the distinction of noble knowledge and vision.' Just as in 'yo veṭhitattoti' and so on, the word 'atta' is a synonym for 'nature' (sabhāva); showing all this, he says 'yuttasabhāvo' (of a fitting nature), and so on. 'Saṇṭhapetunti' means to establish well; the meaning is to set correctly in motion.

Evaṃ vibhajantoti evaṃ vuttanayena attano dhanaṃ catudhā vibhajanto vibhajanahetu mittāni ganthati soḷasa kalyāṇamittāni mettāya ajīrāpanena pabandhati. Tenāha ‘‘abhejjamānāni ṭhapetī’’ti. Kathaṃ pana vuttanayena catudhā bhogānaṃ vibhajanena mittāni ganthatīti āha ‘‘yassa hī’’tiādi. Tenāha bhagavā ‘‘dadaṃ mittāni ganthatī’’ti (saṃ. ni. 1.246). Bhuñjeyyāti [Pg.138] upabhuñjeyya, upayuñjeyya cāti attho. Samaṇabrāhmaṇakapaṇaddhikādīnaṃ dānavasena ceva adhivatthadevatādīnaṃ petabalivasena, nhāpitādīnaṃ vetanavasena ca viniyogopi upayogo eva. Tathā hi vakkhati ‘‘imesu panā’’tiādi āyo nāma heṭṭhimantena vayato catugguṇo icchitabbo, aññathā vayo avicchedavasena na santāneyya, nidheyya, bhājeyya ca asambhateti vuttaṃ ‘‘dvīhi kammaṃ payojaye’’ti. Nidhetvāti nidahitvā, bhūmigataṃ katvāti attho. Rājādivasenāti ādi-saddena aggiudakacoradubbhikkhādike saṅgaṇhāti. Nhāpitādīnanti ādi-saddena kulālarajakādīnaṃ saṅgaho.

'Evaṃ vibhajantoti' means one who divides his wealth into four parts in the manner described. Because of this division, he secures friends; he binds sixteen good friends with loving-kindness, not letting the bond decay. Therefore, it is said, 'He establishes them as unbreakable.' But how does one secure friends by dividing wealth into four parts in the manner stated? It is explained with 'yassa hī,' and so on. Therefore, the Blessed One said, 'By giving, one secures friends.' 'Bhuñjeyyāti' means he should partake of it and make use of it. The application of wealth by way of giving to ascetics, brahmins, the poor, and so on; by way of offerings to resident deities and spirits; and by way of wages to barbers and others, is also a form of use. For, as will be said, 'imesu panā,' and so on, income should be four times the expenditure; otherwise, due to uninterrupted expenditure, what has not been acquired would not continue, nor could it be deposited or divided. Thus it is said, 'dvīhi kammaṃ payojaye' (he should apply two parts to his work). 'Nidhetvāti' means having deposited it, that is, having put it in the ground. 'Rājādivasenāti': by the word 'ādi' (and so on), fire, water, thieves, famine, and the like are included. 'Nhāpitādīnanti': by the word 'ādi,' potters, washermen, and the like are included.

Chaddisāpaṭicchādanakaṇḍavaṇṇanā

The Exposition of the Section on Covering the Six Directions

266. Catūhi kāraṇehīti na chandagamanādīhi catūhi kāraṇehi. Akusalaṃ pahāyāti ‘‘cattāro kammakilesā’’ti vuttaṃ akusalañceva agatigamanākusalañca pajahitvā. Chahi kāraṇehīti surāpānādīsu ādīnavadassanasaṅkhātehi chahi kāraṇehi. Surāpānānuyogādibhedaṃ chabbidhaṃ bhogānaṃ apāyamukhaṃ vināsamukhaṃ vajjetvā. Soḷasa mittānīti upakārādivasena cattāro, pamattarakkhaṇādikiccavisesavasena paccekaṃ cattāro cattāro katvā soḷasavidhe kalyāṇamitte sevanto bhajanto. Satthavāṇijjādimicchājīvaṃ pahāya ñāyeneva vattanato dhammikena ājīvena jīvati. Namassitabbāti upakāravasena, guṇavasena ca namassitabbā sabbadā natena hutvā vattitabbā. Disā-saddassa attho heṭṭhā vutto eva. Āgamanabhayanti tattha sammā appaṭipattiyā, micchāpaṭipattiyā ca uppajjanakaanattho. So hi bhāyanti etasmāti ‘‘bhaya’’nti vuccati. Yena kāraṇena mātāpituādayo puratthimādibhāvena apadiṭṭhā, taṃ dassetuṃ ‘‘pubbupakāritāyā’’tiādi vuttaṃ, tena atthasarikkhatāya nesaṃ puratthimādibhāvoti dasseti. Tathā hi mātāpitaro puttānaṃ puratthimabhāvena tāva upakāribhāvena dissanato, apadissanato ca puratthimā disā. Ācariyā antevāsikassa dakkhiṇabhāvena, hitāhitaṃ patikusalabhāvena dakkhiṇārahatāya ca vuttanayena dakkhiṇā disā. Iminā nayena ‘‘pacchimā disā’’tiādīsu yathārahaṃ [Pg.139] attho veditabbo. Gharāvāsassa dukkhabahulatāya te te ca kiccavisesā yathāuppatitadukkhanittharaṇatthāti vuttaṃ ‘‘te te dukkhavisese uttaratī’’ti. Yasmā dāsakammakarā sāmikassa pādānaṃ payirupāsanavasena ceva tadanucchavikakiccasādhanavasena ca yebhuyyena santikāvacarā, tasmā vuttaṃ ‘‘pādamūle patiṭṭhānavasenā’’ti. Guṇehīti uparibhāvāvahehi guṇehi. Upari ṭhitabhāvenāti saggamagge mokkhamagge ca patiṭṭhitabhāvena.

266. “By four reasons” means not by the four reasons such as partiality. “Having abandoned the unwholesome” means abandoning both the unwholesome actions mentioned as “the four defilements of action” and the unwholesomeness of wrong courses of action. “By six reasons” means by the six reasons consisting of seeing the dangers in drinking liquor, etc. One should avoid the sixfold mouths of ruin, the ways of dissipating wealth, which include indulgence in liquor and other vices. “Sixteen friends” refers to cultivating and associating with sixteen types of virtuous friends—four in terms of helpfulness, etc., and four each in terms of specific duties like guarding the heedless, etc. Having abandoned wrong livelihoods like trading in weapons, one lives righteously by a lawful means of living. “Worthy of homage” means they should always be revered with bowed head due to their helpfulness and virtues. The meaning of the word “direction” is as explained below. “The fear of coming” refers to the harm arising from improper or wrong conduct. That is called “fear” because one is afraid of it. To show the reason why parents, etc., are designated as the eastern direction, etc., it is said: “due to their past beneficence,” etc. This indicates that their being the eastern direction, etc., is due to a similarity in meaning. For instance, parents are indeed the eastern direction for their children because they are seen as benefactors and are designated as such. Teachers are the southern direction for their resident pupils due to their skill concerning what is beneficial and harmful, and their worthiness of offerings, as explained. In this way, the meaning of “the western direction,” etc., should be understood accordingly. Because household life has many sufferings, and those particular duties are for the purpose of overcoming suffering as it arises, it is said, “they overcome those various sufferings.” Since servants and workers are mostly dwelling near their master, attending at his feet and performing duties suitable to that, it is said: “by being established at his feet.” “By virtues” means by virtues that lead to a higher state. “Being established above” means being established in the paths to heaven and liberation.

267. Bhatoti posito, taṃ pana bharaṇaṃ jātakālato paṭṭhāya sukhapaccayūpaharaṇena dukkhapaccayāpaharaṇena ca tehi pavattitanti dassetuṃ ‘‘thaññaṃ pāyetvā’’tiādi vuttaṃ. Jaggitoti paṭijaggito. Teti mātāpitaro.

267. “Supported” means nourished. To show that this support has been carried out by them from the time of birth by providing supportive conditions for happiness and removing supportive conditions for suffering, it is stated, “having made him drink milk,” etc. “Cared for” means carefully attended to. “They” refers to the mother and father.

Mātāpitūnaṃ santakaṃ khettādiṃ avināsetvā rakkhitaṃ tesaṃ paramparāya ṭhitiyā kāraṇaṃ hotīti ‘‘taṃ rakkhanto kulavaṃsaṃ saṇṭhapeti nāmā’’ti vuttaṃ. Adhammikavaṃsatoti ‘‘kulappadesādinā attanā sadisaṃ ekaṃ purisaṃ ghaṭetvā vā gīvāyaṃ vā hatthe vā bandhamaṇiyaṃ vā hāretabba’’nti evaṃ ādinā pavattaadhammikapaveṇito. Hāretvāti apanetvā taṃ gāhaṃ vissajjāpetvā. Mātāpitaro tato gāhato vivecaneneva hi āyatiṃ tesaṃ paramparāhārikā siyā. Dhammikavaṃseti hiṃsādiviratiyā dhammike vaṃse dhammikāya paveṇiyaṃ. Ṭhapentoti patiṭṭhapento. Salākabhattādīni anupacchinditvāti salākabhattadānādīni avicchinditvā.

Protecting the possessions of parents, such as fields, without destroying them, is a cause for the continuity of their lineage. Hence, it is said, “Protecting it, one establishes the family lineage.” “From an unrighteous lineage” means from an unrighteous tradition that proceeds thus: “having fabricated a person similar to oneself through family connections, etc., or having him wear a gem tied around the neck or on the hand, or having him removed,” and so on. “Having had him removed” means having removed him, having caused that seizure to be released. For only by separating the parents from that seizure will their lineage be sustained in the future. “In a righteous lineage” means in a righteous lineage, in a righteous tradition, through abstention from violence, etc. “Establishing” means establishing firmly. “Without interrupting the ticket-food and other offerings” means without cutting off the giving of ticket-food and other gifts.

Dāyajjaṃ paṭipajjāmīti ettha yasmā dāyapaṭilābhassa yogyabhāvena vattamānoyeva dāyajjaṃ paṭipajjati nāma, na itaro, tasmā tamatthaṃ dassetuṃ ‘‘mātāpitaro’’tiādi vuttaṃ. Dāraketi putte. Vinicchayaṃ patvāti ‘‘puttassa cajavissajjana’’nti evaṃ āgataṃ vinicchayaṃ āgamma. Dāyajjaṃ paṭipajjāmīti vuttanti ‘‘dāyajjaṃ paṭipajjāmī’’ ti idaṃ catutthaṃ vattanaṭṭhānaṃ vuttaṃ. Tesanti mātāpitūnaṃ. Tatiyadivasato paṭṭhāyāti matadivasato tatiyadivasato paṭṭhāya.

“I undertake the inheritance”—here, because only one who is qualified to receive the inheritance is said to ‘undertake the inheritance,’ not another, therefore, to show that meaning, “mother and father” and so on are stated. “Children” means sons. “Having arrived at a decision” means having come to a decision that is stated thus: “the abandoning and relinquishing of the son.” “I undertake the inheritance” is said; “I undertake the inheritance” is stated as the fourth ground for conduct. “Theirs” refers to the mother and father. “From the third day onwards” means from the third day after the day of death.

Pāpato nivāraṇaṃ nāma anāgatavisayaṃ. Sampattavatthutopi hi nivāraṇaṃ vītikkame anāgate eva siyā, na vattamāne. Nibbattitā pana pāpakiriyā [Pg.140] garahaṇamattapaṭikārāti āha ‘‘katampi garahantī’’ti. Nivesentīti patiṭṭhapenti. Vuttappakārā mātāpitaro anavajjameva sippaṃ sikkhāpentīti vuttaṃ ‘‘muddāgaṇanādisippa’’nti. Rūpādīhīti ādi-saddena bhogaparivārādiṃ saṅgaṇhāti. Anurūpenāti anucchavikena.

The prevention of evil concerns the future. For even prevention concerning a matter that has arisen would be with regard to a future transgression, not a present one. But for an evil deed that has been performed, reproach is the only remedy; hence it is said, “they reproach it even when done.” “They establish” means they establish firmly. Parents of the type described teach only a blameless skill; thus it is said, “the skill of seals, accounting, and so on.” By “forms, etc.”—by the word “etc.” it includes wealth, retinue, and the like. “Suitable” means appropriate.

Niccabhūto samayo abhiṇhakaraṇakālo. Abhiṇhattho hi ayaṃ nicca-saddo ‘‘niccapahaṃsito niccapahaṭṭho’’tiādīsu viya. Yuttapattakālo eva samayo kālasamayo. ‘‘Uṭṭhāya samuṭṭhāyā’’ti imināssa niccameva dāne tesaṃ yuttapayuttataṃ dasseti. Sikhāṭhapanaṃ dārakakāle. Āvāhavivāhaṃ puttadhītūnaṃ yobbanappattakāle.

A constant time is a time for frequent action. For this word “constant” has the meaning of “frequent,” as in examples like “constantly pleased, constantly delighted.” The right time is a time that is suitable and has arrived. By “rising and getting up,” this shows their constant application and engagement in giving. The establishing of the topknot is done in childhood. Marriage of sons and daughters is performed when they reach youth.

Taṃ bhayaṃ yathā nāgacchati, evaṃ pihitā hoti ‘‘puratthimā disā’’ti vibhattiṃ pariṇāmetvā yojanā. Yathā pana taṃ bhayaṃ āgaccheyya, yathā ca nāgaccheyya, tadubhayaṃ dassetuṃ ‘‘sace hī’’tiādi vuttaṃ. Vippaṭipannāti ‘‘bhato ne bharissāmī’’tiādinā uttasammāpaṭipattiyā akāraṇena ceva tappaṭipakkhamicchāpaṭipattiyā akaraṇena ca vippaṭipannā puttā assu. Etaṃ bhayanti etaṃ ‘‘mātāpitūnaṃ appatirūpāti viññūnaṃ garahitabbatābhayaṃ, paravādabhaya’’nti evamādi āgaccheyya puttesu. Puttānaṃ nānurūpāti ettha ‘‘puttāna’’nti padaṃ etaṃ bhayaṃ puttānaṃ āgaccheyyāti evaṃ idhāpi ānetvā sambandhitabbaṃ. Tādisānañhi mātāpitūnaṃ puttānaṃ ovādānusāsaniyo dātuṃ samatthakālato paṭṭhāya tā tesaṃ dātabbā evāti katvā tathā vuttaṃ. Puttānañhi vasenāyaṃ desanā anāgatā sammāpaṭipannesu ubhosu attano, mātāpitūnañca vasena uppajjanakatāya sabbaṃ bhayaṃ na hoti sammāpaṭipannattā. Evaṃ paṭipannattā eva paṭicchannā hoti tattha kātabbapaṭisanthārassa sammadeva katattā. Khemāti anupaddavā. Yathāvuttasammāpaṭipattiyā akaraṇena hi uppajjanakaupaddavā karaṇena na hontīti.

The construction is by changing the case ending: ‘the eastern direction’ is covered so that that fear does not come. However, to show both how that fear might come and how it might not come, “if indeed,” and so on, is stated. Sons are ‘gone astray’ by not doing the aforementioned right practice—such as ‘I was supported, I will not support them’—and by doing the wrong practice which is its opposite. This fear might arise in the sons: the fear of being blamed by the wise as ‘unsuitable for their parents,’ the fear of others' reproach, and so on. Regarding ‘unsuitable for the sons,’ here the word ‘of the sons’ should be brought in and connected thus: this fear might come to the sons. For to the sons of such parents, advice and instruction should be given by them from the time they are capable of giving it; therefore, it is stated thus. For this teaching has come down by way of the sons. In those who practice rightly, all fear that would arise on account of both themselves and their parents does not arise, because of their right practice. Because they have practiced thus, it is covered, since the hospitality that should be done there has been done properly. ‘Secure’ means free from adversity. For the adversities that would arise from not doing the aforementioned right practice do not arise from doing it.

‘‘Na kho te’’tiādinā vutto saṅgītianāruḷho bhagavatā tadā tassa vutto paramparāgato attho veditabbo. Tenāha ‘‘bhagavā siṅgālakaṃ etadavocā’’ti. Ayañhīti ettha hi-saddo avadhāraṇe. Tathā hi ‘‘no aññā’’ti aññadisaṃ nivatteti.

By the words ‘Not so,...’ and so on, the traditional meaning should be understood, which was spoken by the Blessed One to him at that time but not included in the canonical recitation. Therefore, it is said, “The Blessed One addressed Siṅgālaka thus.” Here, in “Ayañhi,” the word “hi” is for emphasis. For thus, “not another” excludes any other direction.

268. Ācariyaṃ [Pg.141] dūratova disvā uṭṭhānavacaneneva tassa paccuggamanādisāmīcikiriyā avuttasiddhāti taṃ dassento ‘‘paccuggamanaṃ katvā’’tiādimāha. Upaṭṭhānenāti payirupāsanena. Tikkhattuṃupaṭṭhānagamanenāti pāto, majjhanhike, sāyanti tīsu kālesu upaṭṭhānatthaṃ upagamanena. Sippuggahaṇatthaṃ pana upagamanaṃ upaṭṭhānantogadhaṃ payojanavasena gamanabhāvatoti āha ‘‘sippuggahaṇa…pe… hotī’’ti. Sotuṃ icchā sussūsā, sā pana ācariye sikkhitabbasikkhe ca ādaragāravapubbikā icchitabbā ‘‘addhā iminā sippena sikkhitena evarūpaṃguṇaṃ paṭilabhissāmī’’ti. Tathābhūtañca taṃ savanaṃ saddhāpubbaṅgamaṃ hotīti āha ‘‘saddahitvā savanenā’’ti. Vuttamevatthaṃ byatirekavasena dassetuṃ ‘‘asaddahitvā…pe… nādhigacchatī’’ti vuttaṃ. Tasmā tassattho vuttapaṭipakkhanayena veditabbo. Yaṃ sandhāya ‘‘avasesakhuddakapāricariyāyā’’ti vuttaṃ, taṃ vibhajanaṃ anavasesato dassetuṃ ‘‘antevāsikena hī’’tiādi vuttaṃ. Paccupaṭṭhānādīnīti ādi-saddena āsanapaññāpanaṃ bījananti evamādiṃ saṅgaṇhāti. Antevāsikavattanti antevāsikena ācariyamhi sammāvattitabbavattaṃ. Sippapaṭiggahaṇenāti sippaganthassa sakkaccaṃ uggahaṇena. Tassa hi suṭṭhu uggahaṇena tadanusārenassa payogopi sammadeva uggahito hotīti. Tenāha ‘‘thokaṃ gahetvā’’tiādi.

268. Seeing the teacher from afar, the proper duties of going forth to meet him, etc., such as rising and greeting him with words of welcome, are implicitly understood, as shown by the phrase 'having gone forth to meet him,' etc. By 'attending' is meant by serving. 'Going to attend three times' refers to approaching at the three times—morning, midday, and evening—for the purpose of service. However, going for the purpose of learning a craft is included under attending because the going is a form of service by way of its purpose, as stated: 'learning a craft... is.' The desire to listen is eagerness to listen; that eagerness toward the teacher and what should be learned should be desired as preceded by respect and reverence, thinking, 'Surely, by learning this craft, I will attain such and such qualities.' Such listening is indeed preceded by faith, as stated: 'having faith, one listens.' To illustrate the same meaning from the opposite perspective, it is said: 'Without faith... one does not attain.' Therefore, its meaning should be understood in contrast to what has been stated. Regarding the phrase 'the remaining minor services,' the detailed explanation is given completely by stating: 'by a student,' etc. 'Personal attendance and so forth'—the word 'and so forth' includes offering a seat, fanning, and so on. 'The duties of a student' refers to the proper conduct a student should observe toward the teacher. 'Receiving the craft' means carefully learning the text of the craft. For by thoroughly learning it, its subsequent application is also properly grasped. Hence it is said: 'having learned a little,' etc.

Suvinītaṃ vinentīti idha ācāravinayo adhippeto. Sippasmiṃ pana sikkhāpanavinayo ‘‘suggahitaṃ gāhāpentī’’ti imināva saṅgahitoti vuttaṃ ‘‘evaṃ te nisīditabba’’ntiādi. Ācariyā hi nāma antevāsike na diṭṭhadhammike eva vinenti, atha kho samparāyikepīti āha ‘‘pāpamittā vajjetabbā’’ti. Sippaganthassa uggaṇhanaṃ nāma yāvadeva payogasampādanatthanti āha ‘‘payogaṃ dassetvā gaṇhāpentī’’ti. Mittāmaccesūti attano mittāmaccesu. Paṭiyādentīti pariggahetvā naṃ mamattavasena paṭiyādenti. ‘‘Ayaṃ amhākaṃ antevāsiko’’tiādinā hi attano pariggahitadassanamukhena ceva ‘‘bahussuto’’tiādinā tassa guṇapariggaṇhanamukhe ca taṃ tesaṃ paṭiyādenti. Sabbadisāsu rakkhaṃ karonti cātuddisabhāvasampādanenassa sabbattha sukhajīvibhāvasādhanato. Tenāha ‘‘uggahitasippo hī’’tiādi. Sattānañhi duvidhā sarīrarakkhā abbhantaraparissayapaṭighātena, bāhiraparissayapaṭighātena ca. Tattha [Pg.142] abbhantaraparissayo khuppipāsādibhedo, so lābhasiddhiyā paṭihaññati tāya tajjāparihārasaṃvidhānato. Bāhiraparissayo coraamanussādihetuko, so vijjāsiddhiyā paṭihaññati tāya tajjāparihārasaṃvidhānato. Tena vuttaṃ ‘‘yaṃ yaṃ disa’’ntiādi.

Here, training in conduct is intended by 'they train the well-trained.' In the case of a craft, the training in instruction is summarized by this very statement: 'they make them grasp well,' as in 'thus you should sit,' and so on. For teachers train their pupils not only in matters visible in this life, but also for the life to come—hence it is said, 'evil friends should be avoided.' The learning of the craft's text is only for the purpose of accomplishing its application—hence it is said, 'having shown the application, they make them grasp.' 'Among friends and companions'—among their own friends and companions. 'They prepare him'—having accepted him, they prepare him with a sense of possessiveness. By saying, 'this is our pupil,' etc., they prepare him for them both by way of showing their acceptance of him and by way of enumerating his qualities, such as 'he is learned,' etc. They provide protection in all directions by bringing about his state of being secure in all four directions, thus ensuring his state of living happily everywhere. Hence it is said, 'for a skilled craftsman,' etc. For beings have two kinds of bodily protection: warding off internal dangers and warding off external dangers. Among these, internal dangers are of the kind of hunger and thirst, which are overcome by the attainment of gain through arrangements for preventing such occurrences. External dangers arise from causes such as thieves and non-human beings, which are overcome by the attainment of knowledge through arrangements for preventing such occurrences. Therefore, it is said, 'whatever direction,' etc.

Pubbe ‘‘uggahitasippo hī’’tiādinā sippasikkhāpaneneva lābhuppattiyā disāsu parittāṇakaraṇaṃ dassitaṃ, idāni ‘‘yaṃ vā so’’tiādinā tassa uggahitasippassa nipphattivasena guṇakittanamukhena paggaṇhanenapi lābhuppattiyāti ayametesaṃ vikappānaṃ bhedo. Sesanti ‘‘paṭicchannā hotī’’tiādikaṃ pāḷiāgataṃ, ‘‘evañca pana vatvā’’tiādikaṃ aṭṭhakathāgatañca. Etthāti etasmiṃ dutiyadisāvāre. Purimanayenevāti pubbe paṭhamadisāvāre vuttanayeneva.

Previously, by the phrase 'for a skilled craftsman,' etc., the making of protection in the directions through the arising of gain by the very teaching of the craft was shown. Now, by the phrase 'or whatever he,' etc., the arising of gain is shown by way of the perfection of that learned craft, by way of praising its qualities, and by way of supporting it—this is the distinction of these alternatives. The rest, such as 'is hidden,' etc., is from the Pāli text, and 'and having said thus,' etc., is from the commentary. 'Here' refers to this second section on directions. 'By the previous method' means by the method stated previously in the first section on directions.

269. Sammānanā nāma sambhāvanā, sā pana atthacariyālakkhaṇā ca dānalakkhaṇā ca catutthapañcamaṭṭhāneheva saṅgahitāti piyavacanalakkhaṇaṃ taṃ dassetuṃ ‘‘sambhāvitakathākathanenā’’ti vuttaṃ. Vigatamānanā vimānanā, na vimānanā avimānanā, vimānanāya akaraṇaṃ. Tenāha ‘‘yathā dāsakammakarādayo’’tiādi. Sāmikena hi vimānitānaṃ itthīnaṃ sabbo parijano vimānetiyeva. Paricarantoti indriyāni paricaranto. Taṃ aticarati nāma taṃ attano gihiniṃ atimaññitvā agaṇetvā vattanato. Issariyavossaggenāti ettha yādiso issariyavossaggo gihiniyā anucchaviko, taṃ dassento ‘‘bhattagehe vissaṭṭhe’’ti āha. Gehe eva ṭhatvā vicāretabbampi hi kasivāṇijjādikammaṃ kulitthiyā bhāro na hoti, sāmikasseva bhāro, tato āgatasāpateyyaṃ pana tāya suguttaṃ katvā ṭhapetabbaṃ hoti. ‘‘Sabbaṃ issariyaṃ vissaṭṭhaṃ nāma hotī’’ti etā maññantīti adhippāyo. Itthiyo nāma puttalābhena viya mahagghavipulālaṅkāralābhenapi na santussantevāti tāsaṃ tosanaṃ alaṅkāradānanti āha ‘‘attano vibhavānurūpenā’’ti.

269. Honoring is called esteem, and it is included in the fourth and fifth positions, being characterized by beneficial conduct and generosity. To show that which is characterized by kind speech, it is said, 'by speaking esteemed words.' Disrespect is the absence of respect; non-disrespect is not disrespect—the non-doing of disrespect. Therefore, it is said, 'as with servants and workers,' etc. For when the master disrespects his wife, the entire household disrespects her. 'He transgresses her' means acting by disrespecting and disregarding one's own wife. Regarding 'relinquishing authority,' here, showing what kind of relinquishment of authority is suitable for a wife, it is said, 'released in the husband's house.' For even while staying at home, managing tasks like farming and trade is not the burden of a woman of good family but the husband's responsibility; however, the wealth obtained from that should be carefully guarded and preserved by her. The meaning is: 'All authority is fully relinquished,' so they think. Women, like those who gain a child, are not satisfied even with gaining costly and abundant ornaments; therefore, he says that giving ornaments in accordance with one’s own means is their satisfaction.

Kulitthiyā saṃvihitabbakammantā nāma āhārasampādanavicārappakārāti āha ‘‘yāgubhattapacanakālādīnī’’tiādi. Sammānanādīhi yathārahaṃ [Pg.143] piyavacanehi ceva bhojanadānādīhi ca paheṇakapesanādīhi aññato, tattheva vā uppannassa paṇṇākārassa chaṇadivasādīsu pesetabbapiyabhaṇḍehi ca saṅgahitaparijanā. Gehasāminiyā antogehajano niccaṃ saṅgahito evāti vuttaṃ ‘‘idha parijano nāma…pe… ñātijano’’ti. Ābhatadhananti bāhirato antogehaṃ pavesitadhanaṃ. Gihiniyā nāma paṭhamaṃ āhārasampādane kosallaṃ icchitabbaṃ, tattha ca yuttapayuttatā, tato sāmikassa itthijanāyattesu kiccākiccesu, tato puttānaṃ parijanassa kātabbakiccesūti āha ‘‘yāgubhattasampādanādīsū’’tiādi. ‘‘Nikkosajjā’’ti vatvā tameva nikkosajjataṃ byatirekato, anvayato ca vibhāvetuṃ ‘‘yathā’’tiādi vuttaṃ. Idhāti imasmiṃ tatiyadisāvāre. Purimanayenevāti paṭhamadisāvāre vuttanayeneva. Iti bhagavā ‘‘pacchimā disā puttadārā’’ti uddisitvāpi dāravaseneva pacchimaṃ disaṃ vissajjesi, na puttavasena. Kasmā? Puttā hi dārakakāle attano mātu anuggaṇhaneneva anuggahitā honti anukampitā, viññutaṃ pattakāle pana yathā tepi tadā anuggahetabbā, svāyaṃ vidhi ‘‘pāpā nivārentī’’tiādinā paṭhamadisāvāre dassito evāti kiṃ puna vissajjanenāti. Dānādisaṅgahavatthūsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttamevāti.

The household duties to be arranged by a woman of good family are the kinds of considerations for providing food, thus he said, 'like the time for cooking rice-gruel and meals, etc.' Her retinue is kept together by honoring them appropriately with amiable words, with giving food and such, with sending gifts of delicacies, etc., from elsewhere, or with cherished goods to be sent on festival days, etc., and with gifts that have arisen right there. The people of the household are always kept together by the lady of the house, thus it was said, 'Here, retinue means... relatives,' etc. 'Wealth brought in' means wealth brought from outside into the inner quarters. For a housewife, skill in providing food should first be desired, and there should be appropriateness and application in that; then comes attending to the husband's duties, whether important or unimportant, that depend on women; then to the duties to be done for the children and retinue, thus he said, 'such as providing rice-gruel and meals, etc.' Having said 'without laziness,' to explain that very non-laziness both negatively and positively, it was said, 'as...' etc. 'Here' refers to this third section on directions. 'By the previous method' means by the method stated in the first section on directions. Thus, the Blessed One, having mentioned 'The western direction is wife and children,' explained the western direction by way of the wife only, not by way of the children. Why? Because children, while young, are supported and shown compassion through the support of their mother. When they reach understanding, however, they should also be supported accordingly. This method has already been shown in the first section on directions with 'They restrain them from evil,' etc., so what further explanation is needed? As for what needs to be said concerning the means of kindness, such as giving, that has already been stated below.

270. Cattāripi ṭhānāni laṅghitvā pañcamameva ṭhānaṃ vivarituṃ ‘‘avisaṃvādanatāyā’’tiādi vuttaṃ. Tattha yassa yassa nāmaṃ gaṇhātīti sahāyo atthikabhāvena yassa yassa vatthuno nāmaṃ katheti. Avisaṃvādetvāti ettha duvidhaṃ avisaṃvādanaṃ vācāya, payogena cāti taṃ duvidhampi dassetuṃ ‘‘idampī’’tiādi vuttaṃ. ‘‘Dānenā’’ti ca idaṃ nidassanamattaṃ daṭṭhabbaṃ itarasaṅgahavatthuvasenapi avisaṃvādetvā saṅgaṇhanassa labbhanato, icchitabbato ca. Aparā pacchimā pajā aparapajā, aparāparaṃ uppannā vā pajā aparapajā. Paṭipūjanā nāma mamāyanā, sakkārakiriyā cāti tadubhayaṃ dassetuṃ ‘‘kelāyantī’’tiādi vuttaṃ. Mamāyantīti mamattaṃ karonti.

270. Having passed over the four positions, to explain the fifth position, 'by non-deceptiveness,' etc., is said. Therein, 'for whomsoever he takes the name' means a friend who, being in need, speaks the name of whatever object. Regarding 'without deceiving,' here there are two kinds of non-deception: by speech and by action. To show both, 'this too,' etc., is said. 'By giving' should be seen as a mere illustration, since gathering can be achieved without deception even by means of the other bases of sympathy, and because it is desirable. A later, future generation is the subsequent generation; or a generation born one after another is the subsequent generation. 'Honoring in return' means both cherishing and the act of showing respect. To show both, 'they cherish,' etc., is said. 'They treat it as their own' means they create a sense of 'mine-ness'.

271. Yathābalaṃ kammantasaṃvidhānenāti dāsakammakarānaṃ yathābalaṃ balānurūpaṃ tesaṃ tesaṃ kammantānaṃ saṃvidahanena vicāraṇena, kārāpanenāti attho. Tenāha ‘‘daharehī’’tiādi. Bhattavetanānuppadānenāti tassa tassa dāsakammakarassa anurūpaṃ bhattassa, vetanassa ca padānena[Pg.144]. Tenevāha ‘‘ayaṃ khuddakaputto’’tiādi. Bhesajjādīnīti ādi-saddena sappāyāhāravasanaṭṭhānādiṃ saṅgaṇhāti. Sātabhāvo eva rasānaṃ acchariyatāti āha ‘‘acchariye madhurarase’’ti. Tesanti dāsakammakarānaṃ. Vossajjanenāti kammakaraṇato vissajjanena. Velaṃ ñatvāti ‘‘pahārāvaseso, upaḍḍhapahārāvaseso vā divaso’’ti velaṃ jānitvā. Yo koci mahussavo chaṇo nāma. Kattikussavo, phagguṇussavoti evaṃ nakkhattasallakkhito mahussavo nakkhattaṃ. Pubbuṭṭhāyitā, pacchānipātitā ca mahāsudassane vuttā evāti idha anāmaṭṭhā.

271. “By arranging work according to strength” means by arranging, managing, and having servants and workers carry out tasks in accordance with their strength and capability. Hence it is said, “with the young,” and so on. “By providing food and wages” means by providing suitable food and wages to each servant and worker. Therefore, it is said, “this young son,” and so on. “Medicines, etc.”—the word “etc.” includes suitable food, lodging, and so forth. The very state of pleasantness is the wonder of flavors; thus it is said, “with wonderful, sweet flavors.” “For them” means for the servants and workers. “By releasing” means by dismissing them from work. “Knowing the time” means knowing the time, such as “the remainder of the watch, or half the remainder of the watch of the day.” Any great festival is called a chaṇa. The Kattika festival, the Phagguna festival—thus, a great festival marked by a constellation is a nakkhatta. Early rising and late retiring are indeed mentioned in the Mahāsudassana Sutta; thus, they are not touched upon here.

Dinnādāyinoti pubbapadāvadhāraṇavasena sāvadhāraṇavacananti avadhāraṇena nivattitaṃ dassetuṃ ‘‘corikāya kiñci aggahetvā’’ti vuttaṃ. Tenāha ‘‘sāmikehi dinnasseva ādāyino’’ti. Na mayaṃ kiñci labhāmāti anujjhāyitvāti paṭisedhadvayena tehi laddhabbassa lābhaṃ dasseti. ‘‘Kiṃ etassa kammena katenāti anujjhāyitvā’’ti idaṃ tuṭṭhahadayatāya kāraṇadassanaṃ paṭipakkhadūrībhāvato. Tuṭṭhahadayatādassanampi kammassa sukatakāritāya kāraṇadassanaṃ. Kitti eva vaṇṇo kittivaṇṇo, taṃ kittivaṇṇaṃ guṇakathaṃ haranti, taṃ taṃ disaṃ upāharantīti kittivaṇṇaharā. Tathā tathā kittetabbato hi kitti, guṇo, tesaṃ vaṇṇanaṃ kathanaṃ vaṇṇo. Tenāha ‘‘guṇakathāhārakā’’ti.

The expression 'one who takes what is given' is an emphatic statement, with the emphasis on the first word. To show what is excluded by this emphasis, it is said, 'without taking anything by theft.' Therefore, it is stated, 'they take only what is given by the owners.' By the two negations in 'not grumbling, “We obtain nothing,”' he shows the gain that should be obtained by them. 'Not grumbling, “What is the use of this work that has been done?”'—this shows the reason for a contented heart, due to the removal of opposition. Showing a contented heart also shows the reason for the work being well-done. Reputation itself is praise, a 'reputation-praise.' They carry that reputation-praise, the talk of virtues; they bear it to this and that direction—thus, they are 'bearers of reputation-praise.' For reputation (kitti) is so called because it is to be proclaimed in various ways; virtue (guṇa) is also to be proclaimed. The description or speaking of them is praise (vaṇṇa). Therefore, it is said, 'they are bearers of the talk of virtues.'

272. Kāraṇabhūtā mettā etesaṃ atthīti mettāni, kāyakammādīni. Yāni pana tāni yathā yathā ca sambhavanti, taṃ dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. ‘‘Vihāragamana’’ntiādīsu ‘‘mettacittaṃ paccupaṭṭhāpetvā’’ti padaṃ āharitvā yojetabbaṃ. Anāvaṭadvāratāyāti ettha dvāraṃ nāma alobhajjhāsayatā dānassa mukhabhāvato. Tassa sato deyyadhammassa dātukāmatā anāvaṭatā evañhi gharamāvasanto kulaputto gehadvāre pihitepi anāvaṭadvāro eva, aññathā apihitepi gharadvāre āvaṭadvāro evāti. Tena vuttaṃ ‘‘tatthā’’tiādi. Vivaritvāpi vasantoti vacanaseso. Pidahitvāpīti etthāpi eseva nayo. ‘‘Sīlavantesū’’ti idaṃ paṭiggāhakato dakkhiṇavisuddhidassanatthaṃ vuttaṃ. Karuṇākhettepi [Pg.145] dānena anāvaṭadvāratā eva. ‘‘Santaññevā’’ti iminā asantaṃ natthivacanaṃ pucchitapaṭivacanaṃ viya icchitabbaṃ evāti dasseti viññūnaṃ atthikānaṃ cittamaddavakaraṇato. ‘‘Purebhattaṃ paribhuñjitabbaka’’nti idaṃ yāvakālike eva āmisabhāvassa niruḷhatāya vuttaṃ.

272. Loving-kindness is the cause for them, thus they are 'acts of loving-kindness' (mettāni), that is, bodily actions and so on. To show how these come about in various ways, 'therein,' etc., is said. In cases such as 'going to the monastery,' the phrase 'having established a mind of loving-kindness' should be supplied and connected. Regarding 'by having an unobstructed door,' here 'door' means an intention free from greed, as it is the entrance to giving. When a gift-worthy object is present, the willingness to give it is 'unobstructedness.' For indeed, a householder living at home, even with the house door closed, has an 'unobstructed door'; otherwise, even with the house door open, one has an 'obstructed door.' Therefore, it is said, 'therein,' etc. 'Even dwelling with it open' is the remainder of the statement. 'Even with it closed'—here too, the same principle applies. 'Towards the virtuous'—this is said to show the purity of the offering with respect to the recipient. Even in the field of compassion, there is unobstructedness of the door through giving. By 'only what is present,' it shows that saying 'it is not here' about what is not present is indeed desirable, like an answer to a question, as it softens the minds of the wise and those in need. 'To be consumed before noon'—this is said because the nature of being a material offering is established only for what is permissible for that limited time.

‘‘Sabbe sattā’’ti idaṃ tesaṃ samaṇabrāhmaṇānaṃ ajjhāsayasampattidassanaṃ pakkhapātābhāvadīpanato, odhiso pharaṇāyapi mettābhāvanāya labbhanato. Yāya kusalābhivaḍḍhiākaṅkhāya tesaṃ upaṭṭhākānaṃ, tathā nesaṃ gehapavisanaṃ, taṃ sandhāyāha ‘‘pavisantāpi kalyāṇena cetasā anukampanti nāmā’’ti. Sutassa pariyodāpanaṃ nāma tassa yāthāvato atthaṃ vibhāvetvā vicikicchātamavidhamanena visodhananti āha ‘‘atthaṃ kathetvā kaṅkhaṃ vinodentī’’ti. Savanaṃ nāma dhammassa yāvadeva sammāpaṭipajjanāya asati tasmiṃ tassa niratthakabhāvato, tasmā sutassa pariyodāpanaṃ nāma sammāpaṭipajjāpananti āha ‘‘tathattāya vā paṭipajjāpentī’’ti.

'All beings'—this shows the fulfillment of the disposition of those ascetics and brahmins by indicating the absence of partiality, and because the meditation on loving-kindness can be attained even by specific pervasion. Referring to the supporters' desire for the increase of what is wholesome, and also to their entering houses, he says, 'Even when entering, they indeed have compassion with a virtuous mind.' The clarification of what has been heard means purifying it by explaining its meaning as it truly is and by dispelling the darkness of doubt—thus he says, 'Having explained the meaning, they dispel uncertainty.' Listening to the Dhamma is only for the sake of right practice; in the absence of that, it is meaningless. Therefore, the clarification of what has been heard means causing one to undertake right practice—thus he says, 'Or they cause one to practice for the sake of suchness.'

273. Alamattoti samatthasabhāvo, so ca atthato samattho evāti ‘‘agāraṃ ajjhāvasanasamattho’’ti vuttaṃ. Disānamassanaṭṭhāneti yathāvuttadisānaṃ paccupaṭṭhānasaññite namassanakāraṇe. Paṇḍito hutvā kusalo cheko labhate yasanti yojanā. Saṇhaguṇayogato saṇho, saṇhaguṇoti panettha sukhumanipuṇapaññā, muduvācāti dassento ‘‘sukhuma…pe… bhaṇanena vā’’ti vuttaṃ. Disānamassanaṭṭhānenāti yena ñāṇena yathāvuttā cha disā vuttanayena paṭipajjanto namassati nāma, taṃ ñāṇaṃ disānamassanaṭṭhānaṃ, tena paṭibhānavā. Tena hi taṃtaṃkiccayuttapattavasena paṭipajjanto idha ‘‘paṭibhānavā’’ti vutto. Nivātavuttīti paṇipātasīlo. Atthaddhoti na thaddho thambharahitoti cittassa uddhumātalakkhaṇena thambhitabhāvena virahito. Uṭṭhānavīriyasampannoti kāyikena vīriyena samannāgato. Nirantarakaraṇavasenāti āraddhassa kammassa satatakāritāvasena. Ṭhānuppattiyā paññāyāti tasmiṃ tasmiṃ atthakicce upaṭṭhite ṭhānaso taṅkhaṇe eva uppajjanakapaññāya.

273. 'Alamatto' (sufficient) means having a capable nature, and in meaning, that is indeed 'capable'; thus it is said, 'capable of managing a household.' 'In the matter of saluting the directions' refers to the reason for saluting the aforementioned directions, designated as their presence. The connection is: 'A wise person, being skilled and clever, obtains fame.' 'Gentle due to possessing gentle qualities.' Here, 'gentle quality' refers to subtle, refined wisdom and soft speech, as shown by 'subtle... or by speaking.' 'By the basis for saluting the directions' means by that knowledge with which one, practicing in the prescribed manner, salutes the six directions; that knowledge is the basis for saluting the directions. Through that, one has presence of mind. For one who practices accordingly, by way of having attained suitability for various duties, is here called 'one with presence of mind.' 'Of humble conduct' means one whose nature is to be humble. 'Not rigid' means not stiff, free from obstinacy—that is, devoid of that stiffness which is characterized by a puffed-up mind. 'Endowed with energetic effort' means possessed of physical energy. 'By way of continuous performance' means by way of constantly carrying out a task that has been undertaken. 'With wisdom arising according to the situation' means with wisdom that arises appropriately on the very occasion when some task or duty presents itself.

Saṅgahakaroti yathārahaṃ sattānaṃ saṅgaṇhanako. Mittakaroti mittabhāvakaro, so pana atthato mitte pariyesanako nāma hotīti [Pg.146] vuttaṃ ‘‘mittagavesano’’ti. Yathāvuttaṃ vadaṃ vacanaṃ jānātīti vadaññūti āha ‘‘pubbakārinā vuttavacanaṃ jānātī’’ti. Idāni tamevatthaṃ saṅkhepena vuttaṃ vitthāravasena dassetuṃ ‘‘sahāyakassā’’tiādi vuttaṃ. Pubbe yathāpavattāya vācāya jānane vadaññutaṃ dassetvā idāni ākārasallakkhaṇena appavattāya vācāya jānanepi vadaññutaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. ‘‘Yena yena vā panā’’tiādinā vacanīyatthataṃ vadaññū-saddassa dasseti. Netāti yathādhippetamatthaṃ paccakkhato pāpetā. Tenāha ‘‘taṃ tamatthaṃ dassento paññāya netā’’ti. Neti taṃ tamatthanti ānetvā sambandho. Punappunaṃ netīti anu anu neti, taṃ tamatthanti ānetvā yojanā.

He acts as a supporter, one who gathers beings appropriately. He makes friendship, thus he is a friend-maker. But in meaning, he is called 'a seeker of friends,' as it is said, 'a seeker of friends.' He knows the spoken word as it was said, thus he is 'vadaññū,' one who knows speech; thus it is said, 'he knows the speech spoken by a benefactor.' Now, to show in detail that same meaning which was briefly stated, 'for a companion,' etc., was said. Having shown the quality of knowing speech through the knowledge of previously spoken words, now, to show that he also knows speech through discerning the implications of unspoken words, 'and moreover,' etc., was said. With the phrase 'by whatever means,' etc., the expressible meaning of the word 'vadaññū' is shown. 'He leads' means he is one who causes one to directly attain the intended meaning. Therefore, it is said, 'showing that meaning, he is a leader through wisdom.' 'He leads' that meaning—the connection is made by bringing it forth. 'He leads again and again' means he leads repeatedly; the interpretation is made by bringing forth 'that meaning'.

Tasmiṃ tasminti tasmiṃ tasmiṃ dānādīhi saṅgahehi saṅgahetabbe puggale. Āṇiyāti akkhasīsagatāya āṇiyā. Yāyatoti gacchato. Puttakāraṇāti puttanimittaṃ. Puttahetukañhi puttena kattabbaṃ mānaṃ vā pūjaṃ vā.

'In that, in that' refers to each individual who should be won over by generosity and other means of winning people over. 'By the peg' means by the peg fixed at the axle-head. 'Going' refers to one who is going. 'For the sake of a son' means on account of a son. For indeed, the honor or respect that should be done by a son is because of a son.

Upayogavacaneti upayogatthe. Vuccatīti vacanaṃ, attho. Upayogavacane vā vattabbe. Paccattanti paccattavacanaṃ. Sammā pekkhantīti sammadeva kātabbe pekkhanti. Pasaṃsanīyāti pasaṃsitabbā. Bhavanti ete saṅgahetabbe tattha puggale yathārahaṃ pavattentāti adhippāyo.

'In the word of application' means in the sense of application. What is said is a word, a meaning. Or, when it is to be spoken in the context of application. 'Personal' means a personal statement. 'They rightly observe' means they rightly observe what should be done. 'Praiseworthy' means they should be praised. The intention is that these qualities manifest appropriately in that individual who is to be won over.

274. ‘‘Iti bhagavā’’tiādi nigamanaṃ. Yā disāti yā mātāpituādilakkhaṇā puratthimādidisā. Namassāti namasseyyāsīti attho ‘‘yathā kathaṃ panā’’tiādikāya gahapatiputtassa pucchāya vasena desanāya āraddhattā ‘‘pucchāya ṭhatvā’’ti vuttaṃ. Akathitaṃ natthi gihīhi kattabbakamme appamādapaṭipattiyā anavasesato kathitattā. Mātāpituādīsu hi tehi ca paṭipajjitabbapaṭipattiyā niravasesato kathaneneva rājādīsupi paṭipajjitabbavidhi atthato kathito eva hotīti. Gihino vinīyanti, vinayaṃ upenti etenāti gihivinayo. Yathānusiṭṭhanti yathā idha satthārā anusiṭṭhaṃ gihicārittaṃ, tathā tena pakārena taṃ avirādhetvā. Paṭipajjamānassa vuddhiyeva pāṭikaṅkhāti diṭṭhadhammikasamparāyikaparamatthehi vuddhiyeva icchitabbā avassambhāvinīti.

274. 'Thus the Blessed One,' etc., is the conclusion. 'Whichever direction' refers to the directions characterized by parents and so on, such as the eastern direction. 'One pays homage' means 'you should pay homage.' Because the discourse was initiated by the householder’s son’s question, beginning with 'How then?', it is said, 'standing by the question.' Nothing remains unspoken regarding the duties to be performed by householders in the practice of heedfulness, as it has been fully explained without remainder. For indeed, by explaining without omission the conduct to be followed toward parents and so on, the method to be followed toward kings and so on is also spoken of in meaning. Householders are disciplined, they attain discipline by this—hence it is the 'Discipline for Householders.' 'As instructed' means: just as the Teacher has instructed the householder’s conduct here, so, in that manner, without failing in it. For one who practices thus, only growth is to be expected—meaning, growth in terms of this life, the next life, and the ultimate goal, is indeed to be desired and is inevitable.

Siṅgālasuttavaṇṇanāya līnatthappakāsanā.

The Elucidation of the Hidden Meaning of the Commentary on the Siṅgāla Sutta.

9. Āṭānāṭiyasuttavaṇṇanā

9. The Commentary on the Āṭānāṭiya Sutta

Paṭhamabhāṇavāravaṇṇanā

Commentary on the First Recitation Section

275. ‘‘Catuddisaṃ [Pg.147] rakkhaṃ ṭhapetvā’’ti idaṃ dvīsu ṭhānesu catūsu disāsu ṭhapitaṃ rakkhaṃ sandhāya vuttanti tadubhayaṃ dassetuṃ ‘‘asurasenāyā’’tiādi vuttaṃ. Attano hi adhikāre, attano rakkhāya ca appamajjanena tesaṃ idaṃ dvīsu ṭhānesu catūsu disāsu ārakkhaṭṭhapanaṃ. Yañhi taṃ asurasenāya paṭisedhanatthaṃ devapure catūsu disāsu sakkassa devānamindassa ārakkhaṭṭhapanaṃ, taṃ attano adhikāre appamajjanaṃ. Yaṃ pana nesaṃ bhagavato santikaṃ upasaṅkamane catūsu disāsu ārakkhaṭṭhapanaṃ, taṃ attano katā rakkhāya appamajjanaṃ. Tena vuttaṃ ‘‘asurasenāya nivāraṇattha’’ntiādi. Pāḷiyaṃ catuddisanti bhummatthe upayogavacananti bhummavasena tadatthaṃ dassento ‘‘catūsu disāsū’’ti āha. Ārakkhaṃ ṭhapetvāti vessavaṇādayo cattāro mahārājāno attanā attanā rakkhitabbadisāsu ārakkhaṃ ṭhapetvā guttiṃ sammadeva vidahitvā. Balagumbaṃ ṭhapetvāti yakkhasenādisenābalasamūhaṃ ṭhapetvā. Ovaraṇaṃ ṭhapetvāti paṭipakkhanisedhanasamatthaṃ āvaraṇaṃ ṭhapetvā. Iti tīhi padehi yathākkamaṃ paccekaṃ devanagaradvārassa anto, dvārasamīpe, dvārato bahi, disārakkhāvasanoti tividhāya rakkhāya ṭhapitabhāvo vā dīpito. Tenāha ‘‘evaṃ sakkassa…pe… katvā’’ti. Satta buddhe ārabbhāti ettha satteva buddhe ārabbha paribandhanakāraṇaṃ mahāpadānaṭīkāyaṃ (dī. ni. ṭī. 2.12) vuttanayeneva veditabbaṃ. Dhammaāṇanti dhammamayaṃ āṇaṃ, satthu dhammacakkanti attho. ‘‘Parisato bāhirabhāvo, asambhogo’’ti evamādiṃ idañcidañca vivajjanakaraṇaṃ karissāmāti. Sāvananti catunnampi parisānaṃ tikkhattuṃ parivārena anusāvanaṃ, yathā sakko devānamindo asurasenāya nivāraṇatthaṃ catūsu disāsu ārakkhaṃ ṭhapāpeti, evaṃ mahārājānopi tādise kiccavisese attano ārakkhaṃ ṭhapenti. Imesampi hi tato sāsaṅkaṃ sappaṭibhayanti. Tena vuttaṃ ‘‘attanopī’’tiādi.

275. 'Having set up a guard in the four directions'—this refers to the guard established in two places and in the four directions; to show both, the phrase 'against the army of asuras' and so on is stated. Indeed, it is through their non-negligence in their own domain and for their own protection that they set up this guard in two places and in the four directions. For the setting up of a guard in the four directions around the city of the gods by Sakka, the lord of the gods, to ward off the army of asuras, constituted non-negligence in his own domain. The setting up of a guard in the four directions when they approached the presence of the Blessed One, however, constituted non-negligence for the protection made for themselves. Therefore, it is said, 'for the purpose of warding off the army of asuras,' and so on. In the Pāli, 'catuddisaṃ' is a word used in the locative sense, and showing its meaning by way of the locative, it is said 'in the four directions.' 'Having set up a guard' means the four great kings, beginning with Vessavaṇa, having set up a guard in the directions they themselves should protect, having properly arranged security. 'Having stationed a military formation' means having stationed a multitude of forces, such as armies of yakkhas. 'Having set up a barricade' means having set up a barrier capable of repelling opposition. Thus, by these three terms, the establishment of a threefold protection is indicated, respectively: inside the gate of the city of the gods, near the gate, and outside the gate, culminating in the guarding of the directions. Therefore, it is said, 'thus, Sakka... having done.' 'Regarding the seven Buddhas'—here, the reason for the restriction concerning only the seven Buddhas should be understood in the manner explained in the Mahāpadāna Subcommentary. 'The command of the Dhamma' means a command consisting of Dhamma, that is, the Teacher's Wheel of Dhamma. 'We will perform this and that act of avoidance, such as "being outside the assembly, non-association."' 'Announcement' means the threefold proclamation to all four assemblies, accompanied by their retinue. Just as Sakka, the lord of the gods, has a guard set up in the four directions to ward off the army of asuras, so too the great kings set up their own guard for such special duties. For they too have apprehension and fear from that. Therefore, it is said, 'for themselves too,' and so on.

Abhikkantāti atikkantā, vigatāti atthoti āha ‘‘khaye dissatī’’ti. Teneva hi ‘‘nikkhanto paṭhamo yāmo’’ti anantaraṃ vuttaṃ. Abhikkantataroti [Pg.148] ativiya kantataro. Tādiso ca sundaro bhaddako nāma hotīti āha ‘‘sundare dissatī’’ti.

'Abhikkantā' means surpassed, gone beyond; this is the meaning. It is said, 'it is seen in the sense of ending.' For that reason, it is stated immediately after, 'the first watch of the night has passed.' 'Abhikkantatara' means exceedingly lovely. And such a one is called beautiful, excellent; it is said, 'it is seen in the sense of beauty.'

Koti devanāgayakkhagandhabbādīsu ko katamo. Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. ‘‘Yasasā’’ti iminā edisena parivārena, paricchedena ca. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena abhirūpena. Vaṇṇenāti sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti dasapi disā pabhāsento cando viya, sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti gāthāya attho. Abhirūpeti uḷārarūpe sampannarūpe. Abbhanumodaneti sampahaṃsane. Idha panāti ‘‘abhikkantāya rattiyā’’ti etasmiṃ pade. Tenāti khayapariyāyattā.

'Who?' means who, which one, among the gods, nāgas, yakkhas, gandhabbas, and so on. 'Me' means 'my.' 'Pādāni' means 'feet.' 'By psychic power' means by this very kind of divine psychic power. 'By glory' means by such a retinue and entourage. 'Shining' means shining brilliantly. 'By the beautiful one' means by one exceedingly lovely, charming, and beautiful. 'By appearance' means by the radiance of the body's appearance. 'Illuminating all directions' means illuminating all ten directions like the moon or the sun, making everything one radiance, one light—this is the meaning of the verse. 'In a beautiful form' means in a magnificent form, in a perfect form. 'In great rejoicing' means in great delight. 'Here, however,' refers to the phrase 'when the night was advanced.' 'By that' means because of its nature of ending.

Rūpāyatanādīsūti ādi-saddena akkharādīnaṃ saṅgaho daṭṭhabbo. Suvaṇṇavaṇṇoti suvaṇṇacchavīti ayamettha atthoti āha ‘‘chaviya’’nti. Tathā hi vuttaṃ ‘‘kañcanasannibhattaco’’ti (dī. ni. 2.35; 3.200, 218; ma. ni. 2.386) saññūḷhāti saṅganthitā. Vaṇṇāti guṇavaṇṇanāti āha ‘‘thutiya’’nti, thomanāyanti attho. Kulavaggeti khattiyādikulakoṭṭhāse. Tattha ‘‘accho vippasanno’’tiādinā vaṇṇitabbaṭṭhena vaṇṇo, chavi. Vaṇṇanaṭṭhena vaṇṇo, thuti. Abhitthavanaṭṭhena vaṇṇo, thuti, aññamaññaṃ asaṅkarato vaṇṇitabbato ṭhapetabbato vaṇṇo, khattiyādikulavaggo. Vaṇṇīyati ñāpīyati etenāti vaṇṇo, ñāpakaṃ kāraṇaṃ. Vaṇṇanato thūlarassādibhāvena upaṭṭhānato vaṇṇo, saṇṭhānaṃ. ‘‘Mahantaṃ khuddakaṃ, majjhima’’nti vaṇṇetabbato pamāṇetabbato vaṇṇo, pamāṇaṃ. Vaṇṇīyati cakkhunā vivarīyatīti vaṇṇo, rūpāyatananti evaṃ tasmiṃ tasmiṃ atthe vaṇṇa-saddassa pavatti veditabbā. Soti vaṇṇasaddo. Chaviyaṃ daṭṭhabbo rūpāyatane gayhamānassa chavimukheneva gahetabbato. ‘‘Chavigatā pana vaṇṇadhātu eva suvaṇṇavaṇṇoti ettha vaṇṇaggahaṇena gahitā’’ti apare.

In 'Rūpāyatanādīsu', the word 'ādi' should be understood to include letters and so on. 'Suvaṇṇavaṇṇa' means 'golden-skinned'—this is the meaning here, as stated by 'chaviyaṃ'. For it is said, 'with skin resembling gold' (Dī. Ni. 2.35; 3.200, 218; Ma. Ni. 2.386). 'Saññūḷhā' means 'intertwined.' 'Vaṇṇa' means 'praise of virtues,' as stated by 'thutiyaṃ', meaning 'in commendation.' In 'Kulavagga', it refers to the divisions of clans such as khattiyas. There, 'vaṇṇa' in the sense of 'that which is to be described' (vaṇṇitabbaṭṭhena), as in 'clear and serene' and so on, means 'complexion' (chavi). In the sense of description, 'vaṇṇa' means 'praise' (thuti). In the sense of glorification, 'vaṇṇa' means 'praise' (thuti). And because it is to be described and established without being mixed with one another, 'vaṇṇa' means 'the divisions of clans like khattiyas.' 'It is made known by this' (Vaṇṇīyati), thus 'vaṇṇa' is the indicative cause. Due to its appearance as coarse, short, etc., 'vaṇṇa' means 'form' (saṇṭhāna). Since it is to be described or measured as 'large, small, or medium,' 'vaṇṇa' means 'measurement' (pamāṇa). 'It is revealed by the eye' (Vaṇṇīyati), thus 'vaṇṇa' is the form-sphere (rūpāyatana). In this way, the usage of the word 'vaṇṇa' should be understood in each respective meaning. That word 'vaṇṇa' should be understood in the sense of 'skin', since when grasping the form-sphere, it is grasped primarily through the aspect of skin. But others say that 'the color-element present in the skin is itself grasped by the term 'vaṇṇa' here in 'suvaṇṇavaṇṇa'.'

Kevalaparipuṇṇanti ekadesampi asesetvā niravasesatova paripuṇṇanti ayamettha atthoti āha ‘‘anavasesatā attho’’ti. Kevalakappāti kappa-saddo nipāto padapūraṇamattaṃ, kevalaṃ icceva attho[Pg.149]. Kevala-saddo bahulavācīti āha ‘‘yebhuyyatā attho’’ti. Keci pana ‘‘īsakaṃ asamattā kevalakappā’’ti vadanti. Evaṃ sati anavasesattho eva kevala-saddattho siyā, anatthantarena pana kappa-saddena padavaḍḍhanaṃ kataṃ kevalameva kevalakappanti. Atha vā kappanīyatā, paññāpetabbatā kevalakappā. Abyāmissatā vijātiyena asaṅkarā suddhatā. Anatirekatā taṃparamatā visesābhāvo. Kevalakappanti kevalaṃ daḷhaṃ katvāti attho. Kevalaṃ vuccati nibbānaṃ sabbasaṅkhatavivittattā. Taṃ etassa adhigataṃ atthīti kevalī, sacchikatanirodho khīṇāsavo.

'Kevalaparipuṇṇa' means 'entirely perfect, without leaving any part, completely without remainder.' This is the meaning here, as stated: 'the meaning is without remainder.' In 'Kevalakappa', the word 'kappa' is a particle, merely a word-filler; the meaning is simply 'only.' The word 'kevala' is used in the sense of 'abundance,' hence it is said: 'the meaning is predominance.' Some, however, say: ''Kevalakappa' means slightly incomplete.' If this were so, the meaning of the word 'kevala' would be 'without remainder', and the word 'kappa' would be an extension of the word without a different meaning, so that 'kevalakappa' is just 'kevala'. Alternatively, 'kevalakappa' means 'what is to be conceived or made known.' 'Unmixedness' means 'purity, free from blending with other kinds.' 'Without addition' means 'being ultimate, without distinction.' 'Kevalakappaṃ' means 'having made it exclusively firm'—this is the meaning. 'Kevala' is said of Nibbāna, because it is free from all conditioned things. One for whom this has been attained is called a 'kevalī,' one who has realized cessation, a destroyer of the taints.

Kappa-saddo panāyaṃ sa-upasaggo, anupasaggo cāti adhippāyena okappaniyapade labbhamānaṃ kappaniyasaddamattaṃ nidasseti, aññathā kappa-saddassa atthuddhāre okappaniyapadaṃ anidassanameva siyā. Samaṇakappehīti vinayakkamasiddhehi samaṇavohārehi. Niccakappanti niccakālaṃ. Paññattīti nāmañhetaṃ tassa āyasmato, yadidaṃ kappoti. Kappitakesamassūti kattariyā cheditakesamassu. Dvaṅgulakappoti majjhanhikavelāya vītikkantāya dvaṅgulatāvikappo. Lesoti apadeso. Anavasesaṃ pharituṃ samatthassa obhāsassa kenaci kāraṇena ekadesapharaṇampi siyā, ayaṃ pana sabbasova pharīti dassetuṃ samantattho kappa-saddo gahitoti āha ‘‘anavasesaṃ samantato’’ti.

The word 'kappa' here, with and without prefixes, indicates the word 'kappaniya' found in the term 'okappaniya'; otherwise, in explaining the meaning of the word 'kappa,' the term 'okappaniya' would be without illustration. 'Samaṇakappehi' refers to the established monastic practices and conventions. 'Niccakappaṃ' means 'constantly.' 'Paññatti' is indeed the designation for that venerable one, namely 'Kappa.' 'Kappitakesamassu' refers to hair and beard cut with scissors. 'Dvaṅgulakappo' means 'the allowance of two finger-widths after midday has passed.' 'Leso' means 'a pretext.' Though the radiance capable of pervading without remainder might, for some reason, spread only partially, here, to indicate that it spreads entirely without exception, the word 'kappa' is taken in the sense of 'all around.' Hence, it is stated, 'anavasesaṃ samantato'—completely, all around.

Yasmā devatānaṃ sarīrappabhā dvādasayojanamattaṃ ṭhānaṃ, tato bhiyyopi pharitvā tiṭṭhati, tathā vatthābharaṇādīhi samuṭṭhitā pabhā, tasmā vuttaṃ ‘‘candimā viya, sūriyo viya ca ekobhāsaṃ ekaṃ pajjotaṃ karitvā’’ti. Kasmā ete mahārājāno bhagavato santike nisīdiṃsu? Nanu yebhuyyena devatā bhagavato santikaṃ upagatā ṭhatvāva kathetabbaṃ kathentā gacchantīti? Saccametaṃ, idha pana nisīdane kāraṇaṃ atthi, taṃ dassetuṃ ‘‘devatāna’’ntiādi vuttaṃ. ‘‘Idaṃ parittaṃ nāma sattabuddhapaṭisaṃyuttaṃ garu, tasmā na amhehi ṭhatvā gahetabba’’nti cintetvā parittagāravavasena nisīdiṃsu.

Because the radiance from the bodies of the deities pervades a space of twelve yojanas and even beyond, as does the light arising from their garments and ornaments, it is therefore said, 'like the moon, like the sun, making a single radiance, a single illumination.' Why did these great kings sit down in the presence of the Blessed One? Is it not so that most deities who approach the Blessed One usually stand while speaking and depart after speaking? Indeed, that is true. But here, there is a reason for sitting down. To show this, the passage beginning with 'devatānaṃ' is stated. They thought, 'This protective chant, associated with the seven Buddhas, is weighty. Therefore, we should not receive it while standing.' Out of reverence for the protective chant, they sat down.

276. Kasmā panettha vessavaṇo eva kathesi, na itaresu yo kocīti? Tattha kāraṇaṃ dassetuṃ ‘‘kiñcāpī’’tiādi vuttaṃ. Vissāsiko [Pg.150] abhiṇhaṃ upasaṅkamanena. Byattoti visārado, tañcassa veyyattiyaṃ suṭṭhu sikkhitabhāvenāti āha ‘‘susikkhito’’ti. Manussesu viya hi devesupi kocideva purimajātiparicayena susikkhito hoti, tatrāpi kocideva yathādhippetamatthaṃ vattuṃ samattho paripuṇṇapadabyañjanāya poriyā vācāya samannāgato. ‘‘Mahesakkhā’’ti imassa atthavacanaṃ ‘‘ānubhāvasampannā’’ti, mahesakkhāti vā mahāparivārāti attho. Pāṇātipāte ādīnavadassaneneva taṃ vipariyāyato tato veramaṇiyaṃ ānisaṃso pākaṭo hotīti ‘‘ādīnavaṃ dassetvā’’ icceva vuttaṃ. Tesu senāsanesūti yāni ‘‘araññavanappatthānī’’tiādinā (ma. ni. 1.34-45) vuttāni bhikkhūnaṃ vasanaṭṭhānabhūtāni araññāyatanāni, tesu bhikkhūhi sayitabbato, āsitabbato ca senāsanasaññitesu. Nibaddhavāsinoti rukkhapabbatapaṭibaddhesu vimānesu niccavāsitāya nibaddhavāsino. Baddhattāti gāthābhāvena ganthitattā sambandhitattā.

276. Why did Vessavaṇa alone speak here, and not any of the others? To explain the reason, the phrase 'kiñcāpi' (although) and so on is stated. 'Trusted' (vissāsiko) is due to frequent visits. 'Skilled' (byatto) means expert, and his skill was due to being well-trained—hence it is said, 'well-trained.' Just as among humans, so too among gods, some are well-trained due to familiarity from past lives. Even among them, only some are capable of speaking the intended meaning, endowed with urbane speech complete in words and phrases. The meaning of 'Mahesakkhā' (of great might) is 'endowed with power,' or alternatively, 'having a large retinue.' By seeing the danger in killing living beings, the benefit of abstaining from it, its opposite, becomes clear—hence it is said, 'having shown the danger.' 'In those dwellings' refers to the wilderness abodes suitable for monks' residence, as mentioned in 'forests, woodlands, remote places, etc.' (MN 4), in those dwelling places called 'senāsana' where monks lie down and sit. 'Permanent residents' refers to those constantly dwelling in celestial mansions attached to trees or mountains. 'Because it is bound' (baddhattā) means because it is composed, connected, or linked in the form of verses.

‘‘Uggaṇhātu bhante bhagavā’’ti attanā vuccamānaṃ parittaṃ bhagavantaṃ uggaṇhāpetukāmo vessavaṇo avocāti adhippāyena codako ‘‘kiṃ pana bhagavato appaccakkhadhammo nāma atthī’’ti codesi. Ācariyo sabbattha appaṭihatañāṇacārassa bhagavato na kiñci appaccakkhanti dassento ‘‘natthī’’ti vatvā ‘‘uggaṇhātu bhante bhagavā’’ti vadato vessavaṇassa adhippāyaṃ vivaranto ‘‘okāsakaraṇattha’’ntiādimāha. Yathā hi pañcasikho gandhabbadevaputto devānaṃ tāvatiṃsānaṃ, brahmuno ca sanaṅkumārassa sammukhā attano yathāsutaṃ dhammaṃ bhagavato santikaṃ upagantvā pavedeti, evamayampi mahārājā itarehi saddhiṃ āṭānāṭanagare gāthāvasena bandhitaṃ parittaṃ bhagavato pavedetuṃ okāsaṃ kārento ‘‘uggaṇhātu bhante bhagavā’’ti āha, na naṃ tassa pariyāpuṇane niyojento. Tasmā uggaṇhātūti yathidaṃ parittaṃ mayā paveditamattameva hutvā catunnaṃ parisānaṃ cirakālaṃ hitāvahaṃ hoti, evaṃ uddhaṃ ārakkhāya gaṇhātu, sampaṭicchatūti attho. Satthu kathiteti satthu ārocite, catunnaṃ parisānaṃ satthu kathane vāti attho. Sukhavihārāyāti yakkhādīhi avihiṃsāya laddhabbasukhavihārāya.

'May the Blessed One receive it, venerable sir.' Vessavaṇa, desiring that the Blessed One should receive the protective chant being recited by himself, spoke with that intention, and the questioner challenged: 'But is there anything the Blessed One does not know directly?' The teacher, demonstrating that nothing is unseen by the Blessed One, whose knowledge is unimpeded in all things, said, 'There is not,' and then, explaining Vessavaṇa’s intention when he said, 'May the Blessed One receive it, venerable sir,' stated, 'It is for the purpose of making an opportunity.' Just as Pañcasikha the gandhabba youth, in the presence of the Tāvatiṃsa gods and Brahmā Sanaṅkumāra, went to the Blessed One and proclaimed the Dhamma he had heard, so too did this great king, along with others, seeking an opportunity to present to the Blessed One the protective chant composed in verses in the city of Āṭānāṭā, say, 'May the Blessed One receive it, venerable sir'—not instructing him in mastering it. Therefore, 'May he receive it' means: just as this protective chant, merely proclaimed by me, will bring long-term benefit to the four assemblies, so let him take it up and accept it for the sake of future protection—this is the meaning. 'When spoken by the Teacher' means when announced by the Teacher, or the meaning is, upon the Teacher speaking to the four assemblies. 'For the sake of a happy dwelling' means for the sake of dwelling happily, to be obtained through freedom from harm by yakkhas and others.

277. Sattapi [Pg.151] buddhā cakkhumanto pañcahi cakkhūhi cakkhumabhāve visesābhāvato. Tasmāti yasmā cakkhumabhāvo viya sabbabhūtānukampitādayo sabbepi visesā sattannampi buddhānaṃ sādhāraṇā, tasmā, guṇanemittakāneva vā yasmā buddhānaṃ nāmāni nāma, na liṅgikāvatthikayādicchakāni, tasmā buddhānaṃ guṇavisesadīpanāni ‘‘cakkhumantassā’’tiādinā (dī. ni. 3.277) vuttāni etāni ekekassa satta satta nāmāni honti. Tesaṃ nāmānaṃ sādhāraṇabhāvaṃ atthavasena yojetabbāti dassetuṃ ‘‘sabbepī’’tiādi vuttaṃ. Sabbabhūtānukampinoti anaññasādhāraṇamahākaruṇāya sabbasattānaṃ anukampikā. Nhātakilesattāti aṭṭhaṅgikena ariyamaggajalena saparasantānesu niravasesato dhotakilesamalattā. Mārasenāpamaddinoti saparivāre pañcapi māre pamadditavanto. Vusitavantoti maggabrahmacariyavāsaṃ, dasavidhaṃ ariyavāsañca vusitavanto. Vusitavantatāya eva bāhitapāpatā vuttā hotīti ‘‘brāhmaṇassā’’ti padaṃ anāmaṭṭhaṃ. Vimuttāti anaññasādhāraṇānaṃ pañcannampi vimuttīnaṃ vasena niravasesato muttā. Aṅgatoti sarīraṅgato, ñāṇaṅgato ca, dvattiṃsamahāpurisalakkhaṇa- (dī. ni. 2.33; 3.200; ma. ni. 2.385) asītianubyañjanehi nikkhamanappabhā, byāmappabhā, ketumālāuṇhīsappabhā ca sarīraṅgato nikkhamanakarasmiyo, yamakamahāpāṭihāriyādīsu uppajjanakappabhā ñāṇaṅgato nikkhamanakarasmiyo. Na etāneva ‘‘cakkhumā’’tiādinā (dī. ni. 3.277) vuttāni satta nāmāni, atha kho aññānipi bahūni aparimitāni nāmāni. Kathanti āha ‘‘asaṅkhyeyyāni nāmāni saguṇena mahesinoti vutta’’nti (dha. sa. aṭṭha. 1313; udā. aṭṭha. 53; paṭi. aṭṭha. 76). Kena vuttaṃ? Dhammasenāpatinā.

277. The seven Buddhas are visionaries by means of the five eyes, as there is no distinction in their state of being visionaries. Therefore, since the state of being a visionary, like compassion for all beings and so on, and all other distinctions are common to all seven Buddhas, and since the names of the Buddhas are indeed based on qualities, not on gender, state, or arbitrary choice, therefore these seven names that illuminate the distinguished qualities of the Buddhas, such as ‘the Visionary One,’ etc., are seven names for each one. To show that the commonality of these names should be connected through their meaning, ‘all are...’ etc. is stated. ‘Compassionate towards all beings’ means they are compassionate towards all beings with a great compassion that is not shared by others. ‘Having washed away defilements’ means their defilements and impurities have been completely washed away by the water of the noble eightfold path, without remainder in their own and others' continuums. ‘Crusher of Māra's army’ means they have crushed the five Māras along with their retinues. ‘Having lived the life’ means they have lived the holy life of the path and the tenfold noble abiding. Because they have lived the life, the state of having abandoned evil is stated; thus the term ‘brahmin’ is not touched upon. ‘Liberated’ means they are entirely freed through the five kinds of liberation that are not shared by others. ‘From the limbs’ refers to both from the bodily limbs and from the knowledge limbs. The radiance emanating from their bodies due to the thirty-two major marks, the eighty minor characteristics, the fathom-wide aura, and the radiance of the flame-garland on the cranial protuberance are the rays emanating from their bodily limbs; the radiance arising during miracles like the Twin Miracle are the rays emanating from their knowledge limbs. These are not the only seven names—‘the Visionary One’ and so on—for there are also many other innumerable names. How so? It is said: ‘Innumerable are the names of the Great Sage, according to his qualities.’ By whom was this said? By the General of the Dhamma.

Yadi evaṃ kasmā vessavaṇo etāneva gaṇhīti āha ‘‘attano pākaṭanāmavasenā’’ti. Khīṇāsavā janāti adhippetā. Te hi kammakilesehi jātāpi evaṃ na puna jāyissantīti iminā atthena janā. Yathāha ‘‘yo ca kālaghaso bhūto’’ti (jā. 1.2.190) desanāsīsamattanti nidassanamattanti attho, avayavena vā samudāyupalakkhaṇametaṃ. Sati ca pisuṇavācappahāne [Pg.152] pharusavācā pahīnāva hoti, pageva ca musāvādoti ‘‘apisuṇā’’ icceva vuttā. Mahattāti mahā attā sabhāvo etesanti mahattā. Tenāha ‘‘mahantabhāvaṃ pattā’’ti. Mahantāti vā mahā antā, parinibbānapariyosānāti vuttaṃ hoti. Mahantehi vā sīlādīhi samannāgatā. Ayaṃ tāva aṭṭhakathāyaṃ āgatanayena attho. Itaresaṃ pana matena buddhādīhi ariyehi mahanīyato pūjanīyato mahaṃ nāma nibbānaṃ, mahamanto etesanti mahantā, nibbānadiṭṭhāti attho. Nissāradāti sārajjarahitā, nibbhayāti attho. Tenāha ‘‘vigatalomahaṃsā’’ti.

If so, why did Vessavaṇa take up just these names? It is said, ‘by way of their own manifest names.’ By ‘people’ (janā), those whose taints are destroyed are intended. For they, though born from kamma and defilements, will not be born again; in this sense they are ‘people.’ As it is said, ‘The being who is a devourer of time’ (Jā. 1.2.190). This is merely the heading of the teaching, meaning it is just a designation, or it is an indication of the whole by way of a part. With the abandonment of slanderous speech, harsh speech is already abandoned—and even more so false speech. Thus, they are simply called ‘non-slanderous.’ ‘Great ones’ (mahattā) means that they have a great nature, hence they are called ‘great ones.’ Therefore, it is said, ‘having attained a great state.’ Or ‘great ones’ (mahantā) means having a great end, which refers to having parinibbāna as the final end. Or they are endowed with great qualities like morality. This, for a start, is the meaning according to the method found in the commentary. But according to the opinion of others, Nibbāna is called ‘reverence’ (mahaṃ) because it is to be revered and honored by the noble ones like the Buddha; and ‘great ones’ (mahantā) means those who possess this reverence, meaning they have seen Nibbāna. ‘Without timidity’ (nissāradā) means devoid of timidity, that is, fearless. Therefore, it is said, ‘their hair-raising is gone.’

Hitanti hitacittaṃ, sattānaṃ hitesīti attho. Yathābhūtaṃ vipassisunti pañcupādānakkhandhesu samudayādito yāthāvato vividhenākārena passiṃsu. ‘‘Ye cāpī’’ti pubbe paccattabahuvacanena aniyamato vutte tesampīti atthaṃ sampadānabahuvacanavasena niyametvā ‘‘namatthū’’ti ca padaṃ ānetvā yojeti yaṃ taṃ-saddānaṃ abyabhicāritasambandhabhāvato. Vipassiṃsu namassantīti vā yojanā. Paṭhamagāthāyāti ‘‘ye cāpi nibbutā loke’’ti evaṃ vuttagāthāya. Dutiyagāthāyāti tadantaragāthāya. Tattha desanāmukhamattanti itaresampi buddhānaṃ nāmaggahaṇe patte imasseva bhagavato nāmaggahaṇaṃ tathā desanāya mukhamattaṃ, tasmā tepi atthato gahitā evāti adhippāyo. Tenāha ‘‘ayampi hī’’tiādi. Tattha ayanti ayaṃ gāthā. Purimayojanāyaṃ tassāti visesitabbatāya abhāvato ‘‘yanti nipātamatta’’nti vuttaṃ, idha pana ‘‘tassa namatthū’’ti evaṃ sambandhassa ca icchitattā ‘‘ya’’nti nāmapadaṃ upayogekavacananti dassento ‘‘yaṃ namassanti gotama’’nti āha.

‘Beneficial’ (hitaṃ) means having a beneficial mind, that is, desiring the welfare of beings. ‘They saw things as they truly are’ (yathābhūtaṃ vipassiṃsu) means they saw in various ways the five aggregates of clinging from their arising onward as they truly are. The phrase ‘And those who’ (ye cāpi) was stated indefinitely with the nominative plural, but then the meaning is restricted to ‘to them also’ by means of the dative plural, and the word ‘homage to’ (namatthu) is introduced to connect them, because of the invariable relationship of the relative and demonstrative pronouns. Or the construction is ‘they pay homage to those who saw insightfully’ (vipassiṃsu namassanti). In the first verse—that is, the verse beginning ‘And those too who are extinguished in the world.’ In the second verse—that is, the intervening verse. There, it is merely the introduction to the teaching—for even when it was appropriate to mention the names of other Buddhas, the mention of this Blessed One’s name in that way is just the introduction to the teaching. Therefore, they too are included in meaning. Hence it is said, ‘This too...’ and so on. Here, ‘this’ refers to this verse. In the previous construction, since there was no need for specification, it is said that ‘yaṃ’ is merely a particle. But here, because the connection ‘homage to that one’ is desired, to show that the word ‘yaṃ’ is a noun in the accusative singular, he says, ‘O Gotama, whom they salute.’

278. ‘‘Yato uggacchati sūriyo’’tiādikaṃ kasmā āraddhaṃ? Yaṃ ye yakkhādayo satthu dhammaāṇaṃ, attano ca rājāṇaṃ nādiyanti, tesaṃ ‘‘idañcidañca niggahaṃ karissāmā’’ti sāvanaṃ kātukāmā tattha tattha dvisahassaparittadīpaparivāresu catūsu mahādīpesu attano āṇāya vattānaṃ attano puttānaṃ, aṭṭhavīsatiyā yakkhasenāpatiādīnañca satthari pasādagāravabahumānañca pavedetvā niggahārahānaṃ santajjanatthaṃ āraddhaṃ. Tattha [Pg.153] ‘‘yato uggacchatī’’tiādīsu ‘‘yato ṭhānato udetī’’ti vuccati, kuto pana ṭhānato udetīti vuccati? Pubbavidehavāsīnaṃ tāva majjhanhikaṭṭhāne ṭhito jambudīpavāsīnaṃ udetīti vuccati, uttarakurukānaṃ pana oggacchatīti iminā nayena sesadīpesupi sūriyassa uggacchanoggacchanapariyāyo veditabbo. Ayañca attho heṭṭhā aggaññasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 3.121) pakāsito eva. Aditiyā puttoti lokasamudācāravasena vuttaṃ. Lokiyā hi deve aditiyā puttā, asure atithiyā puttāti vadanti. Ādippanato pana ādicco, ekappahāreneva tīsu dīpesu ālokavidaṃsanena samujjalanatoti attho. Maṇḍalīti ettha ī-kāro bhusatthoti āha ‘‘mahantaṃ maṇḍalaṃ assāti maṇḍalī’’ti. Mahantaṃ hissa vimānamaṇḍalaṃ paññāsayojanāyāmavitthārato. ‘‘Saṃvarīpi nirujjhatī’’ti imināva divasopi jāyatīti ayampi attho vuttoti veditabbo. Ratti antaradhāyatīti sinerupacchāyālakkhaṇassa andhakārassa vigacchanato.

278. Why was the passage beginning with ‘From where the sun rises’ initiated? It was begun, desiring to make a proclamation to those yakkhas and others who do not respect the Master's command of the Dhamma and their own king's command, saying, ‘We will inflict this and that punishment.’ It was begun for the purpose of threatening those deserving of punishment by declaring to their own sons, who act under their command, and to the twenty-eight yakkha generals and others, their devotion, reverence, and high regard for the Master. Here, in the phrases like ‘From where the sun rises,’ it is said, ‘From what place it rises.’ But from what place is it said to rise? For the inhabitants of Pubbavideha, it is at its midday position when it is said to rise for the inhabitants of Jambudīpa. For the inhabitants of Uttarakuru, it is said to set. In this way, the manner of the sun’s rising and setting should be understood for the other continents as well. This meaning has already been explained in the commentary on the Aggañña Sutta. ‘Son of Aditi’ is said according to worldly convention. For worldly people call the devas sons of Aditi and the asuras sons of Atithi. But it is called the sun (ādicca) from its shining (ādippana), meaning because it shines forth, illuminating the three continents in a single stroke. Regarding ‘orb-possessor’ (maṇḍalī)—here, the suffix -ī denotes abundance, as in ‘possessing a great orb (maṇḍala), hence maṇḍalī.’ For its celestial orb is vast, measuring fifty yojanas in length and breadth. By ‘Even the night (Saṃvarī) ceases,’ it should be understood that this also means that the day comes into being. ‘Night disappears’ refers to the vanishing of the darkness characterized by the shadow of Mount Sineru.

Udakarahadoti jaladhi. ‘‘Tasmiṃ ṭhāne’’ti idaṃ puratthimasamuddassa uparibhāgena sūriyassa gamanaṃ sandhāya vuttaṃ. Tathā hi jambudīpe ṭhitānaṃ puratthimasamuddato sūriyo uggacchanto viya upaṭṭhāti. Tenāha ‘‘yato uggacchati sūriyo’’ti. Samuddanaṭṭhena attani patitassa sammadeva, sabbaso ca undanaṭṭhena kiledanaṭṭhena samuddo. Samuddo hi kiledanaṭṭho rahado. Sāritodakoti anekāni yojanasahassāni vitthiṇṇodako, saritā nadiyo udake etassāti vā saritodako.

A ‘reservoir of water’ (udakarahada) means an ocean (jaladhi). ‘In that place’ refers to the passage of the sun above the eastern ocean. For those standing in Jambudīpa, the sun appears to rise from the eastern ocean. Hence it is said, ‘from where the sun rises.’ It is called ‘samudda’ (ocean) in the sense of collecting that which falls into it, and in the sense of moistening (undanaṭṭhena) and wetting (kiledanaṭṭhena) everything. Indeed, the ocean is a lake (rahada) in the sense of wetting (kiledanaṭṭho). ‘Having flowing water’ (sāritodaka) means its waters spread across thousands of yojanas, or because it contains rivers (saritā) in its water.

Sinerupabbatarājā cakkavāḷassa vemajjhe ṭhito, taṃ padhānaṃ katvā vattabbanti adhippāyena ‘‘itoti sineruto’’ti vatvā tathā pana disāvavatthānaṃ anavaṭṭhitanti ‘‘tesaṃ nisinnaṭṭhānato vā’’ti vuttaṃ. Tesanti catunnaṃ mahārājānaṃ. Nisinnaṭṭhānaṃ āṭānāṭanagaraṃ. Tattha hi nisinnā te imaṃ parittaṃ bandhiṃsu. Tesaṃ nisinnaṭṭhānatoti vā satthu santike tesaṃ nisinnaṭṭhānato. Ubhayathāpi sūriyassa udayaṭṭhānā puratthimā disā nāma hoti. Purimapakkhaṃyevettha vaṇṇenti. Tena vuttaṃ ‘‘ito sā purimā disā’’ti. Sūriyo, pana candanakkhattādayo ca sineruṃ dakkhiṇato, cakkavāḷapabbatañca vāmato katvā parivattenti. Yattha ca nesaṃ uggamanaṃ paññāyati, sā puratthimā [Pg.154] disā. Yattha okkamanaṃ paññāyati, sā pacchimā disā. Dakkhiṇapasse uttarā disā, vāmapasse dakkhiṇā disāti catumahādīpavāsīnaṃ paccekaṃ sineru uttarādisāyameva, tasmā anavaṭṭhitā disāvavatthāti āha ‘‘iti naṃ ācikkhati jano’’ti. Yaṃ disanti yaṃ puratthimadisaṃ yasassīti mahāparivāro. Koṭisatasahassaparimāṇā hi devatā abhiṇhaṃ parivārenti. Candananāgarukkhādīsu osadhitiṇavanappatisugandhānaṃ abbanato, tehi dittabhāvūpagamanato ‘‘gandhabbā’’ti laddhanāmānaṃ cātumahārājikadevānaṃ adhipati bhāvato. Me sutanti ettha meti nipātamattaṃ. Sutanti vissutanti attho. Ayañhettha yojanā – tassa dhataraṭṭhamahārājassa puttāpi bahavo. Kittakā? Asīti, dasa eko ca. Ekanāmā. Kathaṃ? Indanāmā. ‘‘Mahapphalā’’ti ca sutaṃ vissutametaṃ loketi.

Mount Sineru, the king of mountains, stands in the middle of the Cakkavāḷa. With the intention of speaking by taking that as the principal reference, it is said, 'From here, from Sineru.' But since the designation of directions is thus not fixed, it is said, 'or from their seated place.' 'Their' refers to the four great kings. Their seated place is the city of Āṭānāṭā, for it was there, while seated, that they composed this protective chant. 'From their seated place' refers either to that place or to their seated place near the Master. In either case, the direction where the sun rises is called the eastern direction. Here, only the eastern side is described. Hence, it is said, 'From here, that is the eastern direction.' The sun, moon, constellations, and others revolve keeping Sineru to their right and the Cakkavāḷa mountain to their left. The direction where their rising is perceived is the eastern direction; where their setting is perceived is the western direction. To their right side is the northern direction, and to their left side is the southern direction. For each of the inhabitants of the four great continents, Sineru is always in the northern direction. Therefore, since the designation of directions is not fixed, it is said, 'so people designate it.' 'Which direction' refers to the eastern direction. 'Glorious' (yasassī) means having a great retinue; indeed, deities numbering a hundred thousand koṭis constantly surround him. He is the ruler of the Cātumahārājika devas who have obtained the name 'Gandhabbas' from drawing out the fragrance of medicinal herbs, grasses, and forest trees such as sandalwood and nāga trees, and from attaining a state of splendor from these. 'Me sutaṃ'—here, 'me' is merely a particle. 'Sutaṃ' means 'widely known.' The construction here is this: That great king Dhataraṭṭha has many sons. How many? Eighty, ten, and one. They have a single name. How so? The name is 'Inda.' And it is widely known in the world that they are 'of great power' (mahapphalā).

Ādicco gotamagotto, bhagavāpi gotamagotto, ādiccena samānagottatāya ādicco bandhu etassātipi ādiccabandhu, ādiccassa vā bandhūti ādiccabandhu, taṃ ādiccabandhunaṃ. Anavajjenāti avajjapaṭipakkhena brahmavihārena. Samekkhasi odhiso, anodhiso ca pharaṇena olokesiāsayānusayacariyādhimuttiādivibhāgāvabodhavasena. Vatvā vandantīti ‘‘lokassa anukampako’’ti kittetvā vandanti. Sutaṃ netanti sutaṃ nanūti etasmiṃ atthe nu-saddo. Aṭṭhakathāyaṃ pana nokāroyanti adhippāyena amhehīti attho vutto. Etanti etaṃ tathā parikittetvā amanussānaṃ devatānaṃ vandanaṃ. Vadanti dhataraṭṭhamahārājassa puttā.

The sun is of the Gotama clan, and the Blessed One is also of the Gotama clan. Because he has the same clan as the sun, the sun is his kinsman—hence, 'kinsman of the sun' (ādiccabandhu); or, he is a 'kinsman of the sun'—to that kinsman of the sun. 'By the blameless' (anavajjena) means by the divine abodes, which are the opposite of what is blameworthy. 'You examine' (samekkhasi) means you observe by pervading both specifically and unspecifically, and through understanding the distinctions of inclination, latent tendency, conduct, resolve, and so forth. 'Having spoken, they pay homage' means having praised him as 'compassionate to the world,' they pay homage. Regarding 'Sutaṃ netaṃ,' the particle 'nu' is in the sense of 'nanu' (is it not so?). In the commentary, however, the meaning 'by us' is given, with the intention that 'ne' is a variant of 'no.' 'This' (etaṃ) refers to this homage of the non-human deities, having praised him thus. 'They speak' refers to the sons of the great king Dhataraṭṭha.

279. Yena petā pavuccantīti ettha vacanasesena attho veditabbo, na yathārutavasenevāti dassento ‘‘yena disābhāgena nīharīyantūti vuccantī’’ti āha. Ḍayhantu vāti pete sandhāya vadati. Chijjantu vā hatthapādādike pisuṇā piṭṭhimaṃsikā. Haññantu pāṇātipātinotiādikā. Pavuccantīti vā samuccanti, ‘‘alaṃ tesa’’nti samācinīyantīti attho. Evañhi vacanasesena vinā eva attho siddho hoti. Rahassaṅganti bījaṃ sandhāya vadati.

279. 'By which the departed are spoken of' (yena petā pavuccanti)—here the meaning is to be understood by what is implied, not merely by what is literally heard. To show this, it is said: 'by which direction they are said to be carried out.' 'Or let them be burned' is said with reference to the departed. 'Or let their hands, feet, and so on be cut off' refers to slanderers and backbiters. 'Let them be killed' refers to those who destroy life, and so on. Alternatively, 'are spoken of' (pavuccanti) means 'are gathered' (samuccanti); the meaning is 'enough of them,' they are amassed. In this way, the meaning is established even without relying on implication. 'Secret part' (rahassaṅga) is said with reference to the seed.

280. Yasmiṃ disābhāge sūriyo atthaṃ gacchatīti ettha ‘‘yato ṭhānato udetī’’ti ettha vuttanayānusārena attho veditabbo.

280. 'In which direction the sun sets' (yasmiṃ disābhāge sūriyo atthaṃ gacchati)—here, the meaning should be understood according to the method stated in the context of 'from which place it rises.'

281. Yena [Pg.155] disābhāgena uttarakuru rammo avaṭṭhito, ito sā uttarā disāti yojanā. Mahānerūti mahanto, mahanīyo ca nerusaṅkhāto pabbato. Tenāha ‘‘mahāsineru pabbatarājā’’ti. Rajatamayaṃ. Tathā hi tassa pabhāya ajjhotthataṃ tassaṃ disāyaṃ samuddodakaṃ khīraṃ viya paññāyati. Maṇimayanti indanīlamayaṃ. Tathā hi dakkhiṇadisāya samuddodakaṃ yebhuyyena nīlavaṇṇaṃ hutvā paññāyati, tathā ākāsaṃ. Manussā jāyanti. Kathaṃ jāyanti? Amamā apariggahāti yojanā. Mamattavirahitāti ‘‘idaṃ mama idaṃ mamā’’ti mamaṅkāravirahitāti adhippāyo. Yadi tesaṃ ‘‘ayaṃ mayhaṃ bhariyā’’ti pariggaho natthi, ‘‘ayaṃ me mātā, ayaṃ bhaginī’’ti evarūpā idha viya mariyādāpi na siyā mātuādibhāvassa ajānanatoti codanaṃ sandhāyāha ‘‘mātaraṃ vā’’tiādi. Chandarāgo nuppajjatīti ettha ‘‘dhammatāsiddhassa sīlassa ānubhāvena putte diṭṭhamatte eva mātu thanato thaññaṃ paggharati, tena saññāṇena nesaṃ mātari puttassa mātusaññā, mātu ca putte puttasaññā paccupaṭṭhitā’’ti keci.

281. 'By which direction the delightful Uttarakuru is situated, from here that is the northern direction'—this is the construction. 'Mahāneru' means the great and venerable mountain known as Neru. Hence it is said, 'the great Sineru, king of mountains.' It is made of silver; indeed, suffused by its radiance, the ocean water in that direction appears like milk. 'Made of gems' (maṇimaya) means made of sapphire; indeed, in the southern direction the ocean water, and likewise the sky, appears mostly blue. 'Humans are born' (manussā jāyanti). How are they born? 'Without 'mine-making,' without possessions' (amamā apariggahā)—this is the construction. 'Free from the sense of 'mine'' (mamattavirahitā) means they are devoid of making 'mine,' such as 'this is mine, this is mine.' In reference to the objection that if they have no possession such as 'this is my wife,' then there would also be no convention as there is here, such as 'this is my mother, this is my sister,' due to not knowing who is a mother and so on, it is said, 'a mother or,' and so on. 'Desire and lust do not arise' (chandarāgo nuppajjati). Here, some say: 'By the power of their naturally established virtue, as soon as a son is seen, milk flows from the mother's breast. By that sign, the son's perception of his mother and the mother's perception of her son are established.'

Naṅgalāti liṅgavipallāsena vuttanti āha ‘‘naṅgalānipī’’ti. Akaṭṭheti akasite akatakasikamme.

'Plows' (naṅgalā): this is said with a change of gender, hence it says 'naṅgalāni pi' (plows also). 'Untilled' (akaṭṭha) means unplowed, where the work of plowing has not been done.

Taṇḍulāva tassa phalanti sattānaṃ puññānubhāvahetukā thusādiabhāvena taṇḍulā eva tassa sālissa phalaṃ. Tuṇḍikiranti pacanabhājanassa nāmanti vuttaṃ ‘‘ukkhaliya’’nti. Ākiritvāti taṇḍulāni pakkhipitvā. Niddhūmaṅgārenāti dhūmaṅgārarahitena kevalena agginā. Jotikapāsāṇato aggimhi uṭṭhahante kuto dhūmaṅgārānaṃ sambhavo. Bhojananti odanamevādhippetanti ‘‘bhojanamevā’’ti avadhāraṇaṃ katvā tena nivattetabbaṃ dassento ‘‘añño sūpo vā byañjanaṃ vā na hotī’’ti āha. Yadi evaṃ rasavisesayutto tesaṃ āhāro na hotīti? Noti dassento ‘‘bhuñjantānaṃ…pe… raso hotī’’ti āha. Macchariyacittaṃ nāma na hotīti dhammatāsiddhassa sīlassa ānubhāvena. Tathā hi te katthacipi amamā pariggahāva hutvā vasanti.

'Only grains are its fruit' (taṇḍulāva tassa phalanti) means that, due to the power of the beings' merit, the fruit of that rice is simply grains, without husks and so on. 'Tuṇḍikiri' is said to be the name of a cooking vessel, namely, a 'pot' (ukkhaliya). 'Having poured in' (ākiritvā) means having put in the grains. 'With that which is without smoke and embers' (niddhūmaṅgārena) means with fire alone, devoid of smoke and embers. For when fire arises from a 'jotika' stone, how could there be smoke and embers? 'Food' (bhojana) refers to cooked rice only. Having made the emphasis 'food only,' to show what is excluded by this, it is said, 'there is no other soup or curry.' If so, is their food not endowed with special flavors? To show that it is not so, it is said, 'for those eating... there is flavor.' 'A selfish thought does not arise' (macchariyacittaṃ nāma na hoti) due to the power of their naturally established virtue. Indeed, they dwell everywhere without 'mine-making' and without possessions.

Apica [Pg.156] tattha uttarakurukānaṃ puññānubhāvasiddho ayampi viseso veditabbo – tattha kira tesu tesu padesesu ghanacitapattasañchannasākhāpasākhā kūṭāgārūpamā manoramā rukkhā tesaṃ manussānaṃ nivesanakiccaṃ sādhenti, yattha sukhaṃ nivasanti, aññepi tattha rukkhā sujātā sabbadāpi pupphitaggā tiṭṭhanti, jalāsayāpi vikasitakamalakuvalayapuṇḍarīkasogandhikādipupphasañchannā sabbakālaṃ paramasugandhaṃ samantato pavāyantā tiṭṭhanti. Sarīrampi tesaṃ atidīghatādidosarahitaṃ ārohapariṇāhasampannaṃ jarāya anabhibhūtattā valipalitādidosarahitaṃ yāvatāyukaṃ aparikkhīṇajavabalaparakkamasobhameva hutvā tiṭṭhati. Anuṭṭhānaphalūpajīvitāya na ca nesaṃ kasivāṇijjādivasena, āhārapariyeṭṭhivasena dukkhaṃ atthi, tato eva na dāsadāsikammakarādipariggaho atthi, na ca tattha sītuṇhaḍaṃsamakasavātātapasarīsapavāḷādiparissayo atthi. Yathā nāmettha gimhānaṃ pacchime māse paccūsavelāyaṃ samasītuṇhautu hoti, evameva sabbakālaṃ samasītuṇhova utu hoti, na ca tesaṃ koci upaghāto, vihesā vā uppajjati. Akaṭṭhapākimameva sāliṃ akaṇaṃ athusaṃ sugandhaṃ taṇḍulaphalaṃ paribhuñjantānaṃ nesaṃ kuṭṭhaṃ, gaṇḍo, kilāso, soso, kāso, sāso, apamāro, jaroti evamādiko na koci rogo uppajjati. Na te khujjā vā vāmanakā vā kāṇā vā kuṇī vā khañjā vā pakkhahatā vā vikalaṅgā vā vikalindriyā vā honti. Itthiyopi tattha nātidīghā nātirassā nātikisā nātithūlā nātikāḷā nāccodātā sobhaggappattarūpā honti. Tathā hi dīghaṅgulī tambanakhī lambatthanā tanumajjhā puṇṇacandamukhī visālakkhī mudugattā saṃhitūrū odātadantā gambhīranābhī tanujaṅghā dīghanīlavellitakesī puthulasusoṇī nātilomānālomā subhagā utusukhasamphassā saṇhā sakhilasambhāsā nānābharaṇavibhūsitā vicaranti. Sabbadā hi soḷasavassuddesikā viya honti. Purisā ca pañcavīsativassuddesikā viya, na puttadāresu rajjanti. Ayaṃ tattha dhammatā.

Moreover, this special distinction, achieved through the power of merit of the Uttarakuru people, should be understood: In that land, it is said that in various places, charming trees with dense foliage and branches, resembling pinnacled mansions, serve as dwellings for those people, where they live happily. Other trees there are also well-grown and always stand with their tops in full bloom. Lakes too are covered with blossoming lotuses, blue lotuses, white lotuses, and fragrant flowers such as the sogandhika, emitting a supreme fragrance all around at all times. Their bodies are free from excessive height and other defects, endowed with perfect stature and girth, unafflicted by aging, devoid of wrinkles and gray hair, and remain with undiminished swiftness, strength, vigor, and beauty throughout their lifespan. Living on fruit that arises without exertion, they have no suffering from seeking food through farming, trade, or other means. Hence, there is no acquisition of slaves, servants, or laborers. There, they are free from the afflictions of cold, heat, flies, mosquitoes, wind, sun, snakes, or other creeping creatures. Just as in the last month of summer, the early morning here is evenly cool and warm, so too in that land, the climate is always evenly temperate. No harm or oppression arises for them. They eat rice that ripens without cultivation—free of broken grains, huskless, fragrant, with the fruit of pure rice grains—and thus no diseases such as leprosy, boils, skin diseases, consumption, cough, asthma, epilepsy, or fever arise for them. They are neither hunchbacked nor dwarfish, one-eyed, with crippled hands, lame, paralyzed, nor do they have any defective limbs or impaired senses. The women there are neither too tall nor too short, neither too thin nor too fat, neither too dark nor too fair, but possess forms that have attained supreme beauty. Indeed, they have long fingers, copper-colored nails, pendant breasts, slender waists, full-moon-like faces, wide eyes, soft bodies, well-formed thighs, white teeth, deep navels, slender shins, long, dark, wavy hair, broad and beautiful hips, are neither too hairy nor hairless, are charming, have a pleasantly temperate touch, are gentle and courteous in speech, and adorned with various ornaments—they wander about always appearing as if sixteen years old. The men resemble those of twenty-five years and do not become attached to sons and wives. Such is the nature of that place.

Sattāhikameva ca tattha itthipurisā kāmaratiyā viharanti, tato vītarāgā yathāsakaṃ gacchanti. Na tattha idha viya gabbhokkantimūlakaṃ, gabbhapariharaṇamūlakaṃ, vijāyanamūlakaṃ vā dukkhaṃ hoti. Rattakañcukato kañcanapaṭimā [Pg.157] viya dārakā mātukucchito amakkhitā eva semhādinā sukheneva nikkhamanti, ayaṃ tattha dhammatā.

And there, men and women dwell in the enjoyment of sensual pleasures for only seven days; then, free from passion, they depart each to their own place. There is no suffering there rooted in conception, rooted in protecting the pregnancy, or rooted in childbirth, as there is here. Like a golden statue from a red sheath, the children come forth from their mother’s womb, unstained by phlegm and the like, with ease—such is the nature of things there.

Mātā pana puttaṃ vā dhītaraṃ vā vijāyitvā tesaṃ vicaraṇappadese ṭhapetvā anapekkhā yathāruci gacchati. Tesaṃ tattha sayitānaṃ ye passanti purisā, itthiyo vā, te attano aṅguliyo upanāmenti, tesaṃ kammabalena tato khīraṃ pavattati, tena dārakā yāpenti. Evaṃ pana vaḍḍhantā katipayadivaseheva laddhabalā hutvā dārikā itthiyo upagacchanti, dārakā purise. Kapparukkhato eva ca tesaṃ tattha tattha vatthābharaṇāni nippajjanti. Nānāvirāgavaṇṇavicittāni hi sukhumāni mudusukhasamphassāni vatthāni tattha tattha kapparukkhesu olambantāni iṭṭhanti. Nānāvidharaṃsijālasamujjalavividhavaṇṇaratanavinaddhāni anekavidhamālākammalatākammabhittikammavicittāni sīsūpagagīvūpagahatthūpagakaṭūpagapādūpagāni sovaṇṇamayāni ābharaṇāni ca kapparukkhato olambanti. Tathā vīṇāmudiṅgapaṇavasammatāḷasaṅkhavaṃsavetāḷaparivānivallakīpabhutikā tūriyabhaṇḍāpi tato tato olambanti. Tattha ca bahū phalarukkhā kumbhamattāni phalāni phalanti madhurarasāni, yāni paribhuñjitvā te sattāhampi khuppipāsāhi na bādhīyanti. Najjopi tattha suvisuddhajalā supatitthā ramaṇīyā akaddamā vālukatalā nātisītā nāccuṇhā surabhigandhīhi jalajapupphehi sañchannā sabbakālaṃ surabhiṃ vāyantiyo sandanti. Na tattha kaṇṭakatiṇakakkhaḷagacchalatā honti, akaṇṭakā pupphaphalasampannā eva honti. Candananāgarukkhā sayameva rasaṃ paggharanti. Nhāyitukāmā ca nadītitthe ekajjhaṃ vatthābharaṇāni ṭhapetvā nadiṃ otaritvā nhatvā uttiṇṇuttiṇṇā 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 upalabhanti. Mate ca satte disvā na rodanti, na socanti, tañca maṇḍayitvā nikkhipanti. Tāvadeva ca nesaṃ 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 [Pg.158] devaloke nibbattantī’’ti vadanti. Vassasahassameva ca nesaṃ sabbakālaṃ āyuppamāṇaṃ. Sabbametaṃ tesaṃ pañcasīlaṃ viya dhammatāsiddhaṃ evāti veditabbaṃ. Tatthāti tasmiṃ uttarakurudīpe.

The mother, having given birth to a son or daughter, leaves them in a place where they can move about and goes away without concern, as she pleases. Those who see them lying there—whether men or women—extend their fingers to them, and by the power of their karma, milk flows from them, by which the children are nourished. Growing thus, within a few days, having gained strength, the girls go to the women, and the boys to the men. From the wish-fulfilling trees, their clothes and ornaments appear wherever they are. Delicate, soft, and pleasant to the touch, garments of various beautiful colors hang from those wish-fulfilling trees. Various ornaments—interwoven with jewels of various colors, shining brightly with a net of rays, and decorated with diverse garland-work, creeper-work, and wall-work—hang from the wish-fulfilling trees, made of gold and suited for the head, neck, hands, waist, and feet. Likewise, musical instruments such as lutes, drums, small drums, cymbals, conches, flutes, and various harps, and others hang from those trees. There, many fruit-bearing trees produce fruits as large as pots, sweet in taste, and by eating them, they are not troubled by hunger or thirst for a week. The rivers there have very clear water, pleasant fords, are beautiful, without mud, with sandy bottoms, neither too cold nor too hot, covered with fragrant water-flowers, and flowing, always sending forth a sweet fragrance. There are no thorny grasses, harsh plants, or rough creepers—only those free of thorns, rich in flowers and fruits. Sandalwood and nāga trees spontaneously exude their own essence. When they wish to bathe, they leave their clothes and ornaments together on the riverbank, enter the river, bathe, and upon emerging, each takes the garment and ornaments from the top of the pile. They do not think, 'This is mine, this is another's,' and thus there is no quarrel or dispute among them. Their amorous play lasts only seven days, after which they wander about as if free from lust. Wherever they wish to sleep under a tree, they find a bed there. Seeing a dead being, they do not weep or grieve but adorn it and set it aside. Then, birds of such kind come and carry the dead to another continent. Therefore, there are no cemeteries or impure places there. Those who die there are not reborn in hell, the animal realm, or the realm of ghosts. It is said that by the power of their naturally established five precepts, they are reborn in the heavenly world. Their lifespan is always a thousand years. All this should be understood as naturally established for them, just like their five precepts. 'There' means in that Uttarakuru continent.

Ekakhuraṃ katvāti anekasaphampi ekasaphaṃ viya katvā, assaṃ viya katvāti attho. ‘‘Gāvi’’nti vatvā puna ‘‘pasu’’nti vuttattā gāvito itaro sabbo catuppado idha ‘‘pasū’’ti adhippetoti āha ‘‘ṭhapetvā gāvi’’nti.

Having made it single-hoofed: meaning, having made even a multi-hoofed creature as if it were single-hoofed, like a horse. After saying 'cow,' then saying 'livestock,' it is implied that all other four-footed animals besides the cow are intended here as 'livestock,' hence it is said 'excluding the cow.'

Tassāti gabbhinitthiyā. Piṭṭhi onamituṃ sahatīti kucchiyā garubhāratāya tesaṃ āruḷhakāle piṭṭhi onamati, tesaṃ nisajjaṃ sahati pallaṅke nisinnā viya honti. Sammādiṭṭhiketi kammapathasammādiṭṭhiyā sammādiṭṭhike. Etthāti jambudīpe. Ettha hi janapadavohāro, na uttarakurumhi. Tathā hi ‘‘paccantimamilakkhuvāsike’’ti ca vuttaṃ.

'Of that' means of the pregnant woman. 'The back is able to bend' means: due to the heaviness of the womb, her back bends when they mount; it endures their sitting, and they are as if seated on a couch. 'One with right view' means one with right view, that is, with right view regarding the path of action. 'Here' means in Jambudīpa. For here is the common parlance of the country, not in Uttarakuru. Thus it is also said, 'living in the border regions among barbarians.'

Tassa raññoti vessavaṇamahārājassa. Iti so attānameva paraṃ viya katvā vadati. Eseva nayo paratopi. Bahuvidhaṃ nānāratanavicittaṃ nānāsaṇṭhānaṃ rathādi dibbayānaṃ upaṭṭhitameva hoti sudantavāhanayuttaṃ, na nesaṃ yānānaṃ upaṭṭhāpane ussukkaṃ āpajjitabbaṃ atthi. Etānīti hatthiyānādīni. Nesanti vessavaṇaparicārikānaṃ. Kappitāni hutvā uṭṭhitāni āruhituṃ upakappanayānāni. Nipannāpi nisinnāpi vicaranti candimasūriyā viya yathāsakaṃ vimānesu.

'Of that king' means of the great king Vessavaṇa. Thus he speaks, making himself out to be another person. This same method applies in what follows as well. Divine vehicles of many kinds, variegated with various jewels, of various shapes, such as chariots, are always ready, yoked with well-trained mounts; there is no need to make an effort in preparing these vehicles. 'These' means elephant-vehicles and so on. 'Their' means belonging to the attendants of Vessavaṇa. Having been prepared, they have arisen as suitable vehicles to be mounted. Lying down or sitting, they travel about like the moon and sun in their respective celestial mansions.

Nagarā ahūti liṅgavipallāsena vuttanti āha ‘‘nagarāni bhaviṃsūti attho’’ti. Āṭānāṭā nāmāti itthiliṅgavasena laddhanāmaṃ nagaraṃ āsi.

'Cities there were' (nagarā ahū): this is said with a change of gender, the meaning being 'there were cities' (nagarāni bhaviṃsu). 'Named Āṭānāṭā': it was a city that received a name in the feminine gender.

Tasmiṃ ṭhatvāti tasmiṃ padese parakusiṭanāṭānāmake nagare ṭhatvā. Tato ujuṃ uttaradisāyaṃ. Etassāti kasivantanagarassa. Aparabhāge aparakoṭṭhāse, parato icceva attho.

'Standing in that': meaning, standing in that region, in the city named Parakusiṭanāṭa. 'From there': directly in the northern direction. 'Of this': of the city of Kasivanta. 'In the further part': in the further section, meaning simply 'beyond.'

Kuveroti tassa purimajātisamudāgataṃ nāmanti teneva pasaṅgena yenāyaṃ sampatti adhigatā, tadassa pubbakammaṃ ācikkhituṃ ‘‘ayaṃ kirā’’tiādi vuttaṃ. Ucchuvappanti ucchusassaṃ. Avasesasālāhīti avasesayantasālāhi, nissakkavacanañcetaṃ. Tatthevāti puññatthaṃ dinnasālāyameva.

Kuvera: This name arose from his previous birth. It is to explain his past deeds, by which this prosperity was attained, that it is said, "this one, indeed," and so forth. Sugarcane field: meaning, a field of sugarcane. The remaining halls: meaning, the remaining machine-halls; this is an expression of contempt. Right there: meaning, in that very hall given for merit.

Paṭiesantoti [Pg.159] pati pati atthe esanto vīmaṃsanto. Na kevalaṃ te vīmaṃsanti eva, atha kho tamatthaṃ patiṭṭhāpentīti āha ‘‘visuṃ visuṃ atthe upaparikkhamānā anusāsamānā’’ti. Yakkharaṭṭhikāti yakkharaṭṭhādhipatino. Yakkhā ca vessavaṇassa rañño nivesanadvāre niyuttā cāti yakkhadovārikā, tesaṃ yakkhadovārikānaṃ.

‘Paṭiesanto’ means ‘pati pati atthe esanto vīmaṃsanto’—seeking and investigating meaning after meaning. Not only do they investigate thus, but they also establish that meaning; hence it is said, ‘individually examining each meaning, instructing.’ ‘Yakkharaṭṭhikā’ means ‘yakkharaṭṭhādhipatino’—the rulers of the yakkha kingdom. And the yakkhās appointed at the gates of King Vessavaṇa’s residence are the ‘yakkhadovārikā’ (yakkha gatekeepers); ‘tesaṃ yakkhadovārikānaṃ’ means of those yakkha gatekeepers.

Yasmā dharaṇīporakkhaṇito purāṇodakaṃ bhassayantaṃ heṭṭhā vuṭṭhi hutvā nikkhamati, tasmā taṃ tato gahetvā meghehi pavuṭṭhaṃ viya hotīti vuttaṃ ‘‘yato pokkharaṇito udakaṃ gahetvā meghā pavassantī’’ti. Yatoti yato dharaṇīpokkharaṇito. Sabhāti yakkhānaṃ upaṭṭhānasabhā.

Because the ancient water, falling from the earth-lake, emerges from below as rain, therefore it is said, ‘From where the water is taken from the earth-lake, the clouds pour it down,’ meaning it is as if poured by clouds after being taken from there. ‘Yato’ means ‘yato dharaṇīpokkharaṇito’—from the earth-lake. ‘Sabhā’ means the attendance hall of the yakkhās.

Tasmiṃ ṭhāneti tassā pokkharaṇiyā tīre yakkhānaṃ vasanavane. Sadā phalitāti niccakālaṃ sañjātaphalā. Niccapupphitāti niccaṃ sañjātapupphā. Nānādijagaṇāyutāti nānāvidhehi dijagaṇehi yuttā. Tehi pana sakuṇasaṅghehi ito cito ca sampatantehi paribbhamantehi yasmā sā pokkharaṇī ākulā viya hoti, tasmā vuttaṃ ‘‘vividhapakkhisaṅghasamākulā’’ti. Koñcasakuṇehīti sārasasakuntehi.

‘Tasmiṃ ṭhāne’ means in the dwelling forest of the yakkhās by the shore of that pond. ‘Sadā phalitā’ means ‘niccakālaṃ sañjātaphalā’—constantly bearing fruit. ‘Niccapupphitā’ means ‘niccaṃ sañjātapupphā’—constantly producing flowers. ‘Nānādijagaṇāyutā’ means ‘nānāvidhehi dijagaṇehi yuttā’—associated with diverse kinds of birds. And because that pond appears agitated by those flocks of birds flying here and there and circling around, therefore it is said, ‘crowded with flocks of various birds.’ ‘Koñcasakuṇehi’ means with sārasa birds.

‘‘Evaṃ viravantāna’’nti iminā tathā vassitavasena ‘‘jīvañjīvakā’’ti ayaṃ tesaṃ samaññāti dasseti. Uṭṭhavacittakāti etthāpi eseva nayo. Tenāha ‘‘evaṃ vassamānā’’ti. Pokkharasātakāti pokkharasaṇṭhānatāya ‘‘pokkharasātakā’’ti evaṃ laddhanāmā.

By ‘evaṃ viravantānaṃ’ (thus crying), it shows that ‘jīvañjīvakā’ is their designation because of their crying in that manner. ‘Uṭṭhavacittakā’—here too, the same method applies. Therefore, it says, ‘evaṃ vassamānā’ (thus crying). ‘Pokkharasātakā’—because of their lotus-like shape, they received the name ‘pokkharasātakā’.

Sabbakālaṃ sobhatīti sabbautūsu sobhati, na tassā hemantādivasena sobhāvirato atthi. Evaṃbhūtā ca niccaṃ pupphitajalajathalajapupphatāya, phalabhārabharitarukkhaparivāritatāya, aṭṭhaṅgasamannāgatasalilatāya ca nirantaraṃ sobhati.

‘Sabbakālaṃ sobhati’ means it shines in all seasons; there is no cessation of its beauty due to winter or other seasons. Being thus, it constantly shines with its ever-blooming water-born and land-born flowers, surrounded by trees laden with fruit, and endowed with water possessing the eight qualities.

282. Parikammanti pubbupacāraṃ. Parisodhetvāti ekakkharassāpi avirādhanavasena ācariyasantike sabbaṃ sodhetvā. Suṭṭhu uggahitāti parimaṇḍalapadabyañjanāya poriyā vācāya vissaṭṭhāya anelagaḷāya atthassa viññāpanīyā sammadeva uggahitā. Tathā hi ‘‘atthañca byañjanañca parisodhetvā’’ti vuttaṃ. Atthaṃ jānato eva hi byañjanaṃ parisujjhati, no ajānato. Padabyañjanānīti padañceva byañjanañca ahāpetvā. Evañhi paripuṇṇā nāma [Pg.160] hotīti. Visaṃvādetvāti aññathā katvā. Tejavantaṃ na hoti virajjhanato ceva vimhayatthabhāvato ca. Sabbasoti anavasesato ādimajjhapariyosānato. Tejavantaṃ hotīti sabhāvaniruttiṃ avirādhetvā suppavattibhāvena sādhanato. Evaṃ payogavipattiṃ pahāya payogasampattiyā sati parittassa atthasādhakataṃ dassetvā idāni ajjhāsayavipattiṃ pahāya ajjhāsayasampattiyā atthasādhakataṃ dassetuṃ ‘‘lābhahetū’’tiādi vuttaṃ. Idaṃ parittabhaṇanaṃ sattānaṃ anatthapaṭibāhanahetūti tassa ñāṇakaruṇāpubbakatā nissaraṇapakkho. Mettaṃ purecārikaṃ katvāti mettāmanasikārena sattesu hitapharaṇaṃ purakkhatvā.

282. ‘Parikammanti’ means preliminary practice. ‘Parisodhetvā’ means having thoroughly purified everything under the teacher’s guidance, ensuring no violation of even a single syllable. ‘Suṭṭhu uggahitā’ means well-learned—with perfectly rounded syllables and letters, with clear, unhesitating, and effective pronunciation that conveys the meaning. Thus it is said, ‘having purified both the meaning and the wording.’ For only when one understands the meaning does the wording become clear, not otherwise. ‘Padabyañjanāni’ means without omitting both syllables and letters. Only then is it considered complete. ‘Visaṃvādetvā’ means having altered it. It lacks brilliance due to both its being corrupted and its being a cause for bewilderment. ‘Sabbasoti’ means entirely, from beginning, middle, and end, without remainder. ‘Tejavantaṃ hoti’ means it possesses brilliance by not violating natural expression and by achieving its purpose through smooth delivery. Having thus explained the achievement of purpose by the protective chant when there is perfection of application, abandoning faults in application, now, to illustrate the achievement of purpose by abandoning faults in intention through perfected intention, it is said, ‘for the sake of gain,’ etc. This recitation of the protective chant is a cause for warding off harm from beings; its aspect of liberation is preceded by knowledge and compassion. ‘Mettaṃ purecārikaṃ katvā’ means having made loving-kindness the forerunner, putting forward the suffusion of beings with welfare through attention to loving-kindness.

‘‘Vatthuṃ vā’’tiādi pubbe catuparisamajjhe katāya sādhanāya bhagavato pavedanaṃ. Gharavatthunti vasanagehaṃ. Nibaddhavāsanti paragehepi nevāsikabhāvena vāsaṃ na labheyya, yaṃ pana mahārājānaṃ, yakkhasenāpatīnañca ajānantānaṃyeva kadāci vasitvā gamanaṃ, taṃ appamāṇanti adhippāyo. Samitinti yakkhādisamāgamaṃ. Kāmaṃ pāḷiyaṃ ‘‘na me so’’ti āgataṃ, itaresampi pana mahārājānamattanā ekajjhāsayatāya tesampi ajjhāsayaṃ hadaye ṭhapetvā vessavaṇo tathā avoca. Kaññaṃ anu anu vahituṃ ayutto anāvayho, sabbakālaṃ kaññaṃ laddhuṃ ayuttoti attho, taṃ anāvayhaṃ. Tenāha ‘‘na āvāhayutta’’nti. Na vivayhanti avivayhaṃ, kaññaṃ gahetumayuttanti attho. Tenāha ‘‘na vivāhayutta’’nti. Āhito ahaṃmāno etthāti attā, attabhāvo. Attā visayabhūto etāsaṃ atthīti attā, paribhāsā, tāhi. Pariyattaṃ katvā vacanena paripuṇṇāhi. Yathā yakkhā akkositabbā, evaṃ pavattā akkosā yakkhaakkosā nāma, tehi. Te pana ‘‘kaḷārakkhi kaḷāradantā kāḷavaṇṇā’’ti evaṃ ādayo.

‘Vatthuṃ vā’ and so forth refers to the Buddha’s declaration made in the presence of the fourfold assembly by means of a demonstration. ‘Gharavatthu’ means a dwelling place. ‘Nibaddhavāsa’ means that one should not obtain residence as a permanent resident even in another’s house. However, the meaning is that occasionally staying and then leaving, without the knowledge of great kings and yakkha generals, is of no account. ‘Samiti’ means a gathering of yakkhās and so forth. Although the Pali text states ‘na me so’ (he is not mine), Vessavaṇa spoke thus, having placed the intention of the other great kings in his heart, due to their singular resolve like his own. ‘Kaññaṃ anu anu vahituṃ ayutto’ means ‘anāvayho’—unsuitable to take a maiden, meaning it is unsuitable to obtain a maiden at any time; that is ‘anāvayhaṃ’. Therefore, it is said, ‘na āvāhayuttaṃ’ (not fit for marriage). ‘Na vivayhanti’ means ‘avivayhaṃ’—not to be married, meaning it is unsuitable to take a maiden. Therefore, it is said, ‘na vivāhayuttaṃ’ (not fit for marriage). ‘Āhito ahaṃmāno ettha’ means ‘attā’ (self), the sense of self. ‘Attā’ means that the self is the object of these; it is a conventional expression referring to them. ‘Pariyattaṃ katvā’ means perfected through speech, by those that are complete. Just as yakkhās should be cursed, so too are the curses that occur, called ‘yakkha-curses,’ by these. These include phrases like ‘dark-eyed, dark-toothed, dark-complexioned,’ and so on.

Viruddhāti virujjhanakā parehi virodhino. Rabhasāti sārambhakāti adhippāyo. Tenāha ‘‘karaṇuttariyā’’ti. Rabhasāti vā sāhasikā. Sāmino manaso assavāti manassā, kiṅkarā. Ye hi ‘‘kiṃ karomi bhaddante’’ti sāmikassa vase vattanti, te evaṃ vuccanti. Tena vuttaṃ ‘‘yakkhasenāpatīnaṃ ye manassā, tesa’’nti. Āṇāya avarodhitupacārā avaruddhā, te pana āṇāvato paccatthikā nāma hontīti ‘‘paccāmittā verino’’ti vuttaṃ. Ujjhāpetabbanti heṭṭhā katvā cintāpetabbaṃ, taṃ [Pg.161] pana ujjhāpanaṃ tesaṃ nīcakiriyāya jānāpanaṃ hotīti āha ‘‘jānāpetabbā’’ti.

‘Viruddhā’ means ‘virujjhanakā’—those who oppose, being hostile to others. ‘Rabhasā’ means ‘sārambhakā’—those who are aggressive; this is the intended meaning. Hence it is said, ‘karaṇuttariyā’ (eager to act). Or, ‘rabhasā’ means ‘sāhasikā’—those who are rash. ‘Sāmino manaso assavā’ means ‘manassā’—attentive ones, ‘kiṅkarā’—subordinates. For those who, saying ‘What shall I do, venerable sir?’, act according to the master’s will—they are spoken of thus. Therefore, it is said, ‘those who are the attentive ones of the yakkha generals, of them.’ Those whose conduct is restricted by command are ‘avaruddhā’ (restrained); but those who are opponents of the one with authority are called ‘paccatthikā’ (enemies)—hence it is said, ‘paccāmittā verino’ (hostile adversaries). ‘Ujjhāpetabbaṃ’ means it should be made to consider after having been placed beneath. But this ‘ujjhāpana’ is making them aware of their inferior action—hence it is said, ‘jānāpetabbā’ (they should be made to know).

Parittaparikammakathāvaṇṇanā

The Commentary on the Discourse on the Preliminary Preparation for the Protective Chant

Parittassa parikammaṃ kathetabbanti āṭānāṭiyaparittassa parikammaṃ pubbupacāraṭṭhāniyaṃ mettasuttādi kathetabbaṃ. Evañhi taṃ laddhāsevanaṃ hutvā tejavantaṃ hoti. Tenāha ‘‘paṭhamameva hī’’tiādi. Piṭṭhaṃ vā maṃsaṃ vāti vā-saddo aniyamattho, tena macchaghatasūpādiṃ saṅgaṇhāti. Otāraṃ labhanti attanā piyāyitabbaāhāravasena piyāyitabbaṭṭhānavasena ca. ‘‘Paritta…pe… nisīditabba’’nti imināva parittakārakassa bhikkhuno parisuddhipi icchitabbāti dasseti.

The preliminary preparation of the protective chant should be spoken. Thus, the preliminary preparation for the Āṭānāṭiya Protective Chant, serving as a preliminary practice, is the recitation of the Mettā Sutta, etc. For when it is cultivated thus, it becomes potent. Therefore, it is said, 'From the very first,' etc. 'Either flour or meat'—the word 'or' indicates no fixed restriction, thus including fish, ghee, soup, and the like. They obtain an opportunity—either through food that is pleasing to them or through a place that is pleasing to them. 'Paritta…should be seated'—by this, it is shown that even the purity of the monk performing the protective chant should be desired.

‘‘Parittakārako…pe… samparivāritenā’’ti idaṃ parittakaraṇe bāhirarakkhāsaṃvidhānaṃ. ‘‘Mettacittaṃ …pe… kātabba’’nti idaṃ abbhantararakkhā ubhayato rakkhāsaṃvidhānaṃ. Evañhi amanussā parittakaraṇassa antarāyaṃ kātuṃ na visahanti. Maṅgalakathā vattabbā pubbupacāravasena. Sabbasannipātoti tasmiṃ vihāre, tasmiṃ vā gāmakhette sabbesaṃ bhikkhūnaṃ sannipāto. Ghosetabbo,‘‘cetiyaṅgaṇe sabbehi sannipatitabba’’nti. Anāgantuṃ nāma na labbhati amanussena buddhāṇābhayena, rājāṇābhayena ca. Gahitakāpadesena amanussova pucchito hotīti āha ‘‘amanussaggahitako ‘tvaṃ ko nāmā’ti pucchitabbo’’ti. Mālāgandhādīsu pūjanatthaṃ viniyuñjiyamānesu. Pattīti tuyhaṃ pattidānaṃ. Piṇḍapāte pattīti piṇḍapāte diyyamāne pattidānaṃ. Devatānanti yakkhasenāpatīnaṃ. Parittaṃ bhaṇitabbanti etthāpi ‘‘mettacittaṃ purecārikaṃ katvā’’ti ca ‘‘maṅgalakathā vattabbā’’ti ca ‘‘vihārassa upavane’’ti evamādi ca sabbaṃ gihīnaṃ parittakaraṇe vuttaṃ parikammaṃ kātabbameva.

“‘The one who performs the protective chant… surrounded by…’—this refers to the external protective arrangement in performing the protective chant. ‘With a mind of loving-kindness… should be done’—this refers to the internal protection, establishing protection on both sides. Indeed, in this way, non-human beings cannot dare to create obstacles to the performance of the protective chant. The auspicious talk should be given as a preliminary act. ‘All gathered together’ means the assembly of all the monks in that monastery or village area. It should be announced, ‘All must gather in the shrine courtyard.’ ‘Unable to come’ means that a non-human being is unable not to come due to fear of the Buddha’s authority and fear of the king’s authority. It is the non-human being who is questioned through the one who is seized, thus it is said: ‘The one possessed by a non-human being should be asked, “What is your name?”’ When flowers, fragrances, and other offerings are being allocated for the purpose of worship. ‘Due share’ means the giving of a share of merit to you. ‘Due share in alms’ means the giving of a share of merit when alms are being offered. ‘Deities’ refers to the commanders of the yakkha armies. ‘The protective chant should be recited’—here too, ‘having first cultivated a mind of loving-kindness,’ and ‘the auspicious talk should be given,’ and ‘in the grove near the monastery,’ and so on—all the preparatory actions mentioned for laypeople in performing the protective chant should be done.

Sarīre adhimuccatīti sarīraṃ anupavisitvā viya āvisanto yathā gahitakassa vasena na vattati, attano eva vasena vattati, evaṃ adhimuccati adhiṭṭhahitvā tiṭṭhati. Tenāha ‘‘āvisatīti tasseva vevacana’’nti. Laggatīti tattheva laggo allīno hoti. Tenāha ‘‘na apetī’’ti. Rogaṃ [Pg.162] vaḍḍhentoti dhātūnaṃ samabhāvena vattituṃ appadānavasena uppannaṃ rogaṃ vaḍḍhento. Dhātūnaṃ visamabhāvāpattiyā ca āhārassa ca aruccanena gahitakassa sarīre lohitaṃ sussati, maṃsaṃ milāyati, taṃ panassa yakkho dhātukkhobhanimittatāya karonto viya hotīti vuttaṃ ‘‘appamaṃsalohitaṃ karonto’’ti.

‘He is intent on the body’ means: entering as if having entered the body, he dwells there, operating not by the will of the possessed person, but by his own will. Thus, he becomes intent and remains resolved. Hence it is said, ‘He enters—this is a synonym for that.’ ‘He clings’ means: he is stuck there, attached. Hence it is said, ‘He does not depart.’ ‘He aggravates the illness’ means: increasing the illness that has arisen by not allowing the elements to function in a balanced way. Due to the imbalance of the elements and the lack of appetite for food, the blood in the possessed person’s body dries up and the flesh withers. It is as if the yakkha, as a sign of disturbing the elements, is doing that, as stated: ‘Making flesh and blood scanty.’

283. Tesaṃ nāmāni indādināmabhāvena voharitabbato. Tatoti tato ārocanato paraṃ. Teti yakkhasenāpatayo. Okāso na bhavissatīti bhikkhubhikkhuniyo, upāsakaupāsikāyo viheṭhetuṃ avasaro na bhavissati sammadeva ārakkhāya vihitattāti.

283. Their names are to be addressed as Inda and so on. ‘From that’ means: after that announcement. ‘They’ means: the yakkha commanders. ‘There will be no opportunity’ means: there will be no opportunity to harass monks, nuns, laymen, or laywomen, because proper protection has been established.

Āṭānāṭiyasuttavaṇṇanāya līnatthappakāsanā.

The Elucidation of the Hidden Meaning in the Commentary on the Āṭānāṭiya Sutta.

10. Saṅgītisuttavaṇṇanā

10. Commentary on the Saṅgīti Sutta

296. Dasasahassacakkavāḷeti [Pg.163] buddhakhettabhūte dasasahassaparimāṇe cakkavāḷe. Tattha hi imasmiṃ cakkavāḷe devamanussāyeva katādhikārā, itaresu devā visesabhāgino. Tena vuttaṃ ‘‘dasasahassacakkavāḷe ñāṇajālaṃ pattharitvā’’ti. Ñāṇajālapattharaṇanti ca tesaṃ tesaṃ sattānaṃ āsayādivibhāvanavasena ñāṇassa pavattanameva. Tenāha ‘‘lokaṃ volokayamāno’’ti, sattalokaṃ byavalokayamāno āsayānusayacaritādhimuttiādike visesato ogāhetvā passantoti attho. Maṅgalaṃ bhaṇāpessanti ‘‘taṃ tesaṃ āyatiṃ visesādhigamassa vijjāṭṭhānaṃ hutvā dīgharattaṃ hitāya sukhāya bhavissā’’ti. Tīhi piṭakehi sammasitvāti tipiṭakato ekakadukādinā saṅgahetabbassa saṅgaṇhanavasena sammasitvā vīmaṃsitvā. Ñātuṃ icchitā atthā pañhā, te pana imasmiṃ sutte ekakādivasena āgatā sahassaṃ, cuddasa cāti āha ‘‘cuddasapañhādhikena pañhasahassena paṭimaṇḍetvā’’ti. Evamidha sampiṇḍetvā dassite pañhe parato suttapariyosāne ‘‘ekakavasena dve pañhā kathitā’’tiādinā (dī. ni. aṭṭha. 3.349) vibhāgena parigaṇetvā sayameva dassessati.

296. ‘In the ten-thousandfold world-system’ means: in the Buddha-field, which is the extent of ten thousand world-systems. There, in this world-system, only gods and humans have made the aspiration, while in the others, gods are the special partakers. Hence it is said, ‘Having spread the net of knowledge over the ten-thousandfold world-system.’ Spreading the net of knowledge means the manifestation of knowledge by discerning the inclinations and so on of various beings. Hence it is said, ‘Surveying the world,’ meaning he thoroughly examines the world of beings, penetrating their inclinations, underlying tendencies, habits, dispositions, and so on. They will have the auspicious discourse recited, thinking: ‘That will become for them a foundation of knowledge for special attainments in the future, bringing long-lasting welfare and happiness.’ ‘Having pondered over the three baskets’ means: having pondered over and examined by way of collecting from the Tipiṭaka what is to be collected by ones, twos, and so on. The meanings one wished to know are questions, and in this sutta, a thousand questions have come, along with fourteen more, as stated: ‘Adorned with a thousand questions plus fourteen.’ Thus, having summarized the questions here, he himself will show them later by enumeration at the end of the sutta, saying: ‘Two questions are discussed by way of a single instance,’ and so on (Dī. Ni. Aṭṭha. 3.349).

Ubbhatakanavasandhāgāravaṇṇanā

Exposition on the New Raised Assembly Hall

297. Uccādhiṭṭhānatāya taṃ sandhāgāraṃ bhūmito ubbhataṃ viyāti ‘‘ubbhataka’’nti nāmaṃ labhati. Tenāha ‘‘uccattā vā evaṃ vutta’’nti. Sandhāgārasālāti ekā mahāsālā. Uyyogakaraṇādīsu hi rājāno tattha ṭhatvā ‘‘ettakā purato gacchantu, ettakā pacchā’’tiādinā tattha nisīditvā sandhaṃ karonti mariyādaṃ bandhanti, tasmā taṃ ṭhānaṃ ‘‘sandhāgāra’’nti vuccati. Uyyogaṭṭhānato ca āgantvā yāva gehaṃ gomayaparibhaṇḍādivasena paṭijagganaṃ karonti, tāva ekaṃ dve divase te rājāno tattha santhambhantītipi sandhāgāraṃ, tesaṃ rājūnaṃ saha atthānusāsanaagārantipi sandhāgāranti. Yasmā vā te tattha sannipatitvā ‘‘imasmiṃ kāle kasituṃ vaṭṭati, imasmiṃ kālevapitu’’ntiādinā gharāvāsakiccaṃ sandharanti, tasmā chiddāvachiddaṃ gharāvāsaṃ [Pg.164] tattha sandharantītipi sandhāgāraṃ, sā eva sālāti sandhāgārasālā. Devatāti gharadevatā. Nivāsavasena anajjhāvutthattā ‘‘kenaci vā manussabhūtenā’’ti vuttaṃ. Kammakaraṇavasena pana manussā tattha nisajjādīni kappesumeva. ‘‘Sayameva pana satthu idhāgamanaṃ amhākaṃ puññavaseneva, aho mayaṃ puññavanto’’ti haṭṭhatuṭṭhā evaṃ sammā cintesunti dassento ‘‘amhehī’’tiādimāha.

297. Due to its elevated position, that assembly hall is as if lifted from the ground; thus, it receives the name ‘Ubbhataka.’ Therefore, it is said, ‘Or it is called thus because of its height.’ The ‘Sandhāgārasālā’ is a large hall. Indeed, for purposes of organizing expeditions and the like, kings stand there and, sitting there, make agreements and establish boundaries, saying, ‘So many go forward, so many stay behind,’ and so on; thus, that place is called ‘Sandhāgāra.’ Also, after coming from the place of mobilization, until they have prepared the house with cow dung and so on, those kings remain there for one or two days; therefore, it is also called ‘Sandhāgāra,’ or ‘a house for consultation and instruction’ for those kings. Or, because they gather there and manage household affairs, saying, ‘At this time, it is proper to plow; at this time, to sow,’ and so on, they maintain the household without any gaps; thus, it is also called ‘Sandhāgāra.’ That very hall is the ‘Sandhāgārasālā.’ ‘Devatā’ means a household deity. Because it is not inhabited by way of residence, it is said, ‘Or by some human being.’ However, for the sake of work, people certainly make arrangements for sitting and other activities there. To show that they, filled with joy and delight, reflect rightly thus: ‘The Teacher himself came here due to our merit—ah, we are indeed meritorious!’, it is said, ‘By us,’ and so on.

298. Aṭṭakāti cittakammakaraṇatthaṃ baddhā mañcakā. Muttamattāti tāvadeva sandhāgāre navakammassa niṭṭhāpitabhāvamāha, tena‘‘acirakārita’’ntiādinā vuttamevatthaṃ vibhāveti. Araññaṃ ārāmo āramitabbaṭṭhānaṃ etesanti araññārāmā. Santharaṇaṃ santhari, sabbo sakalo santhari etthāti sabbasanthari, bhāvanapuṃsakaniddesoyaṃ. Tenāha ‘‘yathā sabbaṃ santhataṃ hoti, eva’’nti.

298. ‘Aṭṭakā’ refers to platforms bound together for the purpose of doing decorative work. ‘Muttamattā’ indicates that the new construction work in the assembly hall was just completed; hence, it explains the meaning already stated with ‘recently made,’ and so on. Those for whom the forest is a pleasure grove (ārāma), a place to be enjoyed (āramitabbaṭṭhānaṃ), are ‘araññārāmā.’ ‘Santharaṇa’ means spreading; because everything, the whole, is spread out there, it is ‘sabbasanthari’—this is a neuter designation of state or action. Therefore it is said, ‘just as everything is spread out.’

299. Samantapāsādikoti samantato sabbabhāgena pasādāvaho cāturiyaso. ‘‘Asītihatthaṃ ṭhānaṃ gaṇhātī’’ti idaṃ buddhānaṃ kāyappabhāya pakatiyā asītihatthe ṭhāne abhibyāpanato vuttaṃ. Iddhānubhāvena pana anantaṃ aparimāṇaṃ ṭhānaṃ vijjotateva. Nīlapītalohitodātamañjaṭṭhapabhassaravasena chabbaṇṇā. Sabbe disābhāgāti sarīrappabhāya bāhullato vuttaṃ.

299. ‘Samantapāsādika’ means inspiring confidence from all sides, in every part, and excellent in four ways. ‘It occupies a space of eighty cubits’—this is said because the Buddha’s bodily radiance, by its nature, pervades a space of eighty cubits. However, through the power of psychic potency, it illuminates an immeasurable and infinite space. It has six colors: blue, yellow, red, white, crimson, and radiant. ‘All directions’—this is said due to the abundance of the bodily radiance.

Abbhamahikādīhi upakkiliṭṭhaṃ suññaṃ na sobhati, tārakācitaṃ pana antalikkhaṃ tāsaṃ pabhāhi samantato vijjotamānaṃ virocatīti āha ‘‘samuggatatārakaṃ viya gaganatala’’nti. Sabbapāliphulloti mūlato paṭṭhāya yāva sākhaggā phullo. ‘‘Paṭipāṭiyāṭhapitāna’’ntiādi parikappūpamā. Tathā hi viya-saddaggahaṇaṃ kataṃ. Siriyā siriṃ abhibhavamānaṃ viyāti attano sobhāya tesaṃ sobhanti attho. ‘‘Bhikkhūpi sabbevā’’ti idaṃ nesaṃ ‘‘appicchā’’tiādinā vuttaguṇesu lokiyaguṇānaṃ vasena yojetabbaṃ. Na hi te sabbeva dasakathāvatthulābhino. Tena vuttaṃ ‘‘suttantaṃ āvajjetvā…pe… arahattaṃ pāpuṇissantī’’ti (dī. ni. aṭṭha. 3.296). Tasmā ye tattha ariyā, te sabbesampi padānaṃ vasena bodhitā honti. Ye pana puthujjanā, te lokiyaguṇadīpakehi padehīti na tathā heṭṭhā [Pg.165] ‘‘asītimahātherā’’tiādi vuttaṃ. Pubbe arahattabhāgino gahitā.

The sky, tainted by clouds, mist, and the like, is empty and does not shine, but the firmament adorned with stars, illuminated all around by their radiance, glows brilliantly—hence it is said, 'like the sky with stars risen up.' 'Fully blossomed from root to branch-tip' means it is in full bloom from the base up to the ends of its branches. 'Arranged in sequence' and so on is a simile of supposition. Indeed, the word 'viya' (like) has been used to convey this. 'As if overcoming glory with glory' means that by their own splendor, they outshine the splendor of others. 'All the bhikkhus too'—this should be connected with the worldly qualities mentioned earlier, such as 'being of few wishes' and so on. For not all of them were attainers of the ten topics of discussion. Therefore, it is said, 'Having adverted to the Suttanta... they will attain arahantship' (Dī. Ni. Aṭṭha. 3.296). Thus, those among them who were noble ones were awakened by means of all the terms. But as for the ordinary people, they were guided by terms indicating worldly qualities—hence it is not said below, 'eighty great elders' and so on, in that way. Previously, those who had a share in arahantship were included.

Rūpakāyassa asītianubyañjana-paṭimaṇḍita-dvattiṃsamahāpurisalakkhaṇakāyappabhābyāmappabhāketumālāvicittatāva (dī. ni. 2.33; 3.200; ma. ni. 2.385) buddhaveso. Chabbaṇṇā buddharasmiyo vissajjentassa bhagavato kāyassa ālokitavilokitādīsu paramukkaṃsagato buddhāveṇiko accantupasamo buddhavilāso. Assanti tassaṃ.

The Buddha's appearance is his form-body, adorned with the eighty minor characteristics and embellished with the thirty-two marks of a great man, and made beautifully diverse by his body's radiance, his fathom-wide aura, and his garland of rays (Dī. Ni. 2.33; 3.200; Ma. Ni. 2.385). The Buddha's grace is the supremely excellent, unique, and utterly tranquil quality manifest in the Blessed One's acts of looking forward and looking around, and in his body emitting the six-colored Buddha-rays. These are his.

Sandhāgārānumodanapaṭisaṃyuttāti ‘‘sītaṃ uṇhaṃ paṭihantī’’tiādinā (cūḷava. 295, 315) nayena sandhāgāraguṇūpasañhitā sandhāgārakaraṇapuññānisaṃsabhāvinī. Pakiṇṇakakathāti saṅgītianāruḷhā suṇantānaṃ ajjhāsayānurūpatāya vividhavipulahetūpamāsamālaṅkatā nānānayavicittā vitthārakathā. Tenāha ‘‘tadā hī’’tiādi. Ākāsagaṅgaṃ otārento viya nirupakkilesatāya suvisuddhena, vipulodāratāya aparimeyyena ca atthena suṇantānaṃ kāyacittapariḷāhavūpasamanato. Pathavojaṃ ākaḍḍhanto viya aññesaṃ sudukkaratāya, mahāsāratāya vā atthassa. Mahājambuṃ matthake gahetvā cālento viya cālanapaccayaṭṭhānavasena pubbenāparaṃ anusandhānato. Yojaniya…pe… pāyamāno viya desanaṃ catusaccayante pakkhipitvā atthavedadhammavedasseva labhāpanena sātamadhuradhammāmatarasūpasaṃharaṇato. Madhugaṇḍanti madhupaṭalaṃ.

'Connected to rejoicing in the assembly hall'—in line with the saying 'it wards off cold and heat' (Cūḷavagga 295, 315), this means it is endowed with the qualities of an assembly hall and expresses the merit and benefits of its construction. 'Miscellaneous talk' refers to an extended discourse not included in the recitations, adorned with various and extensive reasons and similes according to the listeners' inclinations, and varied by many methods. Therefore it says, 'At that time indeed...' Like one drawing down the celestial Ganges, because it soothes the bodily and mental torment of the listeners through its stainless purity and its vast, immeasurable meaning. Like one drawing out the earth's essence, due to the extreme difficulty for others or the great essentiality of the meaning. Like one grasping a great rose-apple tree by its top and shaking it, because of connecting what comes before with what comes after through the causal link. To be connected... or like one giving to drink, because of bringing the teaching to a conclusion in the Four Noble Truths, enabling the attainment of knowledge of the meaning and knowledge of the Dhamma, and thereby presenting the pleasant, sweet taste of the Dhamma-nectar. 'Honeycomb' means a honeycomb.

300. ‘‘Tuṇhībhūtaṃ tuṇhībhūta’’nti byāpanicchāyaṃ idaṃ āmeḍitavacananti dassetuṃ ‘‘yaṃ yandisa’’ntiādi vuttaṃ. Anuviloketvāti ettha anu-saddo ‘‘parī’’ti iminā samānattho, vilokanañcettha satthu cakkhudvayenapi icchitabbanti ‘‘maṃsacakkhunā…pe… tato tato viloketvā’’ti saṅkhepato vatvā tamatthaṃ vitthārato dassetuṃ ‘‘maṃsacakkhunā hī’’tiādi vuttaṃ. Hatthena kucchitaṃ kataṃ hatthakukkuccaṃ kukatameva kukkuccanti katvā. Evaṃ pādakukkuccaṃ daṭṭhabbaṃ. Niccalā nisīdiṃsu attano suvinītabhāvena, buddhagāravena ca. ‘‘Ālokaṃ pana vaḍḍhayitvā’’tiādi kadāci bhagavā evampi karotīti [Pg.166] adhippāyena vuttaṃ. Na hi satthu sāvakānaṃ viya evaṃ payogasampādanīyametaṃ ñāṇaṃ. Tirohitavidūravattanipi rūpagate maṃsacakkhuno pavattiyā icchitattā vīmaṃsitabbaṃ. Arahattupagaṃ arahattapadaṭṭhānaṃ. Cakkhutalesu nimittaṃ ṭhapetvāti bhāvanānuyogasampattiyā sabbesaṃ tesaṃ bhikkhūnaṃ cakkhutalesu labbhamānaṃ santindriyavigatathinamiddhatākārasaṅkhātaṃ nimittaṃ attano hadaye ṭhapetvā sallakkhetvā. Kasmā āgilāyati koṭisatasahassahatthināgānaṃ balaṃ dhārentassāti codakassa adhippāyo. Ācariyo esa saṅkhārānaṃ sabhāvo, yadidaṃ aniccatā. Ye pana aniccā, te ekanteneva udayavayapaṭipīḷitatāya dukkhā eva, dukkhasabhāvesu tesu satthu kāye dukkhuppattiyā ayaṃ paccayoti dassetuṃ ‘‘bhagavato hī’’tiādi vuttaṃ. Piṭṭhivāto uppajji, so ca kho pubbe katakammapaccayā. Svāyamattho paramatthadīpaniyaṃ udānaṭṭhakathāyaṃ āgatanayeneva veditabbo.

300. 'Silent, silent' – to show that this is a repetitive statement with pervasive intent, 'whatever direction' and so on was said. 'Having looked around' – here the prefix 'anu' has the same meaning as 'pari' (around), and the looking refers to the Teacher intending to survey with both eyes. Briefly stating, 'with the fleshly eye... having looked around from there,' the detailed meaning is then explained with 'with the fleshly eye' and so on. What was done badly by hand is 'hand-misdeed' (hatthakukkucca), taking 'misdeed' (kukkucca) as simply 'badly done' (kukata). Similarly, 'foot-misdeed' (pādakukkucca) should be understood. They sat motionless due to their well-trained nature and out of reverence for the Buddha. 'And having increased the light' and so on was said with the intention that sometimes the Blessed One also acts in this way. For this knowledge of the Teacher is not something to be accomplished by effort in the same way as for his disciples. The functioning of the fleshly eye should be considered, since its operation is intended even with respect to forms that are hidden or distant. 'Arahattupagaṃ' means the basis for arahantship. 'Having placed the sign on the surface of the eye' means that, due to their accomplishment in the practice of meditation, they placed in their own hearts and observed the sign appearing on the surface of the eyes of all those monks, a sign characterized by calm faculties and the absence of dullness and drowsiness. 'Why does he grow weary?' – the questioner’s intention is to ask how one bearing the strength of a hundred thousand koṭis of elephant lords could tire. The Teacher's reply is: This is the nature of formations, namely impermanence. Those that are impermanent are indeed entirely suffering, being oppressed by rise and fall. To show that suffering arises in the Teacher’s body because these formations are suffering in nature is the reason 'for the Blessed One' and so on was said. A wind in the back arose, and that was due to a previously done kamma. This meaning should be understood according to the method presented in the Udāna commentary, the Paramatthadīpanī.

Bhinnanigaṇṭhavatthuvaṇṇanā

Commentary on the Story of the Schism of the Nigaṇṭhas

301. Heṭṭhā vuttameva pāsādikasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 3.164).

301. As was stated above in the commentary on the Pāsādika Sutta (Dī. Ni. Aṭṭha. 3.164).

302. Svākhyātaṃ dhammaṃ desetukāmoti svākhyātaṃ katvā dhammaṃ kathetukāmo, satthārā vā svākhyātaṃ dhammaṃ sayaṃ bhikkhūnaṃ kathetukāmo. Satthārā desitadhammameva hi tato tato gahetvā sāvakā sabrahmacārīnaṃ kathenti.

302. 'Wishing to teach the well-proclaimed Dhamma' means wishing to speak the Dhamma, having made it well-proclaimed, or wishing to speak the Dhamma well-proclaimed by the Teacher to the monks oneself. For the disciples take the Dhamma taught by the Teacher from here and there and explain it to their fellows in the holy life.

Ekakavaṇṇanā

The Commentary on the Ones

303. Samaggehi bhāsitabbanti aññamaññaṃ samaggehi hutvā bhāsitabbaṃ, sajjhāyitabbañceva vaṇṇetabbañcāti attho. Yathā pana samaggehi saṅgāyanaṃ hoti, tampi dassetuṃ ‘‘ekavacanehī’’tiādi vuttaṃ. Ekavacanehīti virodhābhāvena samānavacanehi. Tenāha ‘‘aviruddhavacanehī’’tiādi. Sāmaggirasaṃ dassetukāmoti yasmiṃ dhamme saṅgāyane sāmaggirasānubhavanaṃ icchitaṃ desanākusalatāya, tattha ekakadukatikādivasena bahudhā sāmaggirasaṃ dassetukāmo. Sabbe sattāti anavasesā sattā[Pg.167], te pana bhavabhedato saṅkhepeneva bhinditvā dassento ‘‘kāmabhavādīsū’’tiādimāha. Byadhikaraṇānampi bāhiratthasamāso hoti yathā ‘‘urasilomo’’ti āha ‘‘āhārato ṭhiti etesanti āhāraṭṭhitikā’’ti. Tiṭṭhati etenāti ṭhiti, āhāro ṭhiti etesanti āhāraṭṭhitikāti evaṃ vā ettha samāsaviggaho daṭṭhabbo. Āhāraṭṭhitikāti paccayaṭṭhitikā, paccayāyattavuttikāti attho. Paccayattho hettha āhāra-saddo ‘‘ayaṃ āhāro anuppannassa vā kāmacchandassauppādāyā’’tiādīsu (saṃ. ni. 5.183, 232) viya. Evañhi ‘‘sabbe sattā’’ti iminā asaññasattāpi pariggahitā honti. Sā panāyaṃ āhāraṭṭhitikatā nippariyāyato saṅkhāradhammo, na sattadhammo. Tenevāhu aṭṭhakathācariyā ‘‘sabbe sattā āhāraṭṭhitikāti āgataṭṭhāne saṅkhāraloko veditabbo’’ti (visuddhi. 1.136; pārā. aṭṭha. verañjakaṇḍavaṇṇanā; udā. aṭṭha. 30; cūḷani. aṭṭha. 65; udā. aṭṭha. 186) yadi evaṃ ‘‘sabbe sattā’’ti idaṃ kathanti? Puggalādhiṭṭhānā desanāti nāyaṃ doso. Yathāha bhagavā ‘‘ekadhamme bhikkhave bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammattaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti, katamasmiṃ ekadhamme? Sabbe sattā āhāraṭṭhitikā’’ti (a. ni. 10.27) eko dhammoti ‘‘sabbe sattā āhāraṭṭhitikā’’ti yvāyaṃ puggalādhiṭṭhānāya kathāya sabbesaṃ saṅkhārānaṃ paccayāyattavuttitāya āhārapariyāyena sāmaññato paccayadhammo vutto, ayaṃ āhāro nāma eko dhammo. Yāthāvato ñatvāti yathāsabhāvato abhisambujjhitvā. Sammadakkhātoti teneva abhisambuddhākārena sammadeva desito.

303. ‘To be spoken in harmony’ means to speak with mutual harmony, to recite and expound—this is the meaning. Just as harmony exists in communal recitation, that too is illustrated by ‘with one voice,’ etc. ‘With one voice’ means without conflict, with words in agreement. Therefore, it is said, ‘with non-contradictory words,’ etc. Wishing to show the flavor of harmony—wherever in the Dhamma the communal recitation is desired for experiencing the flavor of harmony through skillful teaching—there, whether by one, two, or three, etc., the flavor of harmony is to be shown in many ways. ‘All beings’ means all beings without exception. But classifying them briefly according to states of existence, it is said, ‘from the realm of sensual desire,’ etc. Even of words in different grammatical cases, a compound based on an external meaning is formed, as in ‘chest-haired.’ He says, ‘their existence is from food, thus they are dependent on food for existence.’ ‘Exists by this’ means ‘existence’; ‘food is the existence for them, thus they are dependent on food for existence’—thus, the compound should be analyzed here. ‘Dependent on food for existence’ means dependent on conditions for existence, that is, their living is dependent on conditions—this is the meaning. Here, the term ‘food’ has the meaning of a condition, as in ‘this food is for the arising of unarisen sensual desire,’ etc. Thus, by saying ‘all beings,’ even non-percipient beings are included. But this dependence on food is, in a direct sense, a conditioned phenomenon (saṅkhāradhamma), not a being-phenomenon (sattadhammo). Therefore, the commentary teachers say, ‘Where “all beings are dependent on food for existence” is stated, the conditioned world should be understood.’ If so, why is ‘all beings’ said? Because the teaching is based on the individual—this is no fault. As the Blessed One said: ‘Monks, when a monk rightly becomes disenchanted, rightly becomes dispassionate, rightly becomes liberated, rightly sees the limit, and having fully penetrated it, he makes an end of suffering in this very life. What one thing? All beings are dependent on food for existence.’ ‘One thing’ means ‘all beings are dependent on food for existence.’ In this teaching based on the individual, the general dependence on conditions of all formations is stated by way of food; this ‘food’ is called ‘one thing.’ ‘Knowing it as it really is’ means fully awakening to its true nature. ‘Rightly proclaimed’ means it was taught perfectly in the very manner it was fully comprehended.

Codako vuttampi atthaṃ yāthāvato appaṭipajjamāno neyyatthaṃ suttapadaṃ nītatthato dahanto ‘‘sabbe sattā’’ti vacanamatte ṭhatvā ‘‘nanu cā’’tiādinā codeti. Ācariyo aviparītaṃ tattha yathādhippetamatthaṃ pavedento ‘‘na virujjhatī’’ti vatvā ‘‘tesañhi jhānaṃ āhāro hotī’’ti āha. Jhānanti ekavokārabhavāvahaṃ saññāya virajjanavasena pavattaṃ rūpāvacaracatutthajjhānaṃ. Pāḷiyaṃ pana ‘‘anāhārā’’ti vacanaṃ asaññabhave catunnaṃ āhārānaṃ abhāvaṃ sandhāya vuttaṃ, na paccayāhārassa abhāvato. ‘‘Evaṃ santepī’’ti idaṃ sāsane yesu dhammesu visesato [Pg.168] āhāra-saddo niruḷho, ‘‘āhāraṭṭhitikā’’ti ettha yadi te eva gayhanti, abyāpitadoso āpanno. Atha sabbopi paccayadhammo āhāroti adhippeto, imāya āhārapāḷiyā virodho āpannoti dassetuṃ āraddhaṃ. ‘‘Na virujjhatī’’ti yenādhippāyena vuttaṃ, taṃ vivaranto ‘‘etasmiñhi sutte’’tiādimāha. Kabaḷīkārāhārādīnaṃ ojaṭṭhamakarūpāharaṇādi nippariyāyena āhārabhāvo. Yathā hi kabaḷīkārāhāro ojaṭṭhamakarūpāharaṇena rūpakāyaṃ upatthambheti, evaṃ phassādayo ca vedanādiāharaṇena nāmakāyaṃ upatthambhenti, tasmā satipi janakabhāve upatthambhakabhāvo ojādīsu sātisayo labbhamāno mukhyo āhāraṭṭhoti te eva nippariyāyena āhāralakkhaṇā dhammā vuttā. Idhāti imasmiṃ saṅgītisutte. Pariyāyena paccayo āhāroti vutto sabbo paccayo dhammo attano phalaṃ āharatīti imaṃ pariyāyaṃ labhatīti. Tenāha ‘‘sabbadhammānañhī’’tiādi. Tattha sabbadhammānanti sabbesaṃ saṅkhatadhammānaṃ. Idāni yathāvuttamatthaṃ suttena (a. ni. 10.61) samatthetuṃ ‘‘tenevāhā’’tiādi vuttaṃ. Ayanti paccayāhāro.

The critic, not understanding the stated meaning as it really is, takes a statement with an interpretable meaning as definitive and, standing merely on the words ‘all beings,’ criticizes with ‘but is it not,’ and so on. The teacher, explaining the intended meaning there without contradiction, says, ‘There is no contradiction,’ and states, ‘For them, jhāna is food.’ ‘Jhāna’ refers to the fourth form-sphere jhāna, which arises by way of dispassion for perception and leads to a single-constituent existence. In the Pāḷi, the term ‘without food’ refers to the absence of the four kinds of food in the realm of non-perception, not the absence of conditional food. ‘Even so,’ this is introduced to show that if in the Teaching those things are specifically understood by the word ‘food’ in the expression ‘dependent on food for existence’ where that word is established, then the fault of non-comprehensiveness arises. Alternatively, if all conditional phenomena are intended as food, then contradiction with this Pāḷi passage on food is shown to arise. To clarify the intended meaning of ‘There is no contradiction,’ he says, ‘For in this sutta,’ and so on. The status of food in a direct sense for physical food, etc., is the bringing forth of material form with nutritive essence as its eighth factor, and so on. Just as physical food supports the material body by bringing forth material form with nutritive essence as its eighth factor, so too do contact and the like support the mental body by bringing forth feeling, etc. Therefore, even though there is a generating function, the supporting function, being especially prominent in the case of nutritive essence, etc., is the primary sense of food, and thus these are described as phenomena characterized by food in a direct sense. ‘Here’ means in this Saṅgīti Sutta. In a figurative sense, a condition is called food because every conditional phenomenon brings its own fruit—this is the figurative meaning obtained. Hence, it is said, ‘For of all phenomena,’ etc. There, ‘all phenomena’ refers to all conditioned phenomena. Now, to support the meaning as stated with the sutta (A. Ni. 10.61), it is said, ‘Therefore, he said,’ etc. This is conditional food.

Nippariyāyāhāropi gahitova hoti, yāvatā sopi paccayabhāveneva janako, upatthambhako ca hutvā taṃ taṃ phalaṃ āharatīti vattabbataṃ labhatīti. Tatthāti pariyāyāhāro, nippariyāyāhāroti dvīsu āhāresu. Asaññabhave yadipi nippariyāyāhāro na labbhati, paccayāhāro pana labbhati pariyāyāhāralakkhaṇo. Idāni imamevatthaṃ vitthārena dassetuṃ ‘‘anuppanne hi buddhe’’tiādi vuttaṃ. Uppanne buddhe titthakaramatanissitānaṃ jhānabhāvanāya asijjhanato ‘‘anuppanne buddhe’’ti vuttaṃ. Sāsanikā tādisaṃ jhānaṃ na nibbattentīti ‘‘titthāyatane pabbajitā’’ti vuttaṃ. Titthiyā hi upattivisese vimuttisaññino, aññāvirāgāvirāgesu ādīnavānisaṃsadassino vā hutvā asaññasamāpattiṃ nibbattetvā akkhaṇabhūmiyaṃ uppajjanti, na sāsanikā. Vāyokasiṇe parikammaṃ katvāti vāyokasiṇe paṭhamādīni tīṇi jhānāni nibbattetvā tatiyajjhāne ciṇṇavasī hutvā tato vuṭṭhāya catutthajjhānādhigamāya parikammaṃ katvā. Tenāha ‘‘catutthajjhānaṃ nibbattetvā’’ti. Kasmā panettha vāyokasiṇeyeva parikammaṃ vuttanti? Yadettha vattabbaṃ[Pg.169], taṃ brahmajālaṭīkāyaṃ (dī. ni. ṭī. 1.41) vitthāritameva. Dhīti jigucchanatthe nipāto, tasmā dhī cittanti cittaṃ jigucchāmīti attho. Dhibbatetaṃ cittanti etaṃ mama cittaṃ jigucchitaṃ vata hotu. Vatāti sambhāvane, tena jigucchaṃ sambhāvento vadati. Nāmāti ca sambhāvane eva, tena cittassa abhāvaṃ sambhāveti. Cittassa bhāvābhāvesu ādīnavānisaṃse dassetuṃ ‘‘cittañhī’’tiādi vuttaṃ. Khantiṃ ruciṃ uppādetvāti ‘‘cittassa abhāvo eva sādhu suṭṭhū’’ti imaṃ diṭṭhinijjhānakkhantiṃ, tattha ca abhiruciṃ uppādetvā.

Even food in a direct sense is included, inasmuch as it too serves as a condition, a support, and obtains the designation of ‘bringing forth its respective fruit.’ Herein, there are two kinds of food: food in a figurative sense and food in a direct sense. Even in the realm of non-perception, though food in a direct sense is not obtained, conditional food is obtained, which is characterized as food in a figurative sense. Now, to elaborate this point in detail, it is said, ‘For when no Buddha has arisen.’ When a Buddha has arisen, the jhāna development of those who rely on the views of sectarian teachers does not succeed—hence it is said, ‘when no Buddha has arisen.’ Followers of the Dispensation do not produce such jhāna—thus it is said, ‘those who have gone forth in sectarian systems.’ For sectarians, perceiving liberation in specific modes of rebirth or seeing danger and benefit in dispassion and non-dispassion towards other things, attain the non-perception attainment and are reborn in the realm of no opportunity, unlike followers of the Dispensation. Having done preliminary work on the wind-kasiṇa—having developed the first three jhānas in the wind-kasiṇa, becoming skilled in the third jhāna, and then emerging from it to prepare for attaining the fourth jhāna—it is said, ‘having produced the fourth jhāna.’ But why is the wind-kasiṇa specifically mentioned here as the preliminary object? What should be said here has already been explained in detail in the subcommentary on the Brahmajāla Sutta. ‘Dhī’ is a particle expressing disgust; thus, ‘dhī citta’ means ‘I am disgusted with the mind.’ ‘Dhī bata etaṃ cittaṃ’—‘May this mind of mine be disgusting!’ ‘Vata’ is an expression of affirmation; thereby, affirming his disgust, he speaks. ‘Nāma’ is also an expression of affirmation, suggesting the absence of the mind. To show the dangers and benefits of the existence or non-existence of the mind, it is said, ‘for the mind indeed…’ Having aroused acceptance and inclination—having developed this acceptance based on reflection on views, thinking, ‘the absence of mind is truly excellent,’ and having cultivated an inclination towards that.

Tathā bhāvitassa jhānassa ṭhitibhāgiyabhāvappattiyā aparihīnajjhānassa titthāyatane pabbajitasseva tathā jhānabhāvanā hotīti āha ‘‘manussaloke’’ti. Paṇihito ahosīti maraṇassa āsannakāle ṭhapito ahosi. Yadi ṭhānādinā ākārena nibbatteyya, kammabalena yāva bhedā tenevākārena tiṭṭheyya vāti āha ‘‘so tena iriyāpathenā’’tiādi.

For one who has thus developed jhāna, having attained the state conducive to its persistence, whose jhāna has not declined, even when gone forth among the sectarians, the cultivation of jhāna is in the same way—thus it is said, 'in the human world.' 'He was resolved' means he was established at the time near death. If it were produced in a manner such as a certain posture, by the power of kamma, he would remain in that same posture until the breakup of the body—thus it is said, 'by that very posture,' etc.

Eva rūpānampīti evaṃ acetanānampi. Pi-saddena pageva sacetanānanti dasseti. Kathaṃ pana acetanānaṃ nesaṃ paccayāhārassa upakappananti codanaṃ sandhāya tattha nidassanaṃ dassento ‘‘yathā’’tiādimāha.

‘Even of such forms’ means even of non-sentient things. The particle ‘pi’ shows that this is all the more so for sentient beings. But how can there be the providing of nutriment as a condition for these non-sentient things? Addressing this objection, he gives an illustration there, beginning, ‘Just as.’

Ye uṭṭhānavīriyeneva divasaṃ vītināmetvā tassa nissandaphalamattaṃ kiñcideva labhitvā jīvikaṃ kappenti, te uṭṭhānaphalūpajīvino. Ye pana attano puññaphalameva upajīventi, te puññaphalūpajīvino. Nerayikānaṃ pana neva uṭṭhānavīriyavasena jīvikākappanaṃ, puññaphalassa pana lesopi natthīti vuttaṃ ‘‘ye pana te nerayikā…pe… na puññaphalūpajīvīti vuttā’’ti. Paṭisandhiviññāṇassa āharaṇena manosañcetanāhāroti vuttā, na yassa kassaci phalassāti adhippāyena ‘‘kiṃ pañca āhārā atthī’’ti codeti. Ācariyo nippariyāyāhāre adhippete siyā tava codanāyāvasaro, sā pana ettha anavasarāti dassetuṃ ‘‘pañca na pañcāti idaṃ na vattabba’’nti vatvā pariyāyāhārasseva panettha adhippetabhāvaṃ dassento ‘‘nanu paccayo āhāroti vuttameta’’nti āha. Tasmāti yassa kassaci paccayassa ‘‘āhāro’’ti icchitattā. Idāni vuttamevatthaṃ pāḷiyā samatthento ‘‘yaṃ sandhāyā’’tiādimāha.

Those who, through exertion and energy, spend the day and sustain their lives by obtaining just a small amount of the fruit of their labor, they live by the fruit of exertion. But those who live solely by the fruit of their merit, they live by the fruit of merit. As for hell-beings, however, they neither sustain their lives through exertion and energy, nor is there even a trace of the fruit of merit for them—hence it is said, 'But those hell-beings… are said not to live by the fruit of merit.' The nutriment of mental volition is so called because it brings about rebirth-linking consciousness, not with the intention of any particular fruit—hence the objection is raised, 'What, are there five nutriments?' The teacher, to show that there might be an occasion for your objection if literal nutriment were intended, but here there is no such occasion, said, 'Five, not five—this should not be said,' and then, to indicate that figurative nutriment is intended here, he stated, 'Is it not said that a condition is nutriment?' 'Therefore' means because any condition whatsoever is intended to be called 'nutriment.' Now, supporting the meaning just stated with the Pāḷi text, it is said, 'With reference to which,' etc.

Mukhyāhāravasenapi [Pg.170] nerayikānaṃ āhāraṭṭhitikataṃ dassetuṃ ‘‘kabaḷīkāraṃ āhāraṃ…pe… sādhetī’’ti vuttaṃ. Yadi evaṃ nerayikā sukhapaṭisaṃvedinopi hontīti? Noti dassetuṃ ‘‘kheḷopi hī’’tiādi vuttaṃ. Tayoti tayo arūpāhārā kabaḷīkārāhārassa abhāvato. Avasesānanti asaññasattehi avasesānaṃ. Kāmabhavādīsu nibbattasattānaṃ paccayāhāro hi sabbesaṃ sādhāraṇoti. Etaṃ pañhanti ‘‘katamo eko dhammo’’ti evaṃ coditametaṃ pañhaṃ. Kathetvāti vissajjetvā.

To show that the existence of hell-beings is sustained by nutriment even in the primary sense, it is said, 'Edible food… accomplishes.' If so, do hell-beings also experience pleasure? To show that they do not, it is said, 'For even spittle,' etc. 'Three' refers to the three immaterial nutriments, due to the absence of edible food. 'Of the rest' means of those remaining apart from the non-percipient beings. For nutriment as a condition is common to all beings born in the sense-sphere existence and so on. 'This question' means this question that was posed thus, 'What is the one thing?' 'Having explained' means having answered.

‘‘Tattha tattha…pe… dukkhaṃ hotī’’ti etena yathā idha paṭhamassa pañhassa niyyātanaṃ, dutiyassa uddharaṇaṃ na kataṃ, evaṃ iminā eva adhippāyena ito paresu dukatikādipañhesu tattha tattha ādipariyosānesu eva uddharaṇaniyyātanāni katvā sesesu na katanti dasseti. Paṭicca etasmā phalaṃ etīti paccayo, kāraṇaṃ, tadeva attano phalaṃ saṅkharotīti saṅkhāroti āha ‘‘imasmimpi…pe… saṅkhāroti vutto’’ti. Āhārapaccayoti āharaṇaṭṭhavisiṭṭho paccayo. Āharaṇañcettha uppādakattappadhānaṃ, saṅkharaṇaṃ upatthambhakattappadhānanti ayametesaṃ viseso. Tenāha ‘‘ayamettha heṭṭhimato viseso’’ti. Nippariyāyāhāre gahite ‘‘sabbe sattā’’ti vuttepi asaññasattā na gahitā eva bhavissantīti padesavisayo sabba-saddo hoti yathā ‘‘sabbe tasantidaṇḍassā’’tiādīsu (dha. pa. 130). Na hettha khīṇāsavādīnaṃ gahaṇaṃ hoti. Pākaṭo bhaveyya visesasāmaññassa visayattā pañhānaṃ. No ca gaṇhiṃsu aṭṭhakathācariyā. Dhammo nāma natthi saṅkhatoti adhippāyo. Idha dutiyapañhe ‘‘saṅkhāro’’ti paccayo eva kathitoti sambandho.

By 'Here and there… suffering arises,' it is shown that just as here the resolution of the first question is given, but the extraction of the second is not, so too with this very intention, in the subsequent questions of the dyads, triads, etc., the extraction and resolution are done only at the beginning and end, but not for the rest. 'Condition' (paccayo) means that depending on which a result 'comes' (eti); it is a cause. It is said, 'That very thing fabricates its own result,' hence it is called a 'formation' (saṅkhāro). 'In this too… it is called a formation.' 'Nutriment-condition' is a condition distinguished by the characteristic of bringing forth. Here, bringing forth is primarily productive, while fabricating is primarily supportive—this is their distinction. Therefore, it is said, 'This is the distinction here from the preceding.' When nutriment is taken in the literal sense, even though it is said 'all beings,' non-percipient beings would not be included. Thus, the term 'all' has a limited scope, as in 'all tremble at punishment' (Dhp. 130). Here, the perfected ones and so on are not included. This should be evident, as the scope of the questions covers both the specific and the general. And the commentary teachers did not include them. The meaning is: there is no conditioned thing called 'dhammo'. Here, in the second question, 'formation' is spoken of only as a condition—this is the connection.

Yadā sammāsambodhisamadhigato, tadā eva sabbañeyyaṃ sacchikataṃ jātanti āha ‘‘mahābodhimaṇḍe nisīditvā’’ti. Sayanti sāmaṃyeva. Addhaniyanti addhānakkhamaṃ cirakālāvaṭṭhāyi pārampariyavasena. Tenāha ‘‘ekena hī’’tiādi. Paramparakathāniyamenāti paramparakathākathananiyamena, niyamitatthabyañjanānupubbiyā kathāyāti attho. Ekakavasenāti ekaṃ ekaṃ parimāṇaṃ etassāti ekako, pañho. Tassa ekakassa vasena. Ekakaṃ niṭṭhitaṃ vissajjananti adhippāyoti.

To show that when he attained perfect enlightenment, then all that is knowable was realized, it is said, 'sitting at the great Bodhi-seat.' They say it themselves. 'Enduring' means capable of lasting for a long time, long-abiding by way of continuous succession. Therefore, he said, 'by one alone,' etc. 'By the rule of continuous tradition' means by the established rule of recounting the continuous tradition; that is, by a discourse with a fixed sequence of meaning and phrasing. 'By way of the single item' (`Ekakavasena`): a 'single item' (`ekako`) is a question that has one as its measure. It is by way of that single item. The intention is that the explanation is completed for each single item.

Ekakavaṇṇanā niṭṭhitā.

The Commentary on the Ones is concluded.

Dukavaṇṇanā

The Commentary on the Dyads

304. Cattāro [Pg.171] khandhāti tesaṃ tāva nāmanaṭṭhena nāmabhāvaṃ paṭhamaṃ vatvā pacchā nibbānassa vattukāmo āha. Tassāpi hi tathā nāmabhāvaṃ parato vakkhati. ‘‘Nāmaṃ karoti nāmayatī’’ti ettha yaṃ nāmakaraṇaṃ, taṃ nāmanti āha ‘‘nāmanaṭṭhenāti nāmakaraṇaṭṭhenā’’ti, attanovāti adhippāyo. Evañhi sātisayamidaṃ tesaṃ nāmakaraṇaṃ hoti. Tenāha ‘‘attano nāmaṃ karontāva uppajjantī’’tiādi. Idāni tamatthaṃ byatirekamukhena vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Yassa nāmassa karaṇeneva te ‘‘nāma’’nti vuccanti, taṃ sāmaññanāmaṃ, kittimanāmaṃ, guṇanāmaṃ vā na hoti, atha kho opapātikanāmanti purimāni tīṇi nāmāni udāharaṇavasena dassetvā ‘‘na evaṃ vedanādīna’’nti te paṭikkhipitvā itaranāmameva nāmakaraṇaṭṭhena nāmanti dassento ‘‘vedanādayo hī’’tiādimāha. ‘‘Mahāpathaviādayo’’ti kasmā vuttaṃ, nanu pathaviāpādayo idha nāmanti anadhippetā, rūpanti pana adhippetāti? Saccametaṃ, phassavedanādīnaṃ viya pana pathaviādīnaṃ opapātikanāmatāsāmaññena ‘‘pathaviādayo viyā’’ti nidassanaṃ kataṃ, na arūpadhammā viya rūpadhammānaṃ nāmasabhāvattā. Phassavedanādīnañhi arūpadhammānaṃ sabbadāpi phassādināmakattā, pathaviādīnaṃ kesakumbhādināmantarāpatti viya nāmantarānāpajjanato ca sadā attanāva katanāmatāya catukkhandhanibbānāni nāmakaraṇaṭṭhena nāmaṃ. Atha vā adhivacanasamphasso viya adhivacananāmamantarena ye anupacitasambhārānaṃ gahaṇaṃ na gacchanti, te nāmāyattaggahaṇā nāmaṃ. Rūpaṃ pana vināpi nāmasādhanaṃ attano ruppanasabhāvena gahaṇaṃ upayātīti rūpaṃ. Tenāha ‘‘tesu uppannesū’’tiādi. Idhāpi ‘‘yathāpathaviyā’’tiādīsu vuttanayeneva attho veditabbo nidassanavasena āgatattā. ‘‘Atītepī’’tiādinā vedanādīsu nāmasaññā niruḷhā, anādikālikā cāti dasseti.

304. ‘The four aggregates’—wishing to speak of Nibbāna later, he first stated their nature as ‘name’ in the sense of naming. For he will explain later that Nibbāna, too, is ‘name’ in the same way. In the phrase, ‘It makes a name, it bends towards,’ that which is the act of naming is ‘name.’ Thus he says, ‘in the sense of naming,’ which means ‘by the act of naming’; the intention is ‘of itself.’ For in this way their act of naming is exceptional. Therefore, he says, ‘They arise naming themselves,’ and so on. Now, to clarify that meaning by way of exclusion, it is said, ‘Just as…’ That by the making of which name they are called ‘name’ is not a common name, a conventional name, or a name based on a quality, but rather a spontaneously arisen name. Having shown the first three kinds of names by way of example and rejected them by saying, ‘Not so for feeling, etc.,’ he shows that it is the other kind of name that is ‘name’ in the sense of naming, stating, ‘For feelings, etc.’ Why is ‘great earth, etc.,’ mentioned? Is it not that earth, water, etc., are not intended here as ‘name,’ but rather as ‘form’? This is true. However, the example ‘like earth, etc.’ is given because of the commonality in the spontaneous naming of earth, etc., with that of contact, feeling, etc., not because form phenomena have the nature of name like formless phenomena. For formless phenomena such as contact and feeling always have the names ‘contact,’ ‘feeling,’ etc., and do not acquire other names—unlike earth and so on, which can acquire other names such as ‘hair’ or ‘pot.’ Therefore, because their names are always made by themselves, the four aggregates and Nibbāna are ‘name’ in the sense of naming. Alternatively, just as there is designation-contact only through a designation-name, so too those things that are not grasped without their components being accumulated are ‘name’ because their grasping is dependent on a name. Form, however, is grasped by its own nature of being afflicted, even without the aid of a name; thus it is ‘form.’ Hence it is said, ‘When they arise…’ Here too, the meaning should be understood in the way stated in ‘like earth,’ etc., since it is given by way of an example. By ‘Even in the past…,’ etc., it is shown that the perception of name in feelings, etc., is established and is from beginningless time.

Iti atītādivibhāgavantānampi vedanādīnaṃ nāmakaraṇaṭṭhena nāmabhāvo ekantiko, tabbibhāgarahite pana ekasabhāve nicce nibbāne vattabbameva natthīti dassento ‘‘nibbānaṃ pana…pe… nāmanaṭṭhena nāma’’nti āha. Nāmanaṭṭhenāti nāmakaraṇaṭṭhena. Namantīti ekantato sārammaṇattā tanninnā honti, tehi vinā nappavattantīti attho. Sabbanti khandhacatukkaṃ, nibbānañca[Pg.172]. Yasmiṃ ārammaṇeyeva vedanākkhandho pavattati, taṃsampayuttatāya saññākkhandhādayopi tattha pavattantīti so ne tattha nāmento viya hoti vinā appavattanato. Esa nayo saññākkhandhādīsupīti vuttaṃ ‘‘ārammaṇe aññamaññaṃ nāmentī’’ti. Anavajjadhamme maggaphalādike. Kāmaṃ kesuci rūpadhammesupi ārammaṇādhipatibhāvo labbhateva, nibbāne panesa sātisayo tassa accantasantapaṇītatākappabhāvatoti tadeva ārammaṇādhipatipaccayatāya ‘‘attani nāmetī’’ti vuttaṃ. Tathā hi ariyā sakalampi divasabhāgaṃ taṃ ārabbha vītināmentāpi tittiṃ na gacchanti.

Thus, even for feelings and other phenomena that are classified as past, etc., their nature as 'name' is solely due to the act of naming. However, to show that in the permanent Nibbāna, which is devoid of such classification and is of a single nature, there is nothing to be said, he states, “But Nibbāna… is called ‘name’ in the sense of naming.” “The sense of naming” means the act of naming. “They incline” because they are entirely with an object and are inclined towards it; the meaning is that without an object, they do not proceed. “All” refers to the four aggregates and Nibbāna. When the feeling aggregate proceeds in relation to an object, the perception aggregate and others associated with it also proceed there. Thus, it is as if it names them there, since without it, they do not proceed. This is the method regarding the perception aggregate and others, as stated: “They name each other with respect to the object.” Regarding faultless states such as the path and fruition. Admittedly, in some cases of material phenomena, dominance by way of object is indeed found. But in Nibbāna, this is supreme due to its nature of being utterly tranquil and refined; therefore, because of its condition as a supreme object-condition, it is said, “It names towards itself.” Indeed, the noble ones, even spending an entire day engaged with it, do not reach satiety.

‘‘Ruppanaṭṭhenā’’ti etena ruppatīti rūpanti dasseti. Tattha sītādivirodhipaccayasannipāte visadisuppatti ruppanaṃ. Nanu ca arūpadhammānampi virodhipaccayasamāgame visadisuppatti labbhatīti? Saccaṃ labbhati, na pana vibhūtataraṃ. Vibhūtatarañhettha ruppanaṃ adhippetaṃ sītādiggahaṇato. Vuttañhetaṃ ‘‘ruppatīti kho bhikkhave tasmā ‘rūpa’nti vuccati. Kena ruppati? Sītenapi ruppati, uṇhenapi ruppatī’’tiādi (saṃ. ni. 3.79). Yadi evaṃ kathaṃ brahmaloke rūpasamaññāti? Tatthāpi taṃsabhāvānativattanato hotiyeva rūpasamaññā. Anuggāhakapaccayavasena vā visadisapaccayasannipāteti evamattho veditabbo. ‘‘Yo attano santāne vijjamānassayeva visadisuppattihetubhāvo, taṃ ruppana’’nti aññe. Imasmiṃ pakkhe rūpayati vikāramāpādetīti rūpaṃ. ‘‘Saṅghaṭṭanena vikārāpattiyaṃ ruppana-saddo niruḷho’’ti keci. Etasmiṃ pakkhe arūpadhammesu rūpasamaññāya pasaṅgo eva natthi saṅghaṭṭanābhāvato. ‘‘Paṭighato ruppana’’nti apare. ‘‘Tassāti rūpassā’’ti vadanti, nāmarūpassāti pana yuttaṃ. Yathā hi rūpassa, evaṃ nāmassāpi vedanākkhandhādivasena, madanimmadanādivasena ca vitthārakathā visuddhimagge (visuddhi. 2.456) vuttā evāti. Iti ayaṃ duko kusalattikena saṅgahite sabhāvadhamme pariggahetvā pavattoti.

By ‘the characteristic of being afflicted’—this shows that it is called ‘form’ because it is afflicted. Therein, affliction is the arising of a dissimilar state due to the conjunction of opposing conditions like cold and heat. But is it not possible for a dissimilar state to arise in non-material phenomena also, due to the conjunction of opposing conditions? Indeed, it is possible, but not as prominently. Here, the more prominent affliction is intended, as indicated by the mention of cold and so on. For it is said: “It is afflicted, Bhikkhus, therefore it is called ‘form.’ By what is it afflicted? It is afflicted by cold, it is afflicted by heat,” and so on (Saṃyutta Nikāya 3.79). If so, how is the term ‘form’ applied in the Brahma realms? Even there, the term ‘form’ applies because it does not transcend its own nature. Or, the meaning should be understood as the conjunction of dissimilar conditions by way of unsupportive conditions. Others say: “Affliction is that which is the cause for the arising of a dissimilar state in what already exists in one’s own continuum.” On this view, form is what produces alteration. Some say: “The term ‘affliction’ is established in the sense of undergoing alteration through collision.” On this view, there is no occasion to apply the term ‘form’ to non-material phenomena, since there is no collision. Others say: “Affliction is from resistance.” They say “its,” meaning “of form,” but it is more appropriate to say “of name-and-form.” For just as with form, so too with name—the detailed explanation in terms of the aggregates of feeling, etc., and in terms of intoxication, the subduing of intoxication, and so on, is stated in the Visuddhimagga. Thus, this dyad, included in the wholesome triad, proceeds by encompassing phenomena with their own-nature.

Avijjāti avindiyaṃ ‘‘attā, jīvo, itthī, puriso’’ti evamādikaṃ vindatīti avijjā. Vindiyaṃ ‘‘dukkhaṃ, samudayo’’ti evamādikaṃ na vindatīti avijjā. Sabbampi dhammajātaṃ aviditakaraṇaṭṭhena avijjā. Antarahite saṃsāre satte javāpetīti avijjā. Atthato pana sā dukkhādīnaṃ catunnaṃ saccānaṃ sabhāvacchādako sammoho hotīti āha ‘‘dukkhādīsu aññāṇa’’nti[Pg.173]. Bhavapatthanā nāma kāmabhavādīnaṃ patthanāvasena pavattataṇhā. Tenāha ‘‘yo bhavesu bhavacchando’’tiādi. Iti ‘‘ayaṃ duko vaṭṭamūlasamudācāradassanatthaṃ gahito.

“Ignorance” (avijjā) is so called because it finds what should not be found, such as “self, living being, woman, man,” and so on. It is ignorance because it does not find what should be found, such as “suffering, its origin,” and so on. It is ignorance in the sense of rendering the entire collection of phenomena unknown. It is ignorance because it causes beings to hasten through the concealed saṃsāra. But in essence, it is the delusion that obscures the own-nature of the four truths, beginning with suffering; therefore, it is said: “Ignorance regarding suffering and so on.” Craving for existence (bhavapatthanā) is the craving that proceeds by way of longing for states of existence, beginning with the sensual realm. Therefore it is said: “Whatever desire for existence in states of existence,” and so on. Thus, this dyad is taken to show the root and origination of the round of existence.

Bhavadiṭṭhīti khandhapañcakaṃ ‘‘attā ca loko cā’’ti gāhetvā taṃ ‘‘bhavissatī’’ti gaṇhanavasena niviṭṭhā sassatadiṭṭhīti attho. Tenāha ‘‘bhavo vuccatī’’tiādi. Bhavissatīti bhavo, tiṭṭhati sabbakālaṃ atthīti attho. Sassatanti sassatabhāvo. Vibhavadiṭṭhīti khandhapañcakameva ‘‘attā’’ti ca ‘‘loko’’ti ca gahetvā taṃ ‘‘na bhavissatī’’ti gaṇhanavasena niviṭṭhā ucchedadiṭṭhīti attho. Tenāha ‘‘vibhavo vuccatī’’tiādi. Vibhavissati vinassati ucchijjatīti vibhavo, ucchedo.

The view of existence (bhavadiṭṭhi) means the eternalist view which is adhered to by way of grasping the five aggregates as “self and world” with the notion “it will be.” Therefore it is said: “Existence (bhavo) is called,” and so on. “It will be” (bhavissati) is existence (bhavo), meaning it exists, it persists for all time. “Eternal” (sassata) means the state of eternity. The view of non-existence (vibhavadiṭṭhi) means the annihilationist view which is adhered to by way of grasping the five aggregates as “self” and “world” with the notion “it will not be.” Therefore it is said: “Non-existence (vibhavo) is called,” and so on. “It will cease to be” (vibhavissati) means it perishes, it is destroyed—that is, non-existence (vibhavo), annihilation (ucchedo).

Yaṃ na hirīyatīti yena dhammena taṃsampayuttadhammasamūho, puggalo vā na hirīyati na lajjati, liṅgavipallāsaṃ vā katvā yo dhammoti attho veditabbo. Hirīyitabbenāti upayogatthe karaṇavacanaṃ, hirīyitabbayuttakaṃ kāyaduccaritādidhammaṃ na jigucchatīti attho. Nillajjatāti pāpassa ajigucchanā. Yaṃ na ottappatīti etthāpi vuttanayeneva attho veditabbo. Ottappitabbenāti pana hetuatthe karaṇavacanaṃ, ottappitabbayuttakena ottappassa hetubhūtena kāyaduccaritādināti attho. Hirīyitabbenāti etthāpi vā evameva attho veditabbo. Abhāyanakaākāroti pāpato anuttāsanākāro.

“What is not ashamed” (yaṃ na hirīyati) means that quality, or the group of qualities associated with it, or the person, who is not ashamed or embarrassed; or, by reversing the gender, the meaning should be understood as “that quality.” “By what should be ashamed” (hirīyitabbena) is the instrumental case in the sense of application; it means not being disgusted by qualities that should be ashamed of, such as bodily misconduct. Shamelessness (nillajjatā) is not being disgusted by evil. In “what is not afraid” (yaṃ na ottappati) too, the meaning should be understood in the same way as explained above. “By what should be afraid” (ottappitabbena) is the instrumental case in the sense of cause; it means by what should be feared, such as bodily misconduct, which is the cause of fear. Or, here too, the meaning of “by what should be ashamed” (hirīyitabbena) should be understood in the same way. “Fearless appearance” (abhāyanakaākāro) is the appearance of not being frightened by evil.

‘‘Yaṃ hirīyatī’’tiādīsu anantaraduke vuttanayena attho veditabbo. Niyakajjhattaṃ jātiādisamuṭṭhānaṃ etissāti ajjhattasamuṭṭhānā. Niyakajjhattato bahibhāvato bahiddhā parasantāne samuṭṭhānaṃ etissāti bahiddhā samuṭṭhānā. Attā eva adhipati attādhipati, ajjhattasamuṭṭhānattā eva attādhipatito āgamanato attādhipateyyā. Lokādhipateyyanti etthāpi eseva nayo. Lajjāsabhāvasaṇṭhitāti pāpato jigucchanarūpena avaṭṭhitā. Bhayasabhāvasaṇṭhitanti tato uttāsanarūpena avaṭṭhitaṃ. Ajjhattasamuṭṭhānāditā ca hirottappānaṃ tattha tattha pākaṭabhāvena vuttā, na pana tesaṃ kadācipi aññamaññavippayogato. Na hi lajjanaṃ nibbhayaṃ, pāpabhayaṃ vā alajjanaṃ atthīti.

In “what is ashamed” (yaṃ hirīyati) and so on, the meaning should be understood according to the method stated in the immediately preceding dyad. That which has its own internal arising, from birth and so on, is called internally arisen (ajjhattasamuṭṭhānā). That which has its arising externally, in another’s continuum, from being external to one’s own internal, is called externally arisen (bahiddhā samuṭṭhānā). The self itself is the master, hence self-mastery (attādhipati); because of its internal arising, and coming from self-mastery, it is self-mastered (attādhipateyyā). The same method applies here to “world-mastery” (lokādhipateyya). “Established in the nature of shame” (lajjāsabhāvasaṇṭhitā) means established in the form of disgust toward evil. “Established in the nature of fear” (bhayasabhāvasaṇṭhitaṃ) means established in the form of dread from that. The state of having internal arising and so on for shame and fear is stated here and there as their manifest nature, but not because they are ever separate from each other. For there is no shame that is fearless, nor is there fear of evil that is shameless.

Dukkhanti kicchaṃ, aniṭṭhanti vā attho. Vippaṭikūlagāhimhīti dhammānudhammapaṭipattiyā vilomagāhake. Tassā eva vipaccanīkaṃ duppaṭipatti sātaṃ iṭṭhaṃ etassāti [Pg.174] vipaccanīkasāto, tasmiṃ vipaccanīkasāte. Evaṃbhūto ca ovādabhūte sāsanakkame ovādake ca ādarabhāvarahito hotīti āha ‘‘anādare’’ti. Tassa kammanti tassa dubbacassa puggalassa anādariyavasena pavattacetanā dovacassaṃ. Tassa bhāvoti tassa yathāvuttassa dovacassassa atthibhāvo dovacassatā, atthato dovacassameva. Tenevāha ‘‘sā atthato saṅkhārakkhandho hotī’’ti. Cetanāppadhānatāya hi saṅkhārakkhandhassa evaṃ vuttaṃ. Etenākārenāti appadakkhiṇaggāhitākārena. Assaddhiyadussīlyādipāpadhammayogato puggalā pāpā nāma hontīti dassetuṃ ‘‘ye te puggalā assaddhā’’tiādi vuttaṃ. Yāya cetanāya puggalo pāpasampavaṅko nāma hoti, sā cetanā pāpamittatā, cattāropi vā arūpino khandhā tadākārappavattā pāpamittatāti dassento ‘‘sāpi atthato dovacassatā viya daṭṭhabbā’’ti āha.

‘Dukkhaṃ’ means difficult, or it means undesirable. In ‘one who grasps contrarily’ (vippaṭikūlagāhimhi), it refers to one who grasps contrarily to the practice of the Dhamma in accordance with the Dhamma. Wrong practice is the very opposite of that; for such a one, that is pleasant and desirable, hence it is ‘pleasant to the opponent’ (vipaccanīkasāto); in that ‘pleasant to the opponent.’ And being such, one is devoid of respect for the instructive teaching, the sequence of instruction, and the instructor; therefore, it is said, ‘in disrespect’ (anādare). His action means the volition arising by way of disrespect in that difficult-to-admonish person, which is difficulty of admonition (dovacassaṃ). Its state means the existence of that difficulty of admonition as described, which is the state of difficulty of admonition (dovacassatā); in essence, it is simply difficulty of admonition. Therefore it is said: ‘That, in essence, is the aggregate of mental formations.’ For it is said thus of the aggregate of mental formations because volition is predominant. ‘In this manner’ (etenākārena) means in the manner of not grasping correctly. To show that individuals are called evil because of their association with evil qualities like faithlessness, immorality, and so on, it is said: ‘Those individuals who are faithless,’ and so on. The volition by which a person is called ‘inclined towards evil’ is evil companionship (pāpamittatā); or even the four immaterial aggregates, arising in that manner, are evil companionship—thus showing this, it is said: ‘That too, in essence, should be seen like difficulty of admonition.’

‘‘Sukhaṃ vaco etasmiṃ padakkhiṇaggāhimhi anulomasāte sādare puggaleti subbacotiādinā, ‘‘kalyāṇā saddhādayo puggalā etassa mittāti kalyāṇamitto’’tiādinā ca anantaradukassa attho icchitoti āha sovacassatā…pe… vuttapaṭipakkhanayena veditabbā’’ti. Ubhoti sovacassatā, kalyāṇamittatā ca. Tesaṃ khandhānaṃ pavattiākāravisesā ‘‘sovacassatā, kalyāṇamittatā’’ti ca vuccanti, te lokiyāpi honti lokuttarāpīti āha ‘‘lokiyalokuttaramissakā kathitā’’ti.

By means of such phrases as, ‘Pleasant is speech to this person who grasps correctly, is agreeable, and is respectful, hence he is easy to admonish (subbaco),’ and ‘Good persons, such as those with faith, are his friends, hence he has good friends (kalyāṇamitto),’ the meaning of the immediately preceding dyad is intended. Thus it is said: ‘Being easy to admonish (sovacassatā)… should be understood according to the method of the stated opposite.’ Both refers to being easy to admonish and good companionship. The specific modes of occurrence of these aggregates are called ‘being easy to admonish’ and ‘good companionship.’ They are both mundane and supramundane; therefore, it is said: ‘They are spoken of as a mixture of the mundane and the supramundane.’

Vatthubhedādinā anekabhedabhinnā taṃtaṃjātivasena ekajjhaṃ katvā rāsito gayhamānā āpattiyova āpattikkhandhā. Tā pana antarāpattīnaṃ aggahaṇe pañcapi āpattikkhandhā āpattiyo, tāsaṃ pana gahaṇe sattapi āpattikkhandhā āpattiyo. ‘‘Imā āpattiyo, ettakā āpattiyo, evañca tesaṃ āpajjanaṃ hotī’’ti jānanapaññā āpattikusalatāti āha ‘‘yā tāsa’’ntiādi. Tāsaṃ āpattīnanti tāsu āpattīsu. Tattha yaṃ sambhinnavatthukāsu viya ṭhitāsu, duviññeyyavibhāgāsu ca āpattīsu asaṅkarato vavatthāna, ayaṃ visesato āpattikusalatāti dassetuṃ dutiyaṃ āpattiggahaṇaṃ kataṃ. Saha [Pg.175] kammavācāyāti kammavācāya saheva. Āpattito vuṭṭhāpanapayogatāya kammabhūtā vācā kammavācā, tathābhūtā anusāvanavācā ceva ‘‘passissāmī’’ti evaṃ pavattavācā ca. Tāya kammavācāya saddhiṃ samakālameva ‘‘imāya kammavācāya ito āpattito vuṭṭhānaṃ hoti, hontañca paṭhame vā tatiye vā anusāvaneyyakārappatte, ‘saṃvarissāmī’ti vā pade pariyosite hotī’’ti evaṃ taṃ taṃ āpattīhi vuṭṭhānaparicchedaparijānanapaññā āpattivuṭṭhānakusalatā. Vuṭṭhānanti ca yathāpannāya āpattiyā yathā tathā anantarāyatāpādanaṃ, evaṃ vuṭṭhānaggahaṇeneva desanāyapi saṅgaho siddho hoti.

The offenses, divided into many kinds by way of difference in basis and so on, when gathered into a heap by way of their respective kinds, are just the aggregates of offenses (āpattikkhandhā). However, when intermediate offenses are not taken, there are five aggregates of offenses, which are offenses; but when they are taken, there are seven aggregates of offenses, which are offenses. The wisdom of knowing “These are the offenses, so many offenses, and this is how they are committed” is skill in offenses (āpattikusalatā), as stated: “That which is of these,” and so on. “Of these offenses” (tāsaṃ āpattīnaṃ) means among those offenses. Here, to show that this is especially skill in offenses—namely, the clear distinction without confusion in offenses that are as if having mixed bases or have divisions difficult to discern—the second mention of “offenses” is made. “Together with the formal act” (saha kammavācāya) means together with the formal act itself. The speech that is an act is the formal act (kammavācā) because of its use for raising up from an offense; and that includes the announcement speech that is such, and the speech that proceeds as “I will confess.” At the same time as that formal act, the wisdom of knowing the boundaries of rising up from each respective offense in this way—understanding “By this formal act, there is rising up from this offense, and it occurs at the first or third announcement, or when the phrase ‘I will restrain myself’ is completed”—is skill in rising up from offenses (āpattivuṭṭhānakusalatā). “Rising up” (vuṭṭhānaṃ) means the bringing about of the immediate removal of the obstacle from the offense as it was incurred; thus, by the taking of “rising up,” the inclusion of confession is also accomplished.

‘‘Ito pubbe parikammaṃ pavattaṃ, ito paraṃ bhavaṅga majjhe samāpattī’’ti evaṃ samāpattīnaṃ appanāparicchedajānanapaññā samāpattikusalatā. Vuṭṭhāne kusalabhāvo vuṭṭhānakusalatā, pageva vuṭṭhāna paricchedakaraṃ ñāṇaṃ. Tenāha ‘‘yathāparicchinnasamayavasenevā’’tiādi. Vuṭṭhānasamatthāti vuṭṭhāpane samatthā.

“Before this, preliminary work has proceeded; after this, attainment arises in the midst of the life-continuum.” Thus, the wisdom that knows the demarcation of absorption for the attainments is skill in attainments. Being skilled in emerging is skill in emerging, and especially so is the knowledge that demarcates the time of emerging. Therefore, it is said, “Because of the precisely determined time,” and so on. ‘Capable of emerging’ (vuṭṭhānasamatthā) means capable in the act of emerging (vuṭṭhāpane samatthā).

‘‘Dhātukusalatā’’ti ettha pathavīdhātuādayo, sukhadhātuādayo, kāmadhātuādayo ca dhātuyo etāsveva antogadhāti etāsu kosalle dassite tāsupi kosallaṃ dassitameva hotīti ‘‘aṭṭhārasa dhātuyo cakkhudhātu…pe… manoviññāṇadhātū’’ti vatvā ‘‘aṭṭhārasannaṃ dhātūnaṃ sabhāvaparicchedakā’’ti vuttaṃ. Tattha sabhāvaparicchedakāti yathābhūtasabhāvāvabodhinī. ‘‘Savanapaññā dhāraṇapaññā’’tiādinā paccekaṃ paññā-saddo yojetabbo. Dhātūnaṃ savanadhāraṇapaññā sutamayā, itarā bhāvanāmayā. Tatthāpi sammasanapaññā lokiyā. Vipassanā paññā hi sā, itarā lokuttarā. Lakkhaṇādivasena, aniccādivasena ca manasikaraṇaṃ manasikāro, tattha kosallaṃ manasikārakusalatā. Taṃ pana ādimajjhapariyosānavasena tidhā bhinditvā dassento ‘‘sammasanapaṭivedhapaccavekkhaṇapaññā’’ti āha. Sammasanapaññā hi tassā ādi, paṭivedhapaññā majjhe, paccavekkhaṇapaññā pariyosānaṃ.

In ‘skill in the elements,’ the earth element and so on, the pleasure element and so on, and the desire element and so on are included within these very elements; when skill is shown in these, skill is indeed shown in those also. Having stated, “The eighteen elements: the eye element…the mind-consciousness element,” it is said, “wisdom that defines the inherent nature of the eighteen elements.” Herein, “defining the inherent nature” means understanding the true nature as it is. In “The wisdom of hearing, the wisdom of retention,” and so on, the word “wisdom” should be connected individually to each. The wisdom of hearing and retaining the elements is born of learning (sutamayā), while the other is born of development (bhāvanāmayā). Even among these, the wisdom of contemplation (sammasanapaññā) is mundane. For that is insight-wisdom, while the other is supramundane. Attention by way of characteristics and so on, or by way of impermanence and so on, is attention (manasikāro); skill in that is skill in attention. Then, dividing it into three parts—beginning, middle, and end—to show it, he says, “the wisdom of contemplation, penetration, and reviewing.” For the wisdom of contemplation is its beginning, the wisdom of penetration is the middle, and the wisdom of reviewing is the end.

Āyatanānaṃ ganthato ca atthato ca uggaṇhanavasena tesaṃ dhātulakkhaṇādivibhāgassa jānanapaññā uggahajānanapaññā. Sammasanapaṭivedhapaccavekkhaṇavidhino jānanapaññā manasikārajānanapaññā. Yasmā āyatanānipi atthato dhātuyova manasikāro ca uggaṇhanādivasena tesameva manasikāravidhi[Pg.176], tasmā dhātukusalatādikā tissopi kusalatā ekadese katvā dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Savanaṃ viya uggaṇhanapaccavekkhaṇānipi parittañāṇakattukānīti āha ‘‘savana uggahaṇapaccavekkhaṇā lokiyā’’ti. Ariyamaggakkhaṇe sammasanamanasikārānaṃ nipphatti pariniṭṭhānanti tesaṃ lokuttaratāpariyāyopi labbhatīti vuttaṃ ‘‘sammasanamanasikārā lokiyalokuttaramissakā’’ti. Paccayadhammānaṃ hetuādīnaṃ attano paccayuppannānaṃ hetupaccayādibhāvena paccayabhāvo paccayākāro, so pana avijjādīnaṃ dvādasannaṃ paṭiccasamuppādaṅgānaṃ vasena dvādasavidhoti āha ‘‘dvādasannaṃ paccayākārāna’’nti. Uggahādivasenāti uggahamanasikārasavanasammasanapaṭivedhapaccavekkhaṇavasena.

The wisdom that knows the division of the sense bases into elements, characteristics, and so on, by way of grasping their text and meaning, is the wisdom of grasping (uggahajānanapaññā). The wisdom that knows the method of contemplation, penetration, and reviewing is the wisdom of attention (manasikārajānanapaññā). Since the sense bases are, in essence, also elements, and since attention is the method of attending to them by way of grasping and so on, therefore, to show the three kinds of skill, including skill in the elements, partially, it is stated, ‘Moreover,’ etc. Just as listening produces limited knowledge, so too do grasping and reviewing; hence it is said, ‘Listening, grasping, and reviewing are mundane.’ At the moment of the noble path, the completion and perfection of contemplation and attention occur; thus, their supramundane aspect is also obtained. This is stated as, ‘Contemplation and attention are mixed, being both mundane and supramundane.’ The mode of condition (paccayākāro) is the state whereby conditional phenomena, such as causes, serve as conditions for their own conditioned effects by way of being a cause-condition, and so on. This, however, is twelvefold in terms of the twelve links of dependent origination, beginning with ignorance. Hence it is said, ‘of the twelve modes of condition.’ ‘By way of grasping, etc.’ means by way of grasping, attention, listening, contemplation, penetration, and reviewing.

Ṭhānañceva tiṭṭhati phalaṃ tadāyattavuttitāyāti kāraṇañca hetupaccayabhāvena karaṇato nipphādanato. Tesaṃ sotaviññāṇādīnaṃ. Etasmiṃ duke attho veditabboti sambandho. Ye dhammā yassa dhammassa kāraṇabhāvato ṭhānaṃ, teva dhammā taṃvidhurassa dhammassa akāraṇabhāvato aṭṭhānanti paṭhamanaye phalabhedena tasseva dhammassa ṭhānāṭṭhānatā dīpitā; dutiyanaye pana abhinnepi phale paccayadhammabhedena tesaṃ ṭhānāṭṭhānatā dīpitāti ayametesaṃ viseso. Na hi kadāci ariyā diṭṭhisampadā niccaggāhassa kāraṇaṃ hoti, akiriyatā pana siyā tassa kāraṇanti.

The condition stands, and the fruit depends on its functioning—this is the reason, as it acts as a cause and root-condition by its producing and bringing to completion. This applies to ear-consciousness and so on. The meaning in this pair should be understood—thus, the connection. Those phenomena that, due to their being the cause, are a condition for another phenomenon, are the very phenomena that, when not being the cause of that phenomenon, are a non-condition. In the first method, the condition and non-condition of that same phenomenon are shown by the distinction of the fruit; in the second method, however, even when the fruit is not different, their condition and non-condition are shown by the distinction of causal phenomena—this is their difference. For at no time does noble right view become a cause for grasping at permanence; however, the view of inefficacy of action might be a cause for it.

Ujuno bhāvo ajjavaṃ, ajimhatā akuṭilatā avaṅkatāti atthoti tamatthaṃ anajjavapaṭikkhepamukhena dassetuṃ ‘‘gomuttavaṅkatā’’tiādi vuttaṃ. Svāyaṃ anajjavo bhikkhūnaṃ yebhuyyena anesanāya, agocaracāritāya ca hotīti āha ‘‘ekacco hi…pe… caratī’’ti. Ayaṃ gomuttavaṅkatā nāma ādito paṭṭhāya yāva pariyosānā paṭipattiyā vaṅkabhāvato. Purimasadisoti paṭhamaṃ vuttabhikkhusadiso. Candavaṅkatā nāma paṭipattiyā majjhaṭṭhāne vaṅkabhāvāpattito. Naṅgalakoṭivaṅkatā nāma pariyosāne vaṅkabhāvāpattito. Idaṃ ajjavaṃ nāma sabbatthakameva ujubhāvasiddhito. Ajjavatāti ākāraniddeso, yenākārenassa ajjavo pavattati, tadākāraniddesoti attho. Lajjatīti lajjī, hirimā, tassa bhāvo lajjavaṃ, hirīti attho. Lajjā etassa [Pg.177] atthīti lajjī yathā ‘‘mālī, māyī’’ti ca, tassa bhāvo lajjībhāvo, sā eva lajjā.

The state of being straight is uprightness (ajjava), meaning non-crookedness, non-deviousness, and non-bentness—this is the meaning. To convey this meaning by way of rejecting non-uprightness, 'cow-urine crookedness' and so on is said. This non-uprightness in monks generally arises from wrong livelihood and resorting to wrong pastures, as stated: 'For some… they behave.' This 'cow-urine crookedness' is so called because of the crookedness of the practice from the very beginning until the end. 'Like the former' means similar to the monk described first. 'Moon crookedness' is so called because of falling into crookedness in the middle of the practice. 'Plow-tip crookedness' is so called because of falling into crookedness at the end. This uprightness is established as straightness in every way. The term `ajjavatā` is an indication of the mode; it is an indication of the mode in which one's uprightness proceeds—this is the meaning. One who feels shame (lajjati) is `lajjī`, possessed of moral shame (hirimā); the state of this is `lajjavaṃ`, meaning moral shame (hirī). 'He has shame,' thus he is `lajjī`, just as in 'one who has a garland' (mālī) or 'one who has deceit' (māyī); the state of this is `lajjībhāvo`, which is shame itself.

Parāparādhādīnaṃ adhivāsanakkhamaṃ adhivāsanakhanti. Sucisīlatā soraccaṃ. Sā hi sobhanakammaratatā, suṭṭhu vā pāpato oratabhāvo viratatā soraccaṃ. Tenāha ‘‘suratabhāvo’’ti.

Being able to endure the offenses of others and so on is patience in endurance. Purity of virtue is gentleness. For it is delight in beautiful actions, or the state of being well removed from evil, abstinence, which is gentleness. Therefore, it is said, 'the state of being gentle.'

‘‘Nāmañca rūpañcā’’tiādīsu ayaṃ aparo nayo – nāmakaraṇaṭṭhenāti aññaṃ anapekkhitvā sayameva attano nāmakaraṇasabhāvatoti attho. Yañhi parassa nāmaṃ karoti, tassa ca tadapekkhattā aññāpekkhaṃ nāmakaraṇanti nāmakaraṇasabhāvatā na hoti, tasmā mahājanassa ñātīnaṃ, guṇānañca sāmaññanāmādikārakānaṃ nāmabhāvo nāpajjati. Yassa ca aññehi nāmaṃ karīyati, tassa ca nāmakaraṇasabhāvatā natthīti, natthiyeva nāmabhāvo. Vedanādīnaṃ pana sabhāvasiddhattā vedanādināmassa nāmakaraṇasabhāvato nāmatā vuttā. Pathavīādi nidassanena nāmassa sabhāvasiddhataṃyeva nidasseti, na nāmabhāvasāmaññaṃ, niruḷhattā pana nāma-saddo arūpadhammesu eva vattati, na pathavīādīsūti na tesaṃ nāmabhāvo. Na hi pathavīādināmaṃ vijahitvā kesādināmehi rūpadhammānaṃ viya vedanādināmaṃ vijahitvā aññena nāmena arūpadhammānaṃ voharitabbena piṇḍākārena pavatti atthīti.

In the phrase 'name and form,' etc., this is another method: by way of the act of naming—that is, without depending on another, it has of its own nature the characteristic of naming itself. For that which names another does not have the nature of naming because it depends on that other; thus, the status of name does not apply to names given by the general public, relatives, or those who assign common names to qualities. And that which is named by others has no characteristic of naming—thus, there is truly no status of name. But because feeling, etc., are established by their own nature, the name of feeling, etc., is said to be 'name' because of their characteristic of naming. The example of earth, etc., illustrates only the establishment of the nature of name, not the generality of the status of name. Moreover, because of convention, the term 'name' applies only to immaterial phenomena, not to earth, etc., so they have no status of name. For, unlike material phenomena which can be referred to by names like 'hair' etc. even when their elemental names like 'earth' etc. are set aside, there is no collective occurrence of immaterial phenomena that would have to be referred to by another name apart from 'feeling' etc.

Atha vā rūpadhammā cakkhādayo rūpādayo ca, tesaṃ pakāsakapakāsitabbabhāvato vināpi nāmena pākaṭā honti, na evaṃ arūpadhammāti te adhivacanasamphasso viya nāmāyattaggahaṇīyabhāvena ‘‘nāma’’nti vuttā. Paṭighasamphasso ca na cakkhādīni viya nāmena vinā pākaṭoti ‘‘nāma’’nti vutto, arūpatāya vā aññanāmasabhāgattā saṅgahitoyaṃ, aññaphassasabhāgattā vā. Vacanatthopi hi rūpayatīti rūpaṃ, nāmayatīti nāmanti idha pacchimapurimānaṃ sambhavati. Rūpayatīti vināpi nāmena attānaṃ pakāsetīti attho. Nāmayatīti nāmena vinā apākaṭabhāvato attano pakāsakaṃ nāmaṃ karotīti attho. Ārammaṇādhipatipaccayatāyāti satipi rūpassa ārammaṇādhipatipaccayabhāve na taṃ paramassāsabhūtaṃ nibbānaṃ viya sātisayaṃ nāmanabhāvena paccayoti nibbānameva ‘‘nāma’’nti vuttaṃ.

Alternatively, material phenomena—such as the eye, etc., and forms, etc.—are evident even without a name due to their nature of being manifest and manifestable. Not so with immaterial phenomena. Thus, they are called 'name' because they depend on naming for recognition, like verbal contact. Resistance contact, however, is not evident without a name, like the eye, etc., hence it is called 'name.' Or, due to its immaterial nature, it is included because it shares the nature of another name, or because it shares the nature of another contact. For the meaning of the words: 'form' (rūpa) means 'it forms,' and 'name' (nāma) means 'it names.' Here, these etymologies apply to the respective terms. 'It forms' means it reveals itself even without a name. 'It names' means it makes a name its revealer, since without a name it would remain obscure. Due to the condition of being the object and dominant condition—even though form has the condition of being object and dominant condition, it is not a condition in a pre-eminent way through naming like Nibbāna, which is supreme solace; therefore Nibbāna itself is called 'name.'

‘‘Avijjā [Pg.178] ca bhavataṇhā cā’’ti ayaṃ duko sattānaṃ vaṭṭamūlasamudācāradassanattho. Samudācaratīti hi samudācāro, vaṭṭamūlameva samudācāro vaṭṭamūlasamudācāro, vaṭṭamūladassanena vā vaṭṭamūlānaṃ pavatti dassitā hotīti vaṭṭamūlānaṃ samudācāro vaṭṭamūlasamudācāro, taṃdassanatthoti attho.

‘Ignorance and craving for existence’—this pair is for the purpose of showing the occurrence of the root of the round of existence for beings. For `samudācāra` means ‘it occurs,’ and the very root of the round is the occurrence, hence ‘the occurrence of the root of the round.’ Or, by seeing the root of the round, the proceeding of the roots of the round is shown; hence, ‘the occurrence of the roots of the round’ is for the purpose of showing that—this is the meaning.

Ekekasmiñca ‘‘attā’’ti ca ‘‘loko’’ti ca gahaṇavisesaṃ upādāya ‘‘attā ca loko cā’’ti vuttaṃ, ekaṃ vā khandhaṃ ‘‘attā’’ti gahetvā aññaṃ attano upabhogabhūtaṃ ‘‘loko’’ti gaṇhantassa, attano attānaṃ ‘‘attā’’ti gahetvā parassa attānaṃ ‘‘loko’’ti gaṇhantassa vā vasena ‘‘attā ca loko cā’’ti vuttaṃ.

And in each case, with reference to the specific grasping of 'self' and 'world,' it is said 'self and world.' It is said 'self and world' by way of one who takes a single aggregate as 'self' and grasps another, which has become for one's own enjoyment, as 'world'; or by way of one who takes one's own self as 'self' and grasps another's self as 'world.'

Saha sikkhitabbo dhammo sahadhammo, tattha bhavaṃ sahadhammikaṃ, tasmiṃ sahadhammike. Dovacassa-saddato āya-saddaṃ anaññattaṃ katvā ‘‘dovacassāya’’nti vuttaṃ, dovacassassa vā ayanaṃ pavatti dovacassāyaṃ. Āsevantassāpi anusikkhanā ajjhāsayena bhajanāti āha ‘‘sevanā…pe… bhajanā’’ti. Sabbatobhāgena bhatti sambhatti.

The Dhamma to be trained in together is the common Dhamma; one who is in that is a fellow in the Dhamma, in that fellow in the Dhamma. By treating the word `āya` as non-different from the word `dovacassa`, it is said `dovacassāya` (for ill-spokenness). Or, the going to, the proceeding to, ill-spokenness is `dovacassāyaṃ`. For one who cultivates, the training is association through inclination; hence it is said, 'cultivation... and so on... association.' Devotion in every part is perfect devotion.

Saha kammavācāyāti abbhānatiṇavatthārakakammavācāya, ‘‘ahaṃ bhante itthannāmaṃ āpattiṃ āpajji’’ntiādikāya ca saheva. Saheva hi kammavācāya āpattivuṭṭhānañca paricchijjati, ‘‘paññattilakkhaṇāya āpattiyā vā kāraṇaṃ vītikkamalakkhaṇaṃ kāyakammaṃ, vacīkammaṃ vā, vuṭṭhānassa kāraṇaṃ kammavācā’’ti kāraṇena saha phalassa jānanavasena ‘‘saha kammavācāyā’’ti vuttaṃ.‘‘Saha kammavācāyā’’ti. Iminā nayena saha parikammenāti etthāpi attho veditabbo.

'Together with the formal act' refers to the formal act of rehabilitation and the formal act of covering with grass, and also together with such statements as 'Venerable sir, I have committed such-and-such an offense.' Indeed, the rising up from an offense is determined together with the formal act. 'The cause of an offense characterized by its designation is a bodily or verbal action characterized by transgression; the cause of rising up from the offense is the formal act.' Because the result is known together with the cause, it is said, 'together with the formal act.' 'Together with the formal act.' In this way, the meaning here should also be understood as 'together with the preliminary action.'

Dhātuvisayā sabbāpi paññā dhātukusalatā. Tadekadesā manasikārakusalatāti adhippāyena purimapadepi sammasanapaṭivedhapaññā vuttā. Yasmā pana nippariyāyato vipassanādipaññā eva manasikārakosallaṃ, tasmā ‘‘tāsaṃyeva dhātūnaṃ sammasanapaṭivedhapaccavekkhaṇapaññā’’ti vuttaṃ.

All wisdom regarding the elements is skill in the elements. With the intention that a part of that is skill in attention, the wisdom of comprehension and penetration was stated even in the earlier term. However, since, without qualification, insight-wisdom and the like are precisely skill in attention, therefore it is said, 'the wisdom of comprehending, penetrating, and reviewing those very elements.'

Āyatanavisayā sabbāpi paññā āyatanakusalatāti dassento ‘‘dvādasannaṃ āyatanānaṃ uggahamanasikārajānanapaññā’’ti vatvā puna ‘‘apicā’’tiādi vuttaṃ. Dvīsupi vā padesu vācuggatāya āyatanapāḷiyā, dhātupāḷiyā ca manasikaraṇaṃ manasikāro. Tathā uggaṇhantī, manasi karontī[Pg.179], tadatthaṃ suṇantī, ganthato ca atthato ca dhārentī, ‘‘idaṃ cakkhāyatanaṃ nāma, ayaṃ cakkhudhātu nāmā’’tiādinā sabhāvato, gaṇanato ca paricchedaṃ jānantī ca paññā uggahapaññādikā vuttā. Manasikārapade pana catubbidhāpi paññā uggahoti tato pavatto aniccādimanasikāro ‘‘uggahamanasikāro’’ti vutto. Tassa jānanaṃ pavattanameva, ‘‘yathā pavattaṃ vā uggahaṃ, evameva pavatto uggaho’’ti jānanaṃ uggahajānanaṃ. ‘‘Manasikāro evaṃ pavattetabbo, evañca pavatto’’ti jānanaṃ manasikārajānanaṃ. Tadubhayampi ‘‘manasikārakosalla’’nti vuttaṃ. Uggahopi hi manasikārasampayogato manasikāraniruttiṃ laddhuṃ arahati. Yo ca manasikātabbo, yo ca manasikaraṇūpāyo, sabbo so ‘‘manasikāro’’ti vattuṃ vaṭṭati, tattha kosallaṃ manasikārakusalatāti. Sammasanaṃ paññā, sā maggasampayuttā aniccādisammasanakiccaṃ sādheti niccasaññādipajahanato. Manasikāro sammasanasampayutto, so tattheva aniccādimanasikārakiccaṃ maggasampayutto sādhetīti āha ‘‘sammasanamanasikārā lokiyalokuttaramissakā’’ti. ‘‘Iminā paccayenidaṃ hotī’’ti evaṃ avijjādīnaṃ saṅkhārādipaccayuppannassa paccayabhāvajānanaṃ paṭiccasamuppādakusalatā.

To show that all wisdom concerning the spheres is skill in the spheres, it is said, 'The wisdom of knowing through apprehension and attention concerning the twelve spheres.' Then again, 'Moreover,' etc., is stated. Or, in both sections, attention is the attending to the recited Pāli text on the spheres and the Pāli text on the elements. Similarly, the wisdom that apprehends, attends, listens to their meaning, retains them both by text and by meaning, and knows the distinction by their intrinsic nature and by enumeration—such as 'This is called the eye-sphere, this is called the eye-element'—is called apprehension-wisdom, etc. But in the term 'attention,' all four kinds of wisdom are apprehension; and the attention to impermanence, etc., that arises from that is called 'apprehension-attention.' The knowing of that is simply its occurrence; the knowing that 'as the apprehension has occurred, so has the apprehension occurred' is the knowing of apprehension. The knowing that 'attention should be made to occur thus, and it has occurred thus' is the knowing of attention. Both are referred to as 'skill in attention.' Indeed, apprehension too, due to its connection with attention, deserves to receive the designation 'attention.' Whatever is to be attended to and whatever is the method of attending—all that can rightly be called 'attention.' Skill in that is skill in attention. Comprehension is wisdom; being associated with the path, it accomplishes the task of comprehending impermanence, etc., by abandoning the perception of permanence, etc. Attention, being associated with comprehension, and being associated with the path, accomplishes the task of attending to impermanence, etc., in that very place. Hence it is said, 'Comprehension and attention are mixed, worldly and supramundane.' The knowing of the condition-state of ignorance and so on for what has arisen conditioned by formations and so on, in the manner, 'With this as condition, this comes to be,' is skill in dependent origination.

Adhivāsanaṃ khamanaṃ. Tañhi paresaṃ dukkaṭaṃ duruttañca paṭivirodhākaraṇena attano upari āropetvā vāsanaṃ ‘‘adhivāsana’’nti vuccati. Acaṇḍikkanti akujjhanaṃ. Domanassavasena paresaṃ akkhīsu assūnaṃ anuppādanā anassuropo. Attamanatāti sakamanatā. Cittassa abyāpanno sako manobhāvo attamanatā. Cittanti vā cittappabandhaṃ ekattena gahetvā tassa antarā uppannena pītisahagatamanena sakamanatā. Attamano vā puggalo, tassa bhāvo attamanatā, sā na sattassāti puggaladiṭṭhinivāraṇatthaṃ ‘‘cittassā’’ti vuttaṃ. Adhivāsanalakkhaṇā khanti adhivāsanakhanti. Sucisīlatā soraccaṃ. Sā hi sobhanakammaratatā. Suṭṭhu pāpato oratabhāvo viratatā soraccaṃ. Tenāha ‘‘suratabhāvo’’ti.

Endurance is patience. For it is called 'endurance' when one bears upon oneself the wrongdoings and harsh words of others by not retaliating. Not being fierce is not being angry. Not causing tears to arise in the eyes of others through displeasure is 'anassuropo.' Gladness is one's own-mindedness. The mind's own state, unafflicted by ill will, is gladness. Or, taking the continuity of consciousness as a single thing, gladness is one's own-mindedness due to a mind accompanied by joy having arisen within it. Or, a person is glad-minded; their state is gladness. To prevent the personality view that this belongs to a being, 'of the mind' is stated. Patience characterized by endurance is enduring patience. Purity of conduct is gentleness. For it is delight in beautiful actions. Gentleness is the state of being well withdrawn from evil, abstinence. Therefore it is said, 'the state of being well-disposed'.

Sakhilo vuccati saṇhavāco, tassa bhāvo sākhalyaṃ, saṇhavācatā. Taṃ pana byatirekamukhena vibhāventī yā pāḷi pavattā, taṃ dassento ‘‘tattha katamaṃ sākhalya’’ntiādimāha. Tattha aṇḍakāti sadosavaṇe rukkhe niyyāsapiṇḍiyo, ahicchattakādīni vā uṭṭhitāni ‘‘aṇḍakānī’’ti vadanti[Pg.180]. Pheggurukkhassa pana kuthitassa aṇḍāni viya uṭṭhitā cuṇṇapiṇḍiyo, gaṇṭhiyo vā aṇḍakā. Idha pana byāpajjanakakkasādibhāvato aṇḍakapakatibhāvena vācā ‘‘aṇḍakā’’ti vuttā. Padumanāḷaṃ viya sotaṃ ghaṃsayamānā pavisantī kakkasā daṭṭhabbā. Kodhena nibbattattā tassa parivārabhūtā kodhasāmantā. Pure saṃvaddhanārī porī, sā viya sukumārā mudukā vācā porī viyāti porī. Tatthāti ‘‘bhāsitā hotī’’ti vuttāya kiriyāyātipi yojanā sambhavati, tattha vācāyāti vā. ‘‘Saṇhavācatā’’tiādinā taṃ vācaṃ pavattayamānaṃ cetanaṃ dasseti. Sammodakassa puggalassa mudukabhāvo maddavaṃ sammodakamudukabhāvo. Āmisena alabbhamānena, tathā dhammena cāti dvīhi chiddo. Āmisassa, dhammassa ca alābhena attano parassa ca antare sambhavantassa hi chiddassa vivarassa bhedassa paṭisantharaṇaṃ pidahanaṃ saṅgaṇhanaṃ paṭisanthāro. Taṃ sarūpato, paṭipattito ca pāḷidassanamukhena vibhāvetuṃ ‘‘abhidhammepī’’tiādimāha. Aggaṃ aggahetvāti aggaṃ attano aggahetvā. Uddesadānanti pāḷiyā, aṭṭhakathāya ca uddisanaṃ. Pāḷivaṇṇanāti pāḷiyā atthavaṇṇanā. Dhammakathākathananti sarabhaññasarabhaṇanādivasena dhammakathanaṃ.

One who is gentle-spoken is called 'sakhila'; its nature is 'sākhilya,' gentle-spokenness. To show the Pāli text that proceeds by explaining it through the method of contrast, he says, 'Herein, what is gentle-spokenness?' and so on. Herein, 'aṇḍakā' refers to resinous lumps on a tree with a wound, or things like snake-umbrella mushrooms that have arisen, which they call 'aṇḍakāni.' But in the case of a rotten pheggu tree, powdery lumps or knots that arise like eggs are called 'aṇḍakā.' Here, however, speech is called 'aṇḍakā' due to having a nature like an egg, from its state of being harsh, causing ill will, etc. It should be seen as harsh, entering and grating the ear like a lotus stalk. Being produced from anger, its retinue is the vicinity of anger. A woman of the city is well-bred; like her, speech that is refined and soft is called 'porī.' 'Herein'—a connection is also possible with the stated action 'is spoken,' or it can be taken as 'in that speech.' 'Gentle-spokenness' and so on shows the volition that produces such speech. The softness of a friendly person is tenderness; the state of being friendly and soft. A breach occurs in two ways: by not obtaining material things, and likewise by not obtaining the Dhamma. The mending, covering, and joining of the gap or breach that arises between oneself and others due to the lack of material things or the Dhamma is 'paṭisanthāra.' To explain it in terms of its nature and practice, and through the method of showing the Pāli, he says, 'also in the Abhidhamma,' and so on. 'Not taking the foremost' means not taking the foremost for oneself. 'Giving the recitation' means the recitation or imparting of the Pāli and the commentary. 'Explanation of the Pāli' means the explanation of the meaning of the Pāli. 'Preaching the Dhamma' means teaching the Dhamma by way of melodious recitation and so on.

Karuṇāti karuṇābrahmavihāramāha. Karuṇāpubbabhāgoti tassa pubbabhāgaupacārajjhānaṃ vadati. Pāḷipade pana yā kāci karuṇā ‘‘karuṇā’’ti vuttā, karuṇācetovimuttīti pana appanāppattāva. Mettāyapi eseva nayo. Suci-saddato bhāve yya-kāraṃ, i-kārassa ca e-kārādesaṃ katvā ayaṃ niddesoti āha ‘‘soceyyanti sucibhāvo’’ti. Hotu tāva sucibhāvo soceyyaṃ, tassa pana mettāpubbabhāgatā kathanti āha ‘‘vuttampi ceta’’ntiādi.

'Compassion' refers to the divine abiding of compassion. 'Compassion as the preliminary part' refers to the access concentration that is its preliminary part. However, in the Pāli term, any kind of compassion is called 'compassion,' but 'liberation of mind through compassion' refers only to that which has attained absorption. The same method applies to loving-kindness. From the word 'suci,' by adding the suffix '-yya' in the sense of an abstract quality, and by changing the 'i' to 'e,' this designation is made; thus he said, 'soceyya means purity.' Granted that purity is 'soceyya,' how then is it a preliminary part of loving-kindness? To explain this, he says, 'and this was also said,' etc.

Muṭṭhā sati etassāti muṭṭhassati, tassa bhāvo muṭṭhassaccaṃ, satipaṭipakkho dhammo, na satiyā abhāvamattaṃ. Yasmā paṭipakkhe sati tassa vasena sativigatā vippavutthā nāma hoti, tasmā vuttaṃ ‘‘sativippavāso’’ti. ‘‘Assatī’’tiādīsu a-kāro paṭipakkhe daṭṭhabbo, na sattapaṭisedhe. Udake lābu viya yena cittaṃ ārammaṇe pilavantā viya tiṭṭhati, na ogāhati, sā pilāpanatā. Yena gahitampi ārammaṇaṃ sammussati na [Pg.181] sarati, sā sammussanatā. Yathā vijjāpaṭipakkhā avijjā vijjāya pahātabbato, evaṃ sampajaññapaṭipakkhaṃ asampajaññaṃ, avijjāyeva.

One whose mindfulness is lost is 'muṭṭhassati'; its nature is 'muṭṭhassaccaṃ,' a quality opposed to mindfulness, not merely the absence of mindfulness. Because when an opposing factor is present, mindfulness is said to be departed or absent on account of it, it is therefore called 'sativippavāso' (absence of mindfulness). In terms like 'assatī,' the prefix 'a-' should be understood as indicating opposition, not a mere negation of existence. That by which the mind stands as if floating on the object, like a gourd on water, and does not sink in, is 'pilāpanatā' (superficiality). That by which one forgets and does not remember even an object that has been grasped is 'sammussanatā' (forgetfulness). Just as ignorance, the opposite of knowledge, is to be overcome by knowledge, so too is lack of clear comprehension (asampajaññaṃ), the opposite of clear comprehension (sampajaññaṃ), simply ignorance itself.

Indriyasaṃvarabhedoti indriyasaṃvaravināso. Appaṭisaṅkhāti apaccavekkhitvā ayoniso ca āhāraparibhoge ādīnavānisaṃse avīmaṃsitvā.

The breach of sense restraint means the destruction of sense restraint. 'Without reflection' means without reviewing, and unwisely not investigating the dangers and benefits in the partaking of food.

Appaṭisaṅkhāyāti itikattabbatāsu appaccavekkhaṇāya nāmaṃ. Aññāṇaṃ appaṭisaṅkhāta nimittaṃ. Akampanañāṇanti tāya anabhibhavanīyaṃ ñāṇaṃ, tattha tattha paccavekkhaṇāñāṇañceva paccavekkhaṇāya muddhabhūtaṃ lokuttarañāṇañca. Nippariyāyato maggabhāvanā bhāvanā nāma, yā ca tadatthā, tadubhayañca bhāventasseva icchitabbaṃ, na bhāvitabhāvanassāti vuttaṃ ‘‘bhāventassa uppannaṃ bala’’nti. Tenāha ‘‘yā kusalānaṃ dhammānaṃ āsevanā bhāvanā bahulīkamma’’nti.

'Without reflection' is a term for the non-reviewing of what should be done. Ignorance is the sign of non-reflection. 'Unshakable knowledge' is knowledge that cannot be overcome by that; it is both the knowledge of reviewing in various instances and the supramundane knowledge that is the culmination of reviewing. Unqualifiedly, path-development is called 'development,' and also what is for its purpose. Both should be desired by one who is developing, not by one who has completed the development, as it is said, 'Strength arises for one who is developing.' Therefore it is stated: 'The cultivation, development, and frequent practice of wholesome qualities.'

Kāmaṃ sampayuttadhammesu thirabhāvopi balaṭṭho eva, paṭipakkhehi pana akampanīyatā sātisayaṃ balaṭṭhoti vuttaṃ ‘‘assatiyā akampanavasenā’’ti. Paccanīkadhammasamanato samatho samādhi. Aniccādinā vividhenākārena dassanato vipassanā paññā. Taṃ ākāraṃ gahetvāti samādhānākāraṃ gahetvā. Yenākārena pubbe alīnaṃ anuddhataṃ majjhimaṃ bhāvanāvīthipaṭipannaṃ hutvā cittaṃ samāhitaṃ hoti, taṃ ākāraṃ gahetvā sallakkhetvā. Nimittavasenāti kāraṇavasena. ‘‘Eseva nayo’’ti iminā paggahova taṃ ākāraṃ gahetvā puna pavattetabbassa paggāhassa nimittavasena paggāhanimittanti imamatthaṃ atidisati, tassattho samathe vuttanayānusārena veditabbo. Paggāho vīriyaṃ kosajjapakkhato cittassa patituṃ adatvā paggaṇhanato. Avikkhepo ekaggatā vikkhepassa uddhaccassa paṭipakkhabhāvato. Paṭisaṅkhānakiccanibbattibhāvato lokuttaradhammānaṃ paṭisaṅkhānabalabhāvo, tathā pubbe pavattākārasallakkhaṇavasena samathapaggāhānaṃ upari pavattisabbhāvato samathanimittadukassapi missakatā vuttā.

Granted, the state of steadiness in associated phenomena is indeed a strength, yet unshakability in the face of opposing forces is called a superior strength, as stated: ‘by way of unshakability by heedlessness.’ Serenity (samatha) is concentration (samādhi) because it calms opposing states. Insight (vipassanā) is wisdom (paññā) because it sees in various ways, such as impermanence. ‘Taking up that mode’ means taking up the mode of concentration. Having become concentrated, the mind, previously neither sluggish nor restless but having entered the middle path of development, takes up and discerns that mode by which it became concentrated. ‘By means of the sign’ means by means of the cause. By ‘This is the method,’ it extends this meaning: exertion itself is the sign of exertion, by means of the sign for the exertion that is to be applied again after taking up that mode. Its meaning should be understood in accordance with the method stated regarding serenity. Exertion (paggāha) is energy (vīriya) because it lifts up the mind, preventing it from falling to the side of laziness. Non-distraction (avikkhepo) is one-pointedness (ekaggatā) because it is the opposite of distraction and restlessness. Because it accomplishes the function of reflection for the supramundane states, it is the power of reflection. Similarly, because of the existence of an occurrence above serenity and exertion by way of discerning the previously arisen mode, the mixed nature of the pair of signs of serenity is also stated.

Yathāsamādinnassa sīlassa bhedakaro vītikkamo. Sīlavināsako asaṃvaro. Sammādiṭṭhivināsikāti ‘‘atthi dinna’’ntiādi (ma. ni. 1.441; 2.94; vibha. 793) nayappavattāya sammādiṭṭhiyā dūsikā.

Transgression (vītikkama) is what breaks the virtue (sīla) that was undertaken. Lack of restraint (asaṃvara) destroys virtue. It destroys right view (sammādiṭṭhi), being corrupting to the right view that proceeds according to the method of ‘there is what is given,’ and so forth (MN 1.441; 2.94; Vibh. 793).

Sīlassa [Pg.182] sampādanaṃ nāma sabbabhāgato tassa anūnatāpādananti āha ‘‘sampādanato paripūraṇato’’ti. Pāripūrattho hi sampadā-saddoti. Mānasikasīlaṃ nāma sīlavisodhanavasena abhijjhādippahānaṃ. Diṭṭhipāripūribhūtaṃ ñāṇanti atthikadiṭṭhiādisammādiṭṭhiyā pāripūribhāvena pavattaṃ ñāṇaṃ.

The fulfillment of virtue (sīla) is called making it complete without deficiency in all aspects, as it is said, ‘through fulfillment and completion.’ For the word ‘sampadā’ means completeness. Mental virtue (mānasika sīla) is the abandonment of covetousness (abhijjhā) and so forth by way of the purification of virtue. Knowledge that has become the perfection of view (diṭṭhipāripūri) is the knowledge that arises as the perfection of right view (sammādiṭṭhi), such as the view that ‘there is,’ and so forth.

Visuddhiṃ pāpetuṃ samatthanti cittavisuddhiādiuparivisuddhiyā paccayo bhavituṃ samatthaṃ. Suvisuddhameva hi sīlaṃ tassā padaṭṭhānaṃ hotīti. Visuddhiṃ pāpetuṃ samatthaṃ dassananti ñāṇadassanavisuddhiṃ, paramatthavisuddhinibbānañca pāpetuṃ upanetuṃ samatthaṃ kammassakatāñāṇādisammādassanaṃ. Tenāha ‘‘abhidhamme’’tiādi. Ettha ca ‘‘idaṃ akusalaṃ kammaṃ no sakaṃ, idaṃ pana kammaṃ saka’’nti evaṃ byatirekato anvayato ca kammassakatājānanañāṇaṃ kammassakatāñāṇaṃ. Tenāha ‘‘ettha cā’’tiādi. ‘‘Parena katampī’’ti idaṃ nidassanavasena vuttaṃ yathā parena kataṃ, evaṃ attanā katampi sakakammaṃ nāma na hotīti. Attanā vā ussāhitena parena kataṃpīti evaṃ vā attho daṭṭhabbo. Yañhi taṃ parassa ussāhanavasena kataṃ, tampi sakakammaṃ nāma hotīti ayañhettha adhippāyo. Atthabhañjanatoti diṭṭhadhammikādisabbaatthavināsanato. Atthajananatoti idhalokatthaparalokatthaparamatthānaṃ uppādanato. Ārabbhakāle ‘‘aniccaṃ dukkhaṃ anattā’’ti pavattampi vacīsaccañca lakkhaṇāni paṭivijjhantaṃ vipassanāñāṇaṃ anulometi tattheva paṭivijjhanato. Paramatthasaccañca nibbānaṃ na vilometi na virodheti ekanteneva sampāpanato.

‘Capable of leading to purity’ means being able to serve as a condition for the higher purities, beginning with purity of mind (cittavisuddhi), since truly purified virtue (sīla) is indeed their foundation. ‘Vision capable of leading to purity’ refers to right view (sammādassana), such as the knowledge of ownership of kamma (kammassakatāñāṇa), that is capable of leading to, of bringing near, the purity of knowledge and vision (ñāṇadassanavisuddhi) and the ultimate purity, Nibbāna. Hence it is said, ‘in the Abhidhamma,’ and so forth. Here, the knowledge of ownership of kamma is the knowledge that discerns, by way of exclusion and inclusion, that ‘this unwholesome kamma is not one’s own, but this kamma is one’s own.’ Hence it is said, ‘here also,’ and so forth. ‘What is done by another’—this is stated by way of illustration: just as what is done by another is not one’s own kamma, so too what is done by oneself is not necessarily called one’s own kamma. Alternatively, the meaning should be understood as: what is done by another who was instigated by oneself. For what is done by way of instigating another is also called one’s own kamma—this is the intended meaning here. ‘From the destruction of benefit’ means from the elimination of all benefits, such as those pertaining to this present life. ‘From the production of benefit’ means from the arising of benefits in this life, the next life, and the ultimate benefit. At the time of undertaking, insight knowledge, while penetrating the characteristics, also conforms to the verbal truth that has arisen as ‘impermanent, suffering, non-self,’ because it penetrates right there. And it does not contradict or oppose the ultimate truth, Nibbāna, because it leads to its complete attainment.

Ñāṇadassananti ñāṇabhūtaṃ dassanaṃ, tena maggaṃ vadati. Taṃsampayuttameva vīriyanti paṭhamamaggasampayuttaṃ vīriyamāha. Sabbāpi maggapaññā diṭṭhivisuddhiyevāti dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Ayameva ca nayo abhidhammapāḷiyā (dha. sa. 550) sametīti dassento ‘‘abhidhamme panā’’ti ādiṃ avoca.

‘Knowledge and vision’ (ñāṇadassana) refers to the vision that is knowledge; by that, he speaks of the path. ‘The effort associated with it’ means he speaks of the effort (vīriya) associated with the first path. To show that all path-wisdom (maggapaññā) is indeed the purification of view (diṭṭhivisuddhi), ‘moreover’ and so on is stated. Showing that this very method agrees with the Abhidhamma text (Dhs. 550), he said, ‘but in the Abhidhamma,’ and so on.

Yasmā saṃvego nāma sahottappañāṇaṃ, tasmā saṃvegavatthuṃ bhayato bhāyitabbato dassanavasena pavattañāṇaṃ. Tenāha ‘‘jātibhaya’’ntiādi. Bhāyanti etasmāti bhayaṃ, jāti eva bhayaṃ jātibhayaṃ. Saṃvejanīyanti saṃvijjitabbaṃ bhāyitabbaṃ uttāsitabbaṃ. Ṭhānanti kāraṇaṃ, vatthūti attho[Pg.183]. Saṃvegajātassāti uppannasaṃvegassa. Upāyapadhānanti upāyena pavattetabbaṃ vīriyaṃ.

Since urgency (saṃvega) is knowledge accompanied by moral dread (ottappa), it is therefore knowledge that arises by way of seeing the grounds for urgency as fearful and to be feared. Hence, it is said, ‘fear of birth’ (jātibhaya), and so on. That from which one fears is fear (bhaya); birth itself is fear, thus ‘fear of birth.’ ‘To be a cause for urgency’ (saṃvejanīya) means to be stirred, to be feared, to be dreaded. ‘Ground’ (ṭhāna) means cause (kāraṇa); ‘basis’ (vatthu) is the meaning. ‘For one in whom urgency has arisen’ (saṃvegajātassa) means for one in whom urgency has arisen. ‘Effort by skillful means’ (upāyapadhāna) means energy (vīriya) to be applied by skillful means (upāya).

Kusalānaṃ dhammānanti sīlādīnaṃ anavajjadhammānaṃ. Bhāvanāyāti uppādanena vaḍḍhanena ca. Asantuṭṭhassāti ‘‘alaṃ ettāvatā, kathaṃ ettāvatā’’ti saṅkocāpattivasena na santuṭṭhassa. Bhiyyokamyatāti bhiyyo bhiyyo uppādanicchā. Vosānanti saṅkocaṃ asamatthanti. Tussanaṃ tuṭṭhi santuṭṭhi, natthi etassa santuṭṭhīti asantuṭṭhi, tassa bhāvo asantuṭṭhitā. Vīriyappavāhe vattamāne antarā eva paṭigamanaṃ nivattanaṃ paṭivānaṃ, taṃ tassa atthīti paṭivānī, na paṭivānī appaṭivānī, tassa bhāvo appaṭivānitā. Sakkaccakiriyatāti kusalānaṃ karaṇe sakkaccakiriyatā ādarakiriyatā. Sātaccakiriyatāti satatameva karaṇaṃ. Aṭṭhitakiriyatāti antarā aṭṭhapetvā khaṇḍaṃ akatvā karaṇaṃ. Anolīnavuttitāti na līnappavattitā. Anikkhittachandatāti kusalacchandassa anikkhipanaṃ. Anikkhittadhuratāti kusalakaraṇe vīriyadhurassa anikkhipanaṃ. Āsevanāti ādarena sevanā. Bhāvanāti vaḍḍhanā brūhanā. Bahulīkammanti punappunaṃ karaṇaṃ.

‘Of wholesome qualities’ (kusalānaṃ dhammānaṃ) means of blameless qualities such as virtue. ‘For development’ (bhāvanāya) means by producing and increasing. ‘Of one not content’ (asantuṭṭhassa) means of one not content by way of falling into contraction, thinking, ‘This much is enough; how can this much be enough?’ ‘Desire for more’ (bhiyyokamyatā) means the desire to produce more and more. ‘Not coming to a stop’ (avosāna) means the inability to shrink back. Satisfaction (tussana) is contentment (tuṭṭhi, santuṭṭhi); one for whom there is no contentment is not content (asantuṭṭhi); the state of this is non-contentment (asantuṭṭhitā). While the stream of energy is flowing, turning back or retreating midway is `paṭivāna`. One who does this is a `paṭivānī`; one who does not is an `appaṭivānī`. The state of the latter is `appaṭivānitā`, not turning back. ‘Careful action’ (sakkaccakiriyatā) means respectful action in performing wholesome deeds. ‘Continuous action’ (sātaccakiriyatā) means performing constantly. ‘Uninterrupted action’ (aṭṭhitakiriyatā) means performing without stopping midway, without creating a break. ‘Non-sluggish conduct’ (anolīnavuttitā) means not behaving sluggishly. ‘Not abandoning desire’ (anikkhittachandatā) means not abandoning the desire for what is wholesome. ‘Not abandoning the yoke’ (anikkhittadhuratā) means not abandoning the yoke of energy in doing what is wholesome. ‘Cultivation’ (āsevanā) means practicing with respect. ‘Development’ (bhāvanā) means increasing, augmenting. ‘Making much of’ (bahulīkamma) means doing repeatedly.

Tisso vijjāti pubbenivāsānussatiñāṇaṃ, dibbacakkhuñāṇaṃ āsavakkhayañāṇanti imā tisso vijjā. Paṭipakkhavijjhanaṭṭhena pubbe nivutthakkhandhādīnaṃ viditakaraṇaṭṭhena visiṭṭhā muttīti vimutti. Svāyaṃ viseso paṭipakkhavigamanena, paṭiyogivigamanena ca icchitabboti tadubhayaṃ dassetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Tattha yena visesena samāpattiyo paccanīkadhammehi suṭṭhu muttā, tato nirāsaṅkatāya ārammaṇe ca abhiratā, taṃ visesaṃ upādāya tā adhikaṃ muccanato, ārammaṇe adhimuccanato ca adhimuttiyo nāmāti vuttaṃ ‘‘cittassa ca adhimuttī’’ti. Muttattāti sabbasaṅkhārehi visesena nissaṭattā vimutti.

‘The three knowledges’ (tisso vijjā) are the knowledge of recollecting past lives, the divine eye knowledge, and the knowledge of the destruction of the taints—these are the three knowledges. It is a distinguished release (mutti) in the sense of piercing opposing factors and in the sense of making known the aggregates previously inhabited, and so on; thus it is liberation (vimutti). This distinction is to be understood in terms of the removal of opposing factors and the removal of counterparts; to show both, ‘And here,’ and so on is stated. Therein, by whatever distinction the attainments (samāpatti) are well liberated from opposing phenomena, and because of that are free from apprehension and also delight in the object, on account of that distinction they are called ‘higher liberations’ (adhimutti) because they are liberated to a higher degree and because they are more resolved upon the object, as it is said, ‘and of the higher liberation of the mind.’ ‘Because of being liberated’ (muttattā) means liberation (vimutti) because of being especially detached from all formations (saṅkhāra).

Khaye ñāṇanti samucchedavasena kilese khepetīti khayo, ariyamaggo, tappariyāpannaṃ ñāṇaṃ khaye ñāṇaṃ. Paṭisandhivasenāti kilesānaṃ taṃtaṃmaggavajjhānaṃ uppannamagge khandhasantāne puna sandahanavasena. Anuppādabhūteti taṃtaṃphale. Anuppādapariyosāneti anuppādakaro maggo anuppādo, tassa pariyosāne, kilesānaṃ vā anuppajjanasaṅkhāte pariyosāne, bhaṅgeti atthoti.

‘Knowledge in destruction’ (khaye ñāṇaṃ): destruction (khayo) is the Noble Path, as it destroys defilements by way of cutting them off; the knowledge included therein is knowledge in destruction. ‘By way of rebirth-linking’ (paṭisandhivasena) means by way of re-linking in the continuum of aggregates, upon the arising of the path, for those defilements to be abandoned by their respective paths. ‘In the non-arisen state’ (anuppādabhūte) refers to the respective fruition (phala). ‘Ending in non-arising’ (anuppādapariyosāne) means: the path that brings about non-arising is non-arising; at its end, or at the end which is the non-arising of defilements, is the meaning of ‘it breaks’ (bhaṅgeti).

Dukavaṇṇanā niṭṭhitā.

The explanation of the Dyad (duka) is concluded.

Tikavaṇṇanā

Explanation of the Triad

305. Dhammato [Pg.184] añño kattā natthīti dassetuṃ kattusādhanavasena ‘‘lubbhatīti lobho’’ti vuttaṃ. Lubbhati tena, lubbhanamattametanti karaṇabhāvasādhanavasenapi attho yujjateva. Dussati muyhatīti etthāpi eseva nayo. Akusalañca taṃ akosallasambhūtaṭṭhena ekantākusalabhāvato mūlañca attanā sampayuttadhammānaṃ suppatiṭṭhitabhāvasādhanato, na akusalabhāvasādhanato. Na hi mūlakato akusalānaṃ akusalabhāvo, kusalādīnañca kusalādibhāvo. Tathā sati momūhacittadvaye mohassa akusalabhāvo na siyā. Tesanti lobhādīnaṃ. ‘‘Na lubbhatīti alobho’’tiādinā paṭipakkhanayena.

305. To show that there is no agent other than the state, it is said in terms of the agent derivation: "It clings, thus it is greed" (lubbhatīti lobho). The meaning is also valid in terms of the instrumental and abstract noun senses, as in "one clings by means of it" (lubbhati tena) and "it is merely the act of clinging" (lubbhanamattametaṃ). The same method applies to "it is corrupt" (dussati) and "it is deluded" (muyhati). And it is unwholesome because it is entirely unwholesome, being produced from unskillfulness, and it is a root because it serves to firmly establish its associated states, not because it serves to establish unwholesomeness. For unwholesome states are not unwholesome by virtue of being a root, nor are wholesome states wholesome by virtue of being a root. If that were the case, the unwholesomeness of delusion in the two deluded consciousnesses would not exist. `Tesaṃ` refers to greed and the like. "It does not cling, thus it is non-greed" (na lubbhatīti alobho), and so on, are explained by way of the contrary principle.

Duṭṭhu caritānīti paccayato, sampayuttadhammato, pavattiākārato ca na suṭṭhu asammā pavattitāni. Virūpānīti bībhacchāni sampati, āyatiñca aniṭṭharūpattā. Kāyenāti kāyadvārena karaṇabhūtena. Kāyatoti kāyadvārato. ‘‘Suṭṭhu caritānī’’tiādīsu vuttavipariyāyena attho veditabbo. Yassa sikkhāpadassa vītikkame kāyasamuṭṭhānā āpatti hoti, taṃ kāyadvāre paññattasikkhāpadaṃ. Avītikkamo kāyasucaritanti vārittasīlassa vasena vadati, cārittasīlassapi vā, yassa akaraṇe āpatti hoti. Vacīduccaritasucaritaniddhāraṇampi vuttanayānusārena veditabbaṃ. Ubhayattha paññattassāti kāyadvāre, vacīdvāre ca paññattassa. Sikkhāpadassa vītikkamova manoduccaritaṃ manodvāre paññattassa sikkhāpadassa abhāvato, tayidaṃ dvāradvaye akiriyasamuṭṭhānāya āpattiyā vasena veditabbaṃ. Avītikkamoti yathāvuttāya āpattiyā avītikkamo manosucaritaṃ. ‘‘Sabbassāpi sikkhāpadassa avītikkamo manosucarita’’nti keci. Tadubhayañhi cārittasīlaṃ uddissapaññattaṃ sikkhāpadaṃ, tassa avītikkamo siyā kāyasucaritaṃ, siyā vacīsucaritanti.

'Wrong conduct' (duṭṭhu caritāni) refers to what is not properly or rightly carried out in terms of conditions, associated states, or the manner of occurrence. 'Repulsive' (virūpāni) means loathsome now and undesirable in the future due to being an unlikable form. 'By the body' (kāyena) refers to the body-door as the instrument. 'From the body' (kāyato) means from the body-door. The meaning of 'right conduct' (suṭṭhu caritāni) and the rest should be understood in the opposite way to what has been stated. The training rule whose violation results in an offense arising from bodily action is a training rule prescribed for the body-door. Non-violation is bodily good conduct, spoken of in terms of morality as restraint (vārittasīla), or even morality as duty (cārittasīla), whose non-performance results in an offense. The determination of verbal misconduct and good conduct should also be understood in accordance with the method stated. 'Prescribed for both' (ubhayattha paññattassa) means prescribed for both the body-door and the speech-door. Violation of the training rule alone is mental misconduct, since there is no training rule prescribed for the mind-door. This should be understood in terms of an offense arising from non-action in both doors. 'Non-violation' (avītikkamo) is mental good conduct, that is, non-violation of the offense as stated. Some say, 'Non-violation of all training rules is mental good conduct.' For both are training rules prescribed regarding morality as duty; their non-violation may be bodily good conduct or verbal good conduct.

Pāṇo atipātīyati etāyāti pāṇātipāto, tathāpavattā cetanā, evaṃ adinnādānādayopīti āha ‘‘pāṇātipātādayo pana tisso cetanā’’ti. Vacīdvārepi uppannā kāyaduccaritaṃ [Pg.185] dvārantare uppannassāpi kammassa sanāmāpariccāgato yebhuyyavuttiyā, tabbahulavuttiyā ca. Tenāhu aṭṭhakathācariyā –

‘A living being is destroyed by this, thus it is the destruction of a living being’ (pāṇo atipātīyati etāya, iti pāṇātipāto)—this is the volition that occurs thus. Similarly for taking what is not given and the rest. Therefore, it is said: “But the three volitions beginning with the destruction of a living being…” Even when arisen at the speech-door, a volition can be bodily misconduct, because an action, even when arisen at another door, does not abandon its own name, and due to its general and frequent occurrence. Therefore, the commentary teachers say:

‘‘Dvāre caranti kammāni, na dvārā dvāracārino;

Tasmā dvārehi kammāni, aññamaññaṃ vavatthitā’’ti. (dha. sa. aṭṭha. kāmāvacarakusaladvārakathā);

'Actions proceed at the doors, not the doors as agents; therefore, actions are distinguished from one another by the doors.' (Dhammasaṅgaṇī Commentary, Discourse on the Doors of Wholesome Sense-Sphere Kamma)

Vacīduccaritaṃ kāyadvārepi vacīdvārepi uppannāti ānetvā sambandhitabbaṃ. Cetanāsampayuttadhammāti manokammabhūtāya cetanāya sampayuttadhammā. Kāyavacīkammabhūtāya pana cetanāya sampayuttā abhijjhādayo taṃ taṃ pakkhikā vā honti abbohārikā vāti. Cetanāsampayuttadhammā manosucaritanti etthāpi eseva nayo. Tividhassa duccaritassa akaraṇavasena pavattā tisso cetanāpi viratiyopi kāyasucaritaṃ kāyikassa vītikkamassa akaraṇavasena pavattanato, kāyena pana sikkhāpadānaṃ samādiyane sīlassa kāyasucaritabhāve vattabbameva natthi. Eseva nayo vacīsucarite.

It should be understood that verbal misconduct arises at the body-door and also at the speech-door. 'States associated with volition' refers to states associated with the volition that is mental action. But states such as covetousness and so on, associated with the volition that is bodily and verbal action, either belong to their respective sides or are non-determinative. Here too, the same method applies to 'states associated with volition constitute good mental conduct'. The three volitions that arise by way of not performing the threefold misconduct are also the abstinences. They are good bodily conduct because they proceed by way of not committing a bodily transgression; but when one undertakes the training precepts with the body, there is simply nothing to say about morality being bodily good conduct. The same method applies to good verbal conduct.

Kāmapaṭisaṃyuttoti ettha dve kāmā vatthukāmo ca kilesakāmo ca. Tattha vatthukāmapakkhe ārammaṇakaraṇavasena kāmehi paṭisaṃyutto vitakko kāmavitakko. Kilesakāmapakkhe pana sampayogavasena kāmena paṭisaṃyuttoti yojetabbaṃ. ‘‘Byāpādapaṭisaṃyutto’’tiādīsu sampayogavaseneva attho veditabbo. Byāpādavatthupaṭisaṃyuttopi byāpādapaṭisaṃyuttoti gayhamāne ubhayathāpi yojanā labbhateva. Vihiṃsāpaṭisaṃyuttoti etthāpi eseva nayo. Vihiṃsanti etāya satte, vihiṃsanaṃ vā esā sattānanti vihiṃsā, tāya paṭisaṃyutto vihiṃsāpaṭisaṃyuttoti evaṃ saddattho veditabbo. Appiye amanāpe saṅkhāre ārabbha byāpādavitakkappavatti aṭṭhānāghātavasena dīpetabbā. Byāpādavitakkassa avadhiṃ dassetuṃ ‘‘yāva vināsanā’’ti vuttaṃ. Vināsanaṃ pana pāṇātipāto evāti. ‘‘Saṅkhāro’’ hi dukkhāpetabbo nāma natthī’’ti kasmā vuttaṃ, nanu ye ‘‘dukkhāpetabbā’’ti icchitā sattasaññitā, tepi atthato saṅkhārā evāti? Saccametaṃ, ye pana indriyabaddhā saviññāṇakatāya dukkhaṃ paṭisaṃvedenti, tasmā te vihiṃsāvitakkassa visayā icchitā sattasaññitā. Ye pana na dukkhaṃ paṭisaṃvedenti [Pg.186] vuttalakkhaṇāyogato, te sandhāya ‘‘vihiṃsāvitakko saṅkhāresu nuppajjatī’’ti vuttaṃ. Yattha pana uppajjati, yathā ca uppajjati, taṃ dassetuṃ ‘‘ime sattā’’tiādi vuttaṃ.

'Connected to sensual desire' (kāmapaṭisaṃyutto): Here, there are two kinds of sensual desire—sensual objects (vatthukāma) and sensual defilement (kilesakāma). In the case of sensual objects, a thought connected to sensual objects by way of taking them as an object is a 'sensual thought' (kāmavitakko). In the case of sensual defilement, however, it should be construed as 'connected to sensual desire by way of association'. In phrases like 'connected to ill will' (byāpādapaṭisaṃyutto), the meaning should be understood by way of association. Even when 'connected to ill will' is taken as connected to the basis of ill will, both interpretations are valid. 'Connected to cruelty' (vihiṃsāpaṭisaṃyutto): Here too, the same principle applies. 'Cruelty' (vihiṃsā) means 'beings are harmed by this' or 'this is the harming of beings'. Thus, 'connected to cruelty' means associated with that; the meaning of the term should be understood in this way. The occurrence of a thought of ill will concerning unpleasant and disagreeable formations should be explained by way of groundless hatred. To indicate the limit of a thought of ill will, 'as far as destruction' (yāva vināsanā) is stated. And 'destruction' refers to the destruction of a living being. Why is it said, “For there is no formation, as such, to be made to suffer”? Are not those who are wished “to be made to suffer,” and are perceived as beings, in reality just formations? This is true. However, those who, bound by faculties, experience suffering due to being conscious—they are the objects of a cruel thought, being wished for (harm) and perceived as beings. But concerning those who do not experience suffering due to lacking the stated characteristic, it is said, “A cruel thought does not arise regarding formations.” To show where it does arise, and how it arises, it is said, “these beings…” and so on.

Nekkhammaṃ vuccati lobhato nikkhantattā alobho, nīvaraṇehi nikkhantattāpi paṭhamajjhānaṃ, sabbākusalehi nikkhantattā sabbo kusalo dhammo, sabbasaṅkhatehi pana nikkhantattā, nibbānaṃ. Upanissayato, sampayogato, ārammaṇakaraṇato ca nekkhammena paṭisaṃyuttoti nekkhammapaṭisaṃyutto. Nekkhammavitakko sammāsaṅkappo. Idāni taṃ bhūmivibhāgena dassetuṃ ‘‘so’’tiādi vuttaṃ. Asubhapubbabhāgeti asubhajjhānassa pubbabhāge. Asubhaggahaṇañcettha kāmavitakkassa ujuvipaccanīkadassanatthaṃ kataṃ. Kāmavitakkapaṭipakkho hi nekkhammavitakkoti. Evañca katvā uparivitakkadvayassa bhūmiṃ dassentena sapubbabhāgāni mettākaruṇājhānādīni uddhaṭāni. Asubhajjhāneti asubhārammaṇe paṭhamajjhāne. Avayave hi samudāyavohāraṃ katvā niddisati yathā ‘‘rukkhe sākhā’’ti. Jhānaṃ pādakaṃ katvāti nidassanamattaṃ. Taṃ jhānaṃ sammasitvā uppannamaggaphalakālepi hi so lokuttaroti. Byāpādassa paṭipakkho, kiñcipi na byāpādeti etenāti vā abyāpādo, mettā, tāya paṭisaṃyutto abyāpādapaṭisaṃyutto. Mettājhāneti mettābhāvanāvasena adhigate paṭhamajjhāne. Karuṇājhāneti etthāpi eseva nayo. Vihiṃsāya paṭipakkho, na vihiṃsanti vā etāya satteti avihiṃsā, karuṇā.

Renunciation is called 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 that is unwholesome; and Nibbāna, because it has gone forth from all conditioned things. What is associated with renunciation through decisive support, through conjunction, or by way of making it an object is called 'associated with renunciation.' The thought of renunciation is right intention. Now, to show its division by way of planes, the passage beginning 'so' is stated. 'In the preliminary stage of foulness' refers to the preliminary phase of the jhāna on foulness. The mention of foulness here is for the purpose of showing the direct opposite of the thought of sensuality. For the thought of renunciation is the counterpart to the thought of sensuality. And having done so, when showing the plane of the two higher thoughts, the jhānas of loving-kindness and compassion, along with their preliminary stages, are cited. 'In the jhāna on foulness' means in the first jhāna that has foulness as its object. For here a part is indicated by referring to the whole, as when one says 'a branch on the tree.' The phrase 'having made the jhāna a basis' is merely an illustration. For when that jhāna is contemplated, even at the time of the arising of the path and fruition, it is supramundane. The counterpart to ill will, or that by which one does not have ill will toward anything, is non-ill will, which is loving-kindness. What is associated with it is 'associated with non-ill will.' 'In the jhāna on loving-kindness' means in the first jhāna attained through the development of loving-kindness. The same method applies to 'in the jhāna on compassion.' The counterpart to cruelty, or that by which beings are not harmed, is non-cruelty, which is compassion.

Nanu ca alobhādosānaṃ aññamaññāvirahato tesaṃ vasena uppajjanakānaṃ imesaṃ nekkhammavitakkādīnaṃ aññamaññaṃ asaṅkaraṇato vavatthānaṃ na hotīti? Noti dassetuṃ ‘‘yadā’’tiādi āraddhaṃ. Alobho sīsaṃ hotīti alobho padhāno hoti. Niyamitapariṇatasamudācārādivasena 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 dve. Tadanvayikāti tasseva nekkhammavitakkassa anugāmino, sarūpato adissanato ‘‘tasmiṃ sati honti[Pg.187], asati na hontī’’ti tadanumānaneyyā bhavanti. Sesadvayepi iminā nayena attho veditabbo. Vuttanayenevāti ‘‘kāmapaṭisaṃyutto saṅkappo kāmasaṅkappo’’tiādinā vitakkattike vuttanayeneva (dī. ni. 3.288) veditabbo atthato abhinnattā. Yadi evaṃ kasmā puna desanā katāti? Tathā desanāya bujjhanakānaṃ ajjhāsayavasena desanāmattamevetaṃ.

Is it not the case that since non-greed and non-hatred are inseparable, and since these thoughts of renunciation and so on arise by means of them, there can be no clear distinction among them without confusion? To show that this is not so, the passage beginning with 'when' is introduced. 'Non-greed is the head' means non-greed is the principal factor. When, due to restrained and mature conduct and so on, a state of consciousness arises that is predominantly non-greedy and inclined toward renunciation, then, having found its opportunity, the thought of renunciation is established. Furthermore, through the influence of non-ill will, which is characterized by non-hatred and is associated with that thought, a state of being a thought of non-ill will may arise. And when there is a thought of non-ill will, due to its nature of not harming anyone, a state of being a thought of non-cruelty may also arise. These are the other two. 'They follow accordingly' means they are followers of that very thought of renunciation. Because they are not discernible in their own nature, they are to be inferred from it, according to the principle: 'When this is present, they are present; when it is absent, they are not.' The meaning of the remaining two should be understood in the same way. 'By the method already stated' means it should be understood by the method stated in the triad of thoughts, beginning with 'intention connected with sensuality is sensual intention' (Dī. Ni. 3.288), for in essence they are not different. If so, why was the teaching given again? This is merely a teaching given according to the disposition of those who understand it in that way.

Kāmavitakkādīnaṃ viya uppajjanākāro veditabbo ‘‘tāsu dve sattesupi saṅkhāresupi uppajjantī’’tiādinā. Tattha kāraṇamāha ‘‘taṃsampayuttāyeva hi etā’’ti. Tathevāti yathā nekkhammavitakkādīnaṃ ‘‘asubhapubbabhāge kāmāvacaro hotī’’tiādinā kāmāvacarādibhāvo vutto, tatheva tāsampi nekkhammasaññādīnampi kāmāvacarādibhāvo veditabbo.

The manner of arising should be understood to be like that of thoughts of sensuality and so on, in accordance with the statement: “Two of them arise in beings and also in formations,” and so on. Here, the reason is given: “For these are indeed associated with that.” Just as the sense-sphere nature and so on of thoughts of renunciation and so on is stated thus: “In the preliminary stage of the foul, it is of the sense-sphere,” and so on, so too, the sense-sphere nature and so on of those perceptions of renunciation and so on should be understood.

Kāmapaṭisaṃyuttoti sampayogavasena kāmena paṭisaṃyutto. Takkanavasena takko. Visesato takkanavasena vitakko. Saṅkappanaparikappanavasena saṅkappo. Aññesupi kāmapaṭisaṃyuttesu dhammesu vijjamānesu vitakke eva kāmopapado dhātu-saddo niruḷho veditabbo vitakkassa kāmasaṅkappappavattiyā sātisayattā. Esa nayo byāpādadhātuādīsu. Sabbepi akusalā dhammā kāmadhātū hīnajjhāsayehi kāmitabbadhātubhāvato kilesakāmassa ārammaṇasabhāvattāti attho. Viheṭhetīti vibādhati. Tatthāti tasmiṃ yathāvutte kāmadhātuttike. Sabbākusalasaṅgāhikāya kāmadhātuyā itarā dve saṅgahetvā kathanaṃ sabbasaṅgāhikā kathā. Tisso dhātuyo aññamaññaṃ asaṅkarato kathā asambhinnā. Itarā dve gahitāva hontīti itarā dve dhātuyo gahitā eva honti sabbepi akusalā dhammā kāmadhātū’’ti vuttattā sāmaññajotanāya savisayassa atibyāpanena. Tatoti itaradhātudvayasaṅgāhikāya kāmadhātuyā. Nīharitvāti niddhāretvā. Dassetīti evaṃ bhagavā dassetīti vattuṃ vaṭṭati. Byāpādadhātuṃ…pe… kathesi. Kasmā? Pageva apavādā abhinivisanti, tato paraṃ ussaggo pavattati, ṭhapetvā vā apavādavisayaṃ taṃ pariharantova ussaggo pavattatīti, ñāyo hesa loke niruḷhoti.

‘Connected with sensual pleasure’ means associated with sensual desire by way of conjunction. By way of thinking, it is thought (takka). Specifically, by way of thinking, it is initial thought (vitakka). By way of planning and considering, it is intention (saṅkappa). Even though other phenomena connected to sensual pleasures exist, the term ‘sense-element’ should be understood as established in initial thought alone, because of the excessiveness of the occurrence of initial thought as sensual intention. This is the method regarding the element of ill will and so forth. All unwholesome phenomena are the sense-element because they are things to be desired by those of inferior inclination, and because they have the nature of being an object for the desire of defilement—this is the meaning. ‘Harasses’ means obstructs. ‘There’ means in that aforementioned triad of the sense-element. The discussion that encompasses all unwholesomeness, by including the other two within the sense-element, is a completely inclusive discussion. The three elements are discussed without intermingling with one another, so the discussion remains distinct. ‘The other two are necessarily included’ means that the other two elements are indeed included, because it is said, ‘All unwholesome phenomena are the sense-element,’ for the sake of illuminating the general principle by the extensive pervasion of its object. ‘Therefore’ refers to the sense-element, which includes the other two elements. ‘Having extracted’ means having distinguished. ‘He shows’ means it is fitting to say that the Blessed One shows thus. He spoke of the element of ill will… and so on. Why? Because first the exceptions are established, and after that the general rule proceeds. Or, having set aside the domain of the exception and avoiding it, the general rule proceeds—for this is an established principle in the world.

Dve [Pg.188] kathāti ‘‘sabbasaṅgāhikā, asambhinnā cā’’ti (dī. ni. aṭṭha. 3.305) anantarattike vuttā dve kathā. Tattha vuttanayena ānetvā kathanavasena veditabbā. Tasmā tattha vuttaattho idhāpi āharitvā veditabbo ‘‘nekkhammadhātuyā gahitāya itarā dve gahitāva hontī’’tiādinā.

‘Two discussions’ refers to the two discussions mentioned in the immediately preceding triad (cf. Dī. Ni. Aṭṭha. 3.305), namely, ‘all-encompassing and unmixed.’ They are to be understood by applying the method stated there. Therefore, the meaning stated there should also be applied here and understood, for example: ‘when the element of renunciation is grasped, the other two are indeed grasped,’ and so on.

Suññataṭṭhenāti attasuññatāya. Kāmabhavo kāmo uttarapadalopena suññataṭṭhena dhātu cāti kāmadhātu. Brahmalokanti paṭhamajjhānabhūmisaññitaṃ brahmalokaṃ. Dhātuyā āgataṭṭhānamhīti ‘‘kāmadhātu rūpadhātū’’tiādinā dhātuggahaṇe kate. Bhavena paricchinditabbāti ‘‘kāmabhavo rūpabhavo’’tiādinā bhavavasena tadattho paricchinditabbo, na yāya kāyaci dhātuyā vasena. Yadaggena ca dhātuyā āgataṭṭhāne bhavena paricchedo kātabbo, tadaggena bhavassa āgataṭṭhāne dhātuyā paricchedo kātabbo bhavavasena dhātuyā paricchijjanato. Nirujjhati kilesavaṭṭametthāti nirodho, sā eva suññataṭṭhena dhātūti nirodhadhātu, nibbānaṃ. Niruddhe ca kilesavaṭṭe kammavipākavaṭṭā niruddhā eva honti.

‘By way of emptiness’ means by way of being empty of self. ‘Existence in the sense-sphere’ (kāmabhava) becomes ‘sensual’ (kāma) by elision of the final member; and ‘element’ (dhātu) is used in the sense of emptiness; thus, ‘sense-element’ (kāmadhātu). ‘Brahma world’ refers to the Brahma world designated as the plane of the first jhāna. ‘In the place where the element is mentioned’ means when the term ‘element’ is used, as in ‘sense-element, form-element,’ and so forth. ‘It should be defined by existence’ means its meaning should be defined by way of existence, as in ‘existence in the sense-sphere, existence in the form-sphere,’ and so forth, not by way of just any element. And to the extent that in a context of ‘element’ the definition should be made by ‘existence,’ to that extent in a context of ‘existence’ the definition should be made by ‘element,’ because the element is defined by way of existence. ‘The cycle of defilements ceases here’ is cessation (nirodha). That very cessation, in the sense of emptiness, is the cessation-element (nirodhadhātu), which is Nibbāna. And when the cycle of defilements has ceased, the cycles of kamma and result have indeed ceased.

Hīnadhātuttiko abhidhamme (dha. sa. tikamātikā 14) hīnattikena paricchinditabboti vuttaṃ ‘‘hīnā dhātūti dvādasa akusalacittuppādā’’ti. Te hi lāmakaṭṭhena hīnadhātu. Hīnapaṇītānaṃ majjhe bhavāti majjhimadhātu, avasesā tebhūmakadhammā. Uttamaṭṭhena atappakaṭṭhena ca paṇītadhātu, navalokuttaradhammā.

The triad of inferior elements in the Abhidhamma (Dhammasaṅgaṇī, Tika Mātikā 14) should be defined by the triad of inferiority, as it is said: ‘Inferior elements are the twelve unwholesome consciousness-arisings.’ For these are the inferior element by way of their wretchedness. That which exists between the inferior and the excellent is the middling element—the remaining phenomena of the three planes of existence. By way of its supreme quality and its unassailable nature, the excellent element consists of the nine supramundane dhammas.

Pañcakāmaguṇā visayabhūtā etassa santīti pañcakāmaguṇiko, kāmarāgo. Rūpārūpabhavesūti rūpārūpūpapattibhavesu yathādhigatesu. Anadhigatesu pana so patthanā nāma na hotīti bhavavasena patthanāti imināva gahito. Jhānanikantīti rūpārūpajjhānesu nikanti. Bhavavasena patthanāti bhavesu patthanāti. Evaṃ catūhipi padehi yathākkamaṃ mahaggatūpapattibhavavisayā, mahaggatakammabhavavisayā, bhavadiṭṭhisahagatā, bhavapatthanābhūtā ca taṇhā ‘‘bhavataṇhā’’ti vuttā. Vibhavadiṭṭhi vibhavo uttarapadalopena, vibhavasahagatā taṇhā vibhavataṇhā. Rūpādipañcavatthu kāmavisayā balavarāgabhūtā taṇhā kāmataṇhāti paṭhamanayo, ‘‘sabbepi [Pg.189] tebhūmakadhammā kāmanīyaṭṭhena kāmā’’ti (mahāni. 1) vacanato te ārabbha pavattā diṭṭhivippayuttā sabbāpi taṇhā kāmataṇhāti dutiyanayoti ayametesaṃ viseso.

‘Pañcakāmaguṇiko’ (having the five strands of sensual pleasure) means that the five strands of sensual pleasure are its objects; this is sensual lust (kāmarāga). ‘In the realms of form and formless existence’ (rūpārūpabhavesu) means in the rebirth-existences in the form and formless realms, as attained. But since desire for what has not been attained is not so, it is included by ‘longing by way of existence’ (bhavavasena patthanā) alone. ‘Delight in jhānas’ (jhānanikanti) means delight in the form and formless jhānas. ‘Longing by way of existence’ (bhavavasena patthanā) means longing for existences. Thus, by these four terms, in order—craving that has as its object the rebirth-existence in the sublime realms, craving that has as its object the kamma-existence in the sublime realms, craving accompanied by views of existence, and craving that is the nature of longing for existence—is called ‘craving for existence’ (bhavataṇhā). ‘The view of annihilation’ (vibhavadiṭṭhi): ‘vibhava’ (annihilation) is with the latter part omitted; craving associated with annihilation is ‘craving for annihilation’ (vibhavataṇhā). According to the first method, craving for sensual pleasures (kāmataṇhā) is craving that has the five objects—form and so on—as its sphere of sensual desire and is the basis of strong lust. According to the second method, since ‘all phenomena in the three realms are sensual by way of being desirable’ (Mahā Niddesa 1), all craving that arises in relation to them, but is dissociated from wrong view, is craving for sensual pleasures (kāmataṇhā). This is the distinction between them.

Abhidhamme panāti pana-saddo visesatthajotano, tena pañcakāmaguṇikarāgato aññopi kāmāvacaradhammavisayo lobho abhidhamme (vibha. 915) ‘‘kāmataṇhā’’ti āgatoti imaṃ visesaṃ joteti. Tikantarampi samānaṃ taṇhaṃyeva nissāya pavattitadesanānantaratāya taṃ ‘‘vāro’’ti vattabbataṃ arahatīti ‘‘iminā vārenā’’ti vuttaṃ. Iminā vārenāti iminā pariyāyenāti attho. Rajanīyaṭṭhenāti kāmanīyaṭṭhena. Pariyādiyitvāti pariggahetvā. Tatoti kāmataṇhāya. Nīharitvāti niddhāretvā. Itarā dve taṇhāti rūpataṇhaṃ, arūpataṇhañca dasseti. Etena ‘‘kāmataṇhā’’ti sādhāraṇavacanametaṃ sabbassapi lobhassa, tassa pana ‘‘rūpataṇhā arūpataṇhā’’ti visesavacanaṃ yathā kāmaguṇikarāgo rūparāgo arūparāgoti dasseti. Nirodhataṇhāti bhavanirodhe bhavasamucchede taṇhā. Yasmā hi ucchedadiṭṭhi manussattabhāve, kāmāvacaradevattabhāve, rūpāvacaraarūpāvacarattabhāve ṭhitassa attano sammā samucchedo hotīti bhavanirodhaṃ ārabbha pavattati, tasmā taṃsahagatāpi taṇhā tameva ārabbha pavattatīti.

‘Now, in the Abhidhamma’ (abhidhamme pana): the word ‘pana’ indicates a special meaning, thereby highlighting this distinction, namely, that apart from the lust for the five strands of sensual pleasure, other greed that has sense-sphere phenomena as its object is also mentioned as ‘sensual craving’ (kāmataṇhā) in the Abhidhamma (Vibh. 915). Even though craving in the threefold classification is the same, because the teaching arises immediately after relying on it, it deserves to be called a ‘section’ (vāro). Hence, it is said, ‘by this section’ (iminā vārena). ‘By this section’ (iminā vārena) means by this method. ‘By way of being defiling’ (rajanīyaṭṭhena) means by way of being desirable. ‘Having completely grasped’ (pariyādiyitvā) means having encompassed (pariggahetvā). ‘Therefore’ (tato) refers to sensual craving. ‘Having extracted’ (nīharitvā) means having distinguished (niddhāretvā). ‘The other two cravings’ (itarā dve taṇhā) refers to craving for form (rūpataṇhā) and craving for the formless (arūpataṇhā). By this, it shows that ‘sensual craving’ (kāmataṇhā) is a general term for all greed, but its specific terms are ‘craving for form’ (rūpataṇhā) and ‘craving for the formless’ (arūpataṇhā), just as there is lust for the five strands of sensual pleasure, lust for form, and lust for the formless. ‘Craving for cessation’ (nirodhataṇhā) is craving for the cessation of becoming, for the cutting off of becoming. For since the annihilationist view arises in one established in human existence, sense-sphere divine existence, or form and formless existence, thinking that there is a complete cutting off of oneself, it arises concerning the cessation of becoming. Therefore, craving associated with it also arises in relation to that very cessation.

Vaṭṭasminti tividhepi vaṭṭe. Yathā te hi nissarituṃ appadānavasena kammavipākavaṭṭe taṃsamaṅgisattaṃ tesaṃ parāparuppattiyā paccayabhāvena saṃyojenti, evaṃ kilesavaṭṭepīti. Satīti paramatthato vijjamāne. Rūpādibhedeti rūpavedanādivibhāge. Kāyeti khandhasamūhe. Vijjamānāti satī paramatthato upalabbhamānā. Diṭṭhiyā parikappito hi attādi paramatthato natthi, diṭṭhi pana ayaṃ atthevāti. Vicinantoti dhammasabhāvaṃ vīmaṃsanto. Kicchatīti kilamati. Parāmasatīti parato āmasati. ‘‘Sīlena suddhi, vatena suddhī’’ti gaṇhanto hi visuddhimaggaṃ atikkamitvā tassa parato āmasati nāma. Vīsativatthukā diṭṭhīti rūpādi-dhamme, paccekaṃ te vā nissitaṃ, tesaṃ vā nissayabhūtaṃ, sāmibhūtaṃ vā katvā parikappanavasena pavattiyā vīsativatthukā attadiṭṭhi vīsati. Vimatīti dhammesu [Pg.190] sammā, micchā vā mananābhāvato saṃsayitaṭṭhena amati, appaṭipajjananti attho. Vipariyāsaggāhoti asuddhimagge ‘‘suddhimaggo’’ti viparītaggāho.

‘In the cycle’ (vaṭṭasmiṃ) means in the three kinds of cycles. Just as beings endowed with the cycle of kamma and its results, by not giving, are bound by the condition of their successive arising, so too with the cycle of defilements. ‘Exists’ (sati) means that which is ultimately existing. ‘In the divisions such as form’ (rūpādibhede) refers to the divisions of form, feeling, and so on. ‘Body’ (kāye) means the aggregate mass. ‘Existing’ (vijjamānā) means that which is ultimately found. For the self and so on, conceived by views, do not ultimately exist; but this view itself exists. ‘Investigates’ (vicinanto) means examining the true nature of phenomena. ‘Strives’ (kicchati) means becomes weary (kilamati). ‘Grasps’ (parāmasati) means touches from afar (parato āmasati). For one who grasps, ‘Purity comes through virtue, purity comes through vows,’ indeed bypasses the path of purification and touches that which is external to it. ‘The twentyfold wrong view’ (vīsativatthukā diṭṭhi) is the twentyfold self-view that arises by way of conceiving form and other phenomena, either individually dependent on them, or being their support, or making them the lord. ‘Doubt’ (vimati) means non-understanding (amati) by way of being uncertain due to the absence of right or wrong consideration regarding phenomena, meaning non-apprehension. ‘Misapprehension’ (vipariyāsaggāho) is the mistaken grasp, such as taking the impure path as the path of purity.

Cirapārivāsiyaṭṭhenāti ciraparivutthatāya purāṇabhāvena. Āsavanaṭṭhenāti sandanaṭṭhena, pavattanaṭṭhenāti attho. Savatīti pavattati. Avadhiattho ā-kāro, avadhi ca mariyādābhividhibhedato duvidho. Tattha mariyādo kiriyaṃ bahi katvā pavattati yathā ‘‘ā pāṭaliputtā vuṭṭho devo’’ti. Abhividhi kiriyaṃ byāpetvā pavattati yathā ‘‘ā bhavaggā bhagavato yaso pavatto’’ti. Abhividhiattho ayaṃ ā-kāro veditabbo.

‘By way of being long-associated’ (cirapārivāsiyaṭṭhena) means due to being long-established, due to being old. ‘By way of flowing’ (āsavanaṭṭhena) means by way of trickling (sandanaṭṭhena), by way of occurring (pavattanaṭṭhena)—this is the meaning. ‘Flows’ (savati) means occurs (pavattati). The meaning of the prefix ‘ā-’ is a limit, and a limit is twofold: by way of boundary and by way of pervasion. There, a boundary operates by excluding the action, as in ‘The rain fell up to Pāṭaliputta’ (ā pāṭaliputtā vuṭṭho devo). Pervasion operates by pervading the action, as in ‘The Blessed One’s fame spread up to the peak of existence’ (ā bhavaggā bhagavato yaso pavatto). This prefix ‘ā-’ should be understood as having the meaning of pervasion.

Katthaci dve āsavā āgatāti vinayapāḷiṃ (pārā. 39) sandhāyāha. Tattha hi ‘‘diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti (pārā. 39) dvidhā āsavā āgatāti. Katthacīti tikanipāte āsavasutte, (itivu. 56; saṃ. ni. 5.163) aññesu ca saḷāyatanasuttādīsu (saṃ. ni. 4.321). Saḷāyatanasuttesupi hi ‘‘tayome āvuso āsavā kāmāsavo bhavāsavo avijjāsavo’’ti tayo eva āgatāti. Nirayaṃ gamentīti nirayagāminīyā. Yasmā idha sāsavaṃ kusalākusalaṃ kammaṃ āsavapariyāyena desitaṃ, tasmā pañcagatisaṃvattanīyabhāvena āsavā āgatā. Imasmiṃ saṅgītisutte tayo āgatāti. Ettha yasmā aññesu ca ā bhavaggaṃ ā gotrabhuṃ pavattantesu mānādīsu vijjamānesu attattaniyādiggāhavasena, abhibyāpanamadakaraṇavasena āsavasadisatā ca etesaṃyeva, na aññesaṃ, tasmā etesveva āsava-saddo niruḷho daṭṭhabbo. Na cettha ‘‘diṭṭhāsavo nāgato’’ti cintetabbaṃ bhavataṇhāya, bhavadiṭṭhiyāpi bhavāsavaggahaṇeneva gahitattā. Kāmāsavo nāma kāmanaṭṭhena, āsavanaṭṭhena ca. Vuttāyeva atthato ninnānākaraṇato.

“Elsewhere, two cankers are mentioned,” he says, referring to the Vinaya Piṭaka (Pārā. 39). For there it is said: “For the restraint of the cankers pertaining to this life, and for the warding off of the cankers pertaining to the next life” (Pārā. 39); thus two kinds of cankers are mentioned. ‘Elsewhere’ means in the Āsava Sutta in the Tikanipāta (Itiv. 56; Saṃ. Ni. 5.163) and in other suttas such as the Saḷāyatanasutta (Saṃ. Ni. 4.321). For in the Saḷāyatanasutta too it is stated: “Friends, there are these three cankers: the canker of sensual desire, the canker of existence, and the canker of ignorance”—thus only three are mentioned. “Leading to hell” means “leading to hellish destinations.” Because here, wholesome and unwholesome kamma associated with cankers is taught by way of cankers, therefore the cankers are mentioned in terms of their role in rotating through the five destinations. In this Saṅgītisutta, three are mentioned. Here, since among other defilements such as conceit, etc., that persist up to the peak of existence and even the gotrabhū moment, only these resemble cankers—due to their grasping of self and what pertains to self, and their overpowering and intoxicating nature—the term ‘canker’ is established as referring only to them, and not to others. One should not think here, “The canker of views is not mentioned,” because craving for existence and the view of existence are already included within the canker of existence. The canker of sensual desire is so called in terms of craving for sensual pleasures and in terms of being a canker. The meaning has already been explained, being only a difference in terminology.

Kāme esati gavesati etāyāti kāmesanā, kāmānaṃ abhipatthanāvasena, pariyeṭṭhivasena, paribhuñjanavasena vā pavattarāgo. Bhavesanā pana bhavapatthanā, bhavābhiratibhavajjhosānavasena pavattarāgo. Diṭṭhigatikasammatassāti aññatitthiyehi parikappitassa, sambhāvitassa [Pg.191] ca. Brahmacariyassāti tapopakkamassa. Tadekaṭṭhanti tāhi rāgadiṭṭhīhi sahajekaṭṭhaṃ. Kammanti akusalakammaṃ. Tampi hi kāmādike nibbattanādhiṭṭhānādivasena pavattaṃ ‘‘esatī’’ti vuccati. Antaggāhikā diṭṭhīti nidassanamattametaṃ. Yā kāci pana micchādiṭṭhi tapopakkamahetukā brahmacariyesanā eva.

“One seeks, searches for sensual pleasures by means of this,” thus it is called ‘kāmesanā’ (seeking of sensual pleasures), which is the craving that arises by way of longing for sensual pleasures, by way of seeking them, or by way of indulging in them. ‘Bhavesanā’ (seeking of existence), however, is longing for existence, the craving that arises by way of delight in existence or clinging to existence. ‘Diṭṭhigatikasammatassa’ refers to what is conceived and esteemed by other sectarians. ‘Brahmacariyassa’ pertains to ascetic practice. ‘Tadekaṭṭhaṃ’ means being united with those cravings and views, arising together with them. ‘Kamma’ refers to unwholesome kamma. Even this, because it arises by way of sensual pursuits and similar causes for its production, is called ‘esati’ (seeking). ‘Antaggāhikā diṭṭhi’ (view of extremes) is merely an example. But any wrong view that is caused by ascetic practice is itself ‘brahmacariyesanā’ (seeking of the holy life).

Ākārasaṇṭhānanti visiṭṭhākārāvaṭṭhānaṃ kathaṃvidhanti hi kena pakārena saṇṭhitaṃ, samavaṭṭhitanti attho. Saddatthato pana vidahanaṃ visiṭṭhākārena avaṭṭhānaṃ vidhā, vidhīyati visadisākārena ṭhapīyatīti vidhā, koṭṭhāso. Vidahanato hīnādivasena vividhenākārena dahanato upadhāraṇato vidhā, mānova. Seyyasadisahīnānaṃ vasenāti seyyasadisahīnabhāvānaṃ yāthāvā’ yāthāvabhūtānaṃ vasena. Tayo mānā vuttā seyyasseva uppajjanakā. Esa nayo sadisahīnesupi. Tenāha ‘‘ayañhi māno’’tiādi. Idāni yathāuddiṭṭhe navavidhepi māne vatthuvibhāgena dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Rājūnañceva pabbajitānañca uppajjati kasmā? Te visesato attānaṃ seyyato dahantīti. Idāni tamatthaṃ vitthārato dassento ‘‘rājā hī’’tiādimāha. Ko mayā sadiso atthīti ko-saddo paṭikkhepattho, añño sadiso natthīti adhippāyo. Etesaṃyevāti rājūnaṃ, pabbajitānañca. Uppajjati seṭṭhavatthukattā tassa. ‘‘Hīnohamasmī’’ti mānepi eseva nayo.

'Appearance and form' (ākārasaṇṭhāna) refers to the establishment in a distinctive manner. For 'how is it?' (kathaṃvidhaṃ) means 'in what way is it established or settled?' From the perspective of the meaning of the word, `vidhā` is a measuring, an establishment in a distinctive way; `vidhā` is a portion, because it is placed in a dissimilar manner. From the standpoint of measuring, `vidhā` is indeed conceit, from assessing or considering in various ways, such as through inferiority, etc. 'By way of the superior, equal, and inferior' means according to the actual state of being superior, equal, or inferior. Three types of conceit are mentioned, arising specifically from the superior. The same principle applies to the equal and inferior. Hence, it is said, 'This indeed is conceit,' and so forth. Now, to explain the division of objects in the ninefold conceit as previously stated, 'Herein,' and so forth, is said. Why does it arise in both kings and renunciants? Because they particularly consider themselves superior. Now, elaborating on that meaning in detail, it is said, 'For the king,' and so forth. 'Is there anyone like me?'—the word 'ko' (who) is used in a negating sense, meaning 'there is no one else like me.' This applies to these alone: kings and renunciants. It arises because its object is superior. The same principle applies to the conceit 'I am inferior.'

‘‘Ko mayā sadiso añño rājapuriso atthī’’ti vā ‘‘mayhaṃ aññehi saddhiṃ kiṃ nānākaraṇa’’nti vā ‘‘amacco ti nāmāmeva…pe… nāmāha’’nti vāti sadisassa seyyamānādīnaṃ tiṇṇaṃ pavattiākāradassanaṃ.

'Is there another royal official like me?' or 'What distinction is there between me and others?' or 'I am a minister in name only...'—this is a demonstration of the mode of occurrence of the three conceits—superiority, and so on—for one who is equal.

Dāsādīnanti ādi-saddena bhatika kammakarādīnaṃ parādhīnavuttikānaṃ gahaṇaṃ. Ādi-saddena vā gahite eva ‘‘pukkusacaṇḍālādayopī’’ti sayameva dasseti. Nanu ca māno nāmāyaṃ saṃpaggaharaso, so kathaṃ omāne sambhavatīti? Sopi avakaraṇamukhena vidhānavatthunā paggaṇhanavaseneva pavattatīti nāyaṃ virodho. Tenevāha ‘‘kiṃ dāso nāma ahanti ete māne karotī’’ti. Tathā hissa yāthāvamānatā vuttā.

'Servants and so on'—by the word 'and so on,' it includes hired laborers and workers who live a life dependent on others. Or, by including the word 'and so on,' it shows by itself, 'such as Pukkusa scavengers and others.' But isn't conceit by nature a savor of self-exaltation? How then can it arise in the conceit of inferiority? That too occurs through the means of belittling, by way of the object of establishing his own importance, simply through the act of self-aggrandizement—thus, there is no contradiction here. Hence, it is said, 'What, am I a mere servant?'—thus he makes these conceits. In this way, his true conceit is spoken of.

Yāthāvamānā [Pg.192] bhavanikanti viya, attadiṭṭhi viya ca na mahāsāvajjā, tasmā te na apāyagamanīyā. Yathābhūtavatthukatāya hi te yāthāvamānā. ‘‘Arahattamaggavajjhā’’ti ca tassa anavasesappahāyitāya vuttaṃ. Dutiyatatiyamaggehi ca te yathākkamaṃ pahīyanti, ye oḷārikatarā, oḷārikatamā ca. Māno hi ‘‘ahaṃ asmī’’ti pavattiyā uparimaggesu sammādiṭṭhiyā ujuvipaccanīko hutvā pahīyati. Ayāthāvamānā nāma ayathābhūtavatthukatāya, teneva te mahāsāvajjabhāvena paṭhamamaggavajjhā vuttā.

True conceits, like craving for existence and self-view, are not greatly blameworthy; therefore, they do not lead to the lower realms. For they are true conceits because they are based on what is actual. And it is said that they are to be abandoned by the path of arahantship because they are abandoned without remainder by it. And by the second and third paths, they are abandoned sequentially, those that are coarser and coarsest respectively. For conceit, which arises as 'I am,' being directly opposed to right view on the higher paths, is abandoned. What are called 'untrue conceits' are so called because they are based on what is not actual; therefore, being greatly blameworthy, they are said to be abandoned by the first path.

Atati satataṃ gacchati pavattatīti addhā, kāloti āha ‘‘tayo addhāti tayo kālā’’ti. Suttantapariyāyenāti bhaddekarattasuttādīsu (ma. ni. 3.283) āgatanayena. Tattha hi ‘‘yo cāvuso mano, ye ca dhammā, ubhayametaṃ paccuppannaṃ, tasmiṃ ce paccuppanne chandarāgapaṭibaddhaṃ hoti viññāṇaṃ, chandarāgapaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīratī’’ti (ma. ni. 3.284) addhāpaccuppannaṃ sandhāya evaṃ vuttaṃ. Tenāha ‘‘paṭisandhito pubbe’’tiādi. Tadantaranti tesaṃ cutipaṭisandhīnaṃ vemajjhaṃ paccuppanno addhā, yo pubbantāparantānaṃ vemajjhatāya ‘‘pubbantāparante kaṅkhati, (dha. sa. 1123) pubbantāparante aññāṇa’’nti (dha. sa. 1067, 1106, 1128) evamādīsu ‘‘pubbantāparanto’’ti ca vuccati. Bhaṅgo dhammo atītaṃsena saṅgahitoti āha ‘‘bhaṅgato uddhaṃ atīto addhā nāmā’’ti. Tathā anuppanno dhammo anāgataṃsena saṅgahitoti āha ‘‘uppādato pubbe anāgato addhā nāmā’’ti. Khaṇattayeti uppādo, ṭhiti, bhaṅgoti tīsu khaṇesu. Yadā hi dhammo hetupaccayassa samavāye uppajjati, yadā ca veti, iti dvīsupi khaṇesu ṭhitikkhaṇe viya paccuppannoti. Dhammānañhi pākabhāvūpādhikaṃ pattabbaṃ udayo, viddhaṃsabhāvūpādhikaṃ vayo, tadubhayavemajjhaṃ ṭhiti. Yadi evaṃ addhā nāmāyaṃ dhammo eva āpannoti? Na dhammo, dhammassa pana avatthābhedo, tañca upādāya loke kālasamaññāti dassetuṃ ‘‘atītādibhedo ca nāma aya’’ntiādi vuttaṃ. Idhāti imasmiṃ loke. Teneva vohārenāti taṃ taṃ avatthāvisesaṃ upādāya dhammo ‘‘atīto anāgato paccuppanno’’ti yena vohārena [Pg.193] voharīyati, dhammappavattimattatāya hi paramatthato avijjamānopi kālo tasseva dhammassa pavattiavatthāvisesaṃ upādāya teneva vohārena ‘‘atīto addhā’’tiādinā vutto.

'Addhā' means time, because it moves continuously, it proceeds. Hence it is said, 'Three addhās are the three times.' According to the Suttanta method, as found in the Bhaddekaratta Sutta and others (Majjhima Nikāya 3.283). For there it is said: 'Friend, whatever mind and whatever phenomena there are, both are present. If consciousness is bound by desire and lust in that present, because consciousness is bound by desire and lust, it delights in that. Delighting in that, it clings to present phenomena' (Majjhima Nikāya 3.284). This is said with reference to the present time (addhāpaccuppanna). Hence it is said, 'Before rebirth-linking,' and so forth. The interval between them—the present time between death and rebirth-linking—is also called 'pubbantāparanta' (the past and future ends) because of being intermediate between the past and future. As stated in such texts as: 'He doubts about the past and future ends' (Dhammasaṅgaṇī 1123) and 'ignorance about the past and future ends' (Dhammasaṅgaṇī 1067, 1106, 1128). The dissolution of a phenomenon, being included in the past aspect, is why it is said, 'From dissolution onward is called the past time.' Similarly, the unarisen phenomenon, being included in the future aspect, is why it is said, 'Before arising is called the future time.' 'Three moments' refers to the three moments: arising, duration, and dissolution. For when a phenomenon arises due to the convergence of causes and conditions, and when it passes away, in these two moments, as in the moment of duration, it is present. For the arising of phenomena is characterized by their attainment of fruition, their passing away by their state of disintegration, and what lies between these two is duration. If this is so, is this 'addhā' itself a phenomenon? It is not a phenomenon, but rather a distinction in the state of a phenomenon. And to show that worldly designations of time are based on this, it is said, 'This is called the distinction of past, etc.,' and so forth. 'Here' means in this world. By that very designation, based on the distinctions in their states, a phenomenon is spoken of as 'past, future, present.' For although time does not ultimately exist as something apart from the mere occurrence of phenomena, it is spoken of as 'past time,' etc., based on the distinctions in the states of the phenomena's occurrence, by that very designation.

Anta-saddo loke pariyosāne, koṭiyaṃ niruḷhoti tadatthaṃ dassento ‘‘antoyeva anto’’ti āha, koṭi antoti attho. Parabhāgoti pārimanto. Amati gacchati bhavappabandho niṭṭhānaṃ etthāti anto, koṭi. Amanaṃ niṭṭhānagamananti anto, osānaṃ. So pana ‘‘esevanto dukkhassā’’ti (ma. ni. 3.393; saṃ. ni. 2.51) vuttattā dukkhaṇṇavassa pārimantoti āha ‘‘parabhāgo’’ti. Ammati paribhuyyati hīḷīyatīti anto, lāmako. Ammati bhāgaso ñāyatīti anto, aṃsoti āha ‘‘koṭṭhāso anto’’ti. Santo paramatthato vijjamāno kāyo dhammasamūhoti sakkāyo, khandhā, te pana ariyasaccabhūtā idhādhippetāti vuttaṃ ‘‘pañcupādānakkhandhā’’ti. Purimataṇhāti yesaṃ nibbattikā, tannibbattito pageva siddhā taṇhā. Appavattibhūtanti nappavattati tadubhayaṃ etthāti tesaṃ appavattiṭṭhānabhūtaṃ. Yadi ‘‘sakkāyo anto’’tiādinā aññamaññaṃ vibhattitāya dukkhasaccādayo gahitā, atha kasmā maggo na gahitoti āha ‘‘maggo panā’’tiādi. Tattha upāyattāti upāyabhāvato, sampāpakahetubhāvatoti attho.

The word 'anta' in the world signifies completion; it is established as meaning 'limit.' Thus, showing this meaning, it is said, 'the end is indeed the end,' meaning the limit is the end. 'Parabhāgo' means the furthermost limit. The cycle of becoming goes to cessation, termination occurs here; thus, it is 'anta,' the limit. Or, 'amanaṃ' (going) to termination is 'anta,' the end. However, since it is said, 'this is the end of suffering' (Majjhima Nikāya 3.393; Saṃyutta Nikāya 2.51), it is called 'parabhāgo' as the furthermost limit of the ocean of suffering. 'Ammati' means being despised or rejected—this is the inferior end. 'Ammati' also means being discerned in parts—this is the portion, hence it is called 'koṭṭhāso anto' (the partial end). The 'sakkāya' is the body existing in the ultimate sense, a collection of phenomena, i.e., the aggregates. But since these are here intended as the Noble Truths, it is stated as 'the five aggregates subject to clinging.' 'Purimataṇhā' refers to the craving that generates them; the craving already established prior to their generation. 'Appavattibhūtanti' means that both do not arise here, making it the place of their non-arising. If, by the phrase 'sakkāyo anto' and so forth, the truths of suffering and so on are taken, each being distinct, then why is the path not included? To this, it is said, 'but the path,' etc. Here, 'upāyattā' means by way of being the means—that is, by being the cause of attainment. This is the meaning.

Yadi pana hetumantaggahaṇeneva hetu gahito hoti, nanu evaṃ sakkāyaggahaṇeneva tassa hetubhūto sakkāyasamudayo gahito hotīti? Tassa gahaṇe saṅkhataduko viya, sappaccayaduko viya ca dukovāyaṃ āpajjati, na tiko. Yathā pana sakkāyaṃ gahetvā sakkāyasamudayopi gahito, evaṃ sakkāyanirodhaṃ gahetvā sakkāyanirodhupāyo gayheyya, evaṃ sati catukko ayaṃ āpajjeyya, na tiko, tasmā hetumantaggahaṇena hetuggahaṇaṃ na cintetabbaṃ. Ayaṃ panettha adhippāyo yutto siyā – idha sakkāyasakkāyasamudayā anādikālikā, asati maggabhāvanāyaṃ paccayānuparamena apariyantā ca, nibbānaṃ pana appaccayattā attano niccatāya eva sabbadābhāvīti anādikāliko, apariyanto ca. Iti imāni tīṇi saccāni mahāthero imāya sabhāgatāya ‘‘tayo antā’’ti tikaṃ katvā dasseti[Pg.194]. Ariyamaggo pana kadāci karahaci labbhamāno na tathāti tassa ativiya dullabhapātubhāvataṃ dīpetuṃ tikato bahikatoti ayamettha attanomati.

If, indeed, the cause is grasped merely by grasping what has a cause, then would not the origin of the existing body, which is its cause, also be grasped by merely grasping the existing body? In such a case, this would become a dyad, like the dyad of the conditioned or the dyad of what has a condition, but not a triad. Just as by grasping the existing body, its origin is also grasped, so too by grasping the cessation of the existing body, the path leading to its cessation would be grasped. In this way, this would become a tetrad, not a triad. Therefore, one should not consider the grasping of the cause through the grasping of what has a cause. Here, however, this intended meaning might be appropriate: in this context, the existing body and its origin are beginningless, and without the development of the path, they are endless due to the non-cessation of conditions. Nibbāna, however, being unconditioned, is always existent by its own eternal nature; thus it is beginningless and endless. Thus, the great elder presents these three truths as a triad by this common nature, calling them 'the three ends.' The noble path, however, being attainable only occasionally, is not like that. To highlight its extremely rare manifestation, it is excluded from the triad—this here is my own understanding.

Dukkhatāti dukkhabhāvo, dukkhaṃyeva vā yathā devo eva devatā. Dukkha-saddo cāyaṃ adukkhasabhāvesupi sukhupekkhāsu kañci aniṭṭhatāvisesaṃ upādāya pavattatīti tato nivattento sabhāvadukkhavācinā ekena dukkha-saddena visesetvā ‘‘dukkhadukkhatā’’ti āha. Bhavati hi ekantato taṃsabhāvepi atthe aññassa dhammassa yena kenaci sadisatālesena byabhicārāsaṅkāti visesitabbatā yathā ‘‘rūparūpaṃ tilatela’’nti (vibha. aṭṭha. pakiṇṇakathā) ca. Saṅkhārabhāvenāti saṅkhatabhāvena. Paccayehi saṅkharīyantīti saṅkhārā, adukkhamasukhavedanā. Saṅkhariyamānattā eva hi asārakatāya paridubbalabhāvena bhaṅgabhaṅgābhimukhakkhaṇesu viya attalābhakkhaṇepi vibādhappattā eva hutvā saṅkhārā pavattantīti āha ‘‘saṅkhatattā uppādajarābhaṅgapīḷitā’’ti. Tasmāti yathāvuttakāraṇato. Aññadukkhasabhāvavirahatoti dukkhadukkhatāvipariṇāmadukkhatāsaṅkhātassa aññassa dukkhasabhāvassa abhāvato. Vipariṇāmeti pariṇāme, vigameti attho. Tenāha papañcasūdaniyaṃ ‘‘vipariṇāmadukkhāti natthibhāvo dukkha’’nti. Apariññātavatthukānañhi sukhavedanuparamo dukkhato upaṭṭhāti, svāyamattho piyavippayogena dīpetabbo. Tenāha ‘‘sukhassa hī’’tiādi. Pubbe vuttanayo padesanissito vedanāvisesamattavisayattāti anavasesato saṅkhāradukkhataṃ dassetuṃ ‘‘apicā’’ti dutiyanayo vutto. Nanu ca ‘‘sabbe saṅkhārā dukkhā’’ti (dha. pa. 278) vacanato sukhadukkhavedanānampi saṅkhāradukkhatā āpannāti? Saccametaṃ, sā pana sāmaññajotanāapavādabhūtena itaradukkhatāvacanena nivattīyatīti nāyaṃ virodho. Tenevāha ‘‘ṭhapetvā dukkhavedanaṃ sukhavedanañcā’’ti.

‘Dukkhatā’ means the state of suffering, or suffering itself, just as `deva` (a god) is `devatā` (a deity). And this word ‘suffering’ is also used with reference to some particular undesirability in states that are not suffering by nature, such as pleasure and equanimity. Therefore, to distinguish from that, it is called ‘suffering as suffering,’ specified by the single word ‘dukkha’ which denotes suffering by nature. For even regarding something that is entirely of one nature, there may be a need for specification because of the suspicion of ambiguity due to some slight similarity with another phenomenon, as in the examples ‘form-as-form’ and ‘sesame-oil’ (Vibhaṅga Aṭṭhakathā, Miscellaneous Section). ‘By the nature of formations’ means by the nature of being conditioned. They are called ‘formations’ because they are formed by conditions; here, this refers to neither-painful-nor-pleasant feeling. Indeed, because they are being formed, they are insubstantial and weak; even at the moment of their arising, they are afflicted, just as at the moments when they face destruction. Thus, it is said: ‘Being conditioned, they are oppressed by arising, aging, and breaking.’ ‘Therefore’ means for the reasons stated. ‘Due to the absence of another nature of suffering’ means due to the absence of the other nature of suffering designated as suffering-as-suffering and the suffering of change. ‘In change’ means upon alteration; the meaning is disappearance. Therefore, the Papañcasūdanī says: ‘The suffering of change is suffering as non-existence.’ For those who do not fully understand the basis, the cessation of pleasant feeling appears as suffering. This meaning should be illustrated by separation from what is dear. Hence, it is said: ‘For of pleasure…,’ etc. The previously stated method is partial, as its scope is limited to specific feelings. To show the suffering of formations without remainder, the second method is introduced with ‘furthermore.’ But surely, according to the saying, ‘All formations are suffering’ (Dhammapada 278), does not the suffering of formations also apply to pleasant and painful feelings? This is true. However, that general statement is negated by the statement concerning the other kinds of suffering, which serves as an exception. Thus, there is no contradiction. Therefore, it is said: ‘Excluding painful feeling and pleasant feeling.’

Micchāsabhāvoti ‘‘hitasukhāvaho me bhavissatī’’ti evaṃ āsīsitopi tathā abhāvato, asubhādīsuyeva ‘‘subha’’ntiādiviparītappavattito ca micchāsabhāvo, musāsabhāvoti attho. Mātughātakādīsu pavattamānāpi hi hitasukhaṃ icchantāva pavattantīti te [Pg.195] dhammā ‘‘hitasukhāvahā me bhavissantī’’ti āsīsitā honti. Tathā asubhāsukhāniccānattesu subhādivipariyāsadaḷhatāya ānantariyakammaniyatamicchādiṭṭhīsu pavatti hotīti te dhammā asubhādīsu subhādiviparītappavattikā honti. Vipākadāne sati khandhabhedānantarameva vipākadānato niyato, micchatto ca so niyato cāti micchattaniyato. Anekesu ānantariyesu katesu yaṃ tattha balavaṃ, taṃ vipaccati, na itarānīti ekantavipākajanakatāya niyatatā na sakkā vattunti ‘‘vipākadāne satī’’ti vuttaṃ. Khandhabhedānantaranti cutianantaranti attho. Cuti hi maraṇaniddese ‘‘khandhānaṃ bhedo’’ti (dī. ni. 2.390; ma. ni. 1.123; 3.373; vibha. 193) vuttā, etena vacanena sati phaladāne cutianantaro eva etesaṃ phalakālo, na aññoti phalakālaniyamena niyatatā vuttā hoti, na phaladānaniyamenāti niyataphalakālānaṃ aññesampi upapajjavedanīyānaṃ, diṭṭhadhammavedanīyānampi niyatatā āpajjati, tasmā vipākadhammadhammānaṃ paccayantaravikalatādīhi avipaccamānānampi attano sabhāvena vipākadhammatā viya balavatā ānantariyena vipāke dinne avipaccamānānampi ānantariyānaṃ phaladāne niyatasabhāvā, ānantariyasabhāvā ca pavattīti attano sabhāvena phaladānaniyameneva niyatatā, ānantariyatā ca veditabbā. Avassañca niyatasabhāvā, ānantariyasabhāvā ca tesaṃ pavattīti sampaṭicchitabbametaṃ aññassa balavato ānantariyassa abhāve cutianantaraṃ ekantena phaladānato.

‘Wrong nature’ means that because, even though one may wish, ‘May this bring me welfare and happiness,’ it is not so; and because it proceeds in a contrary way—such as perceiving the unattractive, etc., as ‘attractive,’ etc.—it has a wrong nature, meaning a false nature. For even when engaging in actions like matricide, one does so while desiring welfare and happiness, thinking, ‘This will bring me welfare and happiness.’ Similarly, due to the firmness of the perversions of perception—such as perceiving the unattractive, suffering, impermanent, and non-self as attractive, pleasant, permanent, and self—one engages in immediate-result kammas and fixed wrong view; thus, these phenomena proceed in a contrary way, as ‘attractive,’ etc., in regard to the unattractive, etc. When its result is to be given, it is fixed to give that result immediately after the breakup of the aggregates; and because it is both wrong and fixed, it is called ‘fixed in wrongness.’ When many immediate-result actions have been done, only the strongest among them bears fruit, not the others. Therefore, it cannot be said that they are fixed in the sense of invariably producing a result. Hence, the phrase ‘when its result is to be given’ is used. ‘Immediately after the breakup of the aggregates’ means immediately after death. For in the explanation of death, `cuti` (death) is described as ‘the breakup of the aggregates’ (Dī. Ni. 2.390; Ma. Ni. 1.123; 3.373; Vibh. 193). By this statement, it is shown that when a result is given, the time for that result is fixed as immediately after death and no other. Thus, their fixed nature is stated in terms of the rule of the timing of the result, not the rule of the giving of the result. If it were otherwise, fixedness would also apply to other kammas with a fixed time for their result, such as those to be experienced in a subsequent life or in this very life. Therefore, just as phenomena whose nature is to give a result, even if they do not ripen due to the absence of other conditions, etc., have by their own nature the quality of being result-producing, so too, when a result has been given by a strong immediate-result kamma, even other immediate-result kammas that have not ripened have a fixed and immediate nature with regard to giving their result. Thus, their fixedness and immediacy should be understood as being by their own nature, by the very rule of giving a result. And it must be accepted that their nature is inherently fixed and immediate, since, in the absence of another, stronger immediate-result action, the result is invariably given immediately after death.

Nanu evaṃ aññesampi upapajjavedanīyānaṃ aññasmiṃ vipākadāyake asati cutianantarameva ekantena phaladānato ānantariyasabhāvā, niyatasabhāvā ca pavatti āpajjatīti? Nāpajjati asamānajātikena cetopaṇidhivasena, upaghātakena ca nivattetabbavipākattā anantarekantaphaladāyakattābhāvā, na pana ānantariyānaṃ paṭhamajjhānādīnaṃ dutiyajjhānādīni viya asamānajātikaṃ phalanivattakaṃ atthi sabbānantariyānaṃ avīciphalattā, na ca heṭṭhūpapattiṃ icchato sīlavato cetopaṇidhi viya uparūpapattijanakakammabalaṃ ānantariyabalaṃ nivattetuṃ samattho cetopaṇidhi atthi anicchantasseva avīcipātanato, na ca ānantariyupaghātakaṃ kiñci kammaṃ atthi. Tasmā tesaṃyeva anantarekantavipākajanakasabhāvā pavattīti. Anekāni [Pg.196] ca ānantariyāni katāni ekante vipāke niyatattā uparatāvipaccanasabhāvāsaṅkattā nicchitāni sabhāvato niyatāneva. Cutianantaraṃ pana phalaṃ anantaraṃ nāma, tasmiṃ anantare niyuttāni, tannibbattanena anantarakaraṇasīlāni anantarapayojanāni cāti sabhāvato ānantariyāneva ca honti. Tesu pana samānasabhāvesu ekena vipāke dinne itarāni attanā kātabbakiccassa teneva katattā na dutiyaṃ tatiyañca paṭisandhiṃ karonti, na samatthatāvighātattāti natthi tesaṃ niyatānantariyatānivattīti. Na hi samānasabhāvaṃ samānasabhāvassa samatthataṃ vihanatīti. Ekassa pana aññānipi upatthambhakāni hontīti daṭṭhabbānīti. Sammāsabhāveti saccasabhāve. Niyato ekantiko anantarameva phaladānenāti sammattaniyamato. Na niyatoti ubhayathāpi na niyato. Avasesānaṃ dhammānanti kilesānantariyakammaniyyānikadhammehi aññesaṃ dhammānaṃ.

But is it not so that for other kammas whose results are to be experienced in a subsequent existence, when there is no other result-giver, since the result is given exclusively immediately after death, their occurrence would have an immediate and fixed nature? It does not occur, because their result can be averted by a dissimilar intentional aspiration and by an obstructive kamma, and thus they lack the nature of giving an immediate and exclusive result. However, for the immediate kammas, unlike the second jhāna arising from the first jhāna, there is no dissimilar result-averting factor, since all immediate kammas have Avīci as their result. Nor is there any intentional aspiration capable of averting the power of an immediate kamma—as in the case of a virtuous person aspiring for a lower rebirth, which averts the power of kamma generating a higher rebirth—since it casts one into Avīci even against one's wish. Moreover, there is no kamma that can obstruct an immediate kamma. Therefore, their occurrence is solely due to their nature of producing an immediate and exclusive result. Many immediate kammas that have been performed, being fixed in their exclusive result and because there is no doubt about their nature of not ceasing without ripening, are by their own nature definitively determined as fixed. The result immediately following death is called 'immediate.' Those kammas are appointed to that immediate interval; by producing it, they have the nature of causing immediacy and have immediacy as their purpose—thus, they are inherently of an immediate nature. Among these kammas of similar nature, when one has given its result, the others do not produce a second or a third rebirth-linking, since their function has already been fulfilled by that one, not because their capacity is impaired. Thus, their fixed immediacy is not averted. For a thing of similar nature does not impair the capacity of another of similar nature. However, it should be understood that for one kamma, others may serve as supporting factors. 'Sammāsabhāva' means true nature. 'Niyato' (fixed) means exclusive, by giving its result immediately, due to perfect certainty. 'Na niyato' (not fixed) means not fixed in either way. 'Of the remaining phenomena' refers to phenomena other than the defilements, immediate kammas, and the phenomena leading to escape.

Tamandhakāroti tamo andhakāroti padavibhāgo. Avijjā tamo nāma ārammaṇassa chādanaṭṭhena. Tenevāha ‘‘tamo vihato, āloko uppanno (ma. ni. 1.385; pārā. 12), tamokkhandho padālito’’ti (saṃ. ni. 1.164) ca ādi. Avijjāsīsena vicikicchā vuttā mahatā sammohena sabbakālaṃ aviyujjanato. Āgammāti patvā. Kaṅkhatīti ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādinā (ma. ni. 1.18; saṃ. ni. 2.20) kaṅkhaṃ uppādeti saṃsayaṃ āpajjati. Adhimuccituṃ na sakkotīti pasādādhimokkhavasena adhimuccituṃ na sakkoti. Tenāha ‘‘na sampasīdatī’’ti. Yāvattakañhi yasmiṃ vatthusmiṃ vicikicchā na vigacchati, tāva tattha saddhādhimokkho anavasarova. Na kevalaṃ saddhādhimokkho, nicchayādhimokkhopi tattha na patiṭṭhahati eva.

'Tamandhakāro' is a word division, meaning 'tamo' and 'andhakāro'. Ignorance is called darkness because of its characteristic of obscuring the object. Hence it is said: 'Darkness is dispelled, light has arisen' (MN 1.385; Pārā. 12), and 'the mass of darkness is shattered' (SN 1.164), and so on. Doubt is stated to be the head of ignorance, because it is constantly inseparable due to great delusion. 'Āgammā' means having reached. 'Kaṅkhati' means it generates doubt, such as 'Did I exist in the past?' (MN 1.18; SN 2.20), and so on, leading to uncertainty. 'Adhimuccituṃ na sakkoti' means one cannot decide by way of faith and conviction. Hence it is said: 'One is not serene.' For as long as doubt does not disappear regarding a certain matter, faith and conviction have no opportunity there. Not only faith and conviction, but even decisive conviction does not become established there.

Na rakkhitabbānīti ‘‘imāni mayā rakkhitabbānī’’ti evaṃ katthaci rakkhākiccaṃ natthi parato rakkhitabbasseva abhāvato. Satiyā eva rakkhitānīti muṭṭhassaccassa bodhimūle eva savāsanaṃ samucchinnattā satiyā rakkhitabbāni nāma sabbadāpi rakkhitāni eva. Natthi tathāgatassa kāyaduccaritanti tathāgatassa kāyaduccaritaṃ nāma nattheva, yato suparisuddho kāyasamācāro bhagavato. No aparisuddhā, parisuddhā eva aparisuddhihetūnaṃ kilesānaṃ pahīnattā. Tathāpi vinaye apakataññutāvasena siyā [Pg.197] tesaṃ apārisuddhileso, na bhagavatoti dassetuṃ ‘‘na panā’’tiādi vuttaṃ. Tattha vihārakāraṃ āpattinti ekavacanavasena ‘‘āpattiyo’’ti ettha āpatti-saddaṃ ānetvā yojetabbaṃ. Abhidheyyānurūpañhi liṅgavacanāni honti. Esa nayo sesesupi. ‘‘Manodvāre’’ti idaṃ tassā āpattiyā akiriyasamuṭṭhānatāya vuttaṃ. Na hi manodvāre paññattā āpatti atthīti. Saupārambhavasenāti savattabbatāvasena, na pana duccaritalakkhaṇāpattivasena, yato naṃ bhagavā paṭikkhipati. Yathā āyasmato mahākappinassāpi ‘‘gaccheyyaṃ vāhaṃ uposathaṃ, na vā gaccheyyaṃ. Gaccheyyaṃ vāhaṃ saṅghakammaṃ, na vā gaccheyya’’nti (mahāva. 137) parivitakkitaṃ. Manoduccaritanti manodvārikaṃ appasatthaṃ caritaṃ. Satthārā appasatthatāya hi taṃ duccaritaṃ nāma jātaṃ, na sabhāvato.

'Not to be guarded' means there is no duty of guarding anywhere by thinking, 'These must be guarded by me,' because there is nothing to be guarded from another. 'Guarded by mindfulness' means that, since forgetfulness, together with its underlying tendencies, was entirely uprooted at the foot of the Bodhi tree, what is to be guarded by mindfulness is always guarded. 'There is no bodily misconduct for the Tathāgata' means that the Tathāgata has no bodily misconduct at all, since the Blessed One’s bodily conduct is utterly pure: not impure, but entirely pure due to the abandonment of the defilements that are the cause of impurity. Even so, in the Vinaya, to show that for them there could be a stain of impurity on account of unskillfulness, but not for the Blessed One, 'but not' and so on is said. Here, 'an offense concerning the dwelling' (vihārakāraṃ āpattiṃ) should be construed by taking the word 'offense' (āpatti) from the plural 'offenses' (āpattiyo), even though it is in the singular. For grammatical forms conform to what is being expressed. This is the method in other cases as well. 'At the mind-door' is said because that offense arises from inaction, not because there is an offense laid down at the mind-door. 'With reproach' means on account of being liable to blame, but not on account of an offense characterized as misconduct, since the Blessed One rejects that. Just as the Venerable Mahākappina also reflected, 'Should I go to the Uposatha or not? Should I go to the Sangha act or not?' (Mahāva. 137). 'Mental misconduct' means unpraised conduct at the mind-door. It is called misconduct because it was unpraised by the Teacher, not by its intrinsic nature.

Yasmā mahākāruṇiko bhagavā sadevakassa lokassa hitasukhāya eva paṭipajjamāno accantavivekajjhāsayatāya tabbidhuraṃ dhammasenāpatino cittuppādaṃ paṭikkhipanto ‘‘na kho te…pe… uppādetabba’’nti avoca, tasmā so therassa cittuppādo bhagavato na pāsaṃsoti katvā manoduccaritaṃ nāma jāto, tassa ca paṭikkhepo upārambhoti āha ‘‘tasmiṃ manoduccarite upārambhaṃ āropento’’ti. Bhagavato pana ettakampi natthi, yato pavāraṇāsutte ‘‘handa dāni, bhikkhave, pavāremi vo, na ca me kiñci garahatha kāyikaṃ vā vācasikaṃ vā’’ti (saṃ. ni. 1.215) vutto bhikkhusaṅgho ‘‘na kho mayaṃ bhante bhagavato kiñci garahāma kāyikaṃ vā vācasikaṃ vā’’ti satthu parisuddhakāyasamācārādikaṃ sirasā sampaṭicchi. Ayañhi lokanāthassa duccaritābhāvo bodhisattabhūmiyampi cariyācirānugato ahosi, pageva buddhabhūmiyanti dassento ‘‘anacchariyañceta’’ntiādimāha.

Since the Blessed One, being greatly compassionate, was acting for the welfare and happiness of the world with its gods, and due to his inclination toward utter seclusion, he rejected the thought of the General of the Dhamma, which was contrary to that, saying, 'It is not for you… it should not be produced.' Therefore, because that elder’s thought was not praised by the Blessed One, it became known as mental misconduct. And its rejection is a reproach, hence the text says, 'imputing reproach to that mental misconduct.' But the Blessed One has not even that much, as stated in the Pavāraṇā Sutta: 'Now then, monks, I invite you to speak—do you find fault with me in anything, whether bodily or verbal?' (SN 1.215). The community of monks replied, 'We find no fault with the Blessed One in anything, whether bodily or verbal,' and they wholeheartedly accepted the Teacher’s perfectly pure bodily conduct, and so on. For this absence of misconduct in the Lord of the World was evident even during his bodhisatta stage, having accompanied him for a long time in his practice, let alone in his Buddha stage—to show this, the commentator says, 'And this is not surprising,' and so on.

Buddhānaṃyeva dhammā guṇā, na aññesanti buddhadhammā. Tathā hi te buddhānaṃ āveṇikadhammāti vuccanti. Tattha ‘‘natthi tathāgatassa kāyaduccarita’’ntiādinā kāyavacīmanoduccaritābhāvavacanaṃ yathādhikāraṃ kāyakammādīnaṃ ñāṇānuparivattitāya laddhaguṇakittanaṃ, na āveṇikadhammantaradassanaṃ. Sabbasmiñhi kāyakammādike ñāṇānuparivattini kuto kāyaduccaritādīnaṃ sambhavo. ‘‘Buddhassa appaṭihatañāṇa’’ntiādinā vuttāni sabbaññutaññāṇato visuṃyeva [Pg.198] tīṇi ñāṇāni catuyonipañcagatiparicchedakañāṇāni viyā’’ti vadanti. Ekaṃyeva hutvā tīsu kālesu appaṭihatañāṇaṃ nāma sabbaññutaññāṇameva. Natthi chandassa hānīti sattesu hitachandassa hāni natthi. Natthi vīriyassa hānīti khemapavivekavitakkānugatassa vīriyassa hāni natthi. ‘‘Natthi davāti khiḍḍādhippāyena kiriyā natthi. Natthi ravāti sahasā kiriyā natthī’’ti vadanti, sahasā pana kiriyā davā ‘‘aññaṃ karissāmī’’ti aññakaraṇaṃ ravā. Khalitanti virajjhanaṃ ñāṇena apphuṭaṃ. Sahasāti vegāyitattaṃ turitakiriyā. Abyāvaṭo manoti niratthako cittasamudācāro. Akusalacittanti aññāṇupekkhamāha, ayañca dīghabhāṇakānaṃ pāṭho ākulo viya. Ayaṃ pana pāṭho anākulo –

The qualities are indeed the qualities of the Buddhas, not of others; thus they are the qualities of a Buddha. For they are called the unique qualities of the Buddhas. Among these, the statement 'There is no bodily misconduct for the Tathāgata,' and so forth, describing the absence of misconduct in body, speech, and mind, is a declaration of the qualities attained because his bodily actions and so on are governed by wisdom, as appropriate to the context; it is not a presentation of a different unique quality. For in all bodily actions and the like, when governed by wisdom, how can bodily misconduct and so on arise? They say that the three knowledges—'the unimpeded knowledge of the Buddha,' and so on—are distinct from the omniscient knowledge, just as the knowledge that discerns the four modes of birth and the five destinies is separate. Yet, the unimpeded knowledge, being one and the same in the three times, is indeed the omniscient knowledge itself. 'There is no decline in his intention' means there is no decline in his intention for the welfare of beings. 'There is no decline in his energy' means there is no decline in his energy accompanied by thoughts of security and seclusion. They say, 'There is no davā,' meaning there is no action with playful intent. 'There is no ravā,' meaning there is no sudden action. But according to another view, sudden action is davā, and doing something else with the thought 'I will do something else' is ravā. 'Stumbling' means erring, not pervaded by knowledge. 'Hastily' means the state of acting impetuously, a hurried action. 'Undeployed mind' signifies useless mental activity. 'Unwholesome mind'—he says it refers to equanimity based on ignorance, and this reading of the Dīghabhāṇakas seems confused. This reading, however, is unconfused—

Atītaṃse buddhassa bhagavato appaṭihatañāṇaṃ, anāgataṃse, paccuppannaṃse. Imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti, sabbaṃ vacīkammaṃ, sabbaṃ manokammaṃ. Imehi chahi dhammehi samannāgatassa buddhassa bhagavato natthi chandassa hāni, natthi dhammadesanāya, natthi vīriyassa, natthi samādhissa, natthi paññāya, natthi vimuttiyā. Imehi dvādasahi dhammehi samannāgatassa buddhassa bhagavato natthi davā, natthi ravā, natthi apphuṭaṃ, natthi vegāyitattaṃ, natthi abyāvaṭamano, natthi appaṭisaṅkhānupekkhāti.

The Blessed One, the Buddha, has unimpeded knowledge regarding the past, the future, and the present. Endowed with these three qualities, all bodily actions of the Blessed One, the Buddha, are preceded by knowledge and followed by knowledge; so too all verbal actions, all mental actions. Endowed with these six qualities, the Blessed One, the Buddha, has no decline in zeal, no decline in teaching the Dhamma, no decline in energy, no decline in concentration, no decline in wisdom, no decline in liberation. Endowed with these twelve qualities, the Blessed One, the Buddha, has no frivolity, no clamor, nothing unpervaded by knowledge, no impetuosity, no idle mind, no unreflective equanimity.

Tattha appaṭisaṅkhānupekkhāti aññāṇupekkhā. Sesaṃ vuttanayameva. Ettha ca tathāgatassa ājīvapārisuddhiṃ kāyavacīmanosamācārapārisuddhiyāva saṅgahetvā samācārattayavasena mahātherena tiko desito.

Here, 'equanimity without reflection' means equanimity due to ignorance. The rest is as previously explained. And here, the Great Elder taught the triad by way of the three kinds of conduct, encompassing the Tathāgata's purity of livelihood within the purity of bodily, verbal, and mental conduct.

Kiñcanāti kiñcikkhā. Ime pana rāgādayo palibundhanaṭṭhena kiñcanā viyāti kiñcanā. Tenāha ‘‘kiñcanāti palibodhā’’ti.

'Kiñcana' means a trifle. But these defilements, such as greed, are called 'kiñcana' because they are hindrances in the sense of binding. Therefore it is said, 'Kiñcana means impediments.'

Anudahanaṭṭhenāti anu anu dahanaṭṭhena. Rāgādayo arūpadhammā ittarakkhaṇā kathaṃ anudahantīti āsaṅkaṃ nivattetuṃ ‘‘tattha vatthūnī’’ti vuttaṃ, daṭṭhabbānīti vacanaseso. Tatthāti tasmiṃ rāgādīnaṃ anudahanaṭṭhe. Vatthūnīti sāsane, loke ca pākaṭattā paccakkhabhūtāni kāraṇāni. Rāgo [Pg.199] uppanno tikhiṇakaro hutvā. Tasmā taṃsamuṭṭhānā tejodhātu ativiya tikhiṇabhāvena saddhiṃ attanā sahajātadhammehi hadayappadesaṃ jhāpesi yathā taṃ bāhirā tejodhātu sanissayaṃ. Tena sā bhikkhunī supato viya byādhi jhāyitvā matā. Tenāha ‘‘teneva jhāyitvā kālamakāsī’’ti. Dosassa nissayānaṃ dahanatā pākaṭā evāti itaraṃ dassetuṃ ‘‘mohavasena hī’’tiādi vuttaṃ. Ativattitvāti atikkamitvā.

'Anudahanaṭṭhena' means in the sense of burning again and again. To dispel the doubt, 'How do formless phenomena like greed, which are momentary, burn repeatedly?' it is said, 'there are bases.' The remaining part of the statement is 'to be seen.' 'Tattha' means in that very sense of greed, etc., burning. 'Vatthūni' refers to the evident causes, directly observable in the Dispensation and in the world. Greed, having arisen, becomes sharp. Therefore, the fire element arising from it, together with its extremely sharp nature and its co-arisen phenomena, burned the region of the heart, just as an external fire element burns its fuel. Because of this, that bhikkhunī, as if burning with a fever, died. Hence it is said, 'Thus burning, she passed away.' The burning nature of the supports of hatred is evident; to show the remainder, it is said, 'Indeed, by way of delusion,' etc. 'Ativattitvā' means having overcome.

Kāmaṃ āhuneyyaggiādayo tayo aggī brāhmaṇehi icchitā santi, te pana tehi icchitamattā, na sattānaṃ tādisā atthasādhakā. Ye pana sattānaṃ atthasādhakā, te dassetuṃ ‘‘āhunaṃ vuccatī’’tiādi vuttaṃ. Tattha ādarena hunanaṃ pūjanaṃ āhunanti sakkāro ‘‘āhuna’’nti vuccati, taṃ āhunaṃ arahanti. Tenāha bhagavā ‘‘āhuneyyāti bhikkhave mātāpitūnametaṃ adhivacana’’nti (itivu. 106). Yadaggena ca te puttānaṃ bahukāratāya āhuneyyāti tesu sammāpaṭipatti nesaṃ hitasukhāvahā, tadaggena tesu micchāpaṭipatti ahitadukkhāvahāti āha ‘‘tesu…pe… nibbattantī’’ti. Svāyamatthoti yo mātāpitūnaṃ attano upari vippaṭipannānaṃ puttānaṃ anudahanassa paccayabhāvena anudahanaṭṭho, so ayamattho. Mittavindakavatthunāti mittavindakassa nāma mātari vippaṭipannassa purisassa tāya eva vippaṭipattiyā cirataraṃ kālaṃ āpāyikadukkhānubhavanadīpanena vatthunā veditabbo.

Indeed, the three fires—the fire of offerings and so forth—are desired by brahmins, but they are merely desired by them and do not truly benefit beings in such a way. But to show those that do benefit beings, it is said, 'It is called an offering,' etc. Here, the honoring and reverential offering made with care is called an 'offering' (āhuna), and they are worthy of such offerings. Therefore the Blessed One said, 'Monks, "worthy of offerings" is a designation for one's mother and father' (Itivuttaka 106). And because they are of great help to their children, they are called 'worthy of offerings.' Right conduct toward them brings happiness and benefit, while wrong conduct toward them brings harm and suffering—thus it is said, 'In them... arises...' This is the meaning: the meaning here is the state of burning, due to being a condition for the burning of children who act wrongly toward their parents. This is to be understood through the story of Mittavindaka, which illustrates how a man named Mittavindaka, due to his wrongdoing toward his mother, experienced suffering in the lower realms for a very long time.

Idāni tamatthaṃ kassapassa bhagavato kāle pavattaṃ vibhāvetuṃ ‘‘mittavindako hī’’tiādi vuttaṃ. Dhanalobhena, na dhammacchandenāti adhippāyo. Akutobhayaṃ kenaci anuṭṭhāpanīyatāya. Nivāresi samuddapayātā nāma bahvantarāyāti adhippāyena. Antaraṃ katvāti atikkamanavasena dvinnaṃ pādānaṃ antare katvā.

Now, to elaborate on this meaning as it occurred during the time of the Buddha Kassapa, it is said, 'Indeed, Mittavindaka,' etc. The intent is that it was due to greed for wealth, not a genuine desire for the Dhamma. 'Akutobhayaṃ' (without fear from any quarter) means not to be deterred by anyone. 'He was restrained'—the meaning is that a journey to the sea has many dangers. 'Having made a gap' means making a space between two feet by way of stepping over.

Nāvā aṭṭhāsi tassa pāpakammabalena vātassa avāyanato. Ekadivasaṃ rakkhitauposathakammānubhāvena sampattiṃ anubhavanto. Yathā purimāhi parato mā agamāsīti vutto, evaṃ aparāparāhipīti āha ‘‘tāhi ‘parato parato mā agamāsī’ti vuccamāno’’ti. Khuracakkadharanti khuradhārūpamacakkadharaṃ ekaṃ purisaṃ. Upaṭṭhāsi pāpakammassa balena.

The ship stood still due to the power of his evil deeds, because the wind ceased to blow. Experiencing prosperity for a day due to the power of the merit of observing the Uposatha. Just as he was told by the former ones, 'Do not go beyond,' so also it is said regarding the subsequent ones, 'Being told again and again by them, "Do not go beyond." 'Wielding a razor-wheel' means a man holding a wheel resembling a razor's edge. 'He stood by' due to the power of his evil deeds.

Catubbhīti [Pg.200] catūhi accharāsadisīhi vimānapetīhi, sampattiṃ anubhavitvāti vacanaseso. Aṭṭhajjhagamāti rūpādikāmaguṇehi tato visiṭṭhatarā aṭṭha vimānapetiyo adhigacchi. Atricchanti atricchāsaṅkhātena atilobhena samannāgatattā atra atra kāmaguṇe icchanto. Cakkanti khuracakkaṃ. Āsadoti anatthāvahabhāvena āsādeti.

'By four' means by four celestial nymph-like beings in a celestial mansion; the remaining part of the statement is 'having enjoyed prosperity.' 'He attained eight' means he attained eight celestial nymph-like beings in a celestial mansion, superior to the previous ones in terms of beauty and other sensual qualities. 'Exceedingly greedy' means being endowed with excessive greed, designated as excessive desire, desiring sensual pleasures here and there. 'The wheel' means the razor-wheel. 'Assailed' means it assails him, causing misfortune.

Soti gehasāmiko bhattā. Purimanayenevāti anudahanassa paccayatāya.

'So' refers to the householder, the husband. 'As before' (purimanayeneva) means due to being a condition for burning.

Aticārinīti sāmikaṃ atikkamitvā cārinī micchācārinī. Rattiṃ dukkhanti attano pāpakammānubhāvasamupaṭṭhitena sunakhena khāditabbatādukkhaṃ. Vañcetvāti taṃ ajānāpetvāva kāraṇaṭṭhānagamanaṃ sandhāya vuttaṃ. Paṭapaṭantīti paṭapaṭā katvā. Anuravadassanañhetaṃ. Muṭṭhiyogo kirāyaṃ tassa sunakhantaradhānassa, yadidaṃ kheḷapiṇḍaṃ bhūmiyaṃ niṭṭhubhitvā pādena ghaṃsanaṃ. Tena vuttaṃ ‘‘so tathā akāsi. Sunakhā antaradhāyiṃsū’’ti.

'Aticārinī' means one who, transgressing her husband, behaves wrongly, a wrongdoer. 'Suffering at night' means the suffering of having to be bitten by a dog, which arose due to the power of her own evil deeds. 'Deceiving' refers to going to the intended place without making him aware of it. 'Making a pattering sound' means making a 'paṭapaṭā' sound. This is an imitation of a sound. Indeed, this was the 'muṭṭhiyogo' (trick) for the disappearance of the dogs, namely, spitting a lump of saliva on the ground and rubbing it with the foot. Therefore, it is said: 'He did so. The dogs disappeared.'

Dakkhiṇāti cattāro paccayā diyyamānā dakkhanti etehi hitasukhānīti. Taṃ dakkhiṇaṃ arahatīti dakkhiṇeyyo, bhikkhusaṅgho. Revatīvatthu vimānavatthupetavatthūsu (vi. va. 861 ādayo) tesaṃ aṭṭhakathāyañca (vi. va. 977-980; pe. va. aṭṭha. 714-736) āgatanayena veditabbaṃ.

'Dakkhiṇā' means: the four requisites, when given, are seen to bring benefit and happiness by means of them. One who is worthy of such an offering is called 'dakkhiṇeyya,' namely, the community of monks. The story of Revatī should be understood according to the method found in the Vimānavatthu and Petavatthu (Vimānavatthu 861 ff.) and their commentaries (Vimānavatthu Aṭṭhakathā 977–980; Petavatthu Aṭṭhakathā 714–736).

‘‘Tividhena rūpasaṅgaho’’ti ettha nanu saṅgaho ekavidhova, so kasmā ‘‘catubbidho’’ti vuttoti? ‘‘Saṅgaho’’ti atthaṃ avatvā aniddhāritatthassa saddasseva vuttattā. ‘‘Tividhena rūpasaṅgaho’’tiādīsu (dha. sa. rūpakaṇḍa-tike) padesu saṅgaha-saddo tāva attano atthavasena catubbidhoti ayañhettha attho. Atthopi vā aniddhāritaviseso sāmaññena gahetabbataṃ patto ‘‘tividhena rūpasaṅgaho’’tiādīsu (dha. sa. rūpakaṇḍa-tike) ‘‘saṅgaho’’ti vuttoti na koci doso. Niddhārite hi visese tassa ekavidhatā siyā, na tato pubbeti. ‘‘Jātisaṅgaho’’ti vuttepi jāti-saddassa sāpekkhasaddattā attano jātiyā saṅgahoti ayamattho viññāyateva sambandhārahassa aññassa avuttattā yathā ‘‘mātāpitu upaṭṭhāna’’nti [Pg.201] (khu. pā. 5.6; su. ni. 265). Aṭṭhakathāyaṃ pana yathādhippetamatthaṃ aparipuṇṇaṃ katvā dassetuṃ ‘‘jātisaṅgaho’’ icceva vuttaṃ. Samānajātikānaṃ saṅgaho, samānajātiyā vā saṅgaho sajātisaṅgaho. Sañjāyati etthāti sañjāti, sañjātiyā saṅgaho sañjātisaṅgaho, sañjātidesena saṅgahoti attho. Kiriyāya evarūpāya saṅgaho kiriyāsaṅgaho. Rūpakkhandhagaṇananti ‘‘rūpakkhandho’’ti gaṇanaṃ saṅkhyaṃ gacchati ruppanasabhāvattā. Tīhi koṭṭhāsehi rūpagaṇanāti vakkhamānehi tīhi bhāgehi rūpassa saṅgaho, gaṇetabbatāti attho.

Regarding 'the threefold classification of material form,' is not classification just one kind? Why then is it said to be 'fourfold'? Because the word 'saṅgaha' is stated without specifying its meaning, its meaning being undetermined. In passages like 'the threefold classification of material form' (Dhammasaṅgaṇī, Rūpakaṇḍa-tika), the word 'saṅgaha' is fourfold according to its own meaning—this is the meaning here. Alternatively, since the specific meaning is not determined, it is to be taken generally, and thus there is no fault in saying 'classification' in passages like 'the threefold classification of material form' (Dhammasaṅgaṇī, Rūpakaṇḍa-tika). For if a specific meaning were determined, it would be of one kind, but not before that. Similarly, even when 'jātisaṅgaha' is mentioned, since the word 'jāti' is a relative term, the meaning 'classification by one's own birth' is understood, as no other relevant connection is stated, just as in 'attending to mother and father' (Khuddakapāṭha 5.6; Sutta Nipāta 265). In the commentary, however, to convey the intended meaning incompletely, it is simply stated as 'jātisaṅgaha.' The classification of those of the same birth, or classification by the same birth, is 'sajātisaṅgaha.' 'Sañjāti' is that in which something arises; thus, 'sañjātisaṅgaha' means classification by birth, the meaning being classification through the designation of birth. 'Kiriyāsaṅgaha' is classification by such an action. Regarding 'enumeration of the aggregate of material form,' it is reckoned as the 'aggregate of material form' because of its nature of being afflicted. 'The enumeration of material form by three divisions' means the classification of material form by the three divisions that will be explained; the meaning is that which is to be counted.

Rūpāyatanaṃ nipassati paccakkhato vijānātīti nidassanaṃ, cakkhuviññāṇaṃ, nidassatīti vā nidassanaṃ, daṭṭhabbabhāvo, cakkhuviññāṇassa gocarabhāvo, tassa ca rūpāyatanato anaññattepi aññehi dhammehi rūpāyatanaṃ visesetuṃ aññaṃ viya katvā ‘‘saha nidassanenāti sanidassana’’nti evamettha attho veditabbo. Dhammasabhāvasāmaññena hi ekībhūtesu dhammesu yo nānattakaro sabhāvo, so añño viya katvā upacarituṃ yutto. Evañhi atthavisesāvabodho hotīti. Cakkhupaṭihananasamatthatoti cakkhuno ghaṭṭanasamatthatāya. Ghaṭṭanaṃ viya ca ghaṭṭanaṃ daṭṭhabbaṃ. Dutiyena atthavikappena daṭṭhabbabhāvasaṅkhātaṃ nāssa nidassananti anidassananti yojanā. Ettha ca dasannaṃ āyatanānaṃ yathārahaṃ sayaṃ, nissayavasena ca sampattānaṃ, asampattānañca paṭimukhabhāvo aññamaññapatanaṃ paṭihananaṃ, yena byāpārādivikārapaccayantarasannidhāne cakkhādīnaṃ visayesu vikāruppatti. Tattha byāpāro cakkhādīnaṃ savisayesu āvicchannaṃ, rūpādīnaṃ iṭṭhāniṭṭhatā, tattha ca cittassa ābhujananti ime ādisaddasaṅgahitā. Tehi vikārappattiyā paccayantarabyāpārato aññanti katvā anuggahūpaghāto vikāro. Upanissayo pana appadhānassa paccayo idha gahito. Kāraṇakāraṇampi kāraṇamevāti gayhamāne siyā tassāpi saṅgahoti. Vuttappakāranti ‘‘cakkhuviññāṇasaṅkhāta’’nti vuttappakāraṃ. Nāssa paṭighoti etthāpi ‘‘vuttappakāra’’nti ānetvā sambandho. Avasesaṃ soḷasavidhaṃ sukhumarūpaṃ.

One sees the form base, knows it directly—this is 'nidassana,' eye-consciousness. Or, 'it indicates,' thus it is 'nidassana'; the state of being seeable, the domain of eye-consciousness. And although this is not different from the form base, in order to distinguish the form base from other phenomena, it is treated as if it were something else; thus, 'saha nidassanena' becomes 'sanidassana.' This is how the meaning should be understood here. For among phenomena that are unified by a common nature, the nature that creates diversity is appropriately treated metaphorically as if it were something else. In this way, an understanding of the specific meaning arises. 'Capable of striking the eye' means due to its capability of impinging on the eye. And 'impinging' should be understood as being like striking. According to the second alternative meaning, since that which is designated as the state of being seeable is not its indication, the connection is 'anidassana.' Here, for the ten bases—for those that have arrived and those that have not arrived, by themselves and by way of dependence, as is appropriate—the state of being face-to-face, the falling upon one another, is 'paṭihanana' (impingement), by which an alteration arises in the objects of the eye and so on, in the presence of other conditions such as activity and alteration. Therein, included by the word 'activity, etc.' are: the uninterrupted functioning of the eye, etc., in their respective domains; the desirability or undesirability of forms, etc.; and the mind's inclination towards them. Because the attainment of alteration through these is different from the activity of other conditions, the alteration is assistance or harm. 'Upanissaya' (strong dependence condition), however, is here taken as a condition for what is not primary. If the cause of a cause is also taken as a cause, its inclusion would be possible. 'The aforementioned type' refers to the type mentioned as 'designated as eye-consciousness.' In 'it has no resistance,' the connection should also be made by bringing in 'the aforementioned type.' The remaining sixteen kinds are subtle material form.

Saṅkharontīti sampiṇḍenti. Cetanā hi āyūhanarasatāya yathā sampayuttadhamme yathāsakaṃ kiccesu saṃvidahantī viya abhisandahantī vattamānā [Pg.202] teneva kiccavisesena te sampiṇḍentī viya hoti, evaṃ attano vipākadhammepi paccayasamavāye saṅkharontī sampiṇḍentī viya hoti. Tenāha ‘‘sahajāta…pe… rāsī karontī’’ti. Abhisaṅkharotīti abhivisiṭṭhaṃ katvā saṅkharoti. Puññābhisaṅkhāro hi attano phalaṃ itarassa phalato ativiya visiṭṭhaṃ bhinnaṃ katvā saṅkharoti paccayato, sabhāvato, pavattiākārato ca sayaṃ itarehi visiṭṭhasabhāvattā. Esa nayo itarehipi. Pujjabhavaphalanibbattanato, attano santānassa punanato ca puñño.

They construct: they combine. For volition, by reason of its function of impelling, as it operates by directing and coordinating its associated states in their respective functions, it is as if it combines them by that very special function; and similarly, it is as if it constructs and combines its own resultant states when conditions concur. Therefore it is said: "co-arisen... forming a heap." Abhisaṅkharoti (constructs excellently): it constructs by making it especially distinguished. For a meritorious volitional formation constructs its own result by making it exceedingly distinguished and different from the results of others, by way of conditions, by way of intrinsic nature, and by way of its mode of occurrence, because it is itself of a nature distinguished from the others. The same method applies to the others. It is called 'merit' (puñña) because it produces desirable becoming and results, and because it purifies one's own continuum.

Mahācittacetanānanti asaṅkhyeyyāyunipphādanādimahānubhāvatāya mahācittesu pavattacetanānaṃ. Aṭṭheva cetanā honti, yā kāmāvacarā kusalā. ‘‘Terasapī’’ti kasmā vuttaṃ, nanu ‘‘navā’’ti vattabbaṃ. Na hi bhāvanā ñāṇarahitā yuttāti anuyogaṃ sandhāyāha ‘‘yathā hī’’tiādi. Kasiṇaparikammaṃ karontassāti kasiṇesu jhānaparikammaṃ karontassa. ‘‘Pathavī pathavī’’tiādi bhāvanā hi kasiṇaparikammaṃ. Tassa hi parikammassa supaguṇabhāvato anuyuttassa tattha ādarākaraṇena siyā ñāṇarahitacittaṃ. Jhānapaccavekkhaṇāyapi eseva nayo. Keci maṇḍalakaraṇampi bhāvanaṃ bhajāpenti.

Of volitions in great consciousnesses: of volitions occurring in great consciousnesses, by reason of their great power, beginning with the production of an incalculable lifespan. There are indeed only eight volitions that are wholesome in the sense-sphere. Why is 'thirteen' said? Should not 'nine' be said? To address the objection that 'development without knowledge is not suitable,' he says 'just as,' etc. For one undertaking preliminary work on the kasiṇas: for one undertaking jhāna-preparatory work with respect to the kasiṇas. For the development 'earth, earth,' etc., is indeed kasiṇa-preparatory work. For one engaged in it, due to the well-practiced state of that preparatory work, a consciousness devoid of knowledge might arise through lack of attention there. The same method applies to reviewing jhāna. Some also include the making of the circle as development.

Dānavasena pavattacittacetasikadhammā dānaṃ, tattha byāpārabhūtā āyūhanacetanā dānaṃ ārabbha, dānañca adhikicca uppajjatīti vuttā. Evaṃ itaresupi. Ayaṃ saṅkhepadesanāti ayaṃ puññābhisaṅkhāre saṅkhepato atthadesanā, atthavaṇṇanāti attho.

Giving: the consciousness and mental factors that occur by way of giving. In this context, the impelling volition, which is the active agent, is said to arise concerning giving and with reference to giving. Similarly, the same applies to the others. This is a brief teaching: this is a concise exposition of the meaning regarding meritorious formations; the meaning is an explanation of the meaning.

Somanassacittenāti anumodanāpavattidassanamattametaṃ daṭṭhabbaṃ. Upekkhāsahagatenāpi hi anussarati evāti. Kāmaṃ niccasīlaṃ, uposathasīlaṃ, niyamasīlampi sīlameva, paripuṇṇaṃ pana sabbaṅgasampannaṃ sīlaṃ dassetuṃ ‘‘sīlapūraṇatthāyā’’tiādi vuttaṃ. Nayadassanaṃ vā etaṃ, tasmā ‘‘niccasīlaṃ, uposathasīlaṃ, niyamasīlaṃ samādiyissāmī’’ti vihāraṃ gacchantassa, samādiyitvā samādinnasīle ca tasmiṃ, ‘‘sādhu suṭṭhū’’ti āvajjantassa, taṃ sīlaṃ sodhentassa ca pavattā cetanā sīlamayāti evamettha yojanā veditabbā.

With a joyful mind: this should be regarded as merely showing the occurrence of rejoicing. For one recollects even with a mind accompanied by equanimity. Granted, constant virtue, observance-day virtue, and regulated virtue are all virtue. However, to show virtue that is complete and endowed with all aspects, 'for the fulfillment of virtue,' etc., is stated. Or, this is an indication of the method. Therefore, the volition occurring when one goes to the monastery thinking, 'I will undertake constant virtue, observance-day virtue, and regulated virtue,' and when, having undertaken it, one reflects on that undertaken virtue, saying 'Good, very good,' and when one purifies that virtue, is 'made of virtue.' Thus, the connection here should be understood.

Pubbe [Pg.203] samathavasena bhāvanānayo gahitoti idāni sammasananayena taṃ dassetuṃ ‘‘paṭisambhidāyaṃ vuttenā’’tiādi vuttaṃ. Tattha aniccatoti aniccabhāvato. Dukkhato, anattatoti etthāpi eseva nayo.

Previously, the method of development was taken by way of serenity. Now, to present it by way of contemplation, 'as stated in the Paṭisambhidā,' etc., is said. Here, 'as impermanent' means by way of its impermanent nature. The same method applies to 'as suffering' and 'as not-self'.

Tattha ye pañcupādānakkhandhā nāmarūpabhāvena pariggahitā, te yasmā dvārārammaṇehi saddhiṃ dvārappavattadhammavasena vibhāgaṃ labhanti, tasmā dvārachakkādivasena cha chakkā gahitā. Yasmā pana lakkhaṇesu anattalakkhaṇaṃ dubbibhāvaṃ, tasmā tassa vibhāvanāya cha dhātuyo gahitā. Tato yesu kasiṇesu ito bāhirakānaṃ attābhiniveso, tāni imesaṃ jhānānaṃ ārammaṇabhāvena upaṭṭhānākāramattāni, imāni pana tāni jhānānīti dassanatthaṃ dasa kasiṇāni gahitāni. Tato dukkhānupassanāya parivārabhāvena paṭikkūlākāravasena dvattiṃsa koṭṭhāsā gahitā. Pubbe khandhavasena saṅkhepato ime dhammā gahitā, idāni nātisaṅkhepavitthāranayena ca manasi kātabbāti dassanatthaṃ dvādasāyatanāni, aṭṭhārasa dhātuyo ca gahitā. Tesu ime dhammā satipi suññānirīhaabyāpārabhāve dhammasabhāvato ādhipaccabhāvena pavattantīti anattabhāvavibhāvanatthaṃ indriyāni gahitāni. Evaṃ anekabhedabhinnāpi ime dhammā bhūmittayapariyāpannatāya tividhāva hontīti dassanatthaṃ tisso dhātuyo gahitā. Ettāvatā nimittaṃ dassetvā pavattaṃ dassetuṃ kāmabhavādayo nava bhavā gahitā. Ettake abhiññeyyavisese pavattamanasikārakosallena saṇhasukhumesu nibbattitamahaggatadhammesu manasikāro pavattetabboti dassanatthaṃ jhānaappamaññārūpāni gahitāni. Tattha jhānāni nāma vuttāvasesārammaṇāni rūpāvacarajjhānāni. Puna paccayapaccayuppannavibhāgato ime dhammā vibhajja manasikātabbāti dassanatthaṃ paṭiccasamuppādaṅgāni gahitāni. Paccayākāramanasikāro hi sukhena, suṭṭhutarañca lakkhaṇattayaṃ vibhāveti, tasmā so pacchato gahito. Evaṃ ete sammasanīyabhāvena gahitā khandhādivasena koṭṭhāsato pañcavīsatividhā, pabhedato pana atītādibhedaṃ anāmasitvā gayhamānā dvīhi ūnāni dvesatāni honti. Idaṃ tāvettha pāḷivavatthānaṃ, atthavicāraṃ pana icchantehi paramatthamañjūsāyaṃ visuddhimaggasaṃvaṇṇanāyaṃ vuttanayeneva veditabbaṃ.

Here, since the five aggregates of clinging, comprehended as name-and-form, obtain division by way of phenomena occurring at the doors, together with the doors and objects, therefore, six sets of six, beginning with the six doors, are taken. But since the characteristic of non-self is difficult to discern among the characteristics, the six elements are taken for its clarification. Then, to show that those kasiṇas, in which those outside the teaching have self-identification, are merely modes of presentation as objects for these jhānas, and that these are indeed those jhānas, the ten kasiṇas are taken. Then, for the contemplation of suffering, the thirty-two parts of the body are taken by way of their repulsive aspect, as a retinue. Previously, these phenomena were taken concisely by way of the aggregates. Now, to show that they should be attended to by a method that is neither too concise nor too elaborate, the twelve sense-bases and eighteen elements are taken. Among these, even though these phenomena are empty, inactive, and non-operative, they occur by way of their intrinsic nature and dominance; thus, the faculties are taken to clarify the nature of non-self. Thus, to show that even though these phenomena are divided into many kinds, they are indeed threefold by being included in the three planes of existence, the three elements are taken. Having thus shown the sign, to show the process, the nine types of existence, beginning with sensual existence, are taken. To show that attention should be directed towards the subtle and refined exalted phenomena that arise through skill in attention regarding these specific knowables, the jhānas, immeasurables, and formless attainments are taken. Here, the jhānas refer to the form-sphere jhānas with their remaining objects, as stated. Further, to show that these phenomena should be analyzed and attended to by distinguishing conditions and their results, the factors of dependent origination are taken. For attention to the mode of conditions easily and more thoroughly clarifies the three characteristics; therefore, it is taken afterwards. Thus, these phenomena, taken for comprehension by way of the aggregates, etc., are twenty-five kinds by category. But when taken without considering distinctions such as past, etc., they amount to one hundred and ninety-eight. This, indeed, is the exposition of the Pāli here. For those who wish to examine the meaning, it should be understood according to the method stated in the Paramatthamañjūsā, the commentary to the Visuddhimagga.

Na [Pg.204] puññoti apuñño. Tassa puñña-sadde vuttavipariyāyena attho veditabbo. Santānassa iñjanahetūnaṃ nīvaraṇādīnaṃ suvikkhambhanato rūpataṇhāsaṅkhātassa iñjitassa abhāvato aniñjaṃ, aniñjameva ‘‘āneñja’’nti vuttaṃ. Tathā hi rūpārammaṇaṃ rūpanimittārammaṇaṃ sabbampi catutthajjhānaṃ nippariyāyena ‘‘āneñja’’nti vuccati.

Not merit (na puñña) means demerit. Its meaning should be understood in the opposite sense to what was stated for the word 'merit.' Because of the thorough suppression of the causes of agitation in the continuum, such as the hindrances, and because of the absence of agitation, which is reckoned as craving for form, it is unagitated; the unagitated itself is called 'the imperturbable' (āneñja). Indeed, all the fourth jhāna, which has a form-object or a form-sign object, is called 'the imperturbable' without qualification.

Cattāro maggaṭṭhā, heṭṭhimā tayo phalaṭṭhāti evaṃ sattavidho. Tisso sikkhāti adhisīlādikā tisso sikkhā. Tāsu jātoti vā sekkho, ariyapuggalo hi ariyāya jātiyā jāyamāno sikkhāsu jāyati, na yoniyaṃ. Sikkhanasīloti vā sekkho. Puggalādhiṭṭhānāya vā kathāya sekkhassa ayanti aññāsādhāraṇamaggaphalattayadhammā sekkhapariyāyena vuttā. Asekkhoti ca yattha sekkhabhāvāsaṅkā atthi, tatthāyaṃ paṭisedhoti lokiyanibbānesu asekkhabhāvanāpatti daṭṭhabbā. Sīlasamādhipaññāsaṅkhātā hi sikkhā attano paṭipakkhakilesehivippamuttā parisuddhā upakkilesānaṃ ārammaṇabhāvampi anupagamanato etā ‘‘sikkhā’’ti vattuṃ yuttā aṭṭhasupi maggaphalesu vijjanti, tasmā catumaggaheṭṭhimaphalattayasamaṅgino viya arahattaphalasamaṅgīpi tāsu sikkhāsu jātoti ca taṃsamaṅgino arahato itaresaṃ viya sekkhatte sati sekkhassa ayanti ca sikkhā sīlaṃ etassāti ca ‘‘sekkho’’ti vattabbo siyāti tannivattanatthaṃ asekkhoti yathāvuttasekkhabhāvapaṭisedho kato. Arahattaphale hi pavattamānā sikkhā pariniṭṭhitasikkhākiccattā na sikkhākiccaṃ karonti, kevalaṃ sikkhāphalabhāveneva pavattanti, tasmā na tā sikkhāvacanaṃ arahanti, nāpi taṃsamaṅgī sekkhavacanaṃ, na ca ‘‘sikkhanasīlo, sikkhāsu jāto’’ti ca vattabbataṃ arahati. Heṭṭhimaphalesu pana sikkhā sakadāgāmimaggavipassanādīnaṃ upanissayabhāvato sikkhākiccaṃ karontīti sikkhāvacanaṃ arahanti, taṃsamaṅgino ca sekkhavacanaṃ, ‘‘sikkhanasīlā, sikkhāsu jātā’’ti ca vattabbataṃ arahanti.

The four are those established in the path and the lower three are those established in the fruit—thus, the trainee is sevenfold. The three trainings are the three trainings beginning with higher virtue. Or, a trainee (sekkha) is one 'born in them.' For a noble person, being born by a noble birth, is born in the trainings, not in a womb. Or, a trainee is one 'whose nature is to train.' Or, in a discussion based on individuals, the qualities of the path and the three lower fruits, which are not shared by others, are spoken of in terms of a trainee. And 'non-trainee' (asekkha) is a negation used where there is a suspicion of the state of a trainee; thus, the attainment of the state of a non-trainee in the mundane and in Nibbāna is to be understood. For the trainings, consisting of virtue, concentration, and wisdom, being free from their opposing defilements, are pure, not even becoming an object for corruptions—thus, they are rightly called 'trainings.' These are found in all eight paths and fruits. Therefore, to prevent an arahant, who possesses the fruit of arahantship, from being called a 'trainee'—as if he were 'born in those trainings' like one who possesses one of the four paths or three lower fruits; or as if, when there is the state of a trainee, the arahant possessing them were a 'trainee' like the others; or as if it could be said of him 'his nature is to train'—the negation 'non-trainee' is made, which, as stated, denies the state of being a trainee. For the trainings occurring in the fruit of arahantship, having completed the task of training, do not perform the function of training; they occur merely as the fruit of training. Therefore, they do not deserve the designation 'trainings,' nor does one possessing them deserve the designation 'trainee,' nor is it right to call them 'one whose nature is to train' or 'one born in the trainings.' But in the lower fruits, the trainings, being a basis for the path of once-returning, insight, etc., perform the function of training—thus, they deserve the designation 'trainings,' and those possessing them deserve the designation 'trainees,' and it is right to call them 'those whose nature is to train' or 'those born in the trainings.'

‘‘Sikkhatīti sekkho’’ti ca apariyositasikkho dassitoti. Anantarameva ‘‘khīṇāsavo’’ti ādiṃ vatvā ‘‘na sikkhatīti asekkho’’ti vuttattā pariyositasikkho dassito, na sikkhārahito tassa tatiyapuggalabhāvena gahitattā. Vuddhippattasikkho vā asekkhoti etasmiṃ [Pg.205] atthe sekkhadhammesu eva ṭhitassa kassaci ariyassa asekkhabhāvāpattīti arahattamaggadhammā vuddhippattā, yathāvuttehi ca atthehi sekkhoti katvā taṃsamaṅgino aggamaggaṭṭhassa asekkhabhāvo āpannoti? Na taṃsadisesu tabbohārato. Arahattamaggato hi ninnānākaraṇaṃ arahattaphalaṃ ṭhapetvā pariññādikiccakaraṇaṃ, vipākabhāvañca, tasmā te eva sekkhadhammā ‘‘aggaphaladhammabhāvaṃ āpannā’’ti sakkā vattuṃ, kusalasukhato ca vipākasukhaṃ santataratāya paṇītataranti, vuddhippattā ca te dhammā hontīti taṃsamaṅgī ‘‘asekkho’’ti vuccatīti.

By the phrase 'He trains, thus he is a trainee,' one whose training is not completed is shown. And since it is said, immediately after the words 'One whose taints are destroyed,' etc., 'He does not train, thus he is a non-trainee,' one whose training is completed is shown, not one devoid of training, for he is taken as the third type of person. Alternatively, a non-trainee is one whose training has reached culmination. In this sense, it might be asked: since the qualities of the path of arahantship have reached culmination, and since according to the meanings given he is considered a trainee, has the state of a non-trainee been attained by one on the supreme path who is endowed with those qualities? No, because that designation is not used in such cases. For the fruit of arahantship is not different from the path of arahantship, except with regard to the performance of the function of full understanding, etc., and its nature as a result. Therefore, it can be said that those very qualities of a trainee have 'attained the state of the qualities of the supreme fruit.' And because the bliss of fruition is more peaceful and thus more refined than the bliss of the wholesome path, and because those qualities have reached culmination, one endowed with them is called a 'non-trainee.'

Jātimahallakoti jātiyā vuḍḍhataro addhagato vayoanuppatto. So hi rattaññutāya yebhuyyena jātidhammakuladhammapadesu thāvariyappattiyā jātithero nāma. Therakaraṇā dhammāti sāsane thirabhāvakarā guṇā paṭipakkhanimmadanakā. Theroti vakkhamānesu dhammesu thirabhāvappatto. Sīlavāti pāsaṃsena sātisayena sīlena samannāgato, sīlasampannoti attho, etena dussīlyasaṅkhātassa bālyassa abhāvamāha. Suttageyyādi bahu sutaṃ etenāti bahussuto, etenāssa sutavirahasaṅkhātassa bālyassa abhāvaṃ, paṭisaṅkhānabalena ca patiṭṭhitabhāvaṃ vadati. ‘‘Catunnaṃ jhānānaṃ lābhī’’ti iminā nīvaraṇādisaṅkhātassa bālyassa abhāvaṃ, bhāvanābalena ca patiṭṭhitabhāvaṃ katheti. ‘‘Āsavānaṃ khayā’’tiādinā avijjāsaṅkhātassa bālyassa sabbaso abhāvaṃ, khīṇāsavattherabhāvena patiṭṭhitabhāvañcassa dasseti. Na cettha samudāye vākyaparisamāpanaṃ, atha kho paccekaṃ vākyaparisamāpananti dassento ‘‘evaṃ vuttesu dhammesū’’tiādimāha. Theranāmako vā ‘‘thero’’ti evaṃ nāmako vā.

By 'elder by birth' is meant one who is older by birth, who has gone far in years, who has reached old age. Indeed, due to his long experience, he is mostly established in matters of birth, family customs, and locality; hence, he is called 'the elder by birth.' The qualities that make one an elder are the qualities that bring steadfastness in the Dispensation and crush the opposing forces. By 'elder' is meant one who has attained steadfastness in the qualities that will be spoken of. By 'virtuous' is meant one endowed with excellent and surpassing virtue, meaning accomplished in virtue; by this, he states the absence of the childishness known as moral depravity. By 'learned' is meant one who has heard much, such as the Suttas and Geyyas; by this, he indicates the absence of the childishness called lack of learning and his firm establishment through the power of reflection. By 'attainer of the four jhānas'—by this, he speaks of the absence of the childishness known as the hindrances, etc., and his firm establishment through the power of development. By 'destruction of the taints,' etc.—by this, he shows the complete absence of the childishness known as ignorance and his firm establishment in the state of a taint-destroyed elder. Here, the sentence does not conclude with a collective statement, but rather with individual completions; to show this, he says, 'in these qualities thus spoken,' etc. Or, he is named 'elder,' or simply 'elder' in this manner.

Anuggahavasena, pūjāvasena vā attano santakaṃ parassa dīyati etenāti dānaṃ, pariccāgacetanā. Dānameva dānamayaṃ. Padapūraṇamattaṃ maya-saddo. Puññañca taṃ yathāvuttenatthena kiriyā ca kammabhāvatoti puññakiriyā. Paresaṃ piyamanāpatāsevanīyatādīnaṃ ānisaṃsānaṃ. Pubbe…pe… vasenevāti saṅkhārattike (dī. ni. 3.305; dī. ni. aṭṭha. 3.305) vuttadānamayasīlamayabhāvanāmayacetanāvaseneva. Imāni veditabbānīti sambandho. Etthāti etesu puññakiriyavatthūsu. Kāyena karontassāti attano kāyena pariccāgapayogaṃ [Pg.206] pavattentassa. Tadatthanti dānatthaṃ. ‘‘Imaṃ deyyadhammaṃ dehī’’ti vācaṃ nicchārentassa. Dānapāramiṃ āvajjetvā vāti yathā kevalaṃ ‘‘annadānādīni demī’’ti dānakāle taṃ dānamayaṃ puññakiriyavatthu hoti, evaṃ ‘‘imaṃ dānamayaṃ sammāsambodhiyā paccayo hotū’’ti dānapāramiṃ āvajjetvā dānakālepi dānasīseneva pavattitattā. Vattasīse ṭhatvāti ‘‘etaṃ dānaṃ nāma mayhaṃ kulavaṃso kulatanti kulapaveṇī kulacāritta’’nti cārittasīle ṭhatvā dadato cārittasīlamayaṃ. Yathā deyyadhammapariccāgavasena pavattamānāpi dānacetanā vattasīse ṭhatvā dadato sīlamayaṃ puññakiriyavatthu hoti pubbābhisaṅkhārassa, aparabhāgacetanāya ca tathā pavattattā, evaṃ deyyadhamme khayato, vayato sammasanaṃ paṭṭhapetvā dadato bhāvanāmayaṃ puññakiriyavatthu hoti pubbabhāgacetanāya, deyyadhamme aparabhāgacetanāya ca tathā pavattattā.

Giving is so called because one gives what belongs to oneself to another out of favor or reverence; it is the volition of relinquishing. Giving itself is 'giving-made.' The word 'maya' merely fills out the phrase. And merit is action and the state of being kamma in the sense explained above; thus, 'meritorious action.' The benefits include being dear, agreeable, and worth associating with others, etc. As previously stated... by way of formations—as said in the threefold division—solely by way of the volitions of giving-made, virtue-made, and development-made. This is the connection: 'These should be understood.' Here, in these bases of meritorious action, by 'one who acts with the body' is meant one who engages in the effort of relinquishing with one's own body. For that purpose—for the sake of giving—uttering the words, 'Give this giftable item.' Or, having reflected on the perfection of giving—just as merely thinking, 'I give food, etc.,' at the time of giving makes that a giving-made basis of meritorious action, so too, having reflected, 'May this giving-made action be a condition for supreme enlightenment,' even at the time of giving, it proceeds solely as the giving-made action. By 'standing at the head of conduct' is meant that when one gives while established in the virtue of conduct, thinking, 'This giving is my family tradition, my lineage, my heritage, my customary practice,' it becomes virtue-made. Just as the volition of giving, though arising from relinquishing a giftable item, becomes a virtue-made basis of meritorious action for one who gives while standing at the head of conduct, due to the prior volition and subsequent volition operating in that way, so too, having established contemplation on the destruction and vanishing of the giftable item, one gives, making it a development-made basis of meritorious action, due to the prior volition and subsequent volition operating in that way regarding the giftable item.

Apacīticetanā apacitisahagataṃ apacīyati etāyāti yathā nandīrāgo eva nandīrāgasahagatā, yathāvuttāya vā apacitiyā sahagataṃ sahapavattanti apacitisahagataṃ. Apacāyanavasena pavattaṃ puññakiriyavatthu. Vayasā guṇehi ca vuḍḍhatarānaṃ vattapaṭipattīsu byāvaṭo hoti yāya cetanāya, sā veyyāvaccaṃ, veyyāvaccameva veyyāvaccasahagataṃ. Veyyāvaccasaṅkhātāya vā vattapaṭipattiyā samuṭṭhāpanavaseneva sahagataṃ pavattanti veyyāvaccasahagataṃ, tathāpavattaṃ puññakiriyavatthu. Attano santāne pattaṃ puññaṃ anuppadīyati etenāti pattānuppadānaṃ. Tathā parena anuppadinnatāya pattaṃ abbhanumodati etenāti pattabbhanumodanaṃ. Ananuppadinnaṃ pana kevalaṃ abbhanumodīyati etenāti abbhanumodanaṃ. Dhammaṃ deseti etāyāti desanā, desanāva desanāmayaṃ. Suṇāti etenāti savanaṃ, savanameva savanamayaṃ. Diṭṭhiyā ñāṇassa ujugamanaṃ diṭṭhijugataṃ. Sabbattha ‘‘puññakiriyavatthū’’ti padaṃ apekkhitvā napuṃsakaliṅgatā.

The volition of reverence is 'accompanied by reverence' because one reveres by means of it, just as a volition is accompanied by delight and lust; or it is 'accompanied by reverence' because it proceeds together with reverence as stated above. It is a basis for meritorious action that proceeds by way of revering. The volition by which one is diligent in the duties and practices towards those superior in age and virtues is service; service itself is 'accompanied by service.' Alternatively, because it proceeds together with, being instigated by the performance of duties designated as service, it is 'accompanied by service'; a basis for meritorious action that proceeds in such a way. By 'bestowal of acquired merit' is meant that merit attained in one's own continuum is bestowed by this. Likewise, by 'approval of acquired merit' is meant that one approves of merit acquired by another through its bestowal. However, by 'approval' is meant that one simply approves of merit not yet bestowed. By 'teaching' is meant that one teaches the Dhamma by this; teaching itself is 'teaching-made.' By 'listening' is meant that one listens by this; listening itself is 'listening-made.' The straightening of knowledge by view is 'straightness of view.' In all cases, the neuter gender is used, referring to the term 'basis for meritorious action.'

Pūjāvasena sāmīcikiriyā apacāyanaṃ apaciti. Vayasā guṇehi ca jeṭṭhānaṃ gilānānañca taṃtaṃkiccakaraṇaṃ veyyāvaccaṃ. Ayametesaṃ visesoti āha ‘‘tatthā’’tiādi. Cattāro paccaye datvā sabbasattānanti ca ekadesato ukkaṭṭhaniddeso, yaṃ kiñci deyyadhammaṃ datvā, puññaṃ vā katvā ‘‘katipayānaṃ, ekasseva vā patti hotū’’ti pariṇāmanampi pattānuppadānameva. Taṃ na mahapphalaṃ taṇhāya parāmaṭṭhattā. Paresaṃ deseti [Pg.207] hitapharaṇena muducittenāti ānetvā sambandhitabbaṃ. Evanti evaṃ imaṃ dhammaṃ sutvā bahussuto hutvā pare dhammadesanāya anuggaṇhissāmīti hitapharaṇena muducittena dhammaṃ suṇāti. Evañhissa savanaṃ attano, paresañca sammāpaṭipattiyā paccayabhāvato mahapphalaṃ bhavissatīti. Sabbesanti sabbesampi dasannaṃ puññakiriyavatthūnaṃ. Niyamalakkhaṇanti mahapphalabhāvassa niyāmakasabhāvaṃ. Diṭṭhiyā ujubhāvenevāti ‘‘atthi, natthī’’ti antadvayassa durasamussāritatāya ‘‘atthi dinna’’ntiādi (ma. ni. 2.94; 3.136; vibha. 793) nayappavattāya sammādiṭṭhiyā ujukameva pavattiyā. Dānādīsu hi yaṃ kiñci imāya eva sammādiṭṭhiyā parisodhitaṃ mahājutikaṃ mahāvipphāraṃ bhavati.

Reverence is proper conduct and deference by way of worship. Service is performing various duties for those superior in age and virtues, and for the sick. He says, 'Here,' etc., indicating this distinction among them. And 'having given the four requisites to all beings' is a partial, excellent description. Whatever giftable item is given, or merit made, dedicating it with the thought, 'May the merit reach a few or even one alone'—this too is indeed the bestowal of acquired merit. That is not of great fruit because it is tainted by craving. It should be connected to the previous statement that one teaches others with a mind pervaded by welfare and gentleness. Thus, having heard this Dhamma and become very learned, one listens to the Dhamma with a mind pervaded by welfare and gentleness, thinking, 'I shall assist others by teaching the Dhamma.' In this way, his listening, being a condition for his own right practice and that of others, will become of great fruit. By 'for all' is meant for all ten bases of meritorious action. By 'characteristic of certainty' is meant the nature that determines the state of great fruitfulness. By 'by the uprightness of view' is meant the straight course of right view, which proceeds by the method of 'there is giving,' etc., by completely removing the two extremes of 'it exists' and 'it does not exist.' For in giving, etc., whatever is purified by this very right view becomes greatly radiant and vastly expansive.

Purimeheva tīhīti pāḷiyaṃ āgateheva tīhi. Sīlamaye puññakiriyavatthumhi saṅgahaṃ gacchanti cārittasīlabhāvato. Dānamaye saṅgahaṃ gacchanti dānasabhāvattā, dānavisayattā ca. Kāmaṃ desanā dhammadānasabhāvato dānamaye saṅgahaṃ gacchatīti vattuṃ yuttā, kusaladhammāsevanabhāvato pana vimuttāyatanasīse ṭhatvā pavattitā viya savanena saddhiṃ bhāvanāmaye saṅgahaṃ gacchantīti vuttaṃ. ‘‘Diṭṭhijugataṃ bhāvanāmaye’’ti keci. Diṭṭhijugate eva ca attanā katassa puññassa anussaraṇaṃ, tassa ca paresaṃ atthāya pariṇāmanaṃ, guṇapasaṃsā, aññehi kariyamānāya puññakiriyāya, sammāpaṭipattiyā ca anumodanaṃ saraṇagamananti evaṃ ādayo puññavisesā saṅgahaṃ gacchanti diṭṭhijukammavaseneva tesaṃ ijjhanato.

By 'with the former three' is meant with the three that appear in the Pāli text. They are included under the virtue-made basis of meritorious action because of their nature as customary virtue. They are included under the giving-made basis because of their nature as giving and because they are objects of giving. Although teaching may rightly be said to be included under the giving-made basis because of its nature as a gift of Dhamma, yet because of its nature as the cultivation of wholesome qualities, it is said to be included under the development-made basis together with listening, as if it proceeds having stood at the summit of the bases of liberation. Some say, 'Straightness of view is included under the development-made basis.' And indeed, in straightness of view itself are included the recollection of merit done by oneself, the dedication of that for the welfare of others, praise of virtues, rejoicing in meritorious action and right practice being done by others, and taking refuge—these and other special merits are included because their success depends solely on the action of making one's view straight.

Parassa paṭipattiyā sodhanattho anuyogo codanā, sā yāni nissāya pavattati, tāni codanāvatthūni diṭṭhasutaparisaṅkitāni. Tenāha ‘‘codanākāraṇānī’’ti. Diṭṭhenāti ca hetumhi karaṇavacanaṃ, diṭṭhena hetunāti attho. Kiṃ pana taṃ diṭṭhanti āha ‘‘vītikkama’’nti. Disvāti ca dassanahetūti ayamettha attho yathā ‘‘paññāya cassa disvā’’ti. ‘‘Sutenā’’tiādīsupi iminā nayena attho veditabbo. Parassāti parato, parassa vā vacanaṃ sutvā. Diṭṭhaparisaṅkitenāti diṭṭhānugatena parisaṅkitena, tathā parisaṅkitena vā vītikkamena. Sesapadadvayepi eseva nayo. Codeti vatthusandassanena vā saṃvāsappaṭikkhepena [Pg.208] vā sāmīcippaṭikkhepena vā. Imasmiṃ pana atthe vitthāriyamāne atippapañco hotīti āha ‘‘ayamettha saṅkhepo’’ti. Vitthāraṃ pana icchantānaṃ tassa adhigamupāyaṃ dassento ‘‘vitthāro pana…pe… veditabbo’’ti āha.

The investigation for the purification of another's conduct is an accusation. It proceeds based on what are the grounds for accusation: seen, heard, or suspected. Therefore it is said, 'the reasons for accusation.' 'By what is seen' is an instrumental case word for cause; the meaning is 'by a cause that is seen.' But what is that which is seen? It is said, 'a transgression.' 'Having seen' means 'seeing is the cause'; this is the meaning here, as in 'having seen with wisdom.' In 'by what is heard,' etc., the meaning should be understood by this same method. 'Of another' means 'from another,' or 'having heard the statement of another.' 'By what is seen and suspected' means 'by what is suspected in accordance with what is seen,' or 'by a transgression similarly suspected.' The same method applies to the remaining two phrases. One accuses either by pointing out the basis, or by rejecting association, or by rejecting proper conduct. However, if this meaning were to be elaborated, it would become too extensive, so it is said, 'here, this is the summary.' But for those who desire a detailed explanation, showing the means for its comprehension, it is said, 'the detailed explanation, however... should be understood.'

Kāmūpapattiyoti kāmehi upapannatā, samannāgatatāti attho. Samannāgamo ca tesaṃ paṭisevanaṃ, samadhigamo cāti āha ‘‘kāmūpasevanā kāmapaṭilābhā vā’’ti. Paccupaṭṭhitakāmāti dutiyatatiyarāsīnaṃ viya sayaṃ, parehi ca animmitā. Uṭṭhānakammaphalūpajīvibhāvato pana tadubhayavasena paccupaṭṭhitā kāmā etesanti paccupaṭṭhitakāmā. Te pana tesaṃ yebhuyyena nibaddhāni hontīti ‘‘nibaddhakāmā’’ti vuttaṃ. Catudevalokavāsinoti cātumahārājikato paṭṭhāya yāva tusitā devā. Vinipātikāti āpāyikā. Paranimmitā kāmā etesanti paranimmitakāmā.

'Arising in the sense-sphere' means being endowed with sensual pleasures, that is, being possessed of them. 'Endowment' means both enjoying them and attaining them, as it is said: 'either enjoying sensual pleasures or obtaining sensual pleasures.' 'Present sensual pleasures' are like those of the second and third groups, being neither self-created nor created by others. Moreover, because they live dependent on the fruit of their own effort and action, sensual pleasures are present for them in both these ways; therefore they are called 'those with present sensual pleasures.' And because these pleasures are for the most part constantly attached to them, they are called 'those bound to sensual pleasures.' 'Beings dwelling in the four divine realms' refers to the gods from the Realm of the Four Great Kings up to the Tusita gods. 'Those prone to downfall' means those belonging to the woeful states. Those for whom sensual pleasures are created by others are 'those with pleasures created by others.'

Pakatisevanavasenāti anumānato jānanaṃ vadati, na paccakkhato. Vasaṃ vattentīti yathāruci pātabyataṃ āpajjanti. ‘‘Methunaṃ paṭisevantī’’ti idaṃ pana kecivādapaṭisedhanatthaṃ vuttaṃ. Tenāha ‘‘keci panā’’tiādi. Te ‘‘yāmānaṃ aññamaññaṃ āliṅgitamattena, tusitānaṃ hatthāmasanamattena, nimmānaratīnaṃ hasitamattena, paranimmitavasavattīnaṃ olokitamattena kāmakiccaṃ ijjhatī’’ti vadanti. ‘‘Itaresaṃ dvinnaṃ dvayaṃdvayasamāpattiyā vā’’ti vadanti tādisassa kāmesu virajjanassa tesu abhāvato, kāmānañca uttaruttari paṇītapaṇītatarapaṇītatamabhāvato. Kevalaṃ pana nissandābhāvo tesaṃ vattabbo. Kāmakiccanti taṅkhaṇikapariḷāhūpasamāvahaṃ phassasukhaṃ. Kāmāti kāmūpabhogā. Pākatikā evāti heṭṭhimehi ekasadisā eva. Ekasaṅkhātanti ekarūpaṃ samānarūpanti, samaññātaṃ samānabhāvanti vā attho.

'By way of ordinary indulgence' means knowing by inference, not directly. 'They make them subject to their will' means they indulge in enjoyments as they please. 'Engaging in sexual intercourse' is said to refute certain views. Therefore, it is stated, 'but some say,' etc. They say, 'For the Yāma devas, mutual embracing is enough; for the Tusita devas, a mere touch of the hand; for the Nimmānaratī devas, a mere smile; for the Paranimmitavasavattī devas, a mere glance—thus the act of love is accomplished.' They also say, 'For the other two, it is by means of the union of pairs.' They say this because of the absence of dispassion for sensual pleasures in those beings, and because sensual pleasures are successively more and more refined. However, only the absence of emission should be stated for them. 'The act of love' refers to the momentary pleasure of contact that alleviates burning desire. 'Sensual pleasures' means the enjoyment of sensual objects. 'Just like the ordinary' means they are exactly similar to the lower ones. 'Of one kind' means of the same form, or it signifies being designated as having the same nature.

Sukhapaṭilābhāti sukhasamadhigamā. Heṭṭhāti paṭhamajjhānabhūmito heṭṭhā manussesu, devesu vā. Paṭhamajjhānasukhanti kusalapaṭhamajjhānaṃ. Bhūmivasenapi heṭṭhuparibhāvo labbhateva brahmakāyikesu, brahmapurohitesu vā kusalajjhānaṃ nibbattetvā brahmapurohitesu, mahābrahmesu vā vipākasukhānubhavanassa labbhanato. Ettha ca dutiyatatiyajjhānabhūmivasena dutiyatatiyasukhūpapattīnaṃ vuccamānattā paṭhamajjhānabhūmivaseneva paṭhamajjhānasukhūpapatti [Pg.209] vuttā. Tintāti temitā, jhānasukhena ceva jhānasamuṭṭhānapaṇītarūpaphuṭṭhakāyena ca paṇītā vittāti attho. Tenevāha ‘‘samantato tintā’’tiādi. Yasmā kusalasukhato vipākasukhaṃ santataratāya paṇītataraṃ bahulañca pavattati, tasmā vuttaṃ ‘‘idampi vipākajjhānasukhaṃ eva sandhāya vutta’’nti. Tesanti ābhassarānaṃ. Sappītikassa sukhassa ativiya uḷārabhāvato tena ajjhotthatacittānaṃ bhavalobho mahā uppajjati. Santamevāti vitakkavicārasaṅkhobhapītiubbilāvivigamena ativiya upasantaṃyeva. Tathā santabhāveneva hi taṃ attano paccayehi padhānabhāvaṃ nītatāya ‘‘paṇīta’’nti vuccati. Tenāha ‘‘paṇītamevā’’ti. Atappakena sukhapāramippattena sukhena saṃyuttāya tusāya pītiyā itā pavattāti tusitā. Yasmā te tato uttari sukhassa abhāvato eva na patthenti, tasmā vuttaṃ ‘‘tato…pe… santuṭṭhā hutvā’’ti. Tatiyajjhānasukhanti tatiyajjhānavipākasukhaṃ.

'The attainment of happiness' means the attainment of bliss. 'Below' means below the first jhāna plane, among humans or devas. 'The bliss of the first jhāna' refers to the wholesome first jhāna. Even by way of plane, the distinction of higher and lower is indeed obtained, because the experience of resultant bliss can be obtained in the realm of the Brahmā's Ministers or the Great Brahmās after generating a wholesome jhāna in the realm of the Brahmā's Retinue or the Brahmā's Ministers. Here, since the attainments of the bliss of the second and third jhāna are spoken of by way of the second and third jhāna planes, the attainment of the bliss of the first jhāna is spoken of by way of the first jhāna plane. 'Tintā' means moistened, saturated—refined, satisfied both by the bliss of jhāna and by the refined touch experienced by the body that arises from jhāna. Therefore, it is said, 'completely saturated,' etc. Because resultant bliss is more peaceful, more refined, and more abundant than wholesome bliss, it is said, 'this too is said with reference to resultant jhāna bliss.' 'Those' refers to the Ābhassara devas. Due to the exceedingly great intensity of their happiness accompanied by rapture, great craving for existence arises in those whose minds are overwhelmed by it. 'Utterly peaceful' means extremely tranquil indeed, due to the departure of the agitation of thought and examination and the exuberance of rapture. And indeed, because of that very peaceful nature, it is called 'refined,' since it is brought to a state of prominence by its own conditions. Hence, it is said, 'only the refined.' 'Tusitā' are so called because they are endowed with a contented joy conjoined with a non-afflictive happiness that has reached the pinnacle of bliss. Since they do not aspire for further happiness because of the absence of a superior happiness, it is said, 'therefore... being content.' 'The bliss of the third jhāna' refers to the resultant bliss of the third jhāna.

Satta ariyapaññāti aṭṭhamakato paṭṭhāya sattannaṃ ariyānaṃ tesaṃ tesaṃ āveṇikapaññā. Ṭhapetvā lokuttaraṃ paññaṃ avasesā paññā nāma. Sabbāpi tebhūmikā paññā ‘‘sekkhā’’tipi na vattabbā, ‘‘asekkhā’’tipi na vattabbāti nevasekkhānāsekkhā, puthujjanapaññā.

The seven noble wisdoms are the unique wisdoms of the seven noble ones, beginning from the eighth individual. Setting aside supramundane wisdom, the remaining wisdom is simply called 'wisdom.' All wisdom pertaining to the three planes is not to be called 'that of a learner,' nor is it to be called 'that of one beyond training'—therefore, it is neither that of a learner nor one beyond training, but the wisdom of an ordinary person.

Yogavihitesūti paññāvihitesu paññāpariṇāmitesu upāyapaññāya sampāditesu. Kammāyatanesūti ettha kammameva kammāyatanaṃ, kammañca taṃ āyatanañca ājīvādīnanti vā kammāyatanaṃ. Esa nayo sippāyatanesupi. Tattha ca duvidhaṃ kammaṃ hīnañca vaḍḍhakikammādi, ukkaṭṭhañca kasivāṇijjādi. Sippampi duvidhaṃ hīnañca naḷakārasippādi, ukkaṭṭhañca muddagaṇanādi. Vijjāva vijjāṭṭhānaṃ, taṃ dhammikameva nāgamaṇḍalaparittaphudhamanakamantasadisaṃ veditabbaṃ. Tāni panetāni ekacce paṇḍitā bodhisattasadisā manussānaṃ phāsuvihāraṃ ākaṅkhantā neva aññehi kariyamānāni passanti, na vā katāni uggaṇhanti. Na karontānaṃ suṇanti, atha kho attano dhammatāya cintāya karonti. Paññavantehi attano dhammatāya cintāya katānipi aññehi uggaṇhitvā karontehi katasadisāneva honti. Kammassakatanti ‘‘idaṃ kammaṃ sattānaṃ sakaṃ, idaṃ no saka’’nti evaṃ jānanañāṇaṃ. Saccānulomikanti vipassanāñāṇaṃ. Tañhi saccapaṭivedhassa anulomanato ‘‘saccānulomika’’nti vuccati. Idānissa pavattanākāraṃ dassetuṃ ‘‘rūpaṃ aniccanti vā’’tiādi [Pg.210] vuttaṃ. Tattha vā-saddena aniyamatthena dukkhānattalakkhaṇānipi gahitānevāti daṭṭhabbaṃ nānantariyakabhāvato. Yañhi aniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattāti [(sijjhanato) adhikapāṭho viya dissati]. Yaṃ evarūpanti yaṃ evaṃ heṭṭhā niddiṭṭhasabhāvaṃ. ‘‘Anulomikaṃ khanti’’ntiādīni paññāvevacanāni. Sā hi heṭṭhā vuttānaṃ kammāyatanādīnaṃ pañcannaṃ kāraṇānaṃ apaccanīkadassanena anulomanato, tathā sattānaṃ hitacariyāya maggasaccassa, paramatthasaccassa ca nibbānassa avilomanato anulometīti ca anulomikā. Sabbānipi etāni kāraṇāni khamati sahati daṭṭhuṃ sakkotīti khanti. Passatīti diṭṭhi. Rocetīti ruci. Munātīti muti. Pekkhatīti pekkhā. Te ca kammāyatanādayo dhammā nijjhāyamānā etāya nijjhānaṃ khamantīti dhammanijjhānakkhanti. Parato asutvā paṭilabhatīti aññassa upadesavacanaṃ asutvā sayameva cintento paṭilabhati. Ayaṃ vuccatīti ayaṃ cintāmayā paññā nāma vuccati. Sā panesā abhiññātānaṃ bodhisattānameva uppajjati. Tatthāpi saccānulomikañāṇaṃ dvinnameva bodhisattānaṃ antimabhavikānaṃ, sesapaññā sabbesampi pūritapāramīnaṃ mahāpaññānaṃ uppajjati.

'In what is properly applied' means in what is directed by wisdom, transformed by wisdom, accomplished by skillful wisdom. Regarding the spheres of action: here, action itself is the sphere of action, or action and the sphere, such as livelihood, etc., are the sphere of action. The same principle applies to the spheres of craft. There, action is twofold: inferior, such as carpentry, etc., and superior, such as farming, trade, etc. Craft is also twofold: inferior, such as reed-working, etc., and superior, such as accounting, calculation, etc. Knowledge is the field of knowledge, which should be understood as only the lawful, not like serpent-circle protective chants and incantations for blowing. Now, some wise people, resembling bodhisattas, desiring the comfortable living of humans, neither see these things being done by others nor learn them when done. They do not listen to those who perform them but instead do them through their own nature and reflection. Even when wise people do them through their own reflection, they are similar to those who learn from others and do them. 'Knowledge of the ownership of kamma' is the knowledge that understands: 'This kamma is the property of beings; this is not another's property.' 'Conformity to truth' is insight knowledge. It is called 'conformity to truth' because it accords with the realization of truth. Now, to show its mode of occurrence, it is said: 'Form is impermanent,' etc. Here, the word 'or' indicates non-fixity, so the characteristics of suffering and non-self are also included and should be understood as being invariably connected. For what is impermanent is suffering, and what is suffering is non-self. 'That which is such' refers to that which has the nature described above. 'Conformity knowledge,' etc., are synonyms for wisdom. For it accords by seeing them as not contrary to the five causes mentioned above—such as the spheres of action—and by not being contrary to the welfare of beings, the truth of the path, and the ultimate truth of Nibbāna; and because it conforms, it is called 'conformity.' All these causes it endures, bears, can see—thus, it is called 'endurance.' It sees—thus, 'view.' It delights—thus, 'inclination.' It understands—thus, 'understanding.' It observes—thus, 'observation.' And these phenomena, such as the spheres of action, being examined, endure examination by this—thus, 'endurance of examining phenomena.' 'Obtaining without hearing from others' means obtaining it by reflecting oneself, without hearing the instruction of another. This is called 'wisdom born of reflection.' Moreover, this arises only for well-known bodhisattas. Among them, the knowledge of conformity to truth arises only for the two bodhisattas in their last existence, while the rest of the wisdom arises for all those who have fulfilled the perfections and possess great wisdom.

Parato sutvā paṭilabhatīti kammāyatanādīni parena kariyamānāni, parena katāni vā disvāpi parassa kathayamānassa vacanaṃ sutvāpi ācariyasantike uggahetvāpi paṭiladdhā sabbā parato sutvā paṭiladdhanāmāti veditabbā. Samāpannassāti samāpattisamaṅgissa, nidassanamattametaṃ. Vipassanāmaggapaññā hi idha ‘‘bhāvanāpaññā’’ti visesato icchitāti.

The phrase 'obtaining by hearing from others' means that all those [wisdoms] acquired by seeing the spheres of action, etc., being done by others or having been done by others, or by hearing the words of another speaking, or by learning from a teacher, are to be understood as 'obtained by hearing from others.' 'Of one who has attained' means of one endowed with attainment; this is merely an indication. For here, insight-wisdom and path-wisdom are specifically intended as 'wisdom of development.'

Āvudhaṃ nāma paṭipakkhavimathanatthaṃ icchitabbaṃ, rāgādisadiso ca paṭipakkho natthi, tassa ca vimathanaṃ buddhavacanamevāti ‘‘sutameva āvudha’’nti vatvā ‘‘taṃ atthato tepiṭakaṃ buddhavacana’’nti āha. Idāni tamatthaṃ vivaranto ‘‘taṃ hī’’ti ādiṃ vatvā ‘‘sutāvudho’’tiādinā (a. ni. 7.67) suttapadena samattheti. Tattha akusalaṃ pajahatīti tadaṅgādivasena akusalaṃ pariccajati. Kusalaṃ bhāvetīti samathavipassanādikusalaṃ dhammaṃ uppādeti vaḍḍheti ca. Suddhaṃ attānaṃ pariharatīti tena akusalappahānena, tāya ca kusalabhāvanāya rāgādisaṃkilesato visuddhaṃ attabhāvaṃ pavatteti.

A weapon, it is said, is desired for the purpose of crushing an opponent. There is no opponent like lust and so forth, and its crushing is solely the word of the Buddha. Thus, having said, 'The weapon is indeed the teaching,' he said, 'That, in essence, is the Tipiṭaka, the word of the Buddha.' Now, explaining that meaning, beginning with 'For that is so,' he supports it with the sutta passage 'armed with the teaching' (Aṅguttara Nikāya 7.67). Therein, 'abandons the unwholesome' means he relinquishes the unwholesome by way of temporary abandonment and so forth. 'Develops the wholesome' means he generates and increases wholesome states such as serenity and insight. 'Keeps himself pure' means he maintains a state of being purified from defilements like lust, through that abandonment of the unwholesome and that cultivation of the wholesome.

Vivekaṭṭhakāyānanti [Pg.211] gaṇasaṅgaṇikaṃ vajjetvā tato apakaḍḍhitakāyānaṃ. Svāyaṃ kāyaviveko na kevalaṃ ekākībhāvo, atha kho paṭhamajjhānādi nekkhammayogatoti āha ‘‘nekkhammābhiratāna’’nti. Cittavivekoti kilesasaṅgaṇikaṃ pahāya tato cittassa vivittatā. Sā pana jhānavimokkhādīnaṃ vasena hotīti āha ‘‘parisuddhacittānaṃ paramavodānappattāna’’nti. Upadhivivekoti nibbānaṃ. Tadadhigamena hi puggalassa nirupadhitā. Tenāha ‘‘nirupadhīnaṃ puggalāna’’nti, visaṅkhāragatānaṃ adhigatanibbānānaṃ, phalasamāpattisamaṅgīnañcāti attho. Sutampi avassayaṭṭheneva āvudhaṃ vuttanti āha ‘‘ayampī’’ti. Tathā hi vuttaṃ ‘‘tañhi nissāyā’’ti. Kāmañcettha sutapavivekāpi paññāvaseneva yathādhippetaāvudhattasādhakā, paññā pana sutena, ekaccapavivekena vā vināpi idhādhippetaāvudhattasādhanīti tato paññā sāmatthiyadassanatthaṃ visuṃ āvudhabhāvena vuttā. Tenāha ‘‘yassa sā atthi, so na kutocī’’tiādi.

‘Those whose bodies are secluded’ means those who have avoided the company of crowds and have withdrawn their bodies from them. This bodily seclusion is not merely being alone, but rather it is the practice of renunciation (nekkhamma), beginning with the first jhāna, as stated: ‘those who delight in renunciation.’ ‘Mental seclusion’ means the mind’s detachment from defilements, having abandoned the company of defilements. That occurs by way of the jhānas, liberations, and so forth, as stated: ‘those with purified minds who have attained the highest purification.’ ‘Seclusion from the substrata’ is Nibbāna. For by its attainment, a person becomes free from substrata. Hence it is said: ‘those persons who are without substrata,’ meaning those who have gone to the unconditioned, who have attained Nibbāna, and who are endowed with the attainment of fruition. The teaching, too, is called a weapon because it serves as a support, as stated: ‘this too.’ For it is said: ‘depending on that.’ Although here, even seclusion through learning is capable of achieving the intended purpose of being a weapon only by means of wisdom, wisdom, however, can achieve the intended purpose of being a weapon here even without learning or a certain degree of seclusion. Therefore, to show the capability of wisdom, it is separately mentioned as a weapon. Hence it is said: ‘one who possesses it is not afraid from anywhere,’ and so on.

Nāññātaṃ aviditaṃ dhammanti anamatagge saṃsāravaṭṭe na aññātaṃ aviditaṃ amatadhammaṃ, catusaccadhammameva vā jānissāmīti paṭipannassa iminā pubbābhogena uppannaṃ indriyaṃ. Yaṃ pāḷiyaṃ saṅgahavāre ‘‘nava indriyāni hontī’’ti vuttaṃ, taṃ pubbābhogasiddhaṃ pavattiākāravisesaṃ dīpetuṃ vuttaṃ, atthato pana maggasammādiṭṭhi eva sāti āha ‘‘sotāpattimaggañāṇassetaṃ adhivacana’’nti. Aññindriyanti ājānanakaindriyaṃ, paṭhamamaggena ñātamariyādaṃ anatikkamitvā tesaṃyeva tena maggena ñātānaṃ catusaccadhammānaṃ jānanakaindriyanti vuttaṃ hoti. Tenāha ‘‘aññābhūtaṃ ājānanabhūtaṃ indriya’’nti. Ājānātīti añño, aññassa bhūtaṃ, ājānanavasena vā bhūtanti aññabhūtaṃ. Aññātāvīsūti jānitabbaṃ catuariyasaccaṃ ājānitvā ṭhitesu. Tenāha ‘‘jānanakiccapariyosānappattesū’’ti, pariññādibhedassa jānanakiccassa pariniṭṭhānappattesu.

‘The faculty of knowing the unknown’ (anaññātaññassāmītindriya) is the faculty that arises in one who has entered upon the practice with the resolve, ‘I shall know the Deathless Dhamma, the Four Noble Truths, which has not been known or realized in the beginningless cycle of saṃsāra.’ What is said in the Pāli in the section on enumeration, ‘There are nine faculties,’ is said to indicate a particular mode of occurrence established by preliminary efforts. In essence, however, it is simply the right view of the path. Therefore, he said, ‘This is a designation for the knowledge of the stream-entry path.’ ‘The faculty of final knowledge’ (aññindriya) is the faculty of knowing, meaning it is called the faculty of knowing those very Four Noble Truths that were known by that path, without transgressing the limit known by the first path. Hence he said: ‘It is the faculty of what is to be finally known, the faculty of realizing.’ One who finally knows (`ājānāti`) is a ‘knower’ (`añña`). `Aññabhūtaṃ` means ‘having become the state of a knower,’ or ‘having come to be by way of final knowing.’ ‘Those who have known’ refers to those who are established in having known the Four Noble Truths that are to be known. Therefore, he said: ‘having reached the culmination of the task of knowing,’ meaning having reached the completion of the task of knowing, such as through comprehensive understanding.

Maṃsacakkhu cakkhupasādoti maṃsacakkhu nāma catasso dhātuyo, vaṇṇo, gandho, raso, ojā, sambhavo, saṇṭhānaṃ, jīvitaṃ, bhāvo, kāyappasādo, cakkhupasādoti evaṃ cuddasasambhāro maṃsapiṇḍo.

The fleshly eye is the eye-sensitivity. The fleshly eye, it is said, is a mass of flesh composed of fourteen constituents: the four elements, color, odor, taste, nutritive essence, origin, shape, vitality, sex, body-sensitivity, and eye-sensitivity.

Kasiṇālokaṃ [Pg.212] vaḍḍhetvā tattha rūpadassanato ‘‘dibbacakkhu ālokanissitaṃ ñāṇa’’nti vuttaṃ. Dibbacakkhupaññāvinimuttā eva lokiyapaññā paññācakkhūti ayamattho avuttasiddho dibbacakkhussa visuṃ gahitattāti vuttaṃ ‘‘paññācakkhu lokiyalokuttarapaññā’’ti.

By expanding the light of the kasina and from seeing forms therein, it is said, ‘The divine eye is knowledge dependent on light.’ The meaning that the eye of wisdom is mundane wisdom, distinct from the wisdom of the divine eye, is established by implication, because the divine eye is mentioned separately. Thus, it is said, ‘The eye of wisdom is mundane and supramundane wisdom.’

Adhikaṃ visiṭṭhaṃ sīlanti adhisīlaṃ. Sikkhitabbatoti āsevitabbato. Adhisīlaṃ nāma anavasesakāyikavācasikasaṃvarabhāvato, maggasīlassa padaṭṭhānabhāvato ca. Adhicittaṃ maggasamādhissa adhiṭṭhānabhāvato. Adhipaññā maggapaññāya adhiṭṭhānabhāvato. Idāni nesaṃ adhisīlādibhāvaṃ kāraṇena paṭipādetuṃ ‘‘anuppannepi hī’’tiādi vuttaṃ. Tattha anuppanneti appavatte. Adhisīlameva nibbānādhigamassa paccayabhāvato. Samāpannāti ettha ‘‘nibbānaṃ patthayantenā’’ti padaṃ ānetvā sambandhitabbaṃ.

‘Higher virtue’ (adhisīla) is virtue that is superior and distinguished. It is to be trained in, thus to be cultivated. Adhisīla, it is said, is so because it is the state of complete bodily and verbal restraint, and because it is the foundation for the path’s virtue. Adhicitta (higher mind) is so because it is the foundation for the path’s concentration. Adhipaññā (higher wisdom) is so because it is the foundation for the path’s wisdom. Now, to establish with reason their being higher virtue and so on, the passage beginning with ‘For even if not yet arisen…’ was said. Therein, ‘not yet arisen’ means not yet occurring. Higher virtue itself is the condition for the attainment of Nibbāna. Regarding ‘having attained,’ in this context the phrase ‘by one who desires Nibbāna’ should be brought in and connected.

‘‘Kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpakaṃ;

Anubhoti dvayampetuṃ, anubandhañhi kāraka’’nti. (saṃ. ni. 1.256);

‘The doer of good reaps good, and the doer of evil, evil. Having passed away, one experiences both, for the deed follows the doer.’ (Saṃyutta Nikāya 1.256)

Evaṃ atīte, anāgate ca vaṭṭamūlakadukkhasallakkhaṇavasena saṃvegavatthutāya vimuttiākaṅkhāya paccayabhūtā kammassakatāpaññā adhipaññā’’ti vadanti. Lokiyasīlādīnaṃ adhisīlādibhāvo pariyāyenāti nippariyāyameva taṃ dassetuṃ ‘‘sabbaṃ vā’’tiādi vuttaṃ.

Thus, they say that the wisdom of kamma ownership, which serves as a cause for spiritual urgency by discerning the characteristic of suffering rooted in the round of existence in the past and future, and which is a condition for the aspiration for liberation, is ‘higher wisdom.’ The state of mundane virtue and so forth being higher virtue and so forth is by implication; to show it definitively, the passage beginning with ‘all or…’ was said.

Pañcadvārikakāyoti pañcadvāresu kāyo phassādidhammasamūho. Kāyo ca so bhāvitabhāvena bhāvanā cāti kāyabhāvanā nāma. Yasmā khīṇāsavānaṃ aggamaggādhigamanena sabbasaṃkilesā pahīnāti pahīnakālato paṭṭhāya sabbaso āsevanābhāvato natthi tesaṃ bhāviniyāpi cakkhusotaviññeyyā dhammā, pageva kāḷakā, tasmā pañcadvārikakāyo subhāvito eva hoti. Tena vuttaṃ ‘‘khīṇāsavassa hi…pe… subhāvito hotī’’ti. Na aññesaṃ viya dubbalā dubbalabhāvakarānaṃ kilesānaṃ sabbaso pahīnattā.

‘The five-door body’ means the body at the five sense doors, an aggregate of phenomena such as contact. And that body, and the cultivation by means of which it is developed, is called ‘development of the body.’ Since for those whose taints are destroyed all defilements are abandoned with the attainment of the supreme path, from the time of abandonment onward, due to the complete absence of cultivation, there are for them no phenomena cognizable by the eye and ear even in the future, let alone dark deeds. Therefore, the five-door body is indeed well-developed. Hence it is said, ‘For one whose taints are destroyed… it is well-developed,’ because, unlike for others, the defilements that are weak and cause weakness have been completely abandoned.

Vipassanā dassanānuttariyaṃ aniccānupassanādivasena saṅkhārānaṃ sammadeva dassanato. Maggo paṭipadānuttariyaṃ taduttaripaṭipadāya abhāvato. Phalaṃ vimuttānuttariyaṃ akuppabhāvato. Phalaṃ vā dassanānuttariyaṃ divasampi nibbānaṃ [Pg.213] paccakkhato disvā pavattanato. Nibbānaṃ vimuttānuttariyaṃ sabbasaṅkhatavinissaṭattā. Dassana-saddaṃ kammasādhanaṃ gahetvā nibbānassa dassanānuttariyatā vuttāti dassento ‘‘tato uttarañhi daṭṭhabbaṃ nāma natthī’’ti āha. Natthi ito uttaranti anuttaraṃ, anuttarameva anuttariyanti āha ‘‘uttamaṃ jeṭṭhaka’’nti.

Insight is the unsurpassable vision because of the correct seeing of formations by way of contemplating impermanence and so forth. The path is the unsurpassable practice because there is no practice higher than it. The fruit is the unsurpassable liberation because of its unshakeable nature. Or, the fruit is the unsurpassable vision because it proceeds by seeing Nibbāna directly, even for a day. Nibbāna is the unsurpassable liberation because it is entirely free from all conditioned things. Showing that the unsurpassability of vision with respect to Nibbāna is stated by taking the word ‘vision’ in the objective sense, he said, ‘For beyond that, there is nothing further to be seen.’ ‘There is nothing superior to this’—thus, it is unsurpassable; that which is unsurpassable is itself unsurpassability, he said, meaning ‘the highest, the foremost.’

Sesoti vuttāvaseso pañcakanayena, catukkanayena ca tividho samādhi, iminā eva ca samādhittayāpadesena suttantesupi pañcakanayo āgato evāti veditabbaṃ. Tattha yaṃ vattabbaṃ, taṃ paramatthamañjūsāyaṃ visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. ṭī. 1.38) vuttameva, tasmā tattha vuttanayeneva veditabbaṃ.

‘The remainder’ refers to the threefold concentration, which is the remaining part of what has been stated, according to the fivefold and fourfold methods. And it should be understood that even in the Suttas, the fivefold method is indeed presented under this designation of threefold concentration. Whatever needs to be said about this has already been stated in the Paramatthamañjūsā, the commentary on the Visuddhimagga (Vism. Ṭī. 1.38). Therefore, it should be understood according to the method explained there.

Āgacchati nāmaṃ etasmāti āgamanaṃ, tato āgamanato. Saguṇatoti sarasato. Ārammaṇatoti ārammaṇadhammato. Anattato abhinivisitvāti ‘‘sabbe saṅkhārā anattā’’ti vipassanaṃ paṭṭhapetvā. Anattato disvāti paṭhamaṃ saṅkhārānaṃ ‘‘anattā’’ti anattalakkhaṇaṃ paṭivijjhitvā. Anattato vuṭṭhātīti vuṭṭhānagāminivipassanāya anattākārato pavattāya maggavuṭṭhānaṃ pāpuṇāti. Asuññatattakārakānaṃ kilesānaṃ abhāvāti attābhinivesapaccayānaṃ diṭṭhekaṭṭhānaṃ kilesānaṃ vikkhambhanato vipassanā suññatā nāma attasuññatāya yāthāvato gahaṇato. Nanu evaṃ vipassanāya saguṇato suññatā, na āgamanatoti nippariyāyato natthīti? Saccametaṃ nāmalābhe, na pana nāmadāneti nāyaṃ doso. Atha vā suttantakathā nāma pariyāyakathā, na abhidhammakathā viya nippariyāyāti bhiyyopi na koci doso.

‘Approach’ (āgamana) is so called because the name ‘comes’ (āgacchati) from it; hence, ‘from the approach.’ ‘From its own quality’ means from its own essence. ‘From the object’ means from the object-phenomenon. ‘Having entered upon by way of non-self’ means having established insight that ‘All formations are non-self.’ ‘Having seen by way of non-self’ means having first penetrated the characteristic of non-self in formations as ‘non-self.’ ‘Emerges by way of non-self’ means one attains the emergence of the path through insight leading to emergence, which proceeds in the mode of non-self. Insight is called emptiness because of the absence of defilements that make things not-empty—that is, due to the suppression of defilements that are the condition for adherence to self and are fixed on a single view—and because of the true apprehension of the emptiness of self. Now, is it not so that insight is emptiness by way of its own quality, and not by way of approach, and thus it is not so in a definitive sense? This is true in terms of obtaining a name, but not in terms of giving a name; thus, this is not a fault. Alternatively, the Sutta method of teaching is figurative, not definitive like the Abhidhamma method; so there is even less of a fault.

Yasmā saguṇato, ārammaṇato ca nāmalābhe saṅkaro hoti ekasseva nāmantaralābhasambhavato. Āgamanato pana nāmalābhe saṅkaro natthi nāmantaralābhābhāvato, asambhavato ca, tasmā ‘‘aparo’’tiādi vuttaṃ. Nimittakārakakilesābhāvāti niccanimittādiggāhakapaccayānaṃ kilesānaṃ vikkhambhanato. Kāmañcāyaṃ vipassanā niccanimittādiṃ ugghāṭentī pavattati, saṅkhāranimittassa pana avissajjanato na nippariyāyato animittanāmaṃ labhatīti. Pariyāyena panetaṃ vuttaṃ. Tathā hi nippariyāyadesanattā abhidhamme maggassa animittanāmaṃ uddhaṭaṃ. Sutte ca –

Because there is confusion in the acquisition of names from inherent qualities and objects, since there is the possibility of acquiring another name for one and the same thing. However, in the acquisition of names based on approach, there is no confusion, because there is no possibility of acquiring another name, and it is impossible; therefore, 'another' and so forth is said. The absence of defilements that create signs means the suppression of defilements that are conditions for grasping at the sign of permanence, etc. Although this insight proceeds by uncovering the sign of permanence, etc., it does not acquire the name 'signless' in a definitive sense because it does not abandon the sign of formations. But this is stated in a figurative sense. For indeed, in the Abhidhamma, the name 'signless' is assigned to the path, because of its teaching in a definitive sense. And in the Sutta—

‘‘Animittañca [Pg.214] bhāvehi, mānānusayamujjaha;

Tato mānābhisamayā, upasanto carissasī’’ti. (su. ni. 344;

saṃ. ni. 1.212);

Develop the signless, abandon the underlying tendency to conceit; Then, through the full comprehension of conceit, you will live at peace.

Animittapariyāyo āgato. Paṇidhikārakakilesābhāvāti sukhapaṇidhiādipaccayānaṃ kilesānaṃ vikkhambhanato.

The section on the signless has been introduced. The absence of defilements that create aspiration means the suppression of defilements that are conditions for aspiration for happiness, etc.

Rāgādīhi suññattāti samucchedavasena pajahanato rāgādīhi vivittattā. Rāgādayo eva rāganimittādīni. Purimuppannā hi rāgādayo parato uppajjanakarāgādīnaṃ kāraṇaṃ hoti. Rāgādayo eva tathā paṇidhānassa paccayabhāvato rāgapaṇidhiādayo. Nibbānaṃ visaṅkhārabhāveneva sabbasaṅkhāravinissaṭattā rāgādīhi suññaṃ, rāgādinimittapaṇidhivirahitañcāti daṭṭhabbaṃ. Ettha ca saṅkhārupekkhā sānulomā vuṭṭhānagāminivipassanā, sā suññato vipassantī ‘‘suññatā’’ti vuccati, dukkhato passantī taṇhāpaṇidhisosanato ‘‘appaṇihitā’’ti. Sā maggādhigamāya āgamanapaṭipadāṭhāne ṭhatvā maggassa ‘‘suññataṃ animittaṃ appaṇihita’’nti nāmaṃ deti. Āgamanato ca nāme laddhe saguṇato ca ārammaṇato ca nāmaṃ siddhameva hoti, na pana saguṇārammaṇehi nāmalābhe sabbattha āgamanato nāmaṃ siddhaṃ hotīti paripuṇṇanāmasiddhihetuttā, ‘‘saguṇārammaṇehi sabbesampi nāmattayayogo, na āgamanato’’ti vavatthānakarattā ca nippariyāyato āgamanatova nāmalābho padhānaṃ, na itarehi, pariyāyato pana tidhā nāmalābho icchitabboti aṭṭhakathāyaṃ ‘‘tividhā kathā’’tiādinā ayaṃ vicāro katoti daṭṭhabbaṃ.

‘Empty of lust, etc.’ means being devoid of lust, etc., by abandoning them through cutting off. Lust, etc., are themselves the signs of lust, etc. For lust, etc., that have arisen previously become the cause for lust, etc., that arise subsequently. Lust, etc., are themselves the condition for aspiration in that way; hence, ‘aspiration for lust,’ etc. It should be understood that Nibbāna, by its very nature of being unconditioned and entirely free from all formations, is empty of lust, etc., and devoid of signs and aspirations related to lust, etc. Herein, equanimity towards formations, which is conforming insight leading to emergence, is called ‘emptiness’ when contemplating from the standpoint of emptiness, and ‘desireless’ when seeing from the standpoint of suffering, due to the drying up of craving and aspiration. Standing in the position of the approach-practice for the attainment of the path, it gives the names ‘emptiness,’ ‘signless,’ and ‘desireless’ to the path. And when the name is acquired from the approach, the name is indeed established also from its inherent qualities and objects. However, when a name is acquired from inherent qualities and objects, the name is not in every case established from the approach. Therefore, because it is the cause for the complete establishment of the name, and because it determines that ‘all three names apply through inherent qualities and objects, not from the approach,’ the acquisition of the name in a definitive sense is primarily from the approach, not from the others. But in a figurative sense, the acquisition of the name is to be accepted in three ways. It should be understood that this discussion is made in the commentary under ‘threefold explanation,’ etc.

Sucibhāvoti kilesāsucivigamena suddhabhāvo asaṃkiliṭṭhabhāvo. Tenāha ‘‘tiṇṇaṃ sucaritānaṃ vasena veditabbo’’ti.

‘The state of purity’ means the state of being pure, undefiled, through the removal of the impurity of defilements. Hence it is said: ‘It should be understood by way of the three kinds of good conduct.’

Munino etānīti moneyyāni. Yehi dhammehi ubhayahitamunanato muni nāma hoti, te evaṃ vuttāti āha ‘‘munibhāvakarā moneyyapaṭipadā dhammā’’ti. Tattha yasmā kāyena akattabbassa akaraṇaṃ, kattabbassa ca karaṇaṃ, ‘‘atthi imasmiṃ kāye kesā’’tiādinā (dī. ni. 2.377; ma. ni. 1.110; 3.153; a. ni. 6.29; 10.60; vibha. 356; khu. pā. 3.1; netti. 47) kāyasaṅkhātassa ārammaṇassa jānanaṃ, kāyassa ca samudayato atthaṅgamato assādato ādīnavato nissaraṇato ca yāthāvato parijānanaṃ, tathā [Pg.215] parijānanavasena pavatto vipassanāmaggo, tena ca kāye chandarāgassa pajahanaṃ, kāyasaṅkhāraṃ nirodhetvā pattabbasamāpatti cāti sabbe ete kāyamukhena pavattā moneyyapaṭipadā dhammā kāyamoneyyaṃ nāma. Tasmā tamatthaṃ dassetuṃ ‘‘tividhakāyaduccaritassa pahāna’’ntiādinā pāḷi āgatā. Sesadvayepi eseva nayo. Tattha copanavācañceva saddavācañca ārabbha pavattā paññā vācārammaṇe ñāṇaṃ. Tassa vācāya samudayādito parijānanaṃ vācāpariññā. Ekāsītividhaṃ lokiyacittaṃ ārabbha pavattañāṇaṃ manārammaṇe ñāṇaṃ. Tassa samudayādito parijānanaṃ manopariññāti ayameva viseso.

These are of the sage; hence, they are called ‘sageship.’ Because one is called a sage by means of those qualities by which one understands the welfare of both, it is said: ‘These are the qualities that constitute the path of sageship, making one a sage.’ Here, because the non-doing of what should not be done with the body, and the doing of what should be done, the knowing of the object designated as the body by way of ‘there are hairs on this body,’ etc., and the full understanding of the body’s arising, passing away, allure, danger, and escape in accordance with reality, and the insight path that proceeds by way of such understanding, and the abandoning of desire and lust for the body by means of that, and the attainment of meditative absorption to be reached by ceasing bodily formations—all these qualities of the path of sageship that proceed through the body are called ‘bodily sageship.’ Therefore, to show that meaning, the Pāli passage beginning with ‘the abandoning of threefold bodily misconduct’ has come. The same method applies to the other two. Here, the wisdom that proceeds in relation to both coercive speech and agreeable speech is knowledge of verbal objects. The full understanding of that speech in terms of its arising, etc., is comprehension of speech. The knowledge that proceeds in relation to the eighty-one types of worldly consciousness is knowledge of mental objects. The full understanding of that mind in terms of its arising, etc., is comprehension of the mind—this is the distinction.

Ayanti ito sampattiyoti āyo, kusalānaṃ dhammānaṃ abhibuddhīti āha ‘‘āyoti vuḍḍhī’’ti. Apenti sampattiyo etenāti apāyo, kusalānaṃ dhammānaṃ hānīti āha ‘‘apāyoti avuḍḍhī’’ti. Tassa tassāti āyassa ca apāyassa ca. Kāraṇaṃ upāyo upeti upagacchati etena āyo, apāyo cāti. Tattha duvidhā vuḍḍhi anatthahānito, atthuppattito ca, tathā avuḍḍhi atthahānito, anatthuppattito ca. Tesaṃ pajānanāti tesaṃ āyāpāyasaññitānaṃ yathāvuttappabhedānaṃ vuḍḍhiavuḍḍhīnaṃ yāthāvato pajānanā. Kosallaṃ kusalatā nipuṇatā. Tadubhayampi pāḷivaseneva dassetuṃ ‘‘vuttañheta’’ntiādi vuttaṃ.

‘Āya’ means prosperity comes from this; it is the increase of wholesome qualities. Hence it is said: ‘Āya means growth.’ ‘Apāya’ means prosperity departs by this; it is the decline of wholesome qualities. Hence it is said: ‘Apāya means non-growth.’ ‘Of that and that’ means of both āya and apāya. The cause is the means by which āya and apāya are approached or attained. Here, growth is twofold: from the abandonment of what is unbeneficial, and from the arising of what is beneficial. Similarly, non-growth is from the loss of what is beneficial, and from the arising of what is unbeneficial. ‘Understanding these’ means the accurate understanding of these growths and non-growths, designated as āya and apāya, with their distinctions as previously described. Skill is skillfulness, expertise. To show both of these in accordance with the Pāli itself, ‘for it has been stated,’ etc., is said.

Tattha idaṃ vuccatīti yā imesaṃ akusaladhammānaṃ anuppattinirodhesu, kusaladhammānañca uppattibhiyyobhāvesu paññā, idaṃ āyakosallaṃ nāma vuccati. Idāni apāyakosallampi pāḷivaseneva dassetuṃ ‘‘tattha katama’’ntiādi vuttaṃ. Tattha idaṃ vuccatīti yā imesaṃ kusaladhammānaṃ anuppajjananirujjhanesu, akusaladhammānañca uppattibhiyyobhāvesu paññā, idaṃ apāyakosallaṃ nāma vuccatīti. Etthāhaāyakosallaṃ tāva paññā hotu, apāyakosallaṃ kathaṃ paññā nāma jātāti evaṃ maññati ‘‘apāyuppādanasamatthatā apāyakosallaṃ nāmā’’ti, taṃ pana tassa matimattaṃ. Paññavā eva hi ‘‘mayhaṃ evaṃ manasi karoto anuppannā kusalā dhammā nuppajjanti, uppannā nirujjhanti. Anuppannā akusalā dhammā uppajjanti, uppannā vaḍḍhantī’’ti pajānāti, so evaṃ ñatvā anuppanne akusale dhamme na uppādeti, uppanne pajahati. Anuppanne kusale dhamme uppādeti, uppanne bhāvanāpāripūriṃ pāpeti. Evaṃ apāyakosallampi paññā [Pg.216] evāti. Sabbāpīti āyakosallapakkhikāpi apāyakosallapakkhikāpi. Tatrupāyāti tatra tatra karaṇīye upāyabhūtā.

Here, this is said: the wisdom regarding the non-arising and cessation of these unwholesome states, and the arising and increase of wholesome states—this is called skill in growth. Now, to show skill in decline also in accordance with the Pāli itself, ‘Here, what is it?’ etc., is said. Here, this is said: the wisdom regarding the non-arising and cessation of these wholesome states, and the arising and increase of unwholesome states—this is called skill in decline. Here, one might say: ‘Let skill in growth be wisdom, but how can skill in decline be called wisdom?’ Thus, one might think: ‘The capacity to produce decline is called skill in decline.’ But that is merely their opinion. For a wise person understands: ‘When I attend in this way, unarisen wholesome states do not arise, and arisen ones cease. Unarisen unwholesome states arise, and arisen ones increase.’ Knowing thus, they do not give rise to unarisen unwholesome states and abandon arisen ones. They give rise to unarisen wholesome states and bring arisen ones to full development. Thus, skill in decline is also wisdom. ‘All of it’ means both pertaining to skill in growth and pertaining to skill in decline. ‘The means there’ means being the means in each particular task.

Tassa tikicchanatthanti accāyikassa kiccassa, bhayassa vā pariharaṇatthaṃ ṭhānuppattiyakāraṇajānanavasenevāti ṭhāne taṅkhaṇe eva uppatti etassa atthīti ṭhānuppattikaṃ, ṭhānaso uppajjanakakāraṇaṃ, tassa jānanavaseneva.

‘For the purpose of his treatment’ means for the purpose of averting an urgent matter or danger, simply by knowing the causes of its timely arising. ‘Timely arising’ means that it has its arising right there and then at the proper place, being a cause that arises according to the situation; simply by knowing that.

Majjanākāravasena pavattamānāti attano vatthuno madanīyatāya madassa āpajjanākārena pavattamānā uṇṇatiyo. Nirogoti arogo. Mānakaraṇanti mānassa uppādanaṃ. Yobbane ṭhatvāti yobbane patiṭṭhāya, yobbanaṃ apassāyāti attho. Sabbesampi jīvitaṃ nāma maraṇapabhaṅguraṃ dukkhānubandhañca, tadubhayaṃ anoloketvā, pabandhaṭṭhitipaccayā sulabhatañca nissāya uppajjanakamado jīvitamadoti dassetuṃ ‘‘ciraṃ jīvi’’ntiādi vuttaṃ.

‘Proceeding by way of intoxication’ means the elations that proceed by way of causing intoxication due to the intoxicating nature of one’s own basis. ‘Free from disease’ means healthy. ‘Causing conceit’ means the production of conceit. ‘Standing in youth’ means being established in youth, meaning relying on youth. The life of all beings is indeed fragile, subject to death, and bound up with suffering. To show that the intoxication that arises by not considering both of these, and by relying on the ease that comes from the condition of continuous existence, is called ‘intoxication with life,’ ‘I will live long,’ etc., is said.

Adhipati vuccati jeṭṭhako, issaroti attho. Tato adhipatito āgataṃ ādhipateyyaṃ. Kiṃ taṃ? Pāpassa akaraṇaṃ. Tenāha ‘‘ettakomhī’’tiādi. Tattha sīlādayo lokiyā eva daṭṭhabbā, tasmā vimuttiyāti lokiyavimuttiyā. Jeṭṭhakanti issaraṃ, garunti attho. Ettha ca attānaṃ, dhammañca adhipatiṃ katvā pāpassa akaraṇaṃ hiriyā vasena veditabbaṃ. Lokaṃ adhipatiṃ katvā akaraṇaṃ ottappassa vasena.

‘Adhipati’ (chief) is said to be the foremost; the meaning is ‘lord.’ From that chief comes ‘ādhipateyya’ (dominance). What is that? The non-doing of evil. Hence it is said: ‘I am of such a kind,’ etc. Here, virtue, etc., should be understood as merely mundane; therefore, ‘liberation’ refers to mundane liberation. ‘Foremost’ means lord, meaning revered. Here, the non-doing of evil by making oneself and the Dhamma as chief should be understood by way of moral shame. The non-doing of evil by making the world as chief is by way of moral dread.

Kathāvatthūnīti kathāya pavattiṭṭhānāni. Yasmā tehi vinā kathā nappavattati, tasmā ‘‘kathākāraṇānī’’ti vuttaṃ. Addhāna-saddassa attho heṭṭhā vutto eva, so panatthato dhammappavattimattaṃ. Dhammā cettha khandhā eva, tabbinimuttā ca tesaṃ gati natthīti āha ‘‘atītaṃ dhammaṃ, atītakkhandheti attho’’ti. Ayañca addhā nāma disādi viya atthato dhammappavattiṃ upādāya paññattimattaṃ, na upādā na bhūtadhammoti tamatthaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ.

‘Bases for discussion’ means the places where discussion proceeds. Because discussion does not proceed without them, it is said: ‘reasons for discussion.’ The meaning of the word ‘addhāna’ has already been stated previously; but in essence, it is merely the occurrence of phenomena. And here, phenomena are merely the aggregates; and there is no movement of them apart from those aggregates. Hence it is said: ‘the past phenomenon, meaning the past aggregates.’ And this ‘addhā,’ like directions, etc., is merely a designation established in dependence on the occurrence of phenomena, not a real phenomenon in itself. To show that meaning, ‘furthermore,’ etc., is said.

‘‘Tamavijjhanaṭṭhena viditakaraṇaṭṭhenā’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘pubbenivāsā’’tiādi vuttaṃ. Pubbenivāsanti pubbe nivutthakkhandhe. Tamanti mohatamaṃ. Vijjhatīti vihanati, pajahatīti attho. Teneva ca paṭicchādakatamavijjhanena [Pg.217] pubbenivāsañca viditaṃ pākaṭaṃ karotīti vijjāti. Tanti cutūpapātaṃ.

To explain the meaning briefly stated as 'by the meaning of piercing that and making known,' the phrase 'past abodes' and so on was said. 'Past abodes' means the aggregates formerly dwelt in. 'That' refers to the darkness of delusion. 'It pierces' means it destroys, that is, it abandons. And by that very piercing of the concealing darkness, it makes the past abodes known and evident; thus it is knowledge. 'That' refers to passing away and rebirth.

Upapattidevavisesabhāvāvaho vihāroti katvā dibbo vihāro. Nanu evaṃ aññamaññānampi dibbavihārabhāvo āpajjatīti? Na tāsaṃ sattesu hitūpasaṃhārādivasena pavattiyā savisesaṃ niddosaṭṭhena, seṭṭhaṭṭhena ca brahmavihārasamaññāya niruḷhabhāvato. Suvisuddhito paṭipakkhasamucchindanavasena araṇīyato pattabbato, ariyabhāvappattiyā vā anantaraṃ ariyo. Ariyānaṃ ayanti vā ariyo vihāro.

Because it is a dwelling that brings about the state of a special deva upon rebirth, it is called a divine dwelling. But wouldn’t this also apply to other states of mind, making them divine dwellings as well? No, because their activity does not proceed by way of bringing benefit to beings and so forth, and because of the established designation ‘Brahma-vihāras’ due to their distinctive, faultless, and excellent nature. It is called 'Ariya' because of its supreme purity, by way of cutting off opposing states, because it is without conflict, because it is to be attained, or because it is immediately after the attainment of the noble state. Or, it is the dwelling of the noble ones, thus it is a noble dwelling.

Sesaṃ heṭṭhā vuttanayameva.

The rest is in the same way as stated previously.

Tikavaṇṇanā niṭṭhitā.

The commentary on the Tika is concluded.

Catukkavaṇṇanā

Commentary on the Catukka

306. Pubbeti heṭṭhā mahāsatipaṭṭhānavaṇṇanāyaṃ.

306. The word 'earlier' refers to what was stated previously in the commentary on the Mahāsatipaṭṭhāna.

Yo chandoti yo chandiyanavasena chando. Chandikatāti chandabhāvo, chandikaraṇākāro vā. Kattukamyatāti kattukāmatā. Kusaloti cheko kosallasambhūto. Dhammacchandoti sabhāvacchando. Ayañhi chando nāma taṇhāchando, diṭṭhichando, vīriyachando, dhammacchandoti bahuvidho. Idha kattukamyatākusaladhammacchando adhippeto. Chandaṃ janetīti taṃ chandaṃ uppādeti. Taṃ pavattento hi janeti nāma. Vāyāmaṃ karotīti payogaṃ parakkamaṃ karoti. Vīriyaṃ ārabhatīti kāyikacetasikavīriyaṃ pavatteti. Cittaṃ upatthambhetīti teneva sahajātavīriyena cittaṃ ukkhipati. Padahatīti padhānaṃ vīriyaṃ karoti. Paṭipāṭiyā panetāni padāni uppādanāsevanābhāvanābahulīkammasātaccakiriyāhi yojetabbāni. Vitthāraṃ pariharanto ‘‘ayamettha saṅkhepo’’tiādimāha.

The phrase 'who has desire' (yo chando) means the desire that is desire in the sense of desiring. 'Desiringness' (chandikatā) means the state of desire, or the mode of generating desire. 'Will to do' (kattukamyatā) means the desire to do. 'Skillful' (kusala) means clever, arisen from skill. 'Desire for the Dhamma' (dhammacchando) means inherent desire. For this desire, indeed, is of many kinds: craving-desire, view-desire, energy-desire, and desire for the Dhamma. Here, the intended meaning is the skillful desire for the Dhamma that is the will to do. 'He generates desire' means he produces that desire. For by maintaining it, he is said to generate it. 'He exerts effort' means he makes an endeavor, a striving. 'He arouses energy' means he sets in motion physical and mental energy. 'He steadies the mind' means he lifts up the mind with that same co-arisen energy. 'He strives' means he makes an effort, a striving. These terms, in order, should be connected with the actions of generating, cultivating, developing, making frequent, and persevering. Avoiding elaboration, he says, 'Here, this is the summary,' and so on.

Chandaṃ nissāyāti ‘‘chandavato cetosamādhi hoti, mayhaṃ evaṃ hotī’’ti evaṃ chandaṃ nissāya chandaṃ dhuraṃ jeṭṭhakaṃ pubbaṅgamaṃ katvā pavatto samādhi chandasamādhi. Padhānabhūtāti padhānajātā, padhānabhāvaṃ vā pattā. Saṅkhārāti catukiccasādhakaṃ sammappadhānavīriyaṃ vadati. Tehi dhammehīti [Pg.218] yathāvuttasamādhivīriyehi upetaṃ sampayuttaṃ. Iddhiyā pādanti nipphattipariyāyena ijjhanaṭṭhena, ijjhanti etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena ‘‘iddhī’’ti saṅkhyaṃ gatānaṃ upacārajjhānādikusalacittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ adhiṭṭhānaṭṭhena pādabhūtaṃ. Yasmā purimā iddhi pacchimāya iddhiyā pādo pādakaṃ padaṭṭhānaṃ hoti, tasmā ‘‘iddhibhūtaṃ vā pāda’’nti ca vuttaṃ. Sesesupīti dutiyaiddhipādādīsu. Kāmañcettha janavasabhasuttepi iddhipādavicāro āgato, sopi saṅkhepato evāti āha ‘‘vitthāro pana…pe… dīpito’’ti.

The phrase 'relying on desire' (chandaṃ nissāya) means the concentration that arises by relying on desire, making desire the foremost, the chief, the forerunner, as in 'concentration of mind arises for one who has desire, thinking, "Thus it is for me." ' This is desire-concentration. The word 'consisting in exertion' (padhānabhūtā) means born of exertion, or having reached the state of exertion. The word 'formations' (saṅkhārā) refers to the right effort that accomplishes the fourfold task. 'By those states' means endowed and associated with the concentration and energy as described above. The phrase 'base of psychic power' (iddhiyā pādaṃ) means that which is the base, in the sense of being the foundation for desire-concentration and exertion-formations—which are associated with skillful states of mind such as access-jhāna—by the meaning of success in the sense of accomplishment, or by this meaning, that beings succeed, prosper, and attain excellence through this, those states that have attained the designation 'psychic power.' Because the former psychic power is the foot, the basis, and the foundation for the latter psychic power, it is also called 'the base, the very nature of psychic power.' The phrase 'the same applies to the rest' refers to the second base of psychic power and so forth. Although the analysis of the bases of psychic power also appears in the Janavasabha Sutta, that too is only brief, therefore it is said, 'But the detailed explanation... has been illuminated.'

307. Diṭṭhadhammo vuccati paccakkhabhūto attabhāvoti āha ‘‘imasmiṃyeva attabhāve’’ti. Sukhavihāratthāyāti nikkilesatāya nirāmisena sukhena viharaṇatthāya. Phalasamāpattijhānānīti cattāripi phalasamāpattijhānāni. Aparabhāgeti āsavakkhayādhigamato aparabhāge. Nibbattitajjhānānīti adhigatarūpārūpajjhānāni.

307. The phrase 'directly seen Dhamma' (diṭṭhadhammo) refers to one's personal existence that has become directly evident, hence it is said, 'in this very existence.' 'For the sake of pleasant dwelling' means for the purpose of dwelling with happiness that is free from defilements and free from sensual pleasure. 'The fruition-attainment jhānas' refers to all four fruition-attainment jhānas. 'In the later portion' means in the portion after the attainment of the destruction of the taints. 'The jhānas that have been brought to being' refers to the form and formless jhānas that have been attained.

Sūriyacandapajjotamaṇiādīnanti pajjotaggahaṇena padīpaṃ vadati. Ādi-saddena ukkāvijjulatādīnaṃ saṅgaho. Ālokoti manasi karotīti sūriyacandālokādiṃ divā, rattiñca upaladdhaṃ yathāladdhavaseneva manasi karoti citte ṭhapeti. Tathāva naṃ manasi karoti, yathāssa subhāvitālokakasiṇassa viya kasiṇāloko yadicchakaṃ yāvadicchakaṃ. So āloko rattiyaṃ upatiṭṭhati, yena tattha divāsaññaṃ ṭhapeti divā viya vigatathinamiddho hoti. Tenāha ‘‘yathā divā tathā ratti’’nti. Yathā rattiṃ āloko diṭṭhoti yathā rattiyā candālokādiāloko diṭṭho upaladdho. Evameva divā manasi karotīti rattiṃ diṭṭhākāreneva divā taṃ ālokaṃ manasi karoti citte ṭhapeti. Apihitenāti thinamiddhapidhānena na pihitena. Anaddhenāti asañchāditena. Saobhāsanti sañāṇobhāsaṃ. Thinamiddhavinodanaālokopi vā hotu kasiṇālokopi vā parikammālokopi vā, upakkilesāloko viya sabbāyaṃ āloko ñāṇasamuṭṭhāno vāti. Ñāṇadassanapaṭilābhatthāyāti dibbacakkhuñāṇapaṭilābhatthāya. Dibbacakkhuñāṇañhi rūpagatassa dibbassa, itarassa ca dassanaṭṭhena idha ‘‘ñāṇadassana’’nti adhippetaṃ. ‘‘Ālokasaññaṃ manasi karotī’’ti [Pg.219] ettha vuttaāloko thinamiddhavinodanaāloko. Parikammaālokoti dibbacakkhuñāṇāya parikammakaraṇavasena pavattitaāloko. Tattha purimassa vasena ‘‘khīṇāsavassā’’ti visesetvā vuttaṃ. Tassa hi thinamiddhaṃ suppahīnaṃ hoti, na aññesaṃ. Dutiyassa vasena ‘‘tasmiṃ vā āgatepī’’tiādi vuttaṃ. Tattha tasminti dibbacakkhuñāṇe. Āgatepīti paṭiladdhepi. Anāgatepīti appaṭiladdhepi. Yasmā tathārūpassa pādakajjhānasseva vasena parikammaālokassa sambhavo, yato taṃ parisuddhapariyodātatādiguṇavisesupasaṃhitaṃ, tasmā āha ‘‘pādaka…pe… bhāvetīti vutta’’nti.

Regarding the list 'sun, moon, lamps, and gems, etc.,' by the inclusion of 'lamp' (pajjota), it refers to a lamp. The word 'etc.' includes torches, lightning, and the like. The phrase 'he attends to the light' means he attends to the light of the sun, moon, etc., perceived during the day and night, just as it was perceived, fixing it in his mind. He attends to it in such a way that, like the kasiṇa-light of one who has well developed the light-kasiṇa, the kasiṇa-light appears to him as desired, for as long as desired. That light remains present at night, by which he establishes the perception of daytime there and becomes free of dullness and drowsiness as if it were day. Hence it is said, 'as by day, so by night.' The phrase 'as by night the light is seen' means just as at night light such as moonlight is seen, that is, perceived. In the same way, 'he attends to it during the day' means he attends to that light during the day in the same way it was perceived at night, fixing it in his mind. 'Unobstructed' means not obstructed by the covering of dullness and drowsiness. 'Uncovered' means not concealed. 'Luminous' means radiant with knowledge. Whether it is the light for dispelling dullness and drowsiness, or the kasiṇa-light, or the preparatory light, all this light, like the light of the corruptions, arises from knowledge. 'For the attainment of knowledge and vision' means for the attainment of the divine eye and knowledge. For the divine eye and knowledge is here intended to mean 'knowledge and vision' in the sense of seeing divine forms and other forms. Here, the light mentioned in 'he attends to the perception of light' is the light for dispelling dullness and drowsiness. The preparatory light is the light produced for the purpose of preliminary practice towards divine-eye-knowledge. Regarding the former, it is specified as 'of the one with taints destroyed,' because for such a one, dullness and drowsiness are utterly abandoned, not so for others. Regarding the latter, it is said, 'or even when that has been attained,' and so forth. Here, 'that' refers to divine-eye-knowledge. 'When attained' means even when obtained. 'When not yet attained' means even when not yet obtained. Because such a preparatory light is possible only on the basis of a foundational jhāna, since it is accompanied by qualities like purity and brilliance, therefore it is said, 'foundational... he develops, thus it is said.'

Sattaṭṭhānikassāti ‘‘abhikkante paṭikkante sampajānakārī hotī’’tiādinā (dī. ni. 1.214; 2.69; ma. ni. 1.102) vuttassa sattaṭṭhānikassa. Satipi sekkhānaṃ pariññātabhāve ekantato pariññātavatthukā nāma arahanto evāti vuttaṃ ‘‘khīṇāsavassa vatthu viditaṃ hotī’’tiādi. Vatthārammaṇaviditatāyāti vatthuno, ārammaṇassa ca yāthāvato viditabhāvena. Yathā hi sappapariyesanaṃ carantena tassa āsaye vidite sopi vidito eva ca hoti mantāgadabalena tassa gahaṇassa sukarattā, evaṃ vedanāya āsayabhūte vatthumhi, ārammaṇe ca vidite ādikammikassapi vedanā viditā eva hoti salakkhaṇato, sāmaññalakkhaṇato ca tassā gahaṇassa sukarattā, pageva pariññātavatthukassa khīṇāsavassa. Tassa hi uppādakkhaṇepi ṭhitikkhaṇepi bhaṅgakkhaṇepi vedanā viditā pākaṭā honti. Tenāha ‘‘evaṃ vedanā uppajjantī’’tiādi. Nidassanamattañcetaṃ, yadidaṃ pāḷiyaṃ vedanāsaññāvitakkaggahaṇanti dassento ‘‘na kevala’’ntiādimāha, tena avasesato sabbadhammānampi uppādādito viditabhāvaṃ dasseti.

The phrase 'of the seven-instanced' refers to the seven instances mentioned in the phrase, 'He acts with clear comprehension when going forward and returning,' and so forth (Dī. Ni. 1.214; 2.69; Ma. Ni. 1.102). Although trainees also have a degree of full understanding, it is said that only arahants are truly 'those for whom the basis is fully understood,' as stated in the phrase, 'For one whose taints are destroyed, the basis is known,' and so forth. 'Thorough knowledge of the basis and the object' means knowing the basis and the object as they truly are. Just as when searching for a snake, once its lair is known, the snake itself is also known, and capturing it becomes easy through the power of charms and antidotes, so too, when the basis and the object which are the ground of feeling are known, even for a beginner, the feeling itself is known by its specific and general characteristics, making its apprehension easy—how much more so for an arahant, for whom the basis is fully understood. For such a one, the feeling is known and evident at the moment of arising, presence, and ceasing. Hence it is said, 'Thus, feeling arises,' and so forth. This, the mention of grasping feeling, perception, and thought in the Pāli text, is merely an illustration. Showing that it is 'not only' these, he says, 'not only,' and so forth, thereby indicating that all remaining phenomena, from their arising onward, are known.

Idāni na kevalaṃ khaṇato eva, atha kho paccayatopi aniccāditopi na kevalaṃ khīṇāsavānaṃyeva vasena, atha kho ekaccānaṃ sekkhānampi vasena vedanādīnaṃ viditabhāvaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha avijjāsamudayāti avijjāya uppādā, atthibhāvāti attho. Nirodhavirodhī hi uppādo atthibhāvavācakopi hotīti tasmā purimabhavasiddhāya avijjāya sati imasmiṃ bhave vedanāya [Pg.220] uppādo hotīti attho. Avijjādīhi atītakālikādīhi tesaṃ sahakāraṇabhūtāni uppādādīnipi gahitānevāti veditabbaṃ. Vedanāya pavattipaccayesu phassassa balavabhāvato so eva gahito ‘‘phassasamudayā’’ti. Tasmiṃ pana gahite pavattipaccayatāsāmaññena vatthārammaṇādīnipi gahitāneva hontīti sabbassāpi vedanāya anavasesato paccayato udayadassanaṃ vibhāvitanti daṭṭhabbaṃ. ‘‘Nibbattilakkhaṇa’’ntiādinā khaṇavasena udayadassanamāha. Uppajjati etasmāti uppādo, uppajjanaṃ uppādoti paccayalakkhaṇaṃ, khaṇalakkhaṇañca ubhayaṃ ekajjhaṃ gahetvā āha ‘‘evaṃ vedanāya uppādo vidito hotī’’ti.

Now, not only from the momentary aspect, but also from the aspect of conditions, impermanence, and so on, and not only with respect to those whose taints are destroyed, but also with respect to certain trainees, the fact that feelings and so on are understood is shown by what was said beginning with 'Moreover.' Therein, 'with the arising of ignorance' means with the production of ignorance, that is, with its existence. For arising, being the opposite of cessation, is also a term for existence. Therefore, the meaning is that when ignorance established in a previous existence is present, the arising of feeling occurs in this existence. It should be understood that by 'ignorance, etc.,' from a past time, etc., their co-operating causes, such as arising, etc., are also included. Because contact is the strongest among the conditions for the occurrence of feeling, it is specifically mentioned as 'with the arising of contact.' When that is taken, however, by the commonality of being a condition for occurrence, the physical basis, object, and so on are also included. Thus, it should be seen that the demonstration of the arising of all feeling without remainder from the perspective of conditions is made clear. By what was said beginning with 'the characteristic of production,' he speaks of the demonstration of arising by way of the momentary aspect. 'It arises from this' (uppajjati etasmā), thus it is an 'origin' (uppādo); the act of arising (uppajjanaṃ) is 'arising' (uppādo). Taking both the characteristic as condition and the momentary characteristic together, he said, 'Thus, the arising of feeling is understood.'

Aniccato manasi karototi vedanā nāmāyaṃ anaccantikatāya ādiantavatī udayabbayaparicchinnā khaṇabhaṅgurā tāvakālikā, tasmā ‘‘aniccā’’ti aniccato manasi karoto. Tassā khayato, vayato ca upaṭṭhānaṃ viditaṃ pākaṭaṃ hoti. Dukkhato manasi karototi aniccattā eva vedanā udayabbayapaṭipīḷitatāya, dukkhamatāya, dukkhavatthutāya ca ‘‘dukkhā’’ti manasi karoto bhayato bhāyitabbato tassā upaṭṭhānaṃ viditaṃ pākaṭaṃ hotīti. Tathā aniccattā, dukkhattā eva ca vedanā attarahitā asārā nissārā avasavattinī tucchāti vedanaṃ anattato manasi karoto suññato rittato asāmikato upaṭṭhānaṃ viditaṃ pākaṭaṃ hoti. ‘‘Khayato’’tiādi vuttasseva atthassa nigamanaṃ. Tasmā vedanaṃ khayato bhayato suññato jānātīti atthavasena vibhattipariṇāmo veditabbo. Avijjānirodhā vedanānirodhoti aggamaggena avijjāya anuppādanirodhato vedanāya anuppādanirodho hoti paccayābhāve abhāvato. Sesaṃ samudayavāre vuttanayānusārena veditabbaṃ. Idha samādhibhāvanāti sikhāppattā ariyānaṃ vipassanāsamādhibhāvanā. Tassā pādakabhūtā jhānasamāpatti veditabbā.

When one attends to it as impermanent: this feeling, by reason of its not being perpetual, has a beginning and an end, is delimited by arising and passing away, is momentary and fragile, and is temporary; therefore, for one who attends to it as 'impermanent,' its manifestation as perishing and passing away becomes known and evident. When one attends to it as suffering: because feeling is impermanent, it is oppressed by arising and passing away, is of the nature of suffering, and is a basis for suffering; thus, for one who attends to it as 'suffering,' its manifestation as fear, as something to be feared, becomes known and evident. Likewise, because feeling is impermanent and suffering, it is without self, devoid of substance, without essence, not subject to will, and empty; thus, for one who attends to feeling as 'not-self,' its manifestation as empty, as void, as ownerless, becomes known and evident. 'From its perishing,' etc., is the conclusion of the meaning already stated. Therefore, 'one knows feeling from its perishing, from fear, from emptiness' should be understood as a change of case ending according to the meaning. 'With the cessation of ignorance, there is the cessation of feeling' means: through the supreme path, with the cessation of ignorance by way of non-arising, there is the cessation of feeling by way of non-arising, because of the absence of its condition. The rest should be understood according to the method explained in the section on arising. Here, 'the development of concentration' is the development of insight-concentration of the noble ones, which has reached its peak. The attainment of jhāna should be understood as its foundation.

Vuttanayameva mahāpadāne (dī. ni. 2.62).

The method is the same as that stated in the Mahāpadāna (Dī. Ni. 2.62).

308. Pamāṇaṃ aggahetvāti asubhabhāvanā viya padesaṃ aggahetvā. Ekasmimpi satte pamāṇāggahaṇena anavasesapharaṇena. Natthi etāsaṃ [Pg.221] gahetabbaṃ pamāṇanti hi appamāṇā, appamāṇā eva appamaññā.

308. 'Without taking a measure' means: like the meditation on foulness, without taking a specific area. It means not taking a measure even in a single being, by pervading without exception. For there is no measure to be taken of these, thus they are 'immeasurable' (appamāṇā); the immeasurable ones are indeed the 'immeasurables' (appamaññā).

Apassayitabbaṭṭhena apassenāni, idha bhikkhu yāni apassāya tisso sikkhā sikkhituṃ samattho hoti, tesameva adhivacanaṃ. Tāni panetāni paccayānaṃ saṅkhāya sevitā adhivāsanakkhanti, vajjanīyavajjanaṃ, vinodetabbavinodanañca. Tenāha ‘‘saṅkhāyekaṃ adhivāsetī’’tiādi. Tattha sammadeva khāyati upaṭṭhāti paṭibhātīti saṅkhā, ñāṇanti āha ‘‘saṅkhāyāti ñāṇenā’’ti. Saṅkhāya sevitā nāma yaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, tassa sevanāti āha ‘‘sevitabbayuttakameva sevatī’’ti. Adhivāsanādīsupi eseva nayo. Anto pavisitunti abbhantare attano citte pavattituṃ na deti.

They are 'supports' (apassenāni) in the sense that they should be relied upon. Here, this is a designation for those very things upon which a bhikkhu, by relying, is able to train in the three trainings. And these are: endurance cultivated with wise consideration of the requisites, avoidance of what should be avoided, and removal of what should be removed. Therefore, it was said, 'Wisely, one endures,' and so on. Therein, 'saṅkhā' is so called because it rightly appears (khāyati), is present (upaṭṭhāti), and becomes evident (paṭibhāti); this means knowledge, thus he said, 'By saṅkhā means by knowledge.' 'Cultivated with wise consideration' means cultivating that by which unwholesome states decline and wholesome states increase; thus he said, 'one cultivates precisely what is fit to be cultivated.' This same method applies to endurance and the rest. 'To enter within' means he does not allow it to arise within his own mind.

Ariyavaṃsacatukkavaṇṇanā

The Explanation of the Tetrad of Noble Lineages

309. Vaṃsa-saddo ‘‘piṭṭhivaṃsaṃ atikkamitvā nisīdatī’’tiādīsu dvinnaṃ dvinnaṃ gopānasīnaṃ sandhānaṭṭhāne ṭhapetabbadaṇḍake āgato.

309. The word 'vaṃsa' occurs in passages such as 'having passed over the main beam, he sits down,' where it refers to the rod to be placed at the joining point of two pairs of rafters.

‘‘Vaṃso visālova yathā visatto,Puttesu dāresu ca yā apekkhā;

Vaṃse kaḷīrova asajjamāno,Eko care khaggavisāṇakappo’’tiādīsu. (apa. 1.1.94);

'Just as a bamboo is entangled with its shoots, so is the longing for children and spouses; like a bamboo shoot not clinging to the clump, one should wander alone like the horn of a rhinoceros,' and so on (Apa. 1.1.94);

Akaṇḍake. ‘‘Bherisaddo mudiṅgasaddo vaṃsasaddo kaṃsatāḷasaddo’’tiādīsu tūriyavisese, yo ‘‘veṇū’’ tipi vuccati. ‘‘Abhinnena piṭṭhivaṃsena mato hatthī’’tiādīsu hatthiādīnaṃ piṭṭhivemajjhe padese. ‘‘Kulavaṃsaṃ ṭhapessāmī’’tiādīsu (dī. ni. 3.267) kulavaṃse. ‘‘Vaṃsānurakkhako paveṇīpālako’’tiādīsu (visuddhi. 1.42) guṇānupubbiyaṃ guṇānaṃ pabandhappavattiyaṃ. Idha pana catupaccayasantosabhāvanārāmatāsaṅkhātaguṇānaṃ pabandhe daṭṭhabbo. Tassa pana vaṃsassa kulanvayaṃ, guṇanvayañca nidassanavasena dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tattha khattiyavaṃsoti khattiyakulanvayo. Eseva nayo sesapadesupi. Samaṇavaṃso pana samaṇatanti samaṇapaveṇī. Mūlagandhādīnanti ādi-saddena yathā sāragandhādīnaṃ saṅgaho, evamettha gorasādīnampi saṅgaho [Pg.222] daṭṭhabbo. Dutiyena pana ādi-saddena kāsikavatthasappimaṇḍādīnaṃ. Ariya-saddo amilakkhūsupi manussesu vattati, yesaṃ pana nivāsanaṭṭhānaṃ ‘‘ariyaṃ āyatana’’nti vuccati. Yathāha ‘‘yāvatā, ānanda, ariyaṃ āyatana’’nti (dī. ni. 2.152; udā. 76) lokiyasādhujanesupi ‘‘ye hi vo ariyā parisuddhakāyakammantā…pe… tesaṃ ahaṃ aññataro’’tiādīsu (ma. ni. 1.35). Idha pana ye ‘‘ārakā kilesehī’’tiādinā laddhanibbacanā paṭividdhaariyasaccā, te eva adhippetāti dassetuṃ ‘‘ke pana te ariyā’’ti pucchaṃ katvā ‘‘ariyā vuccantī’’tiādi vuttaṃ.

In 'Akaṇḍake' (without joints). In passages such as 'the sound of the drum, the sound of the mudiṅga, the sound of the flute (vaṃsa), the sound of the brass cymbal,' it is used for a particular musical instrument, which is also called 'veṇu' (flute). In passages such as 'an elephant dead with an unbroken spine (piṭṭhivaṃsa),' it is used for the middle region of the back of elephants and other animals. In contexts such as 'I will establish the family lineage (kulavaṃsa)' (Dī. Ni. 3.267), it is used for family lineage. In passages such as 'a protector of the lineage (vaṃsa), a guardian of the tradition' (Visuddhi. 1.42), it is used for a succession of qualities, a continuous occurrence of qualities. Here, however, it should be understood in the sense of a continuous occurrence of the qualities designated as contentment with the four requisites and delight in cultivation. To show by way of example both the family succession (kulanvaya) and the succession of qualities (guṇanvaya) of that lineage (vaṃsa), what was said beginning with 'For just as...' was stated. Therein, 'khattiyavaṃso' means the family succession of khattiyas. This same method applies to the other terms. The 'samaṇavaṃso,' however, is the line of ascetics, the tradition of ascetics. Regarding 'root-scents, etc.': by the word 'etc.,' just as there is the inclusion of scents such as heartwood-scent, so too here the inclusion of milk-products and so on should be understood. By the second 'etc.,' there is the inclusion of Kāsi cloth, the cream of ghee, and so on. The word 'ariya' is also used for non-barbarian people, whose dwelling place is called an 'ariya abode.' As it is said: 'As far, Ānanda, as the ariya abode extends...' (Dī. Ni. 2.152; Udā. 76). It is also used for virtuous worldly people, as in: 'Those of you who are ariyas, of purified bodily conduct... I am one of them' (Ma. Ni. 1.35). Here, however, to show that those intended are they who have penetrated the noble truths and who have obtained the definition beginning with 'they are far (ārakā) from the defilements,' he posed the question, 'But who are those ariyas?' and then stated what begins with 'They are called ariyas...'

Tattha ye mahāpaṇidhānakappato paṭṭhāya yāvāyaṃ kappo, etthantare uppannā sammāsambuddhā, te tāva sarūpato dassetvā tadaññepi sammāsambuddhe, paccekabuddhe, buddhasāvake ca saṅgahetvā anavasesato ariye dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha yāva sāsanaṃ na antaradhāyati, tāva satthā dharati eva nāmāti imameva bhagavantaṃ, ye cetarahi buddhasāvakā, te ca sandhāya paccuppannaggahaṇaṃ. Tasmiṃ tasmiṃ vā kāle te te paccuppannāti ce, atītānāgataggahaṇaṃ na kattabbaṃ siyā. Idāni yathā bhagavā ‘‘dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmi, yadidaṃ chachakkānī’’ti chakkadesanāya (ma. ni. 3.420) aṭṭhahi padehi vaṇṇaṃ abhāsi, evaṃ mahāariyavaṃsadesanāya ariyānaṃ vaṃsānaṃ ‘‘cattārome, bhikkhave, ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṃkiṇṇā asaṃkiṇṇapubbā na saṅkīyanti na saṅkīyissanti appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhī’’ti (a. ni. 4.28) yehi navahi padehi vaṇṇaṃ abhāsi, tāni tāva ānetvā thomanāvaseneva vaṇṇento ‘‘te kho panete’’tiādimāha. Aggāti jānitabbā sabbavaṃsehi seṭṭhabhāvato, seṭṭhabhāvasādhanato ca. Dīgharattaṃ pavattāti jānitabbā rattaññūhi, buddhādīhi tehi ca tathā anuṭṭhitattā. Vaṃsāti jānitabbā buddhādīnaṃ ariyānaṃ vaṃsāti jānitabbā. Porāṇāti purātanā. Na adhunuppattikāti na adhunātanā. Asaṃkiṇṇāti na khittā na chaḍḍitā. Tenāha ‘‘anapanītā’’ti. Na apanītapubbāti na [Pg.223] chaḍḍitapubbā tissannaṃ sikkhānaṃ paripūraṇūpāyabhāvato na paricattapubbā. Tato eva idānipi na apanīyanti, anāgatepi na apanīyissanti. Ye dhammasabhāvassa vijānaneva viññū samitapāpasamaṇā ceva bāhitapāpabrāhmaṇā ca, tehi appaṭikuṭṭhā appaṭikkhittā. Ye hi na paṭikkositabbā, te aninditabbā agarahitabbā. Apariccajitabbatāya appaṭikkhipitabbā hontīti.

Here, to show the noble ones completely, without exception, by first showing the Perfectly Self-Enlightened Ones who arose from the aeon of the great aspiration up to this aeon, and then including other Perfectly Self-Enlightened Ones, Paccekabuddhas, and disciples of the Buddha, the statement beginning 'Moreover' was made. Here, the reference to the present includes this Blessed One, who indeed endures as long as the Dispensation does not disappear, and the disciples of the Buddha who exist now. If they were present only at particular times, then there would be no mention of past and future. Now, just as the Blessed One praised the six sixes with eight terms, saying, 'Bhikkhus, I will teach you the Dhamma: good in the beginning, good in the middle, good in the end, with meaning and with phrasing, entirely complete and purified, proclaiming the holy life,' so too, in the discourse on the Great Noble Lineages, he first introduced and praised the lineages of the noble ones by way of commendation, saying, 'These, bhikkhus, are the four noble lineages: foremost, long-standing, traditional, ancient, unadulterated, unadulterated in the past, not being adulterated, nor will they be adulterated, unreproached by wise recluses and brahmins,' praising them with these nine terms. They should be known as 'foremost' due to their superiority to all lineages and because they establish that superiority. They should be known as 'long-standing' by those who know what is long-standing, because they have been practiced thus by the Buddhas and others. They should be known as 'lineages' because they are the lineages of the noble ones, the Buddhas and others. They are 'ancient,' meaning old, not newly arisen, not recent. They are 'unadulterated,' meaning not thrown out, not discarded. Therefore, it is said, 'not removed.' They were 'not previously removed,' meaning not previously abandoned, because they are the means to fully accomplish the three trainings, never previously given up. Therefore, even now they are not removed, and they will not be removed in the future. They are unreproached, unrejected by those who are wise by understanding the nature of phenomena, recluses who have calmed evil, and brahmins who have banished evil. For those who are not to be reproached are not to be blamed, not to be censured. Because they should not be abandoned, they are not to be rejected.

Santuṭṭhoti ettha yathādhippetasantosameva dassento ‘‘paccayasantosavasena santuṭṭho’’ti vuttaṃ. Jhānavipassanādivasenapi idha bhikkhuno santuṭṭhatā hotīti. Itarītarenāti itarena itarena. Itara-saddoyaṃ aniyamavacano, dvikkhattuṃ vuccamāno yaṃkiñci-saddehi samānattho hotīti vuttaṃ ‘‘yena kenacī’’ti. Svāyaṃ aniyamavācitāya eva yathā thūlādīnaṃ aññataravacano, evaṃ yathāladdhādīnampi aññataravacanoti tattha dutiyapakkhasseva idha icchitabhāvaṃ dassento ‘‘atha kho’’tiādimāha. Nanu ca yathāladdhādayopi thūlādayo eva? Saccametaṃ, tathāpi atthi viseso. Yo hi yathāladdhesu thūlādīsu santoso, so yathālābhasantoso eva, na itaro. Na hi so paccayamattasannissayo icchito, atha kho attano kāyabalasāruppabhāvasannissayopi. Thūladukādayo ca tayopi cīvare labbhanti. Majjhimo catupaccayasādhāraṇo, pacchimo pana cīvare, senāsane ca labbhatīti daṭṭhabbaṃ. ‘‘Ime tayo santose’’ti idaṃ sabbasaṅgāhikavasena vuttaṃ. Ye hi parato gilānapaccayaṃ piṇḍapāte eva pakkhipitvā cīvare vīsati, piṇḍapāte pannarasa, senāsane pannarasāti samapaṇṇāsasantosā vuccanti, te sabbepi yathārahaṃ imesu eva tīsu santosesu saṅgahaṃ samosaraṇaṃ gacchantīti.

Here, regarding 'content', to show the very contentment that is intended, it is said, 'content by way of contentment with requisites.' For here a bhikkhu's contentment also arises by way of jhāna, insight, and so on. 'By one or the other' means by one thing or another. This word 'itara' is indefinite, and when repeated twice, it has the same meaning as 'whatever', hence it is said, 'by whatever'. This indefinite expression, just as it can refer to one among terms like 'coarse' and so on, similarly can refer to one among 'whatever is obtained' and so on. To show that the second alternative is intended here, the phrase 'but rather' and so on is used. But are not 'whatever is obtained' and so on the same as 'coarse' and so on? That is true, yet there is a distinction. For the contentment regarding 'whatever is obtained' in the form of coarse and so on, that contentment is precisely contentment with what is received, not the other kind. For it is not merely contentment based on the requisites that is intended, but rather also contentment based on what is suitable to one's bodily strength and constitution. The three—coarse, middling, and excellent—are obtainable in robes. The middle one is common to all four requisites, while the last pertains to robes and dwellings. This should be understood. 'These three kinds of contentment'—this is stated in a comprehensive sense. For those who, after receiving medicine for the sick from others, put it into their alms-food and are spoken of as having 'equal-fifty contentment'—twenty regarding robes, fifteen regarding alms-food, and fifteen regarding dwellings—all these, as appropriate, are included within and converge upon these very three kinds of contentment.

Cīvaraṃ jānitabbanti ‘‘idaṃ nāma cīvaraṃ kappiya’’nti jātito cīvaraṃ jānitabbaṃ. Cīvarakkhettanti cīvarassa uppattikkhettaṃ. Paṃsukūlanti paṃsukūlacīvaraṃ, paṃsukūlalakkhaṇappattaṃ cīvaraṃ jānitabbanti attho. Cīvarasantosoti cīvare labbhamāno sabbo santoso jānitabbo. Cīvarapaṭisaṃyuttāni dhutaṅgāni jānitabbāni, yāni tosanto cīvarasantosena sammadeva santuṭṭho hotīti. Khomakappāsikakoseyyakambalasāṇabhaṅgāni khomādīni. Tattha khomaṃ nāma khomasuttehi vāyitaṃ khomapaṭacīvaraṃ, tathā [Pg.224] sesānipi. Sāṇanti sāṇavākasuttehi katacīvaraṃ. Bhaṅganti pana khomasuttādīni sabbāni ekaccāni vomissetvā katacīvaraṃ. ‘‘Bhaṅgampi vākamayamevā’’ti keci. Chāti gaṇanaparicchedo. Yadi evaṃ ito aññā vatthajāti natthīti? No natthi, sā pana etesaṃ anulomāti dassetuṃ ‘‘dukūlādīnī’’tiādi vuttaṃ. Ādi-saddena paṭṭuṇṇaṃ, somārapaṭṭaṃ, cīnapaṭṭaṃ, iddhijaṃ, devadinnanti etesaṃ saṅgaho. Tattha dukūlaṃ sāṇassa anulomaṃ vākamayattā. Paṭṭuṇṇadese sañjātavatthaṃ paṭṭuṇṇaṃ. ‘‘Paṭṭuṇṇaṃ koseyyaviseso’’ti hi amarakose vuttaṃ. Somāradese, cīnadese ca jātavatthāni somāracīnapaṭṭāni. Paṭṭuṇṇādīni tīṇi koseyyassa anulomāni pāṇakehi katasuttamayattā. Iddhijaṃ ehibhikkhūnaṃ puññiddhiyā nibbattaṃ cīvaraṃ, taṃ khomādīnaṃ aññataraṃ hotīti tesameva anulomañca. Devatāhi dinnaṃ cīvaraṃ devadinnaṃ, taṃ kapparukkhe nibbattaṃ jāliniyā devakaññāya anuruddhattherassa dinnavatthasadisaṃ, tampi khomādīnaṃyeva anulomaṃ hoti tesu aññatarabhāvato. Imānīti antogadhāvadhāraṇavacanaṃ, imāni evāti attho. Buddhādīnaṃ paribhogayogyatāya kappiyacīvarāni.

The robe (cīvara) should be known: 'This is a permissible robe' (kappiya) by its kind. The robe-field (cīvarakkhetta) is the field of the robe's origin. Rag-robe (paṃsukūla) means a rag-robe; the meaning is that a robe which has the characteristics of a rag-robe should be known. Contentment with robes (cīvarasantosa) means all contentment obtained regarding robes should be known. The ascetic practices (dhutaṅga) connected with robes should be known, by delighting in which one becomes truly content with contentment in robes. Linen, cotton, silk, wool, hemp, and mixed fabrics (bhaṅga) are linen and so on. Among these, linen (khoma) means a robe woven with linen threads, and similarly for the rest. Hemp (sāṇa) means a robe made from hemp-bast threads. Mixed fabric (bhaṅga), however, refers to a robe made by blending together various kinds of threads, such as linen and so on. Some say, 'Mixed fabric is also just fiber-based.' The term 'six' (cha) is a numerical limit. If so, are there no other types of fabric apart from these? No, there are, but to show that they are in line with these, 'such as dukūla' and so on is stated. The word 'etc.' (ādi-saddena) includes pattuṇṇa, somāra-paṭṭa, cīna-paṭṭa, iddhija, and devadinna. Among these, dukūla is in line with hemp because it is made of bast fiber. Pattuṇṇa is cloth produced in the Pattuṇṇa country. Indeed, in the Amarakosha it is said, 'Pattuṇṇa is a type of silk.' Cloths produced in the Somāra country and Cīna country are somāra-paṭṭa and cīna-paṭṭa. Pattuṇṇa and the other two are in line with silk because they are made from threads produced by living beings. Iddhija is a robe produced by the power of merit for 'come-bhikkhus' (ehibhikkhū). It is one of the types like linen and so on, and thus in line with them. Devadinna is a robe given by deities. It is produced on the wish-fulfilling tree (kapparukkha), like the cloth given by the celestial maiden Jālinī to the Elder Anuruddha. It too is in line with linen and so on, being one of those types. 'These' (imāni) is a word indicating restriction, meaning 'these alone.' These are permissible robes suitable for use by the Buddha and others.

Idāni avadhāraṇena nivattitāni ekadesena dassetuṃ ‘‘kusacīra’’ntiādi vuttaṃ. Tattha kusatiṇehi, aññehi vā tādisehi tiṇehi katacīvaraṃ kusacīraṃ. Potakīvākādīhi vākehi katacīvaraṃ vākacīraṃ. Catukkoṇehi, tikoṇehi vā phalakehi katacīvaraṃ phalakacīraṃ. Manussānaṃ kesehi katakambalaṃ kesakambalaṃ. Cāmarīvālaassavālādīhi kataṃ vālakambalaṃ. Makacitantūhi vāyito potthako. Cammanti migacammādi yaṃ kiñci cammaṃ. Ulūkapakkhehi ganthetvā katacīvaraṃ ulūkapakkhaṃ. Bhujatacādimayaṃ rukkhadussaṃ, tirīṭakanti attho. Sukhumatarāhi latāvākehi vāyitaṃ latādussaṃ. Erakavākehi kataṃ erakadussaṃ. Tathā kadalidussaṃ. Sukhumehi veḷuvilīvehi kataṃ veḷudussaṃ. Ādi-saddena vakkalādīnaṃ saṅgaho. Akappiyacīvarāni titthiyaddhajabhāvato.

Now, to show in part those excluded by the restriction, 'kusacīra' and so on is stated. Here, a robe made from kusa grass or other similar grasses is a kusacīra. A robe made from barks such as potakī bark is a vākacīra. A robe made from rectangular or triangular planks is a phalakacīra. A blanket made from human hair is a kesakambala. A blanket made from cāmarī tails, horse tails, and so on, is a vālakambala. A potthaka is woven with insect threads. 'Hide' (camma) means any hide, such as deer hide. A robe made by stitching owl feathers together is an ulūkapakkha. Rukkhadussa means tree bark cloth, i.e., tirīṭaka, made from bhujata bark and so on. Latādussa is cloth woven from very fine creeper bark. Erakadussa is cloth made from eraka grass. Similarly, kadalidussa. Veḷudussa is cloth made from fine bamboo strips. The word 'ādi' includes vakkala and others. These are impermissible robes because they are the banner of sectarians.

Aṭṭhannañca mātikānaṃ vasenāti ‘‘sīmāya deti, katikāya detī’’tiādinā (mahāva. 379) āgatānaṃ aṭṭhannaṃ cīvaruppattimātikānaṃ vasena. Cīvarānaṃ paṭilābhakkhettadassanatthañhi [Pg.225] bhagavatā ‘‘aṭṭhimā, bhikkhave, mātikā’’tiādinā mātikā ṭhapitā. Mātikāti hi mātaro cīvaruppattijanikāti. Sosānikanti susāne patitakaṃ. Pāpaṇikanti āpaṇadvāre patitakaṃ. Rathiyanti puññatthikehi vātapānantarena rathikāya chaḍḍitacoḷakaṃ. Saṅkārakūṭakanti saṅkāraṭṭhāne chaḍḍitacoḷakaṃ. Sinānanti nhānacoḷaṃ, yaṃ bhūtavejjehi sīsaṃ nhāpetvā ‘‘kāḷakaṇṇīcoḷaka’’nti chaḍḍetvā gacchanti. Titthanti titthacoḷakaṃ sinānatitthe chaḍḍitapilotikā. Aggidaḍḍhanti agginā daḍḍhappadesaṃ. Tañhi manussā chaḍḍenti. Gokhāyitakādīni pākaṭāneva. Tānipi hi manussā chaḍḍenti.

And by means of the eight matrices (aṭṭhannañca mātikānaṃ vasena) refers to the eight matrices of robe origin, as mentioned in the Mahāvagga (379) beginning with 'given at a boundary, given by agreement,' and so on. Indeed, for the purpose of showing the fields of robe acquisition, the Blessed One established the matrices, saying, 'Monks, these are the eight matrices,' and so on. For 'matrices' (mātikā) are indeed the mothers that give rise to robes. Sosānika refers to cloth fallen in a charnel ground. Pāpaṇika refers to cloth fallen at a shop door. Rathiyā refers to a rag discarded in the street through a window by those seeking merit. Saṅkārakūṭaka refers to a rag discarded at a refuse heap. Sināna refers to a bathing cloth, which spirit-exorcists discard after bathing someone's head, calling it 'the black-eared cloth.' Tittha refers to a bathing-ford rag, a discarded piece of cloth at a bathing ford. Aggidaḍḍha refers to a part burned by fire. For people discard it. Gokhāyitaka and others are obvious. For people discard these too.

Dhajaṃ ussāpetvāti nāvaṃ ārohantehi vā yuddhaṃ pavisantehi vā dhajayaṭṭhiṃ ussāpetvā tattha baddhaṃ pārutacīvaraṃ, tehi chaḍḍitanti adhippāyo.

‘Having raised a banner’ (dhajaṃ ussāpetvā): the meaning is a worn robe tied to a banner pole raised by those boarding a ship or entering battle, and then discarded by them.

Sādakabhikkhunāti gahapaticīvarassa sādiyanabhikkhunā. Ekamāsamattanti cīvaramāsasaññitaṃ ekamāsamattaṃ. Vitakketuṃ vaṭṭati, na tato paranti adhippāyo. Sabbassāpi hi taṇhāniggahatthāya sāsane paṭipattīti. Paṃsukūliko addhamāseneva karotīti aparapaṭibaddhattā paṭilābhassa. Itarassa pana parapaṭibaddhattā māsamattaṃ anuññātaṃ. Iti māsaddha…pe… vitakkasantoso vitakkanassa parimitakālikattā.

“A monk who is an acceptor” refers to a monk who accepts a householder’s robe. “For at most one month” means approximately one month, designated as the robe month. It is permissible to deliberate on it, but not beyond that—this is the meaning. For all practice in the Dispensation is for the purpose of restraining craving. A rag-robe wearer may do so in just half a month because the obtaining of requisites does not depend on others. But for others, because obtaining requisites depends on others, approximately a month is allowed. Thus, “half a month”... “contentment in deliberating” refers to the limited time for deliberation.

Mahātheraṃ tattha attano sahāyaṃ icchantopi garugāravena gāmadvāraṃ ‘‘bhante gamissāmi’’ iccevamāha. Mahātheropissa ajjhāsayaṃ ñatvā ‘‘ahaṃ pāvuso gamissāmī’’ti āha. ‘‘Imassa bhikkhuno vitakkassa avasaro mā hotū’’ti pañhaṃ pucchamāno gāmaṃ pāvisi. Uccārapalibuddhoti uccārena pīḷito. Tadā bhagavato dukkarakiriyānussaraṇamukhena tathāgate uppannapītisomanassavegassa balavabhāvena kilesānaṃ vikkhambhitattā tasmiṃyeva…pe… tīṇi phalāni patto.

Even though wishing the great elder to be his companion there, he said out of great reverence at the village gate, “Venerable sir, I will go.” The great elder, knowing his inclination, replied, “Friend, I will go.” Thinking, “Let there be no opportunity for this bhikkhu’s thoughts,” he entered the village asking a question. “Obstructed by excretion” means afflicted by the need to excrete. At that time, because of the strength of the surge of joy and gladness that arose in him towards the Tathāgata by way of recollecting the Blessed One's difficult practices, the defilements were suppressed, and right there... he attained the three fruits.

‘‘Kattha labhissāmī’’ti cintanāpi lābhāsāpubbikāti tathā ‘‘acintetvā’’ti vuttaṃ, ‘‘sundaraṃ labhissāmi, manāpaṃ labhissāmī’’ti evamādicintanāya kā nāma kathā. Kathaṃ pana vattabbanti āha ‘‘kammaṭṭhānasīseneva gamana’’nti, tena cīvaraṃ paṭicca kiñcipi na cintetabbaṃ evāti dasseti.

Even the thought, “Where shall I obtain it?” is preceded by the desire for gain; hence, it is said, “without thinking.” What need is there to speak of thoughts like, “I shall obtain something beautiful, I shall obtain something pleasing”? But how should one behave? He said, “Go only with the meditation topic in mind.” Thus, it is shown that nothing at all should be thought of concerning the robe.

Apesalo [Pg.226] appatirūpāyapi pariyesanāya paccayo bhaveyyāti ‘‘pesalaṃ bhikkhuṃ gahetvā’’ti vuttaṃ.

It is said, “having taken a virtuous monk,” because an unvirtuous person might be a condition for even an unsuitable search.

Āhariyamānanti susānādīsu patitakaṃ vatthaṃ ‘‘ime bhikkhū paṃsukūlapariyesanaṃ carantī’’ti ñatvā kenaci purisena tato ānīyamānaṃ.

“Being brought” refers to a cloth fallen in a charnel ground or similar place, which someone, knowing “these monks go searching for rag-robes,” brings from there.

Evaṃ laddhaṃ gaṇhantassāpīti evaṃ paṭilābhasantosaṃ akopetvāva laddhaṃ gaṇhantassāpi. Attano pahonakamattenevāti yathāladdhānaṃ paṃsukūlavatthānaṃ ekapaṭṭadupaṭṭānaṃ atthāya attano pahonakapamāṇeneva, avadhāraṇena uparipaccāsaṃ nivatteti.

‘Even for one who takes what is obtained in this way’ means even for one who takes what is obtained without disturbing contentment with what is gained. ‘Only to the extent sufficient for oneself’ means only to the measure of what is sufficient for oneself for the purpose of a single-layer or double-layer robe from the cast-off cloths that have been obtained; with the restriction, he turns away the expectation for more.

Gāme bhikkhāya āhiṇḍantena sapadānacārinā viya dvārapaṭipāṭiyā caraṇaṃ loluppavivajjanaṃ nāma cīvaraloluppassa dūrasamussāritattā.

Walking for alms in the village, going from door to door in regular order, like one who practices the systematic alms-round, is called avoiding greed, because greed for robes has been cast far away.

Yāpetunti attabhāvaṃ pavattetuṃ.

“To subsist” means to maintain one’s existence.

Dhovanupagenāti dhovanayoggena.

‘By means suitable for washing’ means by that which is fit for washing.

Paṇṇānīti ambajambādipaṇṇāni.

“Leaves” means leaves such as mango or rose-apple leaves.

Akopetvāti santosaṃ akopetvā. Pahonakanīhārenevāti antaravāsakādīsu yaṃ kātukāmo, tassa pahonakaniyāmeneva yathāladdhaṃ thūlasukhumādiṃ gahetvā karaṇaṃ.

“Without disturbing” means without disturbing contentment. “Only as much as sufficient” means that for whatever one wishes to make, such as the inner robe, one should take the coarse or fine material just as it is found, according to the measure of what is sufficient.

Timaṇḍalapaṭicchādanamattassevāti ‘‘nivāsanaṃ ce nābhimaṇḍalaṃ; jāṇumaṇḍalaṃ, itaraṃ ce galavāṭamaṇḍalaṃ, jāṇumaṇḍala’’nti evaṃ timaṇḍalapaṭicchādanamattasseva karaṇaṃ; taṃ pana atthato tiṇṇaṃ cīvarānaṃ heṭṭhimantena vuttaparimāṇameva hoti.

“Covering only the three circles” means that if it is the lower robe, it should cover the navel circle and the knee circle; if it is the other (upper robe), it should cover the neck circle and the knee circle. Thus, it is made only to cover the three circles. But in essence, this is the same as the measure stated as the lowest limit for the three robes.

Avicāretvāti na vicāretvā.

“Without deliberating” means not examining.

Kusibandhanakāleti maṇḍalāni yojetvā sibbanakāle. Sattavāreti sattasibbanavāre.

‘At the time of binding the seam’ means at the time of sewing, having joined the panels. ‘Seven times’ means seven instances of sewing.

Kappabinduapadesena kassaci vikārassa akaraṇaṃ kappasantoso.

Contentment with what is allowable is not making any alteration under the pretext of the determination mark (kappabindu).

Sītapaṭighātādi atthāpattito sijjhatīti mukhyameva cīvaraparibhoge payojanaṃ dassetuṃ ‘‘hirikopīnapaṭicchādanamattavasenā’’ti vuttaṃ. Tenāha bhagavā ‘‘yāvadeva hirikopīnapaṭicchādanattha’’nti (ma. ni. 1.23; a. ni. 6.68; mahāni. 162).

Since warding off cold and so on is accomplished as a matter of course, to show the main purpose in using a robe, it was said, “by way of merely covering the private parts.” Therefore, the Blessed One said, “Just for the purpose of covering the private parts.”

Vaṭṭati[Pg.227], na tāvatā santoso kuppati sambhārānaṃ, dakkhiṇeyyānañca alābhato.

It is permissible; contentment is not disturbed by that much, that is, by the non-receipt of materials and of offerings for the worthy.

Sāraṇīyadhamme ṭhatvāti sīlavantehi bhikkhūhi sādhāraṇato paribhoge ṭhatvā.

“Standing in qualities that foster affection” means dwelling in shared use among virtuous monks.

‘‘Itī’’tiādinā paṭhamassa ariyavaṃsassa paṃsukūlikaṅgatecīvarikaṅgānaṃ, tesañca tassa paccayataṃ dassento iti ime dhammā aññamaññassa samuṭṭhāpakā, upatthambhakā cāti dīpeti. Esa nayo ito paratopi.

“Thus” and so on—by showing the practices of being a rag-robe wearer and a three-robe wearer as conditions for the first noble lineage—it is demonstrated that these qualities mutually give rise to and support each other. This is the method here and also later on.

‘‘Santuṭṭho hoti vaṇṇavādī’’ti ettha catukkoṭikaṃ sambhavati, tattha catutthoyeva pakkho satthārā vaṇṇito thomitoti mahātherena tathā desanā katā. Eko santuṭṭho hoti, santosassa vaṇṇaṃ na katheti seyyathāpi thero nālako (suttanipāte nālakasutte vitthāro) eko na santuṭṭho hoti, santosassa vaṇṇavādī seyyathāpi upanando sakyaputto (pārā. 515, 527, 532, 537 vākyakhandhesu vitthāro). Eko neva santuṭṭho hoti, na santosassa vaṇṇaṃ katheti. Seyyathāpi thero lāḷudāyī (theragā. aṭṭha. 2.udāyittheragāthāvaṇṇanā) eko santuṭṭho ceva hoti, santosassa ca vaṇṇavādī seyyathāpi thero mahākassapo.

“He is content and speaks in praise of contentment”—here, a fourfold classification is possible. Among these, only the fourth category is praised and commended by the Teacher; thus the teaching was given by the Great Elder. One is content but does not speak in praise of contentment, like the Elder Nālaka (detailed in the Nālaka Sutta of the Suttanipāta). One is not content but speaks in praise of contentment, like Upananda the Sakyan (detailed in the Pārājika passages). One is neither content nor speaks in praise of contentment, like the Elder Lāḷudāyī (as in the Theragāthā commentary to Udāyi’s verses). One is both content and speaks in praise of contentment, like the Elder Mahākassapa.

Anesananti ayuttaṃ esanaṃ. Tenāha ‘‘appatirūpa’’nti, sāsane ṭhitānaṃ na patirūpaṃ asāruppaṃ ayogyaṃ. Kohaññaṃ karontoti cīvaruppādanimittaṃ paresaṃ kuhanaṃ vimhāpanaṃ karonto. Uttasatīti taṇhāsantāsena uparūpari tasati. Paritasatīti parito tasati. Yathā sabbe kāyavacīpayogā tadatthā eva jāyanti, evaṃ sabbabhāgehi tasati. Gadhitaṃ vuccati gaddho, so cettha abhijjhālakkhaṇo adhippeto. Gadhitaṃ etassa natthīti agadhitoti āha ‘‘agadhito…pe… lobhagiddho’’ti. Mucchanti taṇhāvasena muyhanaṃ, tassa vā samussayaṃ adhigataṃ. Anāpanno anupagato. Anotthatoti anajjhotthato. Apariyonaddhoti taṇhāchadanena acchādito. Ādīnavaṃ passamānoti diṭṭhadhammikaṃ, samparāyikañca dosaṃ passanto. Gadhitaparibhogato nissarati etenāti nissaraṇaṃ, idamatthikatā, taṃ pajānātīti nissaraṇapañño. Tenāha ‘‘yāvadeva…pe… pajānanto’’ti.

“Improper search” means an unsuitable search. Thus, it is said: “unfitting”—not proper, unsuitable, inappropriate for those established in the Dispensation. “Engaging in deceit” means practicing deceit and causing astonishment in others for the sake of obtaining robes. “Is greatly agitated” means one trembles again and again due to the terror of craving. “Is terrified all around” means one trembles all around. Just as all bodily and verbal actions arise for that purpose, so one trembles in every respect. “Grasping” refers to greed; here it is intended in the sense of the characteristic of covetousness. He for whom there is no grasping is “ungrasping”; thus it is said: “ungrasping... not greedy.” “Infatuation” means delusion due to craving, or having attained its accumulation. “Not fallen into” means not having approached. “Not submerged” means not overwhelmed. “Not enveloped” means not covered by the covering of craving. “Seeing the danger” means perceiving the faults both in this present life and in the future. That by which one escapes from grasping and indulgence is “escape”; this is its purpose, and one who understands that is “wise in escape.” Therefore, it is said: “only for the purpose of... fully understanding.”

Nevattānukkaṃsetīti [Pg.228] attānaṃ neva ukkaṃseti na ukkhipati na ukkaṭṭhato dahati. ‘‘Aha’’ntiādi ukkaṃsanākāradassanaṃ. Na vambhetīti na hīḷayati nihīnato na dahati. Tasmiṃ cīvarasantoseti tasmiṃ yathāvutte vīsatividhe cīvarasantose. Kāmañcettha vuttappakārasantosaggahaṇena cīvarahetu anesanāpajjanādipi gahitameva tasmiṃ sati tassa bhāvato, asati ca abhāvato, vaṇṇavāditānattukkaṃsanā paravambhanāni pana gahitāni na hontīti ‘‘vaṇṇavāditādīsu vā’’ti vikappo vutto. Ettha ca ‘‘dakkho’’tiādi yesaṃ dhammānaṃ vasenassa yathāvuttasantosādi ijjhati, taṃ dassanaṃ. Tattha ‘‘dakkho’’ti iminā tesaṃ samuṭṭhāpanapaññaṃ dasseti, ‘‘analaso’’ti iminā paggaṇhanavīriyaṃ, ‘‘sampajāno’’ti iminā pāṭihāriyapaññaṃ ‘‘paṭissato’’ti iminā tattha asammosavuttiṃ dasseti.

“He does not praise himself”: this means he neither extols nor exalts himself, nor does he consider himself superior. The act of praising is seen in expressions like “I,” etc. “He does not disparage”: this means he does not belittle others, nor does he consider them inferior. “In that contentment with robes”: this refers to the twenty kinds of contentment with robes as previously described. Although, by including contentment in the manner stated, faults such as seeking robes improperly are also included—by their presence when contentment is present and their absence when it is absent—speaking in praise, self-exaltation, and disparaging others are not included. Therefore, the alternative phrasing “or in speaking in praise, etc.” is used. Here, “skillful” and so on indicate the qualities by which the aforementioned contentment, etc., is achieved. In this context, “skillful” indicates the wisdom in establishing them, “diligent” indicates the effort of striving, “clearly comprehending” indicates the wisdom of resourcefulness, and “mindful” indicates the absence of forgetfulness in that regard.

Piṇḍapāto jānitabboti pabhedato piṇḍapāto jānitabbo. Piṇḍapātakkhettanti piṇḍapātassa uppattiṭṭhānaṃ. Piṇḍapātasantoso jānitabboti piṇḍapāte santoso pabhedato jānitabbo. Idha bhesajjampi piṇḍapātagatikameva. Āharitabbato hi sappiādīnampi gahaṇaṃ kataṃ.

“Alms-food should be understood” means alms-food should be understood according to its distinctions. “The field of alms-food” is the place where alms-food arises. “Contentment with alms-food should be understood” means contentment with alms-food should be understood according to its distinctions. Here, even medicine is of the nature of alms-food, for the inclusion of ghee and so on is made because it is to be brought.

Piṇḍapātakkhettaṃ piṇḍapātassa uppattiṭṭhānaṃ. Khettaṃ viya khettaṃ. Uppajjati ettha, etenāti ca uppattiṭṭhānaṃ. Saṅghato vā hi bhikkhuno piṇḍapāto uppajjati uddesādivasena vā. Tattha sakalassa saṅghassa dātabbaṃ bhattaṃ saṅghabhattaṃ. Katipaye bhikkhū uddisitvā uddesena dātabbaṃ bhattaṃ uddesabhattaṃ. Nimantetvā dātabbaṃ bhattaṃ nimantanaṃ. Salākadānavasena dātabbaṃ bhattaṃ salākabhattaṃ. Ekasmiṃ pakkhe ekadivasaṃ dātabbaṃ bhattaṃ pakkhikaṃ. Uposathe dātabbaṃ bhattaṃ uposathikaṃ. Pāṭipadadivase dātabbaṃ bhattaṃ pāṭipadikaṃ. Āgantukānaṃ dātabbaṃ bhattaṃ āgantukabhattaṃ. Dhuragehe eva ṭhapetvā dātabbaṃ bhattaṃ dhurabhattaṃ. Kuṭiṃ uddissa dātabbaṃ bhattaṃ kuṭibhattaṃ. Gāmavāsīādīhi vārena dātabbaṃ bhattaṃ vārabhattaṃ. Vihāraṃ uddissa dātabbaṃ bhattaṃ vihārabhattaṃ. Sesāni pākaṭāneva.

The field of alms-food is the place where alms-food arises. It is like a field. It arises there, and by means of it; hence it is the place of origin. For a bhikkhu, alms-food arises either from the Saṅgha or by way of designation, etc. Therein, food to be given to the entire Saṅgha is Saṅgha-food. Food to be given by designating a few bhikkhus is designation-food. Food to be given by invitation is invitation-food. Food to be given by way of a ticket-distribution is ticket-food. Food to be given on one day of a fortnight is fortnightly food. Food to be given on the Uposatha day is Uposatha-food. Food to be given on the first day of the lunar fortnight is first-day food. Food to be given to newcomers is newcomer-food. Food to be given after placing it in the main building is main-building food. Food to be given for a particular hut is hut-food. Food to be given in turn by village residents, etc., is turn-food. Food to be given for a monastery is monastery-food. The rest are self-evident.

Vitakketi ‘‘kattha nu kho ahaṃ ajja piṇḍāya carissāmī’’ti. ‘‘Kattha piṇḍāya carissāmā’’ti therena vutte ‘‘asukagāme bhante’’ti kāmametaṃ paṭivacanadānaṃ[Pg.229], yena pana cittena ‘‘cintetvā’’ti vuttaṃ, taṃ sandhāyāha ‘‘ettakaṃ cintetvā’’ti. Tato paṭṭhāyāti vitakkamāḷake ṭhatvā vitakkitakālato paṭṭhāya. ‘‘Tato paraṃ vitakkento ariyavaṃsā cuto hotī’’ti idaṃ tiṇṇampi ariyavaṃsikānaṃ vasena gahetabbaṃ, na ekacārikasseva. Sabbopi hi ariyavaṃsiko ekavārameva vitakketuṃ labhati, na tato paraṃ. Paribāhiroti ariyavaṃsikabhāvato bahibhūto. Svāyaṃ vitakkasantoso kammaṭṭhānamanasikārena na kuppati, visujjhati ca. Ito paresupi eseva nayo. Tenevāha ‘‘kammaṭṭhānasīsena gantabba’’nti.

He reflects: ‘Where now shall I go for alms today?’ When the elder says, ‘Where shall we go for alms?’ and one replies, ‘To such-and-such a village, venerable sir,’ this is merely giving a response. But referring to the mind by which it is said ‘having considered,’ he states ‘having considered this much.’ “From that point onwards” means: standing in the arena of reflection, from the time of reflecting onwards. ‘Beyond that, one who reflects falls from the noble lineage’—this should be understood in terms of all three who adhere to the noble lineage, not just a solitary wanderer. For indeed, every adherent of the noble lineage is permitted to reflect only once, not beyond that. “An outsider” means one excluded from the state of being an adherent of the noble lineage. This contentment with reflection is not disturbed by attending to the meditation subject, and it becomes purified. The same method applies to what follows. Therefore, it is said, ‘One should proceed with the meditation topic as the foremost.’

Gahetabbamevāti aṭṭhānappayutto eva-saddo. Yāpanamattameva gahetabbanti yojetabbaṃ.

Regarding gahetabbameva, the word eva is applied in an inappropriate context. It should be construed as: “only enough for sustenance should be taken.”

Etthāti etasmiṃ piṇḍapātapaṭiggahaṇe. Appanti attano yāpanapamāṇatopi appaṃ. Gahetabbaṃ dāyakassa cittārādhanatthaṃ. Pamāṇenevāti attano yāpanappamāṇeneva appaṃ gahetabbaṃ. ‘‘Pamāṇena gahetabba’’nti ettha kāraṇaṃ dassetuṃ ‘‘paṭiggahaṇasmiñhī’’tiādi vuttaṃ. Makkhetīti viddhaṃseti apaneti. Vinipātetīti vināseti aṭṭhānaviniyogena. Sāsananti satthu sāsanaṃ anusiṭṭhiṃ. Na karoti nappaṭipajjati.

“Here” means in this receiving of alms-food. “Little” means even less than the amount sufficient for one's own sustenance. It should be taken for the sake of pleasing the donor's mind. “With measure only” means only the amount sufficient for one's own sustenance should be taken. To explain the reason for ‘should be taken with measure,’ it is said ‘for in receiving...’ and so on. Makkheti (defiles) means destroys, removes. Vinipāteti (ruins) means destroys by improper use. Sāsana (the Teaching) means the Teacher's teaching, his instruction. “Does not do” means does not practice.

Sapadānacārino viya dvārapaṭipāṭiyā caraṇaṃ loluppavivajjanasantosoti āha ‘‘dvārapaṭipāṭiyā gantabba’’nti.

Going from door to door in regular order, like one who practices uninterrupted alms-round, is the contentment that consists in avoiding greed; thus it is said: “One should go in regular order from house to house.”

Harāpetvāti adhikaṃ apanetvā.

Harāpetvā (having had it removed) means having removed the excess.

Āhāragedhato nissarati etenāti nissaraṇaṃ. Jighacchāya paṭivinodanatthaṃ kathā, kāyassaṭhitiādipayojanaṃ pana atthāpattito āgataṃ evāti āha ‘‘jighacchāya…pe… santoso nāmā’’ti.

One escapes from greed for food by this, thus it is called “escape.” The statement is for the purpose of dispelling hunger, but the purpose of maintaining the body and so on is arrived at by implication; thus he said: “For dispelling hunger... this is called contentment.”

Nidahitvā na paribhuñjitabbaṃ tadahupīti adhippāyo. Itaratthā pana sikkhāpadeneva vāritaṃ. Sāraṇīyadhamme ṭhitenāti sīlavantehi bhikkhūhi sādhāraṇabhogibhāve ṭhitena.

The meaning is that one should not consume what has been stored away, even on that very day. In other cases, it is prohibited by the training rule itself. “Established in qualities conducive to amiability” means being in a state of sharing resources with virtuous bhikkhus.

Senāsanenāti sayanena, āsanena ca. Yattha yattha hi mañcādike, vihārādike ca seti, taṃ senaṃ. Yattha yattha pīṭhādike āsati, taṃ āsanaṃ. Tadubhayaṃ ekato katvā ‘‘senāsana’’nti vuttaṃ. Tenāha ‘‘mañco’’tiādi. Tattha mañco masārakādi, tathā pīṭhaṃ. Mañcabhisi, pīṭhabhisīti [Pg.230] duvidhā bhisi. Vihāro pākāraparicchinno sakalo āvāso. ‘‘Dīghamukhapāsādo’’ti keci. Aḍḍhayogoti dīghapāsādo. ‘‘Ekapassacchadanakasenāsana’’nti keci. Pāsādoti caturassapāsādo. ‘‘Āyatacaturassapāsādo’’ti keci. Hammiyaṃ muṇḍacchadanapāsādo. Guhāti kevalā pabbataguhā. Leṇaṃ dvārabandhaṃ. Aṭṭo bahalabhittikaṃ gehaṃ, yassa gopānasiyo aggahetvā iṭṭhakāhi eva chadanaṃ hoti. ‘‘Aṭṭālakākārena kariyatī’’tipi vadanti. Māḷo ekakūṭasaṅgahito anekakoṇo patissayaviseso ‘‘vaṭṭākārena katasenāsana’’nti keci.

By senāsana is meant a bed and a seat. For wherever one lies down, such as on a couch or in a monastery, that is a sena. Wherever one sits, such as on a stool, that is an āsana. Combining both, it is called senāsana. Hence, it is said, 'a couch,' and so on. Therein, a couch is a masāraka and the like, and likewise a stool. A bhisi (cushion) is of two kinds: a couch-cushion and a seat-cushion. A vihāra is an entire residence enclosed by a wall. Some say it is a 'long-fronted mansion.' An aḍḍhayoga is a long mansion. Some say it is a 'dwelling with a single-sided roof.' A pāsāda is a square mansion. Some say it is an 'elongated square mansion.' A hammiya is a mansion with a flat roof. A guhā is simply a mountain cave. A leṇa has a door frame. An aṭṭa is a thick-walled house, the roof of which is made of bricks without using rafters. Some say it is 'constructed in the shape of a watchtower.' A māḷa is a special lodging with a single peak and multiple corners. Some describe it as a 'dwelling built in a circular shape.'

Piṇḍapāte vuttanayenevāti ‘‘sādako bhikkhu ‘ajja kattha vasissāmī’ti vitakketī’’tiādinā yathārahaṃ piṇḍapāte vuttanayena veditabbā, ‘‘tato paraṃ vitakkento ariyavaṃsā cuto hoti paribāhiro’’ti, ‘‘senāsanaṃ gavesantenāpi’kuhiṃ labhissāmī’ti acintetvā kammaṭṭhānasīseneva gantabba’’nti ca evamādi sabbaṃ purimanayeneva.

It should be understood that the method stated in the section on almsfood applies here accordingly, beginning with: 'A suitable bhikkhu reflects, "Where shall I stay today?"' and 'Then, reflecting beyond that, he falls away from the noble lineage and becomes an outsider,' and 'Even when seeking a dwelling, one should not think, "Where shall I get one?" but should go with the meditation subject as the foremost,' and so on—all this is in the same manner as before.

Kasmā panettha paccayasantosaṃ dassentena mahātherena gilānapaccayasantoso na gahitoti? Na kho panetaṃ evaṃ daṭṭhabbanti dassento ‘‘gilānapaccayo pana piṇḍapāte eva paviṭṭho’’ti āha, āharitabbatāsāmaññenāti adhippāyo. Yadi evaṃ tattha piṇḍapāte viya vitakkasantosādayopi pannarasa santosā icchitabbāti? Noti dassento āha ‘‘tatthā’’tiādi. Nanu cettha dvādaseva dhutaṅgāni viniyogaṃ gatāni, ekaṃ pana nesajjikaṅgaṃ na katthaci viniyuttanti āha ‘‘nesajjikaṅgaṃ bhāvanārāmaariyavaṃsaṃ bhajatī’’ti. Ayañca attho aṭṭhakathāruḷho evāti dassento ‘‘vuttampi ceta’’ntiādimāha.

Why then, when the Great Elder showed contentment with requisites here, was contentment with sick requisites not included? But this should not be seen thus—showing this, he said, 'However, the sick requisite is included just in almsfood,' intending that it is included by the general principle of what should be brought. If so, should the fifteen kinds of contentment, such as contentment with reflection, etc., also be desired there just as with almsfood? No—showing this, he said, 'there,' etc. Now, in this case, only twelve ascetic practices (dhutaṅgas) have been applied, but the practice of not lying down (nesajjikaṅga) has not been applied anywhere. To this he said, 'The practice of not lying down is engaged in by those who delight in development and the noble lineage.' And this meaning is established in the commentary—showing this, he said, 'Moreover, it has been said,' etc.

‘‘Pathaviṃ pattharamāno viyā’’tiādi ariyavaṃsadesanāya sudukkarabhāvadassanaṃ mahāvisayatāya tassā desanāya. Yasmā nayasahassapaṭimaṇḍitā hoti ariyamaggādhigamāya vitthārato pavattiyamānā desanā yathā taṃ cittuppādakaṇḍe, ayañca bhāvanārāmaariyavaṃsakathā ariyamaggādhigamāya vitthārato pavattiyamānā evaṃ hotīti vuttaṃ ‘‘sahassanayappaṭimaṇḍitaṃ…pe… desanaṃ ārabhī’’ti. Paṭipakkhavidhamanato abhimukhabhāvena [Pg.231] ramaṇaṃ āramaṇaṃ ārāmoti āha ‘‘abhiratīti attho’’ti. Byadhikaraṇānampi padānaṃ vasena bhavati bāhiratthasamāso yathā ‘‘urasilomo, kaṇṭhekāḷoti āha ‘‘pahāne ārāmo assāti pahānārāmo’’ti. Āramitabbaṭṭhena vā ārāmo, pahānaṃ ārāmo assāti pahānārāmoti evamettha samāsayojanā veditabbā. ‘‘Pajahanto ramatī’’ti etena pahānārāmasaddānaṃ kattusādhanataṃ, kammadhārayasamāsañca dasseti. ‘‘Bhāvento ramatī’’ti vuttattā bhāvanārāmoti etthāpi eseva nayo.

'Like one spreading the earth,' and so on—this demonstrates the extreme difficulty of the teaching of the noble lineage due to the vastness of that teaching. Because a teaching that unfolds in detail for the attainment of the noble path is adorned with a thousand methods, as seen in the section on the arising of consciousness, and this discourse on the noble lineage of one who delights in development also unfolds in detail for the attainment of the noble path, thus it is said: 'He undertook a teaching adorned with a thousand methods...' Delight (ārāma) is delighting in the face of the destruction of the opposition; thus he said, 'The meaning is delight.' Even for terms with different cases, an external compound (bāhiratthasamāso) can occur, as in 'hairy-chested' or 'dark-necked.' Thus he said, 'Pahānārāma means 'one whose delight is in abandoning'.' Alternatively, ārāma means 'worthy of delighting in,' and thus pahānārāma means 'one for whom abandoning is a delight'—the compounding here should be understood in this way. By 'rejoicing while abandoning,' he shows the agentive derivation of the term pahānārāma and that it is a determinative compound (kammadhāraya). Since it is said, 'rejoicing while developing,' the same principle applies here to the term bhāvanārāma.

Kāmaṃ ‘‘nesajjikaṅgaṃ bhāvanārāmaariyavaṃsaṃ bhajatī’’ti vuttaṃ bhāvanānuyogassa anucchavikattā, nesajjikaṅgavasena pana nesajjikassa bhikkhuno ekaccāhi āpattīhi anāpattibhāvoti tampi saṅgaṇhanto ‘‘terasannaṃ dhutaṅgāna’’nti vatvā ‘‘vinayaṃ patvā garuke ṭhātabba’’nti icchitattā sallekhassa apariccajanavasena paṭipatti nāma vinaye ṭhitassevāti āha ‘‘terasannaṃ…pe… kathitaṃ hotī’’ti. Kāmaṃ suttābhidhammapiṭakesupi (dī. ni. 1.7.194; vibha. 508) tattha tattha sīlakathā āgatā eva, yehi pana guṇehi sīlassa vodānaṃ hoti, tesu kathitesu yathā sīlakathābāhullaṃ vinayapiṭakaṃ kathitaṃ hoti, evaṃ bhāvanākathābāhullaṃ suttantapiṭakaṃ, abhidhammapiṭakañca catutthena ariyavaṃsena kathitameva hotīti vuttaṃ ‘‘bhāvanārāmena avasesaṃ piṭakadvayaṃ kathitaṃ hotī’’ti. ‘‘So nekkhammaṃ bhāvento ramatī’’ti nekkhammapadaṃ ādiṃ katvā tattha desanāya pavattattā, sabbesampi vā samathavipassanāmaggadhammānaṃ yathāsakaṃpaṭipakkhato nikkhamanena nekkhammasaññitānaṃ tattha āgatattā so pāṭho ‘‘nekkhammapāḷī’’ti vuccatīti āha ‘‘nekkhammapāḷiyā kathetabbo’’ti. Tenāha aṭṭhakathāyaṃ ‘‘sabbepi kusalā dhammā nekkhammanti pavuccare’’ti (itivu. aṭṭha. 109). Dasuttarasuttanta pariyāyenāti dasuttarasuttantadhammena, dasuttarasuttante (dī. ni. 3.350) āgatanayenāti vā attho. Sesadvayepi eseva nayo.

Though it is said, 'The practice of not lying down is associated with the noble lineage of one who delights in development,' this is because it is suitable for one devoted to development. However, by means of the practice of not lying down, a bhikkhu who is a sitter is not considered to have committed certain offenses. Including this, and having said 'of the thirteen ascetic practices'—because it is desired that 'one should stand firm in grave matters after mastering the Vinaya,' and because the practice for one established in the Vinaya is precisely through the non-abandonment of austerity—he said, 'The thirteen... have been explained.' Though discourses on virtue are indeed found here and there in the Sutta and Abhidhamma Piṭakas (Dī. Ni. 1.7.194; Vibh. 508), when those qualities by which virtue is purified are discussed, the Vinaya Piṭaka is spoken of as being extensive in its discourse on virtue. Similarly, the Sutta Piṭaka and the Abhidhamma Piṭaka, being extensive in their discourse on development, are explained by the fourth noble lineage. Thus it is said, 'By one who delights in development, the remaining two Piṭakas are explained.' Because the discourse there begins with the term 'renunciation' in 'He delights in developing renunciation,' and because all states of serenity, insight, and the path are designated as 'renunciation' as they represent an exit from their respective opponents, that passage is called the 'Nekkhamma Pāḷi.' Thus he said it 'should be explained by the Nekkhamma Pāḷi.' Hence, the commentary states, 'All wholesome states are called renunciation' (Itivu. Aṭṭha. 109). By 'the way of the Dasuttara Suttanta' is meant by the teaching of the Dasuttara Suttanta, or the method found in the Dasuttara Suttanta (Dī. Ni. 3.350). The same principle applies to the remaining two.

Soti jāgariyaṃ anuyutto bhikkhu. Nekkhammanti kāmehi nikkhantabhāvato nekkhammasaññitaṃ paṭhamajjhānūpacāraṃ. ‘‘So abhijjhaṃ loke pahāyā’’tiādinā (vibha. 508, 538) āgatā paṭhamajjhānassa pubbabhāgabhāvanāti idhādhippetā[Pg.232], tasmā ‘‘abyāpāda’’ntiādīsupi evameva attho veditabbo. Yaṃ panettha vattabbaṃ, taṃ brahmajālaṭīkāyaṃ vuttanayena veditabbaṃ. Saupāyāsānañhi aṭṭhannaṃ samāpattīnaṃ, aṭṭhārasannaṃ mahāvipassanānaṃ, catunnaṃ ariyamaggānañca vasenettha desanā pavattāti.

'He' is a bhikkhu devoted to wakefulness. 'Renunciation' (nekkhamma) is the access to the first jhāna, so-called because it is a state of having gone forth from sense pleasures. What comes in the passage beginning, 'Having abandoned covetousness in the world,' etc. (Vibha. 508, 538), is here intended as the preliminary development for the first jhāna, and thus the meaning should be understood similarly for 'without ill-will,' etc. Whatever should be said here should be understood according to the method stated in the Brahmajāla Subcommentary. For here the teaching proceeds by way of the eight attainments with their means, the eighteen great insights, and the four noble paths.

‘‘Ekaṃ dhammaṃ bhāvento ramati, ekaṃ dhammaṃ pajahanto ramatī’’ti ca na idaṃ dasuttarasutte āgataniyāmena vuttaṃ, tattha pana ‘‘eko dhammo bhāvetabbo, eko dhammo pahātabbo’’ti (dī. ni. 3.351) ca desanā āgatā. Evaṃ santepi yasmā atthato bhedo natthi, tasmā paṭisambhidāmagge nekkhammapāḷiyaṃ (paṭi. ma. 1.24, 3.41) āgatanīhāreneva ‘‘ekaṃ dhammaṃ bhāvento ramati, ekaṃ dhammaṃ pajahanto ramatī’’ti vuttaṃ. Esa nayo sesavāresupi. Yasmā cāyaṃ ariyavaṃsadesanā nāma satthu paññattāva satthārā hi desitaṃ desanaṃ āyasmā dhammasenāpati sāriputtatthero saṅgāyanavasena idhānesi, tasmā mahāariyavaṃsasutte satthudesanānīhārena nigamanaṃ dassento ‘‘evaṃ kho, bhikkhave, bhikkhu bhāvanārāmo hotī’’ti āha. Eseva nayo ito paresu satipaṭṭhānapariyāyaabhidhammaniddesapariyāyesupi. Kāmañcettha kāyānupassanāvaseneva saṅkhipitvā yojanā katā, ekavīsatiyā pana ṭhānānaṃ vasena vitthārato yojanā veditabbā. ‘‘Aniccato’’ (visuddhi. ṭī. 2.698) tiādīsu yaṃ vattabbaṃ, taṃ visuddhimaggasaṃvaṇṇanāsu vuttanayena veditabbaṃ.

"One who develops one thing delights, one who abandons one thing delights"—this, however, is not stated in the Dasuttara Sutta according to the method found there. For there the teaching is given, "One thing is to be developed, one thing is to be abandoned" (Dī. Ni. 3.351). Even so, since there is no difference in meaning, it is therefore stated in the Nekkhammapāḷi of the Paṭisambhidāmagga (Paṭi. Ma. 1.24, 3.41) following that same method: "One who develops one thing delights, one who abandons one thing delights." This is the method in the remaining sections as well. And because this teaching called the Ariyavaṃsadesanā was indeed proclaimed by the Teacher—for the teaching taught by the Teacher was brought here by the Venerable Dhammasenāpati Sāriputta Thera for the purpose of communal recitation—therefore, in the Mahāariyavaṃsasutta, showing the conclusion in the manner of the Teacher’s teaching, he said: "Thus, indeed, bhikkhus, a bhikkhu delights in development." This same method applies in the subsequent expositions on the foundations of mindfulness, the Abhidhamma, and the Niddesa. And although here the application is made concisely by way of the contemplation of the body alone, the application should be understood in detail by way of the twenty-one bases. As for what should be said regarding "as impermanent" (Visuddhi. Ṭī. 2.698) and so on, it should be understood according to the method stated in the explanations of the Visuddhimagga.

310. Saṃvarādīnaṃ sādhanavasena padahati ettha, etehīti ca padhānāni. Uttamavīriyānīti seṭṭhavīriyāni visiṭṭhassa atthassa sādhanato. Saṃvarantassa uppannavīriyanti yathā abhijjhādayo na uppajjanti, evaṃ satiyā upaṭṭhāpane cakkhādīnaṃ pidahane analasassa uppannavīriyaṃ. Pajahantassāti vinodentassa. Uppannavīriyanti tasseva pajahanassa sādhanavasena pavattavīriyaṃ. Bhāventassa uppannavīriyanti etthāpi eseva nayo. Samādhinimittanti samādhi eva. Purimuppannasamādhi hi parato uppajjanakasamādhipavivekassa kāraṇaṃ hotīti ‘‘samādhinimitta’’nti vuttaṃ.

310. They are endeavors because one strives here, or by means of these, to accomplish restraint and so on. "Supreme efforts" are the best efforts because they accomplish a most excellent goal. The effort arisen in one who restrains means the energy that arises in one who is diligent in establishing mindfulness and in closing off the senses, such as the eye, so that states like covetousness do not arise. The effort arisen in one who abandons means the energy that proceeds for the sake of accomplishing that very abandonment. For the effort arisen in one who develops, here too, the same method applies. "Sign of concentration" means concentration itself. For the concentration that arose earlier is a cause for the seclusion of the concentration that is to arise subsequently; thus, it is called the "sign of concentration."

Upadhivivekattāti khandhūpadhiādiupadhīhi vivittattā vinissaṭattā. Taṃ āgammāti taṃ nibbānaṃ maggena adhigamahetu. Rāgādayo virajjanti ettha, etenāti [Pg.233] vā virāgo. Evaṃ nirodhopi daṭṭhabbo. Yasmā idha bojjhaṅgā missakavasena icchitā, tasmā ‘‘ārammaṇavasena adhigantabbavasena vā’’ti vuttaṃ. Tattha adhigantabbavasenāti taṃninnatāvasena. Vossaggapariṇāminti vossajjanavasena pariṇāmitaṃ pariccajanavasena ceva pakkhandanavasena ca pariṇamanasīlaṃ. Tenāha ‘‘dve vossaggā’’tiādi. Khandhānaṃ pariccajanaṃ nāma tappaṭibaddhakilesappahānavasenāti yenākārena vipassanā kilese pajahati, tenevākārena taṃnimittake, khandhe ca ‘‘pajahatī’’ti vattabbataṃ arahatīti āha ‘‘vipassanā…pe… pariccajatī’’ti. Yasmā vipassanā vuṭṭhānagāminibhāvaṃ pāpuṇantī ninnapoṇapabbhārabhāvena ekaṃsato nibbānaṃ ‘‘pakkhandatī’’ti vattabbataṃ labhati, maggo ca samucchedavasena kilese, khandhe ca pariccajati, tasmā yathākkamaṃ vipassanāmaggānaṃ vasena pakkhandanapariccāgavossaggāpi veditabbā. Vossaggatthāyāti pariccāgavossaggatthāya ceva pakkhandanavossaggatthāya ca. Pariṇamatīti paripaccati. Taṃ pariṇamanaṃ vuṭṭhānagāminibhāvappattiyā ceva ariyamaggabhāvappattiyā ca icchitanti āha ‘‘vipassanābhāvañceva maggabhāvañca pāpuṇātī’’ti. Sesapadesūti ‘‘dhammavicayasambojjhaṅgaṃ bhāvetī’’tiādīsu sesasambojjhaṅgakoṭṭhāsesu.

"Because of seclusion from attachments" means because of being secluded from and detached from the attachments beginning with the attachment of the aggregates. "On account of that" means on account of that Nibbāna, which is the cause for attainment by the path. "Lust and other defilements fade away here, or by this means"—thus, it is called dispassion. In the same way, cessation should also be understood. Since the enlightenment factors are intended here in a combined manner, it is said, "either by way of the object or by way of what is to be attained." Therein, "by way of what is to be attained" means by way of inclination toward that. "Tending to relinquishment" means transformed by way of letting go, having the nature of tending towards both abandoning and plunging forward. Hence it is said, "There are two kinds of relinquishment," and so on. The abandoning of the aggregates is by way of abandoning the defilements connected with them; that is, in whatever way insight abandons defilements, in that same way it deserves to be said that it "abandons" the aggregates which are their sign. Therefore, it is said, "Insight... abandons." Because insight, upon attaining the state leading to emergence, by its nature of inclining, sloping, and heading towards, can definitively be said to "plunge" toward Nibbāna, and because the path abandons defilements by way of eradication and relinquishes the aggregates, therefore, the relinquishments of plunging forward and of abandoning should be understood respectively by way of insight and the path. "For the purpose of relinquishment" means for the purpose of the relinquishment of abandoning and for the purpose of the relinquishment of plunging forward. "Tends towards" means matures. That maturing is intended for the attainment of the state leading to emergence and for the attainment of the state of the noble path. Hence it is said, "It attains both the state of insight and the state of the path." "In the remaining phrases"—such as "develops the enlightenment factor of investigation of phenomena," and so on—refers to the remaining sections on the enlightenment factors.

Bhaddakanti abhaddakānaṃ nīvaraṇādipāpadhammānaṃ vikkhambhanena rāgavidhamanena ekantahitattā, dullabhattā ca bhaddakaṃ sundaraṃ. Na hi aññaṃ samādhinimittaṃ evaṃdullabhaṃ, rāgassa ca ujuvipaccanīkabhūtaṃ atthi. Anurakkhatīti ettha anurakkhanā nāma adhigatasamādhito yathā na parihāni hoti, evaṃ paṭipatti, sā pana tappaṭipakkhavidhamanenāti āha ‘‘samādhī’’tiādi. Aṭṭhikasaññādikāti aṭṭhikajjhānādikā. Saññāsīsena hi jhānaṃ vadati.

Fortunate means: because it suppresses unwholesome, evil states beginning with the hindrances, dispels lust, is entirely beneficial, and is rare, it is fortunate (bhaddakaṃ), beautiful. Indeed, no other sign of concentration is so rare, nor is there anything so directly opposed to lust. “It protects”—here, protection means the practice of acting in such a way that the attained concentration does not decline; and that practice is through dispelling its opposing factors, as stated in the passage beginning “concentration.” “Perception of bones, etc.” refers to the jhānas beginning with the bone contemplation. For one speaks of jhāna under the heading of perception.

Ekapaṭivedhavasena catusaccadhamme ñāṇanti catūsu ariyasaccesu ekābhisamayavasena pavattañāṇaṃ, maggañāṇanti attho. Catusaccantogadhattā catusaccabbhantare nirodhadhamme nibbāne ñāṇaṃ, tena phalañāṇaṃ vadati. Yasmā maggānantarassa phalassa maggānuguṇā pavatti, yato taṃsamudayapakkhiyesu dhammesu paṭippassaddhippahānavasena pavattati, tasmā nirodhasaccepi yo maggassa sacchikiriyābhisamayo, tadanuguṇā pavattīti phalañāṇasseva dhamme ñāṇatā vuttā, na yassa kassaci nibbānārammaṇassa ñāṇassa[Pg.234]. Tena vuttaṃ ‘‘yathāhā’’tiādi. Ettha ca maggapaññā tāva catusaccadhammassa paṭivijjhanato dhammeñāṇaṃ nāma hotu, phalapaññā pana kathanti codanā sodhitā hoti nirodhadhammaṃ ārabbha pavattanato. Duvidhāpi hi paññā aparappaccayatāya attapaccakkhato ariyasaccadhamme kiccato ca ārammaṇato ca pavattattā ‘‘dhammeñāṇa’’nti veditabbā. Ariyasaccesu hi ayaṃ dhamma-saddo tesaṃ aviparītasabhāvattā, saṅkhatappavaro vā ariyamaggo, tassa ca phaladhammo. Tattha paññā taṃsahagatā dhammeñāṇaṃ.

Knowledge in the Dhamma of the four truths means the knowledge that proceeds by way of a single comprehension of the four noble truths; the meaning is the knowledge of the path. Because it is included within the four truths, by "knowledge in Nibbāna, the Dhamma of cessation which is within the four truths," is meant the knowledge of the fruit. Because the proceeding of the fruit, which immediately follows the path, is in accordance with the path—since it proceeds by way of pacifying and abandoning the phenomena on the side of origin—therefore, even in the truth of cessation, its proceeding is in accordance with whatever is the realization and comprehension of the path. Thus, it is the knowledge of the fruit itself that is called "knowledge in the Dhamma," not just any knowledge that has Nibbāna as its object. Hence, it is said, "as it is said," and so on. And here, let the wisdom of the path be called "knowledge in the Dhamma" because it penetrates the Dhamma of the four truths; but how can the wisdom of the fruit be so? This objection is resolved because it proceeds in relation to the Dhamma of cessation. For both types of wisdom should be understood as "knowledge in the Dhamma" because they proceed with respect to the noble truths—in terms of their function and their object—not being dependent on another and being directly experienced by oneself. For, in the context of the noble truths, this word "Dhamma" refers to their unperverted nature, or to the noble path which is the foremost of conditioned things, and to the Dhamma which is its fruit. The wisdom associated therewith is knowledge in the Dhamma.

Anvayeñāṇanti anugamanañāṇaṃ. Paccakkhato disvāti cattāri saccāni maggañāṇena paccakkhato paṭivijjhitvā. Yathā idānīti yathā etarahi pañcupādānakkhandhā dukkhasaccaṃ, evaṃ atītepi anāgatepi pañcupādānakkhandhā dukkhasaccamevāti ca sarikkhaṭṭhena vuttaṃ. Esa nayo samudayasacce, maggasacce ca. Ayamevāti avadhāraṇe. Nirodhasacce pana sarikkhaṭṭho natthi tassa niccattā, ekasabhāvattā ca. Evaṃ tassa ñāṇassa anugatiyaṃ ñāṇanti tassa dhammeñāṇassa ‘‘evaṃ atītepī’’tiādinā anugatiyaṃ anugamane anvaye ñāṇaṃ. Idaṃ anvaye ñāṇanti yojanā. ‘‘Tenāhā’’tiādinā yathāvuttamatthaṃ pāḷiyā vibhāveti. Soti dhammañāṇaṃ patvā ṭhito bhikkhu. Iminā dhammenāti dhammagocarattā gocaravohārena ‘‘dhammo’’ti vuttenamaggañāṇena, upayogatthe vā karaṇavacanaṃ, iminā dhammena ñātenāti imaṃ catusaccadhammaṃ ñāṇena jānitvā ṭhitena maggañāṇenāti attho. Diṭṭhenāti dassanena saccadhammaṃ passitvā ṭhitena. Pattenāti saccānaṃ patvā ṭhitena. Viditenāti saccāni viditvā ṭhitena. Pariyogāḷhenāti catusaccadhammaṃ pariyogāhetvā ṭhitenāti evaṃ tāvettha abhidhammaṭṭhakathāyaṃ (vibha. aṭṭha. 796) attho vutto. Duvidhampi pana maggaphalañāṇaṃ dhammeñāṇaṃ. Paccavekkhaṇāya ca mūlaṃ, kāraṇañca nayanayanassāti duvidhenāpi tena dhammenāti na na yujjati. Tathā catusaccadhammassa ñātattā, maggaphalasaṅkhātassa vā dhammassa saccapaṭivedhasampayogaṃ gatattā nayanayanaṃ hotīti tena iminā dhammena ñāṇavisayabhāvena, ñāṇasampayogena vā ñātenāti ca attho na na yujjatīti. Atītānāgate nayaṃ netīti atīte, anāgate ca nayaṃ neti harati [Pg.235] peseti. Idaṃ pana na maggañāṇassa kiccaṃ, paccavekkhaṇañāṇakiccaṃ, satthārā pana maggañāṇaṃ atītānāgate nayanayanasadisaṃ kataṃ maggamūlakattā. Bhāvitamaggassa hi paccavekkhaṇā nāma hoti. Nayidaṃ aññaṃ ñāṇuppādanaṃ nayanayanaṃ, ñāṇasseva pana pavattivisesoti.

The knowledge of inference (anvayeñāṇa) is the knowledge of following. “Having seen directly” means having directly penetrated the four truths with the knowledge of the path. “As now” means that just as at present the five aggregates subject to clinging are the truth of suffering, so too in the past and future the five aggregates subject to clinging are the truth of suffering indeed—this is stated by way of similarity. This same method applies to the truth of origin and the truth of the path. “This very” is for emphasis. However, regarding the truth of cessation, there is no similarity due to its permanence and singular nature. Thus, the knowledge that follows in accordance with that knowledge of phenomena—with “so too in the past,” etc.—is the knowledge of inference, the knowledge of following. This is the explanation of “the knowledge of inference.” With “Therefore he said,” etc., he clarifies the meaning stated earlier with the Pāḷi text. “He” means the bhikkhu who stands having attained knowledge of phenomena. “By this phenomenon” refers to the knowledge of the path, which is called “phenomenon” because its domain is the Dhamma; or, it is the instrumental case in the sense of means. “Known by this phenomenon” means by the path-knowledge of one who stands having known this fourfold truth with knowledge—this is the meaning. “Seen” means by one who stands having seen the true Dhamma with vision. “Attained” means by one who stands having attained the truths. “Understood” means by one who stands having understood the truths. “Penetrated” means by one who stands having thoroughly penetrated the fourfold truth—thus far, the meaning is explained in the Abhidhamma commentary (Vibhaṅga Aṭṭhakathā 796). Moreover, both the knowledge of the path and of the fruit are knowledge of phenomena. It is also the root and cause for reviewing, for guiding the method; thus, it is not unsuitable to say “by this twofold phenomenon.” Further, because the fourfold truth is known, or because the phenomenon designated as path and fruit has entered into association with the penetration of the truths, it serves as a guiding of the method. Therefore, it is not unsuitable to interpret it as “known by this phenomenon” either through being the domain of knowledge or through its association with knowledge. “He guides the method into the past and future” means he carries, conveys, or directs the method to the past and to the future. However, this is not the function of the knowledge of the path but of the reviewing knowledge. Yet, the Teacher has made the knowledge of the path similar to the guiding of the method into the past and future, because reviewing is rooted in the path. For one who has developed the path, reviewing indeed occurs. This guiding of the method is not the arising of another knowledge, but rather a particular mode of occurrence of that very knowledge.

Paresaṃ cetaso parito ayanaṃ paricchindanaṃ pariyo, tasmiṃ pariye. Tenāha ‘‘paresaṃ cittaparicchede’’ti. Avasesaṃ sammutimhiñāṇaṃ nāma ‘‘ñāṇa’’nti sammatattā. Vacanatthato pana sammutimhi ñāṇanti sammutimhiñāṇaṃ. Dhammeñāṇādīnaṃ viya hi sātisayassa paṭivedhakiccassa abhāvā visayobhāsanasaṅkhātajānanasāmaññena ‘‘ñāṇa’’nti sammatesu antogadhanti attho. Sammutivasena vā pavattaṃ sammutimhiñāṇaṃ sammutidvārena atthassa gahaṇato. Avasesaṃ vā itarañāṇattayavisabhāgaṃ ñāṇaṃ tabbisabhāgasāmaññena sammutimhiñāṇamhi paviṭṭhattā sammutimhiñāṇaṃ nāma hotīti.

The encompassing and delimiting of the minds of others is pariya; in that pariya. Hence it is said, “in the delimitation of the minds of others.” The remainder is called “knowledge of convention” because it is conventionally considered “knowledge.” But according to the meaning of the word, knowledge in convention is knowledge of convention. For since there is no function of surpassing penetration as with the knowledge of phenomena and the like, it is included within those things conventionally regarded as “knowledge” due to the common characteristic of knowing, which is designated as the illumination of an object. Or, occurring by way of convention, it is knowledge of convention because it grasps the meaning through the door of convention. Or, the remaining knowledge, being dissimilar to the other three kinds of knowledge, is called knowledge of convention because it is included under knowledge of convention through the general characteristic of being dissimilar to those others.

Kāmaṃ sotāpattimaggañāṇādīni dukkhañāṇādīniyeva, ukkaṭṭhaniddesena panevamāha ‘‘arahattaṃ pāpetvā’’ti. Vaṭṭato niggacchati etenāti niggamanaṃ, catusaccakammaṭṭhānaṃ. Purimāni dve saccāni vaṭṭaṃ pavattipavattihetubhāvato. Itarāni pana dve vivaṭṭaṃ nivattinivattihetubhāvato. Abhinivesoti vipassanābhiniveso hoti lokiyassa ñāṇassa visabhāgūpagamanato. No vivaṭṭeti vivaṭṭe abhiniveso no hoti avisayabhāvato. Pariyattīti kammaṭṭhānatanti. Uggahetvāti vācuggataṃ katvā. Uggahetvāti vā pāḷito, atthato ca yathārahaṃ savanadhāraṇaparipucchanamanasānupekkhanādivasena cittena uddhaṃ uddhaṃ gaṇhitvā. Kammaṃ karotīti nāmarūpapariggahādikkamena yogakammaṃ karoti.

Indeed, the knowledge of the stream-entry path and so forth are the same as the knowledge of suffering and so forth; however, by way of the supreme explanation, it says, “having led to the attainment of arahantship.” “Emergence” (niggamana) is so called because one emerges from the round by means of it; it refers to the meditation subject of the four truths. The first two truths pertain to the round, as they are the occurrence and the cause of occurrence. The other two, however, pertain to the unbinding from the round, as they are the cessation and the cause of cessation. “Adherence” (abhinivesa) refers to the adherence to insight; it occurs because it is an approach dissimilar to that of mundane knowledge. “Not in the unbinding” means there is no adherence related to the unbinding from the round because it is not its object. “Learning” (pariyatti) refers to the teaching concerning the meditation subject. “Having grasped” (uggahetvā) means having learned it by heart. Alternatively, “having grasped” means taking it up higher and higher with the mind, both in terms of the text and the meaning, appropriately through such means as listening, retaining, questioning, mental reflection, and contemplation. “He undertakes the practice” means he does the work of meditation, beginning with the determination of name-and-form.

Yadi purimesu dvīsu eva vipassanābhiniveso, tesu eva uggahādi, kathamidaṃ catusaccakammaṭṭhānaṃ jātanti āha ‘‘dvīsū’’tiādi. Kāmaṃ pacchimānipi dve saccāni abhiññeyyāni, pariññeyyatā pana tattha natthīti na vipassanābyāpāro. Kevalaṃ pana anussavamatte ṭhatvā accantapaṇītabhāvato iṭṭhaṃ, ātappakanirāmisapītisañjananato kantaṃ, uparūpari abhirucijananena manassa vaḍḍhanato manāpanti manasikāraṃ pavatteti. Tenāha ‘‘nirodhasaccaṃ nāmā’’tiādi. Dvīsu saccesūti dvīsu saccesu visayabhūtesu[Pg.236], tāni ca uddissa asammohapaṭivedhavasena pavattamāno hi maggo te uddissa pavatto nāma hotīti. Tīṇi dukkhasamudayamaggasaccāni. Kiccavasenāti asammuyhanavasena. Ekanti nirodhasaccaṃ. Ārammaṇavasenāti ārammaṇakaraṇavasenapi asammuyhanakiccavasenapi tattha paṭivedho labbhateva. Dve saccānīti dukkhasamudayasaccāni. Duddasattāti daṭṭhuṃ asakkuṇeyyattā. Oḷārikā hi dukkhasamudayā, tiracchānagatānampi dukkhaṃ, āhārādīsu ca abhilāso pākaṭo. Pīḷanādiāyūhanādivasenapi ‘‘idaṃ dukkhaṃ, idaṃ assa kāraṇa’’nti yāthāvato ñāṇena ogāhituṃ asakkuṇeyyattā tāni gambhīrāni. Dveti nirodhamaggasaccāni. Tāni saṇhasukhumabhāvato sabhāveneva gambhīratāya yāthāvato ñāṇena durogāhattā ‘‘duddasānī’’ti.

If adherence to insight is only in the first two truths, and the grasping and so forth are only in them, how has this meditation subject of the four truths arisen? To answer this, he says, “in the two,” etc. Indeed, the latter two truths are also to be directly known, but since there is no aspect of full understanding there, there is no activity of insight. However, standing merely on what has been heard, one sets attention in motion, thinking of them as desirable due to their extremely sublime nature, lovely due to their generation of ardent, unworldly joy, and pleasing due to their development of the mind by generating ever-increasing delight. Therefore, he says, “the truth of cessation is called,” etc. “In the two truths” means in the two truths that have become objects. For the path, proceeding by way of non-deluded penetration aimed at them, is said to be proceeding directed toward them. The three truths are suffering, origin, and path. This is by way of function—that is, by way of not being confused. The one is the truth of cessation. This is by way of object—that is, penetration is certainly obtained there both by way of making it an object and by way of the function of not being confused. The two truths are the truths of suffering and origin. They are “hard to see” because they are difficult to see. For suffering and origin are gross—suffering is evident even to animals, and desire for food and so on is manifest. Yet, because it is impossible to fathom them with knowledge in accordance with reality as “This is suffering, this is its cause” by way of their aspects of oppression, accumulation, and so on, they are profound. The two are the truths of cessation and path. Because of their subtle and fine nature, and because by their very nature they are profound and difficult to fathom with knowledge in accordance with reality, they are called “hard to see.”

Sotāpattiyaṅgādicatukkavaṇṇanā

The Explanation of the Quatrain beginning with the Factors of Stream-Entry.

311. Soto nāma ariyasoto purimapadalopena, tassa ādito sabbapaṭhamaṃ pajjanaṃ sotāpatti, paṭhamamaggapaṭilābho. Tassa aṅgāni adhigamūpāyabhūtāni kāraṇāni sotāpattiyaṅgāni. Tenāha ‘‘sotā…pe… attho’’ti. Santakāyakammāditāya santadhammasamannāgamato, santadhammapavedanato ca santo purisāti sappurisā. Tattha yesaṃ vasena catusaccasampaṭivedhāvahaṃ saddhammassavanaṃ labbhati, te eva dassento ‘‘buddhādīnaṃ sappurisāna’’nti āha. Santo sataṃ vā dhammoti saddhammo. So hi yathānusiṭṭhaṃ paṭipajjamāne apāyadukkhe, saṃsāradukkhe ca apatante dhāretīti evamādi guṇātisayayogavasena santo saṃvijjamāno, pasattho, sundaro vā dhammo, sataṃ vā ariyānaṃ dhammo, tesaṃ vā tabbhāvasādhako dhammoti saddhammo, ‘‘idha bhikkhu dhammaṃ pariyāpuṇātī’’tiādinā (a. ni. 5.73) vuttā pariyatti. Sā pana mahāvisayatāya na sabbā sabbassa visesāvahāti tassa tassa anucchavikameva dassento āha ‘‘sappāyassa tepiṭakadhammassa savana’’nti. Yonisomanasikāro heṭṭhā vutto eva. Pubbabhāgapaṭipattiyāti vipassanānuyogassa.

311. The stream (sota) is the noble stream, with the initial syllable omitted. From its beginning, the very first realization is stream-entry, the attainment of the first path. Its factors, being the means of attainment, are called the factors of stream-entry. Hence it is said: “The stream… the meaning.” Because of having peaceful bodily actions and so on, because of possessing peaceful qualities, and because of proclaiming peaceful teachings, good persons are called sappurisā. Here, showing those through whom the hearing of the true Dhamma—which leads to the penetration of the four truths—is obtained, it is said: “The good persons beginning with the Buddha.” The true Dhamma (saddhamma) is the Dhamma of the good, or the Dhamma of the noble ones. For, being practiced as instructed, it prevents one from falling into the suffering of the lower realms and the suffering of saṃsāra. Thus, because of possessing such excellent qualities, it is called the true Dhamma—whether existing, praised, or beautiful; the Dhamma of the noble ones; or the Dhamma that accomplishes their state. The textual tradition (pariyatti), as stated in “Here, a bhikkhu masters the Dhamma” (Aṅguttara Nikāya 5.73), due to its vast scope, does not bring distinction to everyone in every respect. Therefore, showing only that which is suitable for each, it is said: “The hearing of the three-basket Dhamma suitable for each.” Wise attention (yonisomanasikāra) has already been explained above. “The preliminary practice” refers to the application to insight (vipassanānuyoga).

Aveccappasādenāti saccasampaṭivedhavasena buddhādīnaṃ guṇe ñatvā uppannappasādena, so pana pasādo devādīsu kenacipi akampiyatāya niccaloti [Pg.237] āha ‘‘acalappasādenā’’ti. Etthāti etasmiṃ catukkattaye āhāracatukke. Lūkhapaṇītavatthuvasenāti odanakummāsādikassa lūkhassa ceva paṇītassa ca vatthuno vasena. Sā panāyaṃ āhārassa oḷārikasukhumatā ‘‘kumbhilānaṃ āhāraṃ upādāya morānaṃ āhāro sukhumo’’tiādinā (saṃ. ni. aṭṭha. 2.2.11) aṭṭhakathāyaṃ vitthārato āgatā eva.

“With unwavering faith” means having faith that arises from knowing the qualities of the Buddha and others through the realization of truth. That faith, being unshaken by anything whatsoever, even by gods and others, is called “unshakable faith.” Here, in this fourfold set, it refers to the four kinds of nutriment. “By way of coarse and refined substance” refers to the basis of coarse substance like rice and gruel, as well as refined substance. This distinction between gross and subtle nutriment is explained in detail in the commentary, such as: “Compared to the food of crocodiles, the food of peacocks is subtle,” and so on.

Ārammaṇaṭṭhitivasenāti ārammaṇasaṅkhātassa pavattipaccayaṭṭhānassa vasena. Tiṭṭhati etthāti ṭhiti, ārammaṇameva ṭhiti ārammaṇaṭṭhiti. Tenevāha ‘‘rūpārammaṇa’’ntiādi. Ārammaṇattho cettha upatthambhanattho veditabbo, na visayalakkhaṇova. Upatthambhanabhūtaṃ rūpaṃ upetīti rūpūpāyaṃ. Tenāha ‘‘rūpaṃ upagataṃ hutvā’’tiādi. Rūpakkhandhaṃ nissāya tiṭṭhati tena vinā appavattanato. Tanti rūpakkhandhaṃ nissāya ṭhānappavattanaṃ. Etanti ‘‘rūpūpāya’’nti etaṃ vacanaṃ. Rūpakkhandho gocaro pavattiṭṭhānaṃ paccayo etassāti rūpakkhandhagocaraṃ rūpaṃ sahakārīkāraṇabhāvena patiṭṭhā etassāti rūpappatiṭṭhaṃ. Iti tīhi padehi abhisaṅkhāraviññāṇaṃ pati rūpakkhandhassa sahakārīkāraṇabhāvoyevettha vutto. Upasittaṃ viya upasittaṃ, yathā byañjanehi upasittaṃ sinehitaṃ odanaṃ rucitaṃ, pariṇāmayogyañca, evaṃ nandiyā upasittaṃ sinehitaṃ kammaviññāṇaṃ abhirucitaṃ hutvā vipākayogyaṃ hotīti. Itaranti dosasahagatādiakusalaṃ, kusalañca upanissayakoṭiyā upasittaṃ hutvāti yojanā. Evaṃ pavattamānanti evaṃ rūpūpāyanti desanābhāvena pavattamānaṃ. Vipākadhammatāya vuddhiṃ…pe… āpajjati. Tatthāpi nippariyāyaphalanibbattanavasena vuddhiṃ, pariyāyaphalanibbattanavasena viruḷhiṃ, nissandaphalanibbattanavasena vepullaṃ. Diṭṭhadhammavedanīyaphalanibbattanena vā vuddhiṃ, upapajjavedanīyaphalanibbattanavasena viruḷhiṃ, aparāpariyāyaphalanibbattanavasena vepullaṃ āpajjatīti yojanā. Ekantato vedanupāyādivasena patti nāma arūpabhave yevāti āha ‘‘imehi panā’’tiādi. Evañca katvā pāḷiyaṃ kataṃ vā-saddaggahaṇañca samatthitaṃ hoti. ‘‘Rūpūpāya’’ntiādinā yathā abhisaṅkhāraviññāṇassa upanissayabhūtā rūpādayo gayhanti, evaṃ tena nibbattetabbāpi te gayhantīti adhippāyena ‘‘catukkavasena…pe… na vutta’’nti āha. Vipākopi hi dhammo [Pg.238] vipākadhammaviññāṇaṃ upagataṃ nāma hoti tathā nandiyā upasittattā. Tenāha ‘‘nandūpasecana’’nti. Vitthāritāneva siṅgālasutte.

By means of the object’s stability—that is, by means of the support that is the condition for arising and is called the object. It stands here, thus it is stability; the object itself is stability, hence “object-stability.” Therefore, it is said: “with form as object,” and so on. Here, the meaning of “object” should be understood as the meaning of support, not merely the characteristic of a sense-field. Form that serves as support is approached, thus “form as a means.” Hence it is said: “having approached form,” and so on. It stands dependent on the form aggregate because without it, there is no arising. Thus, “standing dependent on the form aggregate” refers to its arising and establishment based on it. This is what is meant by “form as a means.” The form aggregate is its domain, its place of arising, and its condition, hence “having the form aggregate as its domain.” Form is its foundation by way of being a cooperative cause, hence “established in form.” Thus, in these three phrases, it is stated that the constructing consciousness relies on the form aggregate as its cooperative cause. Like something moistened—just as rice moistened with condiments becomes flavorful and suitable for digestion, so too the kamma-consciousness, moistened with delight, becomes agreeable and capable of yielding results. The other—unwholesome states associated with hatred, etc., and wholesome states—are moistened by being in the range of the supporting condition. Thus, “when it arises” means when it arises by way of the teaching “form as a means.” It increases according to the nature of resultant phenomena… and so on. Therein, growth occurs in the sense of producing results without intermediate stages, development in the sense of producing results with intermediate stages, and abundance in the sense of producing results of continuous effect. Alternatively, growth occurs through the production of results experienced in this life, development through results experienced in the next life, and abundance through results experienced in subsequent lives. Exclusively, attainment by means of feeling, etc., exists only in the formless existence—hence it is said: “but by these,” and so on. Having done so, the inclusion of the word “or” in the text is also justified. By the phrase “form as a means,” etc., just as form and other states that serve as supporting conditions for constructing consciousness are taken, so too those that are to be produced by it are taken—this is the intention behind saying: “in four ways… not stated.” Even a resultant phenomenon is said to have “approached resultant-consciousness” because it is moistened by delight. Hence it is said: “sprinkling with delight.” The details are already explained in the Siṅgāla Sutta.

Bhavati etena ārogyanti bhavo, gilānapaccayo. Parivuddho bhavo abhavo. Vuddhiattho hi ayaṃ akāro yathā ‘‘saṃvarāsaṃvaro, (pārā. paṭhamamahāsaṅgītikathā; dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathāvaṇṇanā; dha. sa. aṭṭha. nidānakathā) phalāphalaṃ’’ti ca. Telamadhuphāṇitādīnīti ādi-saddena sappinavanītānaṃ gahaṇaṃ, telādīnaṃ gahaṇañcettha nidassanamattaṃ. Sabbassāpi gilānapaccayassa saṅgaho daṭṭhabbo. Atha vā bhavābhavoti khuddako ceva mahanto ca upapattibhavo veditabbo. Evañca sati ‘‘imesaṃ panā’’tiādivacanaṃ samatthitaṃ hoti. Bhavūpapattipahānattho hi visesato catutthaariyavaṃso. Taṇhuppādānanti taṇhuppattīnaṃ, cīvarādihetu uppajjanakataṇhānanti attho. Padhānakaraṇakāleti bhāvanānuyogakkhaṇe. Sītādīni na khamatīti bhāvanāya pubbabhāgakālaṃ sandhāya vuttaṃ. Khamatīti sahati abhibhavati. Vitakkasamananti nidassanamattaṃ. Sabbesampi kilesānaṃ samanavasena pavattā paṭipadā.

By this, health comes to be—this is the meaning of 'bhavo,' a condition for the sick. The term 'abhavo' refers to 'bhavo' that has grown. For this 'a' (prefix) has the meaning of growth, as in “restraint and non-restraint” (Pārājika, First Great Council Discussion; Dīgha Nikāya Aṭṭhakathā 1, Commentary on the First Great Council Discussion; Dhammasaṅgaṇī Aṭṭhakathā, Nidānakathā) and “fruit and non-fruit.” Oil, honey, molasses, etc.—by the word “etc.,” the inclusion of ghee and fresh butter is meant, and the inclusion of oil and the like here is merely illustrative. The entirety of what is a condition for the sick should be regarded as included. Alternatively, 'bhavābhava' should be understood as both minor and major existence (rebirth). And thus, the statement beginning with “but of these” is justified. For the fourth noble lineage has specifically the purpose of abandoning existence and rebirth. 'Taṇhuppādāna' means the arising of cravings—that is, cravings that arise due to causes such as robes, etc. 'At the time of exertion' refers to the moment of applying oneself to meditation. 'Not enduring cold, etc.' is said with reference to the preparatory stage for meditation. 'Endures' means bears or overcomes. 'Calming thoughts' is merely illustrative. The practice proceeds in a way that calms all defilements.

Samādhijhānādibhedo dhammo pajjati paṭipajjīyati etenāti dhammapadaṃ. Anabhijjhāva dhammapadaṃ anabhijjhādhammapadaṃ. Ayaṃ tāva alobhapakkhe nayo, itarapakkhe pana anabhijjhāpadhāno dhammakoṭṭhāso anabhijjhādhammapadaṃ. Akopoti adoso, mettāti attho. Suppaṭṭhitasatīti kāyādīsu sammadeva upaṭṭhitā sati. Satisīsenāti satipadhānamukhena. Samādhipadhānattā jhānānaṃ ‘‘samāpatti vā’’ti vuttaṃ. Kāmaṃ saviññāṇakaasubhepi jhānabhāvanā alobhappadhānā hoti kāyassa jigucchanena, paṭikkūlākāraggahaṇavasena ca pavattanato, sattavidhauggahakosallādivasena panassā pavatti satipadhānāti tatiyadhammapadeneva naṃ saṅgaṇhitukāmo ‘‘dasa asubhavasena vā’’ti āha. Hitūpasaṃhārādivasena pavattanato brahmavihārabhāvanā byāpādavirodhinī abyāpādappadhānāti āha ‘‘catubrahma…pe… dhammapada’’nti. Tattha adhigatāni jhānādīnīti yojanā. Gamanādito āhārassa paṭikkūlabhāvasallakkhaṇaṃ saññāya thirabhāveneva hoti tassā thirasaññāpadaṭṭhānattāti āhāre paṭikkūlasaññāpi [Pg.239] tatiyadhammapade eva saṅgahaṃ gatā. Āruppasamādhiabhiññānaṃ adhiṭṭhānabhāvato kasiṇabhāvanā, sattavidhabojjhaṅgavijjāvimuttipāripūrihetuto ānāpānesu paṭhamaānāpānabhāvanā visesato samādhipadhānāti sā catutthadhammapadena saṅgahitā. Catudhātuvavatthānavasena adhigatānipi ettheva saṅgahetabbāni siyuṃ, paññāpadhānatāya pana na saṅgahitāni.

The Dhamma, distinguished by concentration, jhānas, and so forth, is attained and practiced by this; hence, it is called 'Dhammapada.' Non-covetousness is the path of Dhamma; the path of non-covetousness is Dhammapada. This, indeed, is the method on the side of non-greed. On the other hand, the portion of the Dhamma with non-covetousness as its chief factor is 'anabhijjhādhammapada.' 'Non-anger' means non-aversion; 'loving-kindness' is the meaning. 'Well-established mindfulness' is mindfulness rightly established in the body and so forth. 'With mindfulness as the head' means through the pre-eminence of mindfulness. Because concentration is the primary factor of the jhānas, it is said, 'or attainment.' Even in the case of foul objects with consciousness, the development of jhāna has non-greed as its chief factor, due to disgust with the body and because it proceeds by way of grasping the repulsive aspect. But since its occurrence by way of the sevenfold skill in grasping and so forth has mindfulness as its chief factor, wishing to include it in the third Dhammapada, he said, “or by way of the ten foul things.” Because it proceeds by way of bringing about welfare and so forth, the development of the divine abodes is opposed to ill-will and has non-ill-will as its chief factor; hence, it is said, “the four divine abodes… up to Dhammapada.” Therein, the connection is 'the jhānas and so forth that are attained.' The marking of the repulsive nature of food, starting from the act of going to obtain it, becomes firm only through the firmness of perception, because that perception has firm perception as its basis. Therefore, the perception of repulsiveness in food is also included in the third Dhammapada. Kasiṇa development, being the basis for the formless attainments and the higher knowledges, and the initial development of mindfulness of breathing, being the cause for the perfection of the seven factors of enlightenment, knowledge, and liberation, are especially pre-eminent in concentration. Therefore, they are included in the fourth Dhammapada. What is attained by way of the analysis of the four elements should also be included here, but because it is pre-eminent in wisdom, it is not included.

Dhammasamādānesu paṭhamaṃ acelakapaṭipadā etarahi ca dukkhabhāvato, anāgatepi apāyadukkhavaṭṭadukkhāvahato. Acelakapaṭipadāti ca nidassanamattaṃ daṭṭhabbaṃ channaparibbājakānampi ubhayadukkhāvahapaṭipattidassanato. Dutiyaṃ…pe… brahmacariyacaraṇaṃ etarahi satipi dukkhe āyatiṃ sukhāvahattā. Kāmesu pātabyatā yathākāmaṃ kāmaparibhogo. Alabhamānassāpīti pi-saddena ko pana vādo labhamānassāti dasseti.

Among the undertakings of the Dhamma, first is the practice of the naked ascetic, which is suffering now and in the future brings the suffering of the lower realms and the suffering of the round. The practice of the naked ascetic should be seen merely as an illustration, since the practice of even the clothed wanderers is seen to bring both kinds of suffering. Second… the practice of the holy life, though there may be suffering now, brings happiness in the future. Addiction to sensual pleasures is the enjoyment of sensual pleasures as one wishes. 'Even for one who does not obtain them'—by the word 'even,' it shows: what then is to be said of one who does obtain them?

Dussīlyādipāpadhammānaṃ khambhanaṃ paṭibandhanaṃ khandhaṭṭho, so pana sīlādi evāti āha ‘‘guṇaṭṭho khandhaṭṭho’’ti. Guṇavisayatāya khandha-saddassa guṇatthatā veditabbā. Vimuttikkhandhoti paṭipakkhato suṭṭhu vimuttā guṇadhammā adhippetā, na avimuttā, nāpi vimuccamānāti tehi saha desanaṃ āruḷhā sīlakkhandhādayopi tayoti āha ‘‘phalasīlaṃ adhippetaṃ, catūsupi ṭhānesu phalameva vutta’’nti ca. Eteneva cettha vimuttikkhandhoti phalapariyāpannā sammāsaṅkappavāyāmasatiyo adhippetāti veditabbaṃ.

The meaning of 'aggregate' (khandha) is the obstructing and hindering of evil states such as immorality. But that itself is virtue and so forth, thus it is said: 'The meaning of quality is the meaning of aggregate.' The meaning of the word 'khandha' as 'quality' should be understood because its domain is qualities. By 'aggregate of liberation' are intended wholesome qualities that are thoroughly liberated from opposing factors, not those that are unliberated or in the process of being liberated. Thus, it is said that the aggregates of virtue and so forth, which are included in the teaching along with these, are also intended: 'Fruition-virtue is intended, and in all four instances, only the fruition is spoken of.' By this, it should be understood that here, by 'aggregate of liberation,' are intended right thought, right effort, and right mindfulness, which are included within fruition.

Upatthambhanaṭṭhena sampayuttadhammānaṃ tattha thirabhāvena pavattanato, eteneva ahirikaanottappānampi savisaye balaṭṭho siddho veditabbo. Na hi tesaṃ paṭipakkhehi akampiyaṭṭho ekantiko. Hirottappānañhi akampiyaṭṭho sātisayo kusaladhammānaṃ mahābalabhāvato, akusalānañca dubbalabhāvato. Tenāha bhagavā ‘‘abalā naṃ balīyanti, maddante naṃ parissayā’’ti (su. ni. 776; mahāni. 5; netti. paṭiniddesavāre 5) bodhipakkhiyadhammavasenāyaṃ desanāti ‘‘samathavipassanāmaggavasenā’’ti vuttaṃ.

Because they support and cause associated states to occur with firmness, it should be understood that shamelessness and lack of fear of wrongdoing are also established as 'powers' in their own domain. For their quality of being unshakable by their opposites is not absolute. But for moral shame and fear of wrongdoing, their unshakable quality is superior, due to the great strength of wholesome states and the weakness of unwholesome ones. Therefore, the Blessed One said: 'The weak defilements overpower him; dangers crush him' (Snp 776; Mahāni 5; Netti-ppakaraṇa, Paṭiniddesavāra 5). This teaching is by way of the factors of enlightenment; that is, it is said to be by way of serenity, insight, and the path.

Adhīti upasaggamattaṃ, na ‘‘adhicitta’’ntiādīsu (dha. pa. 185) viya adhikārādiatthaṃ. Karaṇādhikaraṇabhāvasādhanavasena adhiṭṭhāna-saddassa atthaṃ dassento ‘‘tena [Pg.240] vā’’tiādimāha. Tena adhiṭṭhānena tiṭṭhanti attano sammāpaṭipattiyaṃ guṇādhikā purisā, te eva tattha adhiṭṭhāne tiṭṭhanti sammāpattiyā, ṭhānameva adhiṭṭhānameva sammāpaṭipattiyanti yojanā. Paṭhamena adhiṭṭhānena. Aggaphalapaññāti ukkaṭṭhaniddesoyaṃ. Kilesūpasamoti kilesānaṃ accantavūpasamo. Paṭhamena nayena adhiṭṭhānāni ekadesatova gahitāni, na nippadesatoti nippadesatova tāni dassetuṃ ‘‘paṭhamena cā’’tiādi vuttaṃ. ‘‘Ādiṃ katvā’’ti etena jhānābhiññāpaññañceva maggapaññañca saṅgaṇhāti. Vacīsaccaṃ ādiṃ katvāti ādi-saddena viratisaccaṃ saṅgaṇhāti. Tatiyena ādi-saddena kilesānaṃ vītikkamapariccāgaṃ, pariyuṭṭhānapariccāgaṃ, heṭṭhimamaggehi anusayapariccāgañca saṅgaṇhāti. ‘‘Vikkhambhite kilese’’ti etena samāpattīhi kilesānaṃ vikkhambhanavasena vūpasamaṃ vatvā ādi-saddena heṭṭhimamaggehi kātabbaṃ tesaṃ samucchedavasena vūpasamaṃ saṅgaṇhāti. Arahattaphalapaññā kathitā ukkaṭṭhaniddesatova, aññathā vacīsaccādīnampi gahaṇaṃ siyā. Nibbānañca asammosadhammatāya uttamaṭṭhena saccaṃ, sabbasaṃkilesapariccāganimittatāya cāgo, sabbasaṅkhārūpasamabhāvato upasamoti ca visesato vattabbataṃ arahatīti therassa adhippāyo. Pakaṭṭhajānanaphalatāya paññā, anavasesato kilesānañcajante ca vūpasante ca uppannattā cāgo, upasamoti ca visesato aggaphalañāṇaṃ vuccatīti thero āha ‘‘sesehi arahattaphalapaññā kathitā’’ti.

The prefix 'adhi' is merely a prefix, not having the meaning of 'superiority' and so forth, as in terms like 'adhicitta' (Dhp 185). Explaining the meaning of the word 'adhiṭṭhāna' (determination) by way of derivation in the sense of instrument, location, and state, he says 'by that,' and so on. By that determination, persons superior in qualities stand firm in their own right practice; they themselves stand firm in that determination by right attainment; the standing itself is the determination, which is the right practice—this is the connection. By the first determination. 'The wisdom of the supreme fruit' is a supreme exposition. 'The pacification of defilements' means the complete calming of defilements. By the first method, the determinations are taken only partially, not exhaustively. To show them exhaustively, it is said, 'by the first and so on.' By 'beginning with,' he includes the wisdom of jhāna and higher knowledge, as well as the wisdom of the path. By 'beginning with verbal truth,' with the word 'beginning,' he includes the truth of abstinence. By the third use of the word 'beginning,' he includes the abandonment of transgression of defilements, the abandonment of their manifestation, and the abandonment of latent tendencies by the lower paths. By 'with defilements suppressed,' having spoken of the calming of defilements by way of suppression through meditative attainments, with the word 'beginning,' he includes their calming by way of eradication, which is to be done by the lower paths. The wisdom of the fruit of arahantship is spoken of as a supreme exposition; otherwise, the inclusion of verbal truth and so on might occur. And Nibbāna, due to its nature of non-delusion, is truth in the highest sense; because it is the sign of the complete abandonment of all defilements, it is relinquishment; and because it is the state of the calming of all formations, it is peace. Thus, it deserves to be spoken of in particular. This is the Elder's intention. Because it is the fruit of excellent knowledge, it is wisdom; because it arises when defilements are abandoned without remainder and are pacified, it is relinquishment and peace. Thus, the knowledge of the supreme fruit is especially called so. The Elder states, 'By the remaining terms, the wisdom of the fruit of arahantship is spoken of.'

Pañhabyākaraṇādicatukkavaṇṇanā

Explanation of the Fourfold Set Beginning with the Elucidation of Questions

312. Kāḷakanti malīnaṃ, cittassa apabhassarabhāvakaraṇanti attho. Taṃ panettha kammapathappattameva adhippetanti āha ‘‘dasaakusalakammapathakamma’’nti. Kaṇhābhijātihetuto vā kaṇhaṃ. Tenāha ‘‘kaṇhavipāka’’nti. Apāyūpatti, manussesu ca dobhaggiyaṃ kaṇhavipāko. Ayaṃ tassa tamabhāvo vutto. Nibbattanatoti nibbattāpanato. Paṇḍaranti odātaṃ, cittassa pabhassarabhāvakaraṇanti attho. Sukkābhijātihetuto vā sukkaṃ. Tenāha ‘‘sukkavipāka’’nti. Saggūpapatti, manussesu sobhaggiyañca sukkavipāko. Ayaṃ tassa jotibhāvo vutto. Ukkaṭṭhaniddesena pana ‘‘sagge nibbattanato’’ti vuttaṃ, nibbattāpanatoti attho. Missakakammanti kālena kaṇhaṃ, kālena sukkanti evaṃ missakavasena [Pg.241] katakammaṃ. ‘‘Sukhadukkhavipāka’’nti vatvā tattha sukhadukkhānaṃ pavattiākāraṃ dassetuṃ ‘‘missakakammañhī’’tiādi vuttaṃ. Kammassa kaṇhasukkasamaññā kaṇhasukkābhijātihetutāyāti apacayagāmitāya tadubhayaviddhaṃsakassa kammakkhayakarakammassa idha sukkapariyāyopi na icchitoti āha ‘‘ubhaya…pe… ayamettha attho’’ti. Tattha ubhayavipākassāti yathādhigatassa ubhayavipākassa. Sampattibhavapariyāpanno hi vipāko idha ‘‘sukkavipāko’’ti adhippeto, na accantaparisuddho ariyaphalavipāko.

312. 'Kāḷaka' means defiled, that is, that which causes the mind to lose its radiance. Here, it is intended to mean only that which has reached the stage of a course of action; hence it is said, 'the kamma of the ten unwholesome courses of action.' Or it is 'dark' because it is the cause of a dark birth. Therefore, it is said, 'dark result.' Rebirth in the lower realms and misfortune among humans is a dark result. This is said to be its dark nature. 'From arising' means from causing to arise. 'Paṇḍara' means pure, that is, that which causes the mind to become radiant. Or it is 'white' because it is the cause of a white birth. Therefore, it is said, 'white result.' Rebirth in heavenly realms and good fortune among humans is a white result. This is said to be its luminous nature. However, by way of a specific designation, it is said, 'from arising in heaven,' meaning from causing to arise. 'Mixed kamma' refers to kamma done in a mixed manner, sometimes dark, sometimes white. After stating 'pleasant and painful result,' to show the mode of occurrence of pleasure and pain therein, it is said, 'for mixed kamma,' etc. The designation of kamma as dark and white is due to its being the cause of dark and white birth; therefore, because it leads to accumulation, the term 'white' is not intended here for the kamma that destroys both, the kamma that brings about the exhaustion of kamma. Hence it is said, 'both... this is the meaning here.' In this context, 'of both results' refers to the results as they are obtained. For the result intended here as 'white result' pertains to existence within the realm of fortunate rebirth, not the supremely purified result of noble fruition.

Pubbenivāso sattānaṃ cutūpapāto ca paccakkhakaraṇena sacchikātabbā; itare paṭilābhena asammohapaṭivedhavasena paccakkhakaraṇena ca sacchikātabbā. Nanu ca paccavekkhaṇāpettha paccakkhato pavattatīti? Saccaṃ paccakkhato pavattati sarūpadassanato, na pana paccakkhakaraṇavasena pavattati paccakkhakārīnaṃ piṭṭhivattanato. Tenāha ‘‘kāyenā’’tiādi.

The past abodes of beings and their passing away and rebirth should be realized by means of direct experience; the others should be realized by means of acquisition, by way of the penetration of non-delusion, and by means of direct experience. But does not reviewing also occur here through direct experience? It is true that it occurs through direct experience due to seeing its own nature, but it does not occur by way of making it direct, because it follows after those who directly experience. Therefore, it is said: 'With the body,' etc.

Ohanantīti heṭṭhā katvā hananti gamenti. Tathābhūtā ca adho sīdenti nāmāti āha ‘‘osīdāpentī’’ti. Kāmanaṭṭhena kāmo ca so yathāvuttenatthena ogho cāti, kāmesu oghoti vā kāmogho. Bhavogho nāma bhavarāgoti dassetuṃ ‘‘rūpārūpabhavesū’’tiādi vuttaṃ. Tattha paṭhamo upapattibhavesu rāgo, dutiyo kammabhavesu, tatiyo bhavadiṭṭhisahagato. Yathā rañjanaṭṭhena rāgo, evaṃ ohanaṭṭhena ‘‘ogho’’ti vutto.

'They strike down' means they strike, having put below, and drive away. And those who are such indeed sink downwards; hence it is said, 'they cause to sink.' Desire is 'kāma' in the sense of longing, and it is also a 'flood' in the sense previously described; or, a flood in desires is 'kāmogha.' To show that 'bhavogha' means craving for existence, it is said, 'in form and formless existences,' etc. Here, the first is craving in rebirth-existences, the second in kamma-existences, and the third is accompanied by the view of existence. Just as 'rāga' is spoken of in the sense of coloring, so 'ogha' is spoken of in the sense of striking down.

Yojentīti kammaṃ vipākena, bhavādiṃ bhavantarādīhi dukkhe satte yojenti ghaṭṭentīti yogā. Oghā viya veditabbā atthato kāmayogādibhāvato.

'They bind' means they bind beings to suffering, connecting kamma with its result, and existence and so on with other existences and so on, and they afflict them—these are the bonds. In meaning, they should be understood like floods, due to their nature as the bond of sensuality and so on.

Visaṃyojentīti paṭipannaṃ puggalaṃ kāmayogādito viyojenti. Saṃkilesakaraṇaṃ yojanaṃ yogo, ganthikaraṇaṃ (ganthakaraṇaṃ dha. sa. mūlaṭī. 20-25), saṅkhalikacakkalikānaṃ viya paṭibaddhatākaraṇaṃ vā ganthanaṃ gantho, ayaṃ etesaṃ viseso. Palibundhatīti nissarituṃ appadānavasena na muñceti vibandhati. Idamevāti attano yathāupaṭṭhitaṃ sassatavādādikaṃ vadati. Saccanti bhūtaṃ.

'They disentangle' means they disentangle the practicing individual from the bond of sensuality and the like. Binding that causes defilement is a 'bond' (yoga); a 'knot' (gantha) is the act of knotting, or the act of fastening like chains and wheels—this is the distinction between them. 'It obstructs' means it binds, not releasing, by not giving a chance to escape. 'This alone is' means one declares one's own view, such as eternalism, as it has arisen. 'Truth' means what is real.

Bhusaṃ[Pg.242], daḷhañca ārammaṇaṃ ādīyati etehīti upādānāni. Yaṃ pana tesaṃ tathāgahaṇaṃ, tampi atthato ādānamevāti āha ‘‘upādānānīti ādānaggahaṇānī’’ti. Gahaṇaṭṭhenāti kāmanavasena daḷhaṃ gahaṇaṭṭhena. Puna gahaṇaṭṭhenāti micchābhinivisanavasena daḷhaṃ gahaṇaṭṭhena. Imināti iminā sīlavatādinā. Suddhīti saṃsārasuddhi. Etenāti etena diṭṭhigāhena. ‘‘Attā’’ti paññāpento vadati ceva abhinivesanavasena upādiyati ca.

That by which an object is grasped firmly and strongly—these are the clingings (upādāna). And that grasping of theirs in such a way is also, in meaning, itself the taking; hence it is said: 'Clingings are ways of taking.' 'By way of grasping' means by way of firmly grasping through desire. Again, 'by way of grasping' means by way of firmly grasping through wrong adherence. 'By this' means by this virtuous conduct and so on. 'Purity' means purity from the round of existence. 'By this' means by this adherence to views. Declaring 'self,' one both speaks and clings to it by way of insistence.

Yavanti tāhi sattā amissitāpi samānajātitāya missitā viya hontīti yoniyo, tā pana atthato aṇḍādiuppattiṭṭhānavisiṭṭhā khandhānaṃ bhāgaso pavattivisesāti āha ‘‘yoniyoti koṭṭhāsā’’ti. Sayanasminti pupphasantharādisayanasmiṃ. Tattha vā te sayitā jāyantīti sayanaggahaṇaṃ. Tayidaṃ manussānaṃ, bhummadevānañca vasena gahetabbaṃ. Pūtimacchādīsu kimayo nibbattanti. Upapatitā viyāti upapajjavasena patitā viya. Bāhirapaccayanirapekkhatāya vā upapatane sādhukārino opapātino, te eva idha ‘‘opapātikā’’ti vuttā. Devamanussesūti ettha ye deve sandhāya devaggahaṇaṃ, te dassento ‘‘bhummadevesū’’ti āha.

Though beings are unmixed with them, they appear mixed due to shared birth—these are 'births' (yoniyo). But in essence, they are distinct locations for the arising of eggs and so forth, specific developments of the aggregates in divisions—hence it is said: 'Births are sections.' 'On a bed' means on a bed strewn with flowers and the like. Or, they are born having lain down there—this is the meaning of 'bed.' This should be understood in the case of humans and earth-bound deities. In rotten fish and the like, worms arise. 'As if fallen by rebirth' means as if fallen by way of spontaneous rebirth. Or, those who are capable of spontaneous arising, independent of external conditions, are 'spontaneously born' (opapātino); it is they who are called 'spontaneously born' (opapātikā) here. Regarding 'among gods and humans,' to show which gods are referred to by the term 'gods,' it is said, 'among earth-bound deities.'

Attano satisammosena āhārappayogena maraṇato ‘‘paṭhamo khiḍḍāpadosikavasenā’’ti vuttaṃ. Attano parassa ca manopadosavasena maraṇato ‘‘tatiyo manopadosikavasenā’’ti vuttaṃ. Neva attasañcetanāya maranti, na parasañcetanāya kevalaṃ puññakkhayeneva maraṇato, tasmā catuttho…pe… veditabbo.

Because of death from one’s own loss of mindfulness in the use of food, it is said, “the first, by way of corruption through play.” Because of death from one's own and another's mental corruption, it is said, “the third, by way of mental corruption.” Because they die neither by their own intention nor by another’s intention, but solely from the exhaustion of merit, therefore the fourth… should be understood.

Dakkhiṇāvisuddhādicatukkavaṇṇanā

Explanation of the Tetrad Beginning with the Purity of Offerings

313. Dānasaṅkhātā dakkhiṇā, na deyyadhammasaṅkhātā. Visujjhanā mahājutikatā, sā pana mahāphalatāya veditabbāti āha ‘‘mahapphalā hontī’’ti.

313. The offering is what is designated as a gift, not what is designated as the material to be given. Purification is great radiance, and that should be understood as being of great fruit; hence it is said, “they are of great fruit.”

Anariyānanti asādhūnaṃ. Te pana nihīnācārā hontīti āha ‘‘lāmakāna’’nti. Vohārāti sabbohārā abhilāpā vā, atthato tathāpavattā cetanā. Tenāha ‘‘ettha cā’’tiādi.

'Of the non-noble' means of the unrighteous. They are of low conduct; hence it is said, “of the base.” 'Expressions' means all expressions or speech, or, in meaning, the intention that occurs accordingly. Therefore, it is said, “and here,” etc.

Attantapādicatukkavaṇṇanā

Explanation of the Tetrad Beginning with Self-Mortification

314. Tesu [Pg.243] acelakoti nidassanamattaṃ channaparibbājakānampi attakilamathaṃ anuyuttānaṃ labbhanato.

314. Among them, 'naked ascetic' is merely an example, since this is also found among covered wanderers devoted to self-mortification.

Na sīlādisampannoti sīlādīhi guṇehi aparipuṇṇo.

“Not endowed with virtue, etc.” means incomplete in virtues such as morality.

Tamoti appakāsabhāvena tamobhūto. Tenāha ‘‘andhakārabhūto’’ti, andhakāraṃ viya bhūto jāto appakāsabhāvena, andhakārattaṃ vā pattoti attho. Tamamevāti vuttalakkhaṇaṃ tamameva. Paraṃ parato ayanaṃ gati niṭṭhāti attho. ‘‘Nīce…pe… nibbattitvā’’ti etena tassa tamabhāvaṃ dasseti, ‘‘tīṇi duccaritāni paripūretī’’ti etena tamaparāyanabhāvaṃ appakāsabhāvāpattito. Tathāvidho hutvāti nīce…pe… nibbattetvā. ‘‘Tīṇi sucaritāni paripūretī’’ti etena tassa jotiparāyanabhāvaṃ dasseti pakāsabhāvāpattito. Itaradvaye vuttanayānusārena attho veditabbo.

“Darkness” means having become darkness due to the nature of little light. Hence it is said, “having become darkness,” meaning having become like darkness due to the nature of little light, or having attained the state of darkness, is the meaning. “That very darkness” refers to that very darkness with the characteristic already described. 'Destination' (parāyana) means going beyond (parato ayanaṃ), a destination (gati), an end (niṭṭhā). “Having been born in a low… state…”—this shows its nature of darkness. “He fulfills the three evil conducts”—this shows its nature of being destined for darkness, because of attaining a state of little light. “Having become such”—having been born in a low… state. “He fulfills the three good conducts”—this shows its nature of being destined for light, because of attaining a state of light. The meaning in the other two instances should be understood in accordance with the method explained.

Ma-kāro padasandhimattaṃ ‘‘aññamañña’’ntiādīsu (su. ni. 605) viya. Catūhi vātehīti catūhi disāhi uṭṭhitavātehi. Parappavādehīti paresaṃ diṭṭhigatikānaṃ vādehi. ‘‘Akampiyo’’ti vatvā tattha kāraṇamāha ‘‘acalasaddhāyā’’ti, maggenāgatasaddhāya. Patanubhūtattāti ettha dvīhi kāraṇehi patanubhāvo veditabbo adhiccuppattiyā, pariyuṭṭhānamandatāya ca. Sakadāgāmissa hi vaṭṭānusārimahājanassa viya kilesā abhiṇhaṃ na uppajjanti, kadāci karahaci uppajjanti. Uppajjamānā ca vaṭṭānusārimahājanassa viya maddantā abhibhavantā na uppajjanti, dvīhi pana maggehi pahīnattā mandā mandā tanukākārā uppajjanti. Iti kilesānaṃ patanubhāvena guṇasobhāya guṇasoraccena sakadāgāmī samaṇapadumo nāma. Rāgadosānaṃ abhāvāti guṇavikāsavibandhānaṃ sabbaso rāgadosānaṃ abhāvena. Khippameva pupphissatīti aggamaggavikasanena nacirasseva anavasesaguṇasobhāpāripūriyā pupphissati. Tasmā anāgāmī samaṇapuṇḍarīko nāma. ‘‘Puṇḍarīka’’nti hi rattakamalaṃ vuccati. Taṃ kira lahuṃ pupphissati. ‘Paduma’nti setakamalaṃ, taṃ cirena pupphissatī’’ti vadanti. Ganthakārakilesānanti cittassa baddhabhāvakarānaṃ uddhambhāgiyakilesānaṃ sabbaso abhāvā samaṇasukhumālo [Pg.244] nāma samaṇabhāvena paramasukhumālabhāvappattito.

The letter 'ma' is merely a euphonic connective, as in 'aññamañña' and similar cases (Su. Ni. 605). 'By four winds' means by winds arising from the four directions. 'By others' doctrines' refers to the doctrines of those holding other views. Having stated 'unshaken,' the reason is given: 'due to unshakable faith,' meaning faith attained through the path. 'Because of their attenuated nature'—here, this attenuated nature should be understood for two reasons: due to their infrequent arising and due to the weakness of the obsessions. For a Once-Returner, defilements do not arise frequently, as they do for the ordinary populace that follows the round of existence; they arise only occasionally. And when they do arise, unlike for the ordinary populace that follows the round of existence, they do not overwhelm or crush; but having been abandoned by two paths, they arise weakly, faintly, and in a reduced form. Thus, due to the attenuated nature of the defilements, the Once-Returner is called 'the ascetic paduma' because of the beauty of virtues and their gentleness. 'Because of the absence of lust and hatred'—due to the complete absence of lust and hatred, which obstruct the unfolding of virtues. 'He will quickly blossom'—through the unfolding of the supreme path, he will very soon blossom into the complete fulfillment of the beauty of his virtues without remainder. Therefore, the Non-Returner is called 'the ascetic puṇḍarīka.' 'Puṇḍarīka' refers to the red lotus, which is said to bloom quickly. 'Paduma' refers to the white lotus, which is said to bloom slowly. Due to the complete absence of the 'knot-making defilements'—the defilements pertaining to the higher realms that bind the mind—he is called 'the delicate ascetic,' having attained the utmost delicacy in asceticism.

Catukkavaṇṇanā niṭṭhitā.

The commentary on the tetrad is complete.

Niṭṭhitā ca paṭhamabhāṇavāravaṇṇanā.

Thus concludes the commentary on the first recitation section.

Pañcakavaṇṇanā

Commentary on the Pentads

315. Saccesu viya ariyasaccāni khandhesu upādānakkhandhā antogadhāti khandhesu lokiyalokuttaravasena vibhāgaṃ dassetvā itaresu tadabhāvato ‘‘upādānakkhandhā lokiyā vā’’ti āha.

315. Just as the noble truths are included within the truths, so too are the aggregates of clinging included within the aggregates. Thus, having shown the division of the aggregates into worldly and supramundane, he states, 'the aggregates of clinging are worldly,' because that quality is absent in the others.

Gantabbāti upapajjitabbā. Yathā hi kammabhavo paramatthato asatipi kārake paccayasāmaggiyā siddho ‘‘taṃsamaṅginā santānalakkhaṇena sattena kato’’ti voharīyati, evaṃ upapattibhavalakkhaṇā gatiyo paramatthato asatipi gamake taṃtaṃkammavasena yehi tāni kammāni ‘‘katānī’’ti vuccanti, tehi ‘‘gantabbā’’ti voharīyanti. Yassa uppajjati, taṃ brūhanto eva uppajjatīti ayo, sukhaṃ. Natthi ettha ayoti nirayo. Tato eva assādetabbamettha natthīti ‘‘nirassādo’’ti āha. Avīciādiokāsepi nirayasaddo niruḷhoti āha ‘‘sahokāsena khandhā kathitā’’ti. Sūriyavimānādi okāsavisesepi loke deva-saddo niruḷhoti āha ‘‘catutthe okāsopī’’ti.

'To be gone to' means 'to be reborn in.' Just as kamma-existence, although in ultimate reality there is no doer, is accomplished by an assemblage of conditions and is conventionally spoken of as 'done by a being characterized by a continuum endowed with that,' so too the destinations, which are characterized by rebirth-existence, although in ultimate reality there is no goer, are conventionally spoken of as 'to be gone to' by those by whom those kammas are said to be 'done,' according to the respective kamma. That which arises and increases is 'aya,' meaning happiness. Where there is no 'aya,' that is hell (niraya). For that very reason, because there is nothing to be savored here, it is said to be 'devoid of savor.' That the word 'hell' is also established in usage for places like Avīci is stated thus: 'the aggregates are spoken of together with their location.' That the word 'deva' is established in usage in the world for special locations like the Sun's mansion is stated thus: 'in the fourth, the location also.'

Āvāseti visaye bhummaṃ. Peto vā ajagaro vā hutvā nibbattati laggacittatāya, hīnajjhāsayatāya ca. Tehi tehi kāraṇehi ādīnavaṃ dassetvā yathā aññe na labhanti, evaṃ karoti attano visamanissitatāya, balavanissitatāya ca. Vaṇṇamacchariyena attano eva vaṇṇaṃ vaṇṇeti, paresaṃ vaṇṇo ‘‘kiṃ vaṇṇo eso’’ti taṃ taṃ dosaṃ vadati. Paṭivedhadhammo ariyānaṃyeva hoti, te ca taṃ na maccharāyanti macchariyassa sabbaso pahīnattāti tassa asambhavo evāti āha ‘‘pariyattidhamme’’tiādi. ‘‘Ayaṃ imaṃ dhammaṃ uggahetvā aññathā atthaṃ viparivattetvā nassessatī’’ti dhammānuggahena na deti. ‘‘Ayaṃ imaṃ dhammaṃ uggahetvā uddhato [Pg.245] unnaḷo avūpasantacitto apuññaṃ pasavissatī’’ti puggalānuggahena na deti. Na taṃ adānaṃ macchariyaṃ macchariyalakkhaṇasseva abhāvato.

'In the dwelling' (`āvāse`): this is the locative case, indicating the sphere. He is reborn as a ghost or a serpent because of a clinging mind and inferior inclinations. Showing the dangers of such causes, he acts so that others cannot obtain, due to his own reliance on what is improper and reliance on power. Through stinginess regarding praise, he praises only himself, while dismissing others' praise, saying, 'What is this praise?' and speaks of their faults. The Dhamma of penetration belongs only to the noble ones, and they are not stingy with it, for stinginess is entirely abandoned—thus, it is impossible for them. Hence, it is said, 'in the Dhamma of learning,' etc. Thinking, 'This person, having learned this Dhamma, will distort its meaning and destroy it,' he does not give it out of concern for the Dhamma. Thinking, 'This person, having learned this Dhamma, will become arrogant, haughty, with an unpacified mind, and will produce demerit,' he does not give it out of concern for the person. That not-giving is not stinginess, for the characteristic of stinginess is entirely absent.

Cittaṃ nivārentīti jhānādivasena uppajjanakaṃ kusalacittaṃ nisedhenti tathāssa uppajjituṃ na denti. Nīvaraṇappattoti nīvaraṇāvattho. ‘‘Arahattamaggavajjho’’ti etena bhavarāgānusayassapi nīvaraṇabhāvaṃ anujānāti, taṃ vicāretabbaṃ. Kimettha vicāretabbaṃ? ‘‘Āruppe kāmacchandanīvaraṇaṃ paṭicca thinamiddhanīvaraṇa’’nti (paṭṭhā. 3.nīvaraṇagocchake 8) ādivacanato na yidaṃ ‘‘pariyāyena vutta’’nti sakkā vattuṃ, sabbesampi tebhūmakadhammānaṃ kāmanīyaṭṭhena kāmabhāvato bhavarāgassapi kāmacchandabhāvassa icchitattā. Tasmā ‘‘kāmacchando nīvaraṇappatto’’ti bhavarāgānusayamāha. So hi arahattamaggavajjho. ‘‘Yā tasmiṃ samaye cittassa akalyatā’’ti (dha. sa. 1162) ādivacanato thinaṃ cittagelaññaṃ. Tathā ‘‘yā tasmiṃ samaye vedanākkhandhassā’’ti (dha. sa. 44) ādivacanato middhaṃ khandhattayagelaññaṃ. Ettha ca cittagelaññena cittasseva akalyatā, khandhattayagelaññena pana rūpakāyassapi thinamiddhassa niddāhetuttā. Tathā uddhaccanti uddhaccassa arahattamaggavajjhataṃ upasaṃharati tathā-saddena, na ubhayataṃ. Na hi tassa tādisī ubhayatā atthi. Yaṃ pana keci vadanti ‘‘puthujjanasantānavutti sekkhasantānavuttī’’ti, taṃ idha anupayogi sekkhasantānavuttino eva cettha adhippetattā.

They prevent the mind, meaning they suppress the arising of wholesome consciousness through jhāna and the like, not allowing it to arise. 'Affected by hindrances' means being in a state subject to hindrances. By stating 'to be destroyed by the path of Arahantship,' it acknowledges that even the latent tendency of craving for existence can be a hindrance—this should be investigated. What should be investigated here? From statements like 'Dependent on the hindrance of sensual desire, the hindrance of sloth-and-torpor arises' (Paṭṭhāna 3, Nīvaraṇagocchaka 8), it cannot be said that this is merely 'figuratively spoken,' because it is intended that craving for existence also has the nature of sensual desire, since all phenomena of the three realms have the nature of 'the desired' due to their desirability. Therefore, when it says 'sensual desire is a hindrance,' it refers to the latent tendency of craving for existence. That is to be destroyed by the path of Arahantship. From statements like 'Whatever unfitness of mind there is at that time' (Dhammasaṅgaṇī 1162), sloth is the sickness of the mind. Similarly, from statements like 'Whatever there is at that time of the feeling aggregate…' (Dhammasaṅgaṇī 44), torpor is the sickness of the three aggregates. And here, the sickness of the mind is the unfitness of the mind alone, but the sickness of the three aggregates also affects the material body, since sloth and torpor are a cause of sleepiness. 'Likewise, restlessness'—by the word 'likewise,' it connects restlessness to being something destroyed by the path of Arahantship, not to both aspects. For it does not have such a dual nature. However, what some say—'that which occurs in the continuity of an ordinary person, and that which occurs in the continuity of a trainee'—is irrelevant here, because only what occurs in the continuity of a trainee is intended in this context.

Tehīti saṃyojanehi. ‘‘Orambhāgiyāni uddhambhāgiyānī’’ti visesaṃ anāmasitvā ‘‘saṃyojanānī’’ti sādhāraṇato paduddhāro idāni vuccamānacatukkānucchavikatāvasena, kassacipi kilesassa avikkhambhitattā kathañcipi avinipāteyyatāmutto kāmabhavo ajjhattaggahaṇassa visesapaccayattā imesaṃ sattānaṃ abbhantaraṭṭhena anto nāma. Rūpārūpabhavo tabbipariyāyato bahi nāma. Tathā hi yassa orambhāgiyāni saṃyojanāni appahīnāni, so ajjhattasaṃyojano vutto, yassa tāni pahīnāni, so bahiddhāsaṃyojano, tasmā anto asamucchinnabandhanatāya, bahi ca pavattamānabhavaṅgasantānatāya antobaddhā bahisayitā nāma. Nirantarappavattabhavaṅgasantānavasena hi sayitavohāro. Kāmaṃ nesaṃ bahibandhanampi asamucchinnaṃ, antobandhanassa pana thūlatāya evaṃ vuttaṃ[Pg.246]. Tenāha ‘‘tesañhi kāmabhave bandhana’’nti. Iminā nayena sesadvayepi attho veditabbo. Asamucchinnesu ca orambhāgiyasaṃyojaniyesu laddhappaccayesu uddhambhāgiyasaṃyojanāni agaṇanūpagāni hontīti. Ariyānaṃyeva vasenettha catukkassa uddhaṭattā labbhamānāpi puthujjanā na uddhaṭā.

'By them' (`tehi`) means 'by the fetters' (`saṃyojanehi`). Without specifying 'lower fetters' and 'higher fetters,' the general term 'fetters' is used in a manner suitable for the fourfold classification now being explained. Because no defilement is suppressed and sensual existence is by no means freed from falling into states of woe, sensual existence is called 'internal' in the sense of being within for these beings, due to grasping within being a specific condition. Form and formless existence are called 'external' in contrast. For one whose lower fetters are not abandoned is called internally fettered; for one who has abandoned them, externally fettered. Therefore, 'internally bound, externally reclining' means that the internal bondage has not been severed, while the stream of the life-continuum is still occurring externally. The term 'reclining' is used because of the uninterrupted stream of the life-continuum. Although their external bonds are also unsevered, it is stated thus because of the grossness of the internal bonds. Hence it is said, 'For them, the bondage is in the realm of sensual existence.' In this way, the meaning of the remaining two should also be understood. And when the lower fetters are unsevered and have obtained their conditions, the higher fetters are not taken into account. Here, because the fourfold classification is presented only in terms of the noble ones, ordinary people are not included, even though they are found.

Sikkhākoṭṭhāsoti sikkhitabbabhāgo. Pajjati sikkhā etenāti sikkhāpadaṃ, sikkhāya adhigamupāyoti. Āgatāyeva, tasmā tattha āgatanayeneva veditabbāti adhippāyo.

The section on training is the part to be trained in. A training rule is so called because one trains by it; it is a means for the attainment of training. Since it has already been stated, the intention is that it should be understood in the way it has been stated.

Abhabbaṭṭhānādipañcakavaṇṇanā

The Commentary on the Pentad beginning with Impossible States

316. Desanāsīsamevāti desanāpadeso eva, tasmā sotāpannādayopi abhabbā. Yadi evaṃ kasmā tathā desanāti āha ‘‘puthujjanakhīṇāsavāna’’ntiādi.

316. "The teaching is the summit itself" means it is just a general statement of the teaching; therefore, even stream-enterers and others are incapable. If that is so, why is the teaching given in that way? The text replies, "For ordinary persons and those whose cankers are destroyed," and so on.

Ñātibyasane yesaṃ ñātīnaṃ vināso, tesaṃ hitasukhaṃ viddhaṃseti, tasmā byasatīti byasanaṃ. Bhogabyasanepi eseva nayo. Rogabyasanādīsu pana ‘‘yassa rogo’’tiādinā yojetabbaṃ. Neva akusalāni asaṃkiliṭṭhasabhāvattā. Na tilakkhaṇāhatāni abhāvadhammattā. Itaraṃ pana vuttavipariyāyato akusalaṃ, tilakkhaṇāhatañca.

In the calamity concerning relatives, the welfare and happiness of those whose relatives are destroyed is ruined; therefore, it is called a calamity. The same principle applies to the calamity concerning wealth. But in cases of calamity by disease and so on, it should be connected with "to whom there is disease," and so on. They are not unwholesome because of their undefiled nature. Nor are they afflicted by the three characteristics because they are non-existent phenomena. The other, however, is unwholesome, being the opposite of what was stated, and is afflicted by the three characteristics.

Guṇehi samiddhabhāvā sampadā.

An accomplishment (sampadā) is the state of being endowed with virtues.

Vatthusandassanāti yasmiṃ vatthusmiṃ tassa āpatti, tassa sarūpato dassanā. Āpattisandassanāti yaṃ āpattiṃ so āpanno, tassā dassanā. Saṃvāsapaṭikkhepoti uposathapavāraṇādisaṃvāsassa paṭikkhipanaṃ akaraṇaṃ. Sāmīcipaṭikkhepo abhivādanādisāmīcikiriyāya akaraṇaṃ. Codayamānenāti codentena. Cuditakassa kāloti cuditakassa puggalassa codetabbakālo. Puggalanti codetabbaṃ puggalaṃ. Upaparikkhitvāti ‘‘ayaṃ cuditakalakkhaṇe tiṭṭhati, na tiṭṭhatī’’ti vīmaṃsitvā. Ayasaṃ āropeti ‘‘ime maṃ abhūtena abbhācikkhantā anayabyasanaṃ āpādentī’’ti bhikkhūnaṃ ayasaṃ uppādeti.

The showing of the ground is the showing, in its essential form, of the ground on which his offense occurred. The showing of the offense is the showing of the offense that he has committed. The rejection of communion is the rejection, the non-performance, of communal activities such as Uposatha and Pavāraṇā. The rejection of proper conduct is the non-performance of proper acts such as paying homage. `By one who is accusing` means by one who accuses. The time for the accused is the time for the accused person to be accused. The person means the person who should be accused. Having investigated means having examined, "Does this one stand by the characteristics of one liable to accusation, or does he not stand by them?" He brings dishonor means he causes dishonor among the monks, thinking, "These ones, falsely accusing me, are bringing me to misfortune and ruin."

Padhāniyaṅgapañcakavaṇṇanā

The Commentary on the Five Factors of Exertion

317. Padahatīti [Pg.247] padahano; bhāvanaṃ anuyutto yogī, tassa bhāvo bhāvanānuyogo padahanabhāvo. Padhānaṃ assa atthīti padhāniko, ka-kārassa ya-kāraṃ katvā ‘‘padhāniyo’’ti vuttaṃ. ‘‘Abhinīhārato paṭṭhāya āgatattā’’ti vuttattā paccekabodhisattasāvakabodhisattānampi paṇidhānato pabhuti āgatā saddhā āgamanasaddhā eva, ukkaṭṭhaniddesena pana ‘‘sabbaññubodhisattāna’’nti vuttaṃ. Adhigamato samudāgatattā aggamaggaphalasampayuttāpi adhigamanasaddhā nāma, yā sotāpannassa aṅgabhāvena vuttā. Acalabhāvenāti paṭipakkhena anabhibhavanīyattā niccalabhāvena. Okappananti okkantitvā pakkhanditvā adhimuccanaṃ. Pasāduppatti pasādanīye vatthusmiṃ pasīdanameva. Suppaṭividdhanti suṭṭhu paṭividdhaṃ, yathā tena paṭivedhena sabbaññutaññāṇaṃ hatthagataṃ ahosi, tathā paṭividdhaṃ. Yassa buddhasubuddhatāya saddhā acalā asampavedhī, tassa dhammasudhammatāya, saṅghasuppaṭipannatāya ca saddhā na tathāti aṭṭhānametaṃ anavakāso. Tenāha bhagavā ‘‘yo, bhikkhave, buddhe pasanno, dhamme so pasanno, saṅghe so pasanno’’tiādi. Padhānavīriyaṃ ijjhati ‘‘addhā imāya paṭipadāya jarāmaraṇato muccissāmī’’ti sakkaccaṃ padahanato.

317. "He strives" (padahati), thus he is a striver (padahano); a yogī devoted to cultivation, his state of devotion to cultivation is a state of striving (padahanabhāvo). `He has exertion` (padhānaṃ assa atthi), thus he is a `padhānika`; by changing the 'ka' to 'ya,' it is called `padhāniyo`. Because it is said, "Having come forth from aspiration," the faith that arises from the aspiration of Paccekabodhisattas and Sāvakabodhisattas, from their initial resolve, is indeed `āgamanasaddhā` (faith of arrival). However, by way of preeminent designation, it is said to belong to Bodhisattas aspiring to omniscience. The faith associated with attainment, born from the attainment of the highest path and fruit, known as `adhigamanasaddhā`, is what is described as the factor of a Stream-enterer. `By its unshakeable nature` means unshakeable due to being unconquerable by opposing forces, thus immutable. `Okappana` means entering, plunging into, and resolving. The arising of serenity is simply the arising of serenity in a basis worthy of serenity. `Thoroughly penetrated` means well penetrated, penetrated in such a way that by that penetration, omniscient knowledge was as if grasped in the hand. For one whose faith in the Buddha’s supreme enlightenment is unshakeable and unwavering, it is an impossible state and there is no opportunity for their faith in the Dhamma’s supreme excellence and the Saṅgha’s supreme good practice not to be the same. Therefore, the Blessed One said, "Monks, whoever has faith in the Buddha has faith in the Dhamma, has faith in the Saṅgha," and so on. The energy of striving succeeds because of earnest effort, thinking: "Surely, by this practice, I will be freed from aging and death."

Appa-saddo abhāvattho ‘‘appa-saddassa…pe… kho panā’’tiādīsu viyāti āha ‘‘arogo’’ti. Samavepākiniyāti yathābhuttaṃ āhāraṃ samākāreneva paccanasīlāya. Daḷhaṃ katvā paccantī hi gahaṇī ghorabhāvena pittavikārādivasena rogaṃ janeti, sithilaṃ katvā paccantī mandabhāvena vātavikārādivasena. Tenāha ‘‘nātisītāya nāccuṇhāyā’’ti. Gahaṇītejassa mandatikkhatāvasena sattānaṃ yathākkamaṃ sītuṇhasahagatāti āha ‘‘atisītagahaṇiko’’tiādi. Yāthāvato accayadesanā attano āvikaraṇaṃ nāmāti āha ‘‘yathābhūtaṃ attano aguṇaṃ pakāsetā’’ti. Udayatthagāminiyāti saṅkhārānaṃ udayaṃ, vayañca paṭivijjhantiyāti ayamettha atthoti āha ‘‘udayañcā’’tiādi. Parisuddhāyāti nirupakkilesāya. Nibbijjhituṃ samatthāyāti tadaṅgavasena avasesaṃ pajahituṃ samatthāya. Tassa tassa dukkhassa khayagāminiyāti yaṃ dukkhaṃ imasmiṃ ñāṇe anadhigate pavattārahaṃ, adhigate na pavattati, taṃ sandhāya vadati. Tathā hesa yogāvacaro ‘‘cūḷasotāpanno’’ti vuccati.

The word 'appa' indicates absence, as in 'appa-saddassa…pe… kho panā' and so on; hence, it is said 'arogo' (healthy). `Having even digestion` means having the characteristic of digesting food evenly, as it was consumed. For, if the digestive faculty digests too strongly, it generates illness through severe bile disorders and the like; and if it digests too weakly, it generates illness through mild wind disorders and the like. Therefore, it is said, 'neither too cold nor too hot.' Due to the weakness or sharpness of the digestive heat, beings are accordingly affected by cold and heat; hence, it is said, 'one with excessively cold digestion' and so on. `Confession of transgression as it truly is` is called making known one's own faults; hence, it is said, 'declaring one's own faults as they truly are.' `Leading to arising and passing away` means penetrating the arising and passing away of formations; this is the meaning here, thus it is said, 'both arising…' and so on. `Purified` means free from defilements. `Capable of penetrating` means capable of abandoning the remainder by means of that factor. `Leading to the destruction of this or that suffering` refers to that suffering which is liable to occur if this knowledge is not attained, but does not occur when it is attained; this is what it refers to. Thus, this practitioner is called a `cūḷasotāpanno` (a minor stream-enterer).

Suddhāvāsādipañcakavaṇṇanā

The Commentary on the Pentad beginning with the Pure Abodes

318. ‘‘Suddhā [Pg.248] āvasiṃsū’’tiādinā addhattayepi tesaṃ suddhāvāsapariyāyo abyabhicārīti dasseti. Kilesamalarahitāti nāmakāyaparisuddhiṃ vadanto eva rūpakāyaparisuddhimpi atthato dasseti. Tenāha ‘‘anāgāmikhīṇāsavā’’ti.

318. By 'They dwelt pure' and so forth, it is shown that even in those two and a half instances, their designation as Pure Abodes is unwavering. 'Free from the stains of defilements' speaks of the purity of the mental body, thus implying also the purity of the physical body in meaning. Thus it is said, 'non-returners and those whose cankers are destroyed'.

Āyuno majjhanti avihādīsu yattha yattha uppanno, tattha tattha āyuno majjhaṃ anatikkamitvā. Antarā vāti tassa antarāva orameva. Majjhaṃ upahaccāti āyuno majjhaṃ aticca. Tenāha ‘‘atikkamitvā’’ti. Appayogenāti anussahanena. Akilamantoti akilanto. Sukhenāti akicchena. Uddhaṃ vāhibhāvena uddhaṃ assa taṇhāsotaṃ, vaṭṭasotañcāti uddhaṃsoto; uddhaṃ vā gantvā paṭilabhitabbato uddhaṃ assa maggasotanti uddhaṃsoto. Akaniṭṭhaṃ gacchatīti akaniṭṭhagāmī. Sodhetvāti tattha tattha uppajjanto te te devaloke sodhento viya hotīti vuttaṃ ‘‘cattāro devaloke sodhetvā’’ti. Tattha tattha vā uppajjitvā puna anuppajjanārahabhāveneva tatopi gacchanto devūpapattibhavasaññite attano khandhaloke bhavarāgamalaṃ visodhetvā vikkhambhetvā. Ayañhi avihesu kappasahassaṃ vasanto arahattaṃ pattuṃ asakkuṇitvā atappaṃ gacchati, tatthāpi dve kappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā sudassaṃ gacchati, tatthāpi cattārikappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā sudassiṃ gacchati, tatthāpi aṭṭhakappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā akaniṭṭhaṃ gacchati, tattha vasanto aggamaggaṃ adhigacchati.

The middle of the life-span: wherever one is reborn in the Avihā realm and so forth, there one does not transgress the middle of the life-span. 'In between' means just within that, on this side. 'Having reached the middle' means having exceeded the middle of the life-span. Thus it is said, 'having surpassed.' 'Without effort' means without exertion. 'Without tiring' means untiring. 'With ease' means without difficulty. 'Upward-flowing': because the stream of craving and the stream of the round of existence flow upwards for him, he is upward-flowing; or, because the stream of the path is upward for him, to be attained by going upwards, he is upward-flowing. 'He goes to Akaniṭṭha' means he is one who goes to Akaniṭṭha. 'Having purified': because, arising in those various divine realms, he is, as it were, purifying those divine realms, it is said, 'having purified the four divine realms.' Or, having arisen in various places and being in a state where he is not liable to be reborn again, he moves beyond even from there, having purified and suppressed the defilement of craving for existence in his own world of aggregates, which is designated as the state of rebirth in the divine realms. For indeed, dwelling in the Avihā realm for a thousand eons, being unable to attain arahantship, he proceeds to Atappa. There too, dwelling for two thousand eons, being unable to attain arahantship, he proceeds to Sudassā. There too, dwelling for four thousand eons, being unable to attain arahantship, he proceeds to Sudassī. There too, dwelling for eight thousand eons, being unable to attain arahantship, he proceeds to Akaniṭṭha. Dwelling there, he attains the supreme path.

Cetokhilapañcakavaṇṇanā

The Commentary on the Five Mental Barrennesses

319. Cetokhilā nāma atthato vicikicchā kodho ca, te pana yasmiṃ santāne uppajjanti, tassa kharabhāvo kakkhaḷabhāvo hutvā upatiṭṭhanti, pageva attanā sampayuttacittassāti āha ‘‘cittassa thaddhabhāvo’’ti. Yathā lakkhaṇapāripūriyā gahitāya sabbā satthurūpakāyasirī gahitāva nāma hoti, evaṃ sabbaññutāya sabbā dhammakāyasirī’’ gahitā eva nāma hotīti tadubhayavatthukameva kaṅkhaṃ dassento ‘‘sarīre kaṅkhamāno’’tiādimāha. Ātapati kileseti ātappaṃ[Pg.249], sammāvāyāmoti āha ‘‘ātappāyāti vīriyakaraṇatthāyā’’ti. Punappunaṃ yogāyāti bhāvanaṃ punappunaṃ yuñjanāya. Satatakiriyāyāti bhāvanāya nirantarappayogāya. ‘‘Paṭivedhadhamme kaṅkhamāno’’ti ettha kathaṃ lokuttaradhamme kaṅkhā pavattatīti? Na ārammaṇakaraṇavasena, anussavākāraparivitakkaladdhe parikappitarūpe kaṅkhā pavattatīti dassento āha ‘‘vipassanā…pe… vadanti, taṃ atthi nu kho natthīti kaṅkhatī’’ti. Sikkhāti cettha pubbabhāgasikkhā veditabbā. ‘‘Kāmañcettha visesuppattiyā mahāsāvajjatāya ceva saṃvāsanimittaghaṭṭanāhetu abhiṇhuppattikatāya ca ‘sabrahmacārīsū’ti kopassa visayo visesetvā vutto, tato aññatthāpi pana kopo ‘na cetokhilo’ti na sakkā viññātu’’nti keci. Yadi evaṃ vicikicchāyapi ayaṃ nayo āpajjati, tasmā yathārutavaseneva gahetabbaṃ.

319. The term 'cetokhilā' refers in meaning to doubt and anger. These, when they arise in a person's mental continuum, establish themselves as harshness and rigidity, especially for the mind associated with them—thus it is said, 'the rigidity of the mind.' Just as when the complete characteristics are grasped, all the glory of the Teacher's physical body is considered grasped, so too, with omniscience, all the glory of the Dhamma-body is considered grasped. Thus, pointing to doubt regarding both these grounds, it is said, 'doubting the body,' and so forth. It burns up defilements, hence it is 'ardor' (ātappaṃ); this is right effort. Thus it is said, 'for ardor' means 'for the sake of making effort.' 'For repeated application' means for repeatedly engaging in meditation. 'For continuous action' means for uninterrupted application to meditation. Regarding 'doubting the Dhamma of penetration,' how does doubt arise concerning the supramundane Dhamma here? Not by way of taking an object, but by showing that doubt arises in a conceptual form obtained through reliance on hearsay and speculative reasoning, it is said, 'they speak of insight... he doubts whether it exists or not.' Here, 'training' should be understood as preliminary training. Some say: 'Although here, due to the arising of a special circumstance, great culpability, and frequent occurrence caused by contact with signs of cohabitation, the scope of anger is specified as 'among fellow practitioners,' yet it cannot be understood that anger elsewhere is 'not a mental barrenness'.' If so, this reasoning would apply to doubt as well. Therefore, it should be taken according to what is stated.

Cetasovinibandhādipañcakavaṇṇanā

Commentary on the Pentad on the Five Mental Bondages

320. Pavattituṃ appadānavasena kusalacittaṃ vinibandhantīti cetasovinibandhā. Taṃ pana vinibandhantā muṭṭhigāhaṃ gaṇhantī viya hontīti āha ‘‘cittaṃ bandhitvā’’tiādi. Kāmagiddho puggalo vatthukāme viya kilesakāmepi assādeti abhinandatīti vuttaṃ ‘‘vatthukāmepi kilesakāmepī’’ti. Attano kāyeti attano karajakāye, attabhāve vā. Bahiddhārūpeti paresaṃ kāye, anindriyabaddharūpe ca. Udaraṃ avadihati upacinoti paripūretīti udarāvadehakaṃ. Seyyasukhanti seyyāya sayanavasena uppajjanakasukhaṃ. Saṃparivattakanti saṃparivattetvā. Paṇidhāyāti taṇhāvasena paṇidahitvā. Iti pañcavidhopi lobhaviseso eva cetovinibandho vuttoti veditabbo.

320. They obstruct the wholesome mind from proceeding by way of not giving, thus they are called mental bondages. Those who obstruct it are like grasping with a fist, thus it is said, 'having bound the mind,' and so forth. A person greedy for sensual pleasures delights in and enjoys both object-based sensual pleasures and defilement-based sensual pleasures, as it is said, 'both in object-based sensual pleasures and defilement-based sensual pleasures.' 'One's own body' means one's own physical body, or one's own existence. 'External forms' means the bodies of others, and forms not connected to the senses. 'Filling the belly' means accumulating and filling it up, thus it is 'belly-filling.' 'Pleasure of lying down' means the happiness arising by way of lying down on a couch. 'Turning around' means having turned over. 'Longing' means having longed by way of craving. Thus, it should be understood that these five kinds of particular greed are indeed called mental bondages.

Lokiyāneva kathitāni rūpindriyānaṃyeva kathitattā. Paṭhamadutiyacatutthāni lokiyāni parittabhūmakattā. Tatiyapañcamāni kāmarūpaggabhūmikattā, kāmarūpārūpaggabhūmikattā ca. Lokiyalokuttarāni kathitānīti ānetvā yojanā. ‘‘Samathavipassanāmaggaphalavasenā’’ti vattabbaṃ. ‘‘Samathavipassanāmaggavasenā’’ti vuttaṃ.

They are spoken of as worldly because only the form faculties are spoken of. The first, second, and fourth are worldly due to belonging to the limited plane. The third and fifth are worldly because they belong to the highest plane of the desire and form realms, and to the highest plane of the desire, form, and formless realms. The worldly and supramundane are spoken of—this is the way of connecting them. It should be stated as 'by way of serenity, insight, path, and fruition.' It was said as 'by way of serenity, insight, and path.'

Nissaraṇiyapañcakavaṇṇanā

Commentary on the Pentad on Escape

321. Nissarantīti [Pg.250] nissaraṇīyāti vattabbe rassaṃ katvā niddeso. Kattari hesa anīya-saddo yathā ‘‘niyyānikā’’ti. Tenāha ‘‘nissaṭā’’ti. Kuto pana nissaṭāti? Yathāsakaṃ paṭipakkhato. Nijjīvaṭṭhena dhātuyoti āha ‘‘attasuññasabhāvā’’ti. Atthato pana dhammadhātumanoviññāṇadhātuvisesā. Tādisassa bhikkhuno kilesavasena kāmesu manasikāro nāma natthīti āha ‘‘vīmaṃsanattha’’nti. ‘‘Nekkhammanissitaṃ idāni me cittaṃ, kiṃ nu kho kāmavitakkopi uppajjatī’’ti vīmaṃsantassāti attho. Pakkhandanaṃ nāma anuppaveso, so pana tattha natthīti āha ‘‘na pavisatī’’ti. Pasādaṃ nāma abhirucisantiṭṭhānaṃ, vimuccanaṃ adhimuccananti taṃ sabbaṃ pakkhipanto vadati ‘‘pasādaṃ nāpajjatī’’tiādi. Evaṃbhūtaṃ panassa cittaṃ tattha kathaṃ tiṭṭhatīti āha ‘‘yathā panā’’tiādi. Tanti paṭhamajjhānaṃ. Assāti bhikkhuno. Cittaṃ pakkhandatīti parikammacittena saddhiṃ jhānacittaṃ ekaṭṭhavasena ekajjhaṃ gahetvā vadati. Gocare gatattāti attano ārammaṇe eva pavattattā. Ahānabhāgiyattāti ṭhitibhāgiyattā, visesabhāgiyattā vā. Suṭṭhu vimuttanti vikkhambhanavimuttiyā sammadeva vimuttaṃ. Cittassa kāyassa ca hananato vighāto, dukkhaṃ. Paridahanato pariḷāho, kāmadaratho. Na vedayati anuppajjanato. Nissaranti tatoti nissaraṇaṃ. Ke nissaranti? Kāmā. Evañca katvā kāmānanti kattari sāmivacanaṃ suṭṭhu yujjati. Yadaggena kāmā tato ‘‘nissaṭā’’ti vuccanti, tadaggena jhānampi kāmato ‘‘nissaṭa’’nti vattabbataṃ labhatīti vuttaṃ ‘‘kāmehi nissaṭattā’’ti. Evaṃ vikkhambhanavasena kāmanissaraṇaṃ vatvā idāni samucchedavasena accantatova nissaraṇaṃ dassetuṃ ‘‘yo panā’’tiādi vuttaṃ.

321. Because they escape (nissaranti), they are called 'things relating to escape' (nissaraṇīyā); the instruction is given with a short vowel, though it should be 'nissaraṇīyā.' Here this suffix '-anīya' is in the active sense, as in 'niyyānikā' (leading out). Therefore it is said, 'escaped.' But from what have they escaped? From their respective counterparts. Because the elements are lifeless, it is said, 'they have a nature empty of self.' In meaning, however, they are specific instances of the mental-phenomena element and the mind-consciousness element. For such a bhikkhu, there is no attention to sensual pleasures by way of defilements; hence it is said, 'for the purpose of investigation.' The meaning is: of one who investigates thus: 'My mind is now based on renunciation; I wonder, could a sensual thought still arise?' 'Plunging' means entering, but since that is not present there, it is said, 'it does not enter.' 'Confidence' means delight, settling down, and resolving upon. Including all this, it is said: 'he does not arrive at confidence,' and so on. But how does the mind of such a one stand firm there? It is said, 'Just as…,' and so on. 'That' is the first jhāna. 'His' means of the bhikkhu. 'The mind plunges': this is said taking the jhāna-mind together with the preliminary-work mind as one, because they are in the same place. 'Because it has gone to its resort' means because it proceeds only in its own object. 'Because it partakes of non-decline' means because it partakes of stability or of distinction. 'Well liberated' means rightly liberated by the liberation through suppression. 'Vexation' is suffering, since it strikes the mind and body. 'Distress' is the fever of sensual passion, since it burns. He does not feel it because it does not arise. 'They escape from that,' hence 'escape.' What escapes? Sensual pleasures. And so, 'of sensual pleasures' (kāmānaṃ) is a genitive with an active sense, which fits well. In so far as sensual pleasures are said to be 'escaped' from that, to that extent jhāna too obtains the state of being describable as 'escaped' from sensual pleasures. Thus it is said, 'because of being escaped from sensual pleasures.' Having thus spoken of the escape from sensual pleasures by way of suppression, now, in order to show the utter escape by way of eradication, it is said, 'But whoever…,' and so on.

Sesapadesūti sesakoṭṭhāsesu. Ayaṃ pana visesoti visesaṃ vadantena ‘‘taṃ jhānaṃ pādakaṃ katvā’’tiādiko avisesoti vatvā dutiyatatiyavāresu sabbaso anāmaṭṭho, catutthavāre pana ayampi visesoti dassetuṃ ‘‘accantanissaraṇe cettha arahattaphalaṃ yojetabba’’nti vuttaṃ.

'In the remaining passages' means in the remaining sections. But this is a distinction. Having stated that the phrase beginning with 'having made that jhāna the basis' is not a distinction, it is left entirely untouched in the second and third instances. In the fourth instance, however, to show that this too is a distinction, it is said: 'Here, with the ultimate escape, the fruit of arahantship should be connected.'

Yasmā arūpajjhānaṃ pādakaṃ katvā aggamaggaṃ adhigantvā arahatte ṭhitassa cittaṃ sabbaso rūpehi nissaṭaṃ nāma hoti. Tassa hi phalasamāpattito vuṭṭhāya [Pg.251] vīmaṃsanatthaṃ rūpābhimukhaṃ cittaṃ pesentassa idamakkhātanti samathayānikānaṃ vasena heṭṭhā cattāro vārā kathitā, idaṃ pana sukkhavipassakassa vasenāti āha ‘‘suddhasaṅkhāre’’tiādi. Puna sakkāyo natthīti uppannanti idāni me sakkāyappabandho natthīti vīmaṃsantassa uppannaṃ.

For, having made the formless jhāna the basis, attained the supreme path, and become established in arahantship, one's mind is indeed entirely escaped from material forms. For him, this is stated for when, after emerging from the attainment of fruition, he directs his mind toward material forms for the purpose of investigation. Thus, the four instances below were explained by way of those who take serenity as their vehicle. But this one is by way of the bare-insight meditator; therefore it is said, 'with pure formations,' and so on. Again, 'identity is non-existent' arises for one investigating thus: 'Now for me there is no continuity of identity.'

Vimuttāyatanapañcakavaṇṇanā

Commentary on the Pentad on the Grounds for Deliverance

322. Vimuttiyā vaṭṭadukkhato vimuccanassa āyatanāni kāraṇāni vimuttāyatanānīti āha ‘‘vimuccanakāraṇānī’’ti. Pāḷiatthaṃ jānantassāti ‘‘idha sīlaṃ āgataṃ, idha samādhi, idha paññā’’tiādinā taṃ taṃ pāḷiatthaṃ yāthāvato jānantassa. Pāḷiṃ jānantassāti tadatthajotanaṃ pāḷiṃ yāthāvato upadhārentassa. Taruṇapītīti sañjātamattā mudukā pīti jāyati. Kathaṃ jāyati? Yathādesitadhammaṃ upadhārentassa tadanucchavikameva attano kāyavacīmanosamācāraṃ pariggaṇhantassa somanassappattassa pamodalakkhaṇaṃ pāmojjaṃ jāyati. Tuṭṭhākārabhūtā balavapītīti purimuppannāya pītiyā vasena laddhāsevanattā ativiya tuṭṭhākārabhūtā kāyacittadarathapassambhanasamatthāya passaddhiyā paccayo bhavituṃ samatthā balappattā pīti jāyati. Yasmā nāmakāye passaddhe rūpakāyopi passaddho eva hoti, tasmā ‘‘nāmakāyo paṭipassambhati’’ icceva vuttaṃ. Sukhaṃ paṭilabhatīti vakkhamānassa cittasamādhānassa paccayo bhavituṃ samatthaṃ cetasikaṃ nirāmisaṃ sukhaṃ paṭilabhati vindati. ‘‘Samādhiyatī’’ti ettha na yo koci samādhi adhippeto, atha kho anuttarasamādhīti dassento ‘‘arahatta phalasamādhinā samādhiyatī’’ti āha. ‘‘Ayañhī’’tiādi tassā desanāya tādisassa puggalassa yathāvuttasamādhipaṭilābhassa kāraṇabhāvavibhāvanaṃ. Tassa vimuttāyatanabhāvo. Osakkitunti nayituṃ. Samādhiyeva samādhinimittanti kammaṭṭhānapāḷiāruḷho samādhiyeva parato uppajjanakabhāvanāsamādhissa kāraṇabhāvato samādhinimittaṃ. Tenāha ‘‘ācariyasantike’’tiādi.

322. 'The grounds for deliverance' (vimuttāyatanāni) are the grounds, the causes, for deliverance from the suffering of the round; thus it is said, 'causes for deliverance.' 'Of one who knows the meaning of the Pāli' means of one who knows as it really is the meaning of this or that Pāli passage, such as: 'Herein virtue is included, herein concentration, herein wisdom.' 'Of one who knows the Pāli' means of one who properly considers the Pāli that illuminates that meaning. 'Tender joy' means a soft, newly arisen joy is born. How is it born? When one considers the Dhamma as taught and undertakes bodily, verbal, and mental conduct suitable to it, having attained gladness, joy characterized by delight arises. 'Strong joy that has the nature of satisfaction': because of having cultivated it by means of the previously arisen joy, a strong joy arises that has the nature of extreme satisfaction, capable of being a condition for the tranquility that can calm the fever of body and mind. Since when the mental body is tranquil the physical body also becomes tranquil, it is simply stated, 'the mental body becomes tranquil.' 'One attains happiness' means one obtains a spiritual, unworldly happiness that is capable of being a condition for the mental concentration to be mentioned next. By 'one becomes concentrated,' not just any concentration is intended, but the unsurpassed concentration. To show this, it is said: 'One becomes concentrated through the concentration of the fruit of arahantship.' The passage beginning 'For this…' explains how that teaching is a cause for such a person to attain the aforesaid concentration. This is its being a ground for deliverance. 'To draw back' means to lead. 'Concentration itself is the sign of concentration' means that concentration itself, based on the Pāli text on the meditation subject, is the 'sign of concentration' because it is a cause for the developmental concentration that arises subsequently. Therefore it is said, 'in the presence of a teacher,' and so on.

Vimutti vuccati arahattaṃ sabbaso kilesehi paṭippassaddhivimuttīti katvā. Paripācentīti sādhenti nipphādenti. Aniccānupassanāñāṇe nissayapaccayabhūte uppannasaññā, tena ñāṇena sahagatāti attho. Sesesupi [Pg.252] eseva nayo. Yaṃ panettha vattabbaṃ, taṃ visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. ṭī. 1.37, 306) vuttanayena veditabbaṃ.

Deliverance is called arahantship because it is deliverance through the pacification of all defilements. 'They bring to maturity' means they accomplish, they bring to perfection. A perception that has arisen having the knowledge of the contemplation of impermanence as its support-condition; the meaning is that it is associated with that knowledge. This same method applies in the remaining cases. Whatever should be said here is to be understood in accordance with the method stated in the Subcommentary to the Path of Purification (Visuddhimagga-mahāṭīkā 1.37, 306).

Pañcakavaṇṇanā niṭṭhitā.

The commentary on the pentads is finished.

Chakkavaṇṇanā

The Commentary on the Sixes

323. Attānaṃ adhi ajjhattā, adhi-saddo samāsavisaye adhikāratthaṃ, pavattiatthañca gahetvā pavattatīti attānaṃ adhikicca uddissa pavattā ajjhattā; ajjhattesu bhavāni ajjhattikānīti niyakajjhattesupi abbhantarāni cakkhādīni vuccanti, tāni pana yena ajjhattabhāvena ‘‘ajjhattikānī’’ti vuccanti, tamatthaṃ pākaṭaṃ katvā dassento ‘‘ajjhattikānī’’ti āha. Saddatthato pana ajjhattajjhattāniyeva ajjhattajjhattikāni yathā ‘‘venayiko’’ti (ma. ni. 1.246; a. ni. 8.11; pārā. 8) daṭṭhabbaṃ. Tato ajjhattatoti tato ajjhattajjhattato, yāni ajjhattikāni vuttāni. Ajjhattikānañhi paṭiyogīni bāhirāni ajjhattadhammānaṃ viya bahiddhādhammā. ‘‘Ajjhattikānī’’ti hi saparasantānikāni cakkhādīni vuccanti, tathā rūpādīni ‘‘bāhirānī’’ti. Ajjhattāni pana sasantānikā eva cakkhurūpādayo, tato aññeva bahiddhāti. ‘‘Viññāṇasamūhā’’ti ettha yadipi tesaṃ viññāṇānaṃ samodhānaṃ natthi bhinnakālikattā, cittena pana ekajjhaṃ abhisaṃyūhanavasena samūhatā vuttā yathā ‘‘vedanākkhandho’’ti. Cakkhupasādanissitanti cakkhupasādaṃ nissāya paccayaṃ labhitvā uppannaṃ kusalākusalavipākaviññāṇaṃ cakkhuviññāṇatāsāmaññena ekajjhaṃ katvā vuttaṃ. Cakkhusannissito samphasso, na cakkhudvāriko. Ime dasa samphasseti ime pasādavatthuke dasa vipākasamphasse ṭhapetvā. Eteneva nayenāti etena phasse vutteneva nayena. Taṇhāchakke taṇhaṃ ārabbha pavattāpi taṇhā dhammataṇhāti veditabbā.

323. Regarding oneself internally (attānaṃ adhi ajjhattā): the prefix adhi in a compound has the sense of governing and the sense of occurring. Thus, that which occurs with oneself as its governing principle is internal (ajjhattā). Internal bases (ajjhattikāni) are things that exist in the internal. Thus the eye, etc., which are internal within one’s own person, are so called. But showing that meaning by which they are called ‘internal bases’ on account of their internal state, making it clear, he said, ‘internal bases.’ From the point of view of the word’s meaning, however, the internal is just the internal, just as venayiko should be seen. Therefore, from the internal (tato ajjhattato) means from that which is internal, that is, from what has been called the internal bases. For the external bases are the counterparts of the internal bases, just as external phenomena are to internal phenomena. For ‘internal bases’ (ajjhattikāni) refers to the eye, etc., belonging to one’s own and others’ continuums, while forms, etc., are called ‘external bases’ (bāhirāni). But ‘the internal’ (ajjhattāni) refers only to the eye, form, etc., of one’s own continuum; what is other than that is ‘the external’ (bahiddhā). ‘Collection of consciousnesses’ (viññāṇasamūhā): here, although there is no simultaneous combination of these consciousnesses since they occur at different times, they are spoken of as a collection by way of being mentally amassed, just as in the case of the ‘feeling aggregate.’ Dependent on the eye-sensitivity (cakkhupasādanissitaṃ): wholesome, unwholesome, and resultant consciousness that has arisen dependent on the eye-sensitivity, having obtained it as a condition, is spoken of by grouping it together under the general term ‘eye-consciousness.’ Contact is dependent on the eye (cakkhusannissito), not through the eye-door. These ten contacts: this is said setting aside these ten resultant contacts based on the sensitive matter. By this very method: by this method spoken of in regard to contact. In the section on the six kinds of craving, even the craving that arises having craving itself as its object should be understood as craving for mental phenomena (dhammataṇhā).

Appaṭissayoti appaṭissavo, va-kārassa ya-kāraṃ katvā niddeso. Garunā kismiñci vutte gāravavasena paṭissavanaṃ paṭissavo, paṭissavabhūtaṃ, taṃsabhāgañca yaṃ kiñci gāravaṃ, natthi etasmiṃ paṭissavoti appaṭissavo, gāravarahito. Tenāha ‘‘anīcavuttī’’ti. Yathā cetiyaṃ uddissa kataṃ satthu [Pg.253] katasadisaṃ, evaṃ cetiyassa purato kataṃ satthu purato katasadisaṃ evāti āha ‘‘parinibbute panā’’tiādi. Sakkaccaṃ na gacchatīti ādaraṃ gāravaṃ uppādetvā na upasaṅkamati. Yathā sikkhāya ekadese kopite, agārave ca kate sabbā sikkhā kuppati, sabbattha ca agāravaṃ kataṃ nāma hoti samudāyato saṃvarasamādānaṃ avayavato bhedoti. Evaṃ ekabhikkhusmiṃpi…pe… agāravo katova hoti. Anādariyamattenapi sikkhāya aparipūriyevāti āha ‘‘apūrayamānova sikkhāya agāravo nāmā’’ti. Appamādalakkhaṇaṃ sammāpaṭipatti. Duvidhanti dhammāmisavasena duvidhaṃ.

One without deference (appaṭissayo) means one without compliance (appaṭissavo); the explanation is made by changing the letter ‘v’ to ‘y’. When something is said by a respected person, assenting out of reverence is compliance (paṭissavo). That which has become compliant, and any kind of reverence of a similar nature—there is no such compliance in him, hence he is one without compliance, one devoid of reverence. Therefore it is said, ‘of undeferential conduct.’ Just as what is done for a shrine is like what is done for the Teacher, so too what is done before a shrine is just like what is done before the Teacher. Thus it is said: ‘But after he has passed away,’ etc. He does not go respectfully means he does not approach having generated care and reverence. Just as when one part of the training is violated and disrespect is shown, the entire training is shaken, and disrespect is considered to have been shown to everything—for the undertaking of restraint is as a whole, but its breach is by way of a part. Similarly, even towards a single bhikkhu … disrespect is indeed shown. Even by a mere lack of care, the training is indeed not fulfilled. Thus it is said: ‘By not fulfilling the training, one is called disrespectful.’ The characteristic of diligence is right practice. It is twofold means it is twofold by way of the Dhamma and material things.

Somanassūpavicārāti somanassasahagatā vicārā adhippetā, upasaddo ca nipātamattanti āha ‘‘somanassasampayuttā vicārā’’ti. Tathā hissa abhidhamme (dha. sa. 8) ‘‘cāro vicāro…pe… upavicāro’’ti niddeso pavatto. Somanassakāraṇabhūtanti sabhāvato, saṅkappatopi somanassassa uppattiyā paccayabhūtaṃ. Kāmaṃ parittabhūmakā vitakkavicārā aññamaññamaviyogino, kiriyābhedato pana paṭhamābhinipātatāya vitakkassa byāpāro sātisayo. Tato paraṃ vicārassāti taṃ sandhāya ‘‘vitakketvā’’ti pubbakālakiriyāvasena vatvā ‘‘vicārena paricchindatī’’ti vuttaṃ. Laddhapubbāsevanassa vicārassa byāpāro paññā viya hoti. Tathā hi ‘‘vicāro vicikicchāya paṭipakkho’’ti peṭake vuttaṃ. ‘‘Diṭṭhisāmaññagato’’ti ettha yāya diṭṭhiyā puggalo diṭṭhisāmaññaṃ gato vutto, sā paṭhamamaggasammādiṭṭhi kosambakasutte adhippetoti āha ‘‘kosambakasutte paṭhamamaggo kathito’’ti. Idhāti imasmiṃ sutte. Catūsupi maggesu sammādiṭṭhi diṭṭhiggahaṇena gahitāti āha ‘‘cattāropi maggā kathitā’’ti.

Sustained thoughts accompanied by joy (somanassūpavicārā) means sustained thoughts accompanied by joy are intended; and the prefix upa is a mere particle, thus it is said, ‘sustained thoughts associated with joy.’ For thus in the Abhidhamma the explanation proceeds: ‘moving, sustained thought… close sustained thought.’ Being a cause of joy means being a condition for the arising of joy both by its own nature and by intention. Granted, initial thought and sustained thought of the limited sphere are inseparable from each other, but due to the difference in function, the operation of initial thought is preeminent because of its initial application. After that comes the operation of sustained thought. With reference to this, having said, ‘having applied initial thought,’ using a past participle, it is then said, ‘he discriminates with sustained thought.’ The operation of sustained thought that has been previously obtained and cultivated is like wisdom. For so it is said in the Peṭaka: ‘Sustained thought is the opponent of doubt.’ ‘One who has come to a commonality of view’: here, the view by which a person is said to have come to a commonality of view is intended as the right view of the first path in the Kosambaka Sutta. Thus it is said: ‘In the Kosambaka Sutta the first path is taught.’ Here means in this sutta. The right view in all four paths is included by the taking up of ‘view.’ Thus it is said: ‘All four paths are taught.’

Vivādamūlachakkavaṇṇanā

Explanation of the Hexad on the Roots of Dispute

325. Kodhanoti kujjhanasīlo. Yasmā so appahīnakodhatāya vigatakodhano nāma na hoti, tasmā ‘‘kodhena samannāgato’’ti āha. Upanāho etassa atthi, upanayhanasīloti vā upanāhī. Vivādo nāma uppajjamāno yebhuyyena paṭhamaṃ dvinnaṃ vasena uppajjatīti [Pg.254] vuttaṃ ‘‘dvinnaṃ bhikkhūnaṃ vivādo’’ti. So pana yathā bahūnaṃ anatthāvaho hoti, taṃ nidassanamukhena dassento ‘‘katha’’ntiādimāha. Abbhantaraparisāyāti parisabbhantare.

325. ‘Kodhano’ means one who is prone to anger. Because, not having abandoned anger, he is not one whose anger has departed, it is therefore said, ‘possessed of anger.’ ‘Upanāhī’ means one who has resentment, or one who is prone to harbor resentment. A dispute, when it arises, generally arises at first between two, thus it is said, ‘a dispute between two bhikkhus.’ But showing by way of example how it is harmful to many, he said, beginning with ‘how,’ and so on. ‘Abbhantaraparisāya’ means within the assembly.

Paraguṇamakkhanāya pavattopi attano kārakaṃ gūthena paharantaṃ gūtho viya paṭhamataraṃ makkhetīti makkho, so etassa atthīti makkhī. Palāsatīti palāso, parassa guṇe ḍaṃsitvā viya apanetīti attho, so etassa atthīti palāsī. Palāsī puggalo hi dutiyassa dhuraṃ na deti, samaṃ pasāretvā tiṭṭhati. Tenāha ‘‘yugaggāhalakkhaṇena palāsena samannāgato’’ti. ‘‘Issukī’’tiādīnaṃ padānamattho heṭṭhā vuttanayattā suviññeyyova. Kammapathappattāya micchādiṭṭhiyā vasenettha micchādiṭṭhi veditabbāti āha ‘‘natthikavādī ahetukavādī akiriyavādī’’ti.

‘Makkha’ is so called because, though it proceeds to denigrate the virtues of another, it first besmears its perpetrator, like dung besmears the one who throws it. One who has this is a ‘makkhī.’ ‘Palāsa’ is so called because it removes another’s virtues as if by biting them; one who has this is a ‘palāsī.’ For a domineering person does not yield the yoke to another but stands holding it level. Therefore it is said: ‘possessed of domineering rivalry, which has the characteristic of seizing the yoke.’ The meaning of terms like ‘issukī,’ etc., is easily understood by the method stated above. Here, wrong view should be understood as the wrong view that has reached the level of a course of kamma. Thus he said: ‘a nihilist, a denier of cause, and a denier of action.’

Nissaraṇiyachakkavaṇṇanā

Explanation of the Hexad on the Elements of Escape

326. Hāpetvāti kusalacittaṃ parihāpetvā pavattitumeva appadānavasena. Abhūtaṃ byākaraṇaṃ byākaroti ‘‘mettā hi kho me cetovimutti bhāvitā’’tiādinā (a. ni. 6.13) attani avijjamānaṃ guṇabyāhāraṃ byāharati. Cetovimutti-saddaṃ apekkhitvā ‘‘nissaṭā’’ti vuttaṃ. Puna byāpādo natthīti idāni mama byāpādo nāma natthi sabbaso natthīti ñatvā.

326. ‘Hāpetvā’ means: having caused a wholesome mind to be abandoned by way of not giving. ‘He makes a false declaration’ means he utters a statement about a quality not existing in himself, such as (AN 6.13): ‘Indeed, the liberation of mind by loving-kindness has been developed by me.’ With reference to the word ‘liberation of mind,’ it is said ‘nissaṭā’ (released). Having known: ‘Now there is no more ill will for me, there is absolutely no ill will.’

‘‘Animittā’’ti vatvā yesaṃ nimittānaṃ abhāvena arahattaphalasamāpattiyā animittatā, taṃ dassetuṃ ‘‘sā hī’’tiādi vuttaṃ. Tattha rāgassa nimittaṃ, rāgo eva vā nimittanti rāganimittaṃ. Ādi-saddena dosanimittādīnaṃ saṅgaho daṭṭhabbo. Rūpavedanādisaṅkhāranimittaṃ rūpanimittādi. Tesaññeva niccādivasena upaṭṭhānaṃ niccanimittādi. Tayidaṃ nimittaṃ yasmā sabbena sabbaṃ arahattaphale natthi, tasmā vuttaṃ ‘‘sā hi…pe… animittāti vuttā’’ti. Nimittaṃ anusaratīti taṃ nimittaṃ anugacchati ārabbha pavattati.

Having said ‘signless,’ in order to show by the absence of which signs the attainment of the fruit of arahantship is signless, the passage beginning ‘for that…’ was stated. Therein, ‘the sign of lust’ means the object of lust, or lust itself is the sign. By the word ‘etc.,’ the inclusion of the sign of hatred, etc., should be understood. The sign of formations such as form and feeling is the sign of form, etc. The appearance of these very things as permanent, etc., is the sign of permanence, etc. Since this sign is in every way entirely absent in the fruit of arahantship, it is therefore said: ‘for that is… said to be signless.’ ‘Nimittaṃ anusarati’ means one follows that sign, one proceeds having taken it as an object.

Asmimānoti ‘‘asmī’’ti pavatto attavisayo māno. Ayaṃ nāma ahaṃ asmīti rūpalakkhaṇo, vedanādīsu vā aññataralakkhaṇo ayaṃ nāma attā [Pg.255] ahaṃ asmi. ‘‘Asmī’’ti māno samugghāṭīyati etenāti asmimānasamugghāto, arahattamaggo. Puna asmimāno natthīti tassa anuppattidhammatāpādanaṃ kittento samugghātattameva vibhāveti.

‘Asmimāna’ is the conceit concerning the self that occurs as ‘I am.’ This is the characteristic of form, or some characteristic among feelings, etc., in the sense, ‘This so-called self is I.’ ‘The uprooting of the conceit “I am”’ (asmimānasamugghāto) means that by which the conceit ‘I am’ is uprooted; this is the path of arahantship. Furthermore, by extolling its nature of non-rearising with the words ‘the conceit “I am” is no more,’ he explains the very fact of its uprooting.

Anuttariyādichakkavaṇṇanā

Explanation of the Hexad on the Unsurpassable Qualities, etc.

327. Natthi etesaṃ uttarāni visiṭṭhānīti anuttarāni, anuttarāni eva anuttariyāni yathā anantameva ānantariyanti āha ‘‘anuttariyānīti anuttarānī’’ti. Dassanānuttariyaṃ nāma anuttaraphalavisesāvahattā. Esa nayo sesesupi. Sattavidhaariyadhanalābhoti sattavidhasaddhādilokuttaradhanalābho. Sikkhattayapūraṇanti adhisīlasikkhādīnaṃ tissannaṃ sikkhānaṃ paripūraṇaṃ. Tattha paripūraṇaṃ nippariyāyato asekkhānaṃ vasena veditabbaṃ. Kalyāṇaputhujjanato paṭṭhāya hi satta sekkhā tisso sikkhā pūrenti nāma, arahā pana paripuṇṇasikkhoti. Iti imāni anuttariyāni lokiyalokuttarāni kathitāni.

327. ‘Anuttarāni’ means there are no higher or more distinguished things than these. ‘Anuttariyāni’ is the same as ‘anuttarāni,’ just as ‘anantaṃ’ (endless) becomes ‘ānantariyaṃ’ (endlessness). Thus he said: ‘anuttariyāni means anuttarāni.’ ‘The unsurpassable vision’ is so called because it brings about the special quality of the unsurpassed fruit. This method applies to the rest as well. ‘Acquisition of the sevenfold noble wealth’ is the acquisition of the seven kinds of supramundane noble wealth beginning with faith. ‘Fulfillment of the threefold training’ is the fulfillment of the three trainings, namely, the training in higher virtue, etc. Therein, fulfillment should be understood in the absolute sense with reference to the non-trainees. For, beginning from the virtuous worldling, the seven trainees are said to fulfill the three trainings, but the Arahant is one whose training is fulfilled. Thus these unsurpassable qualities, both worldly and supramundane, have been spoken of.

Anussatiyo eva diṭṭhadhammikasamparāyikādihitasukhānaṃ kāraṇabhāvato ṭhānānīti anussatiṭṭhānāni. Evaṃ anussaratoti yathā buddhānussati visesādhigamassa ṭhānaṃ hoti, evaṃ ‘‘itipi so bhagavā’’tiādinā (dī. ni. 1.157, 255) buddhaguṇe anussarantassa. Upacārakammaṭṭhānanti paccakkhato upacārajjhānāvahaṃ kammaṭṭhānaṃ, paramparāya pana yāva arahattā lokiyalokuttaravisesāvahaṃ.

The recollections are called ‘bases of recollection’ because, being the cause of welfare and happiness in this present life and in future lives, they are the bases for them. ‘Thus one recollects’ means: just as the recollection of the Buddha is a basis for the attainment of special qualities, so it is for one who recollects the qualities of the Buddha with the formula beginning, ‘Indeed, the Blessed One is…’ (DN 1.157, 255). ‘A meditation subject of access concentration’ means a meditation subject that directly leads to access concentration, and indirectly, up to arahantship, leads to worldly and supramundane special attainments.

Satatavihārachakkavaṇṇanā

Explanation of the Hexad of Constant Dwellings

328. Niccavihārāti sabbadā pavattanakavihārā. Ṭhapetvā hi samāpattivelaṃ, bhavaṅgavelañca khīṇāsavā imināva chaḷaṅgupekkhāvihārena sabbakālaṃ viharanti. Cakkhunā rūpaṃ disvāti nissayavohārena vuttaṃ. Sasambhārakathā hesā yathā ‘‘dhanunā vijjhatī’’ti. Tasmā nissayasīsena nissitassa gahaṇaṃ daṭṭhabbanti āha ‘‘cakkhuviññāṇena disvā’’ti. Iṭṭhe arajjantoti iṭṭhe ārammaṇe rāgaṃ anuppādento maggena samucchinnattā. Neva sumano hoti gehasitapemavasenapi. Na dummano pasādaññathattavasenapi. Asamapekkhaneti iṭṭhepi aniṭṭhepi majjhattepi ārammaṇe na samaṃ [Pg.256] na sammā ayoniso gahaṇe. Yo akhīṇāsavānaṃ moho uppajjati, taṃ anuppādento maggeneva tassa samugghāṭitattā. Ñāṇupekkhāvaseneva upekkhako viharati majjhatto. Ayañcassa paṭipattivepullappattiyā, paññāvepullappattiyā vāti āha ‘‘satiyā’’tiādi. Chaḷaṅgupekkhāti chasu dvāresu pavattā satisampajaññassa vasena chāvayavā upekkhā. Ñāṇasampayuttacittāni labbhanti tehi vinā sampajānatāya asambhavato. Mahācittānīti aṭṭhapi mahākiriyacittāni labbhanti. Satatavihārāti ñāṇuppattipaccayarahitakālepi pavattibhedanato. Dasa cittānīti aṭṭha mahākiriyacittāni hasituppādavoṭṭhabbanacittehi saddhiṃ dasa cittāni labbhanti. Arajjanādussanavasena pavatti tesampi sādhāraṇāti.‘‘Upekkhako viharatī’’ti vacanato chaḷaṅgupekkhāvasena āgatānaṃ imesaṃ satatavihārānaṃ ‘‘somanassaṃ kathaṃ labbhatī’’ti codetvā ‘‘āsevanato labbhatī’’ti sayameva pariharatīti. Kiñcāpi khīṇāsavo iṭṭhāniṭṭhepi ārammaṇe majjhatte viya bahulaṃ upekkhako viharati attano parisuddhapakatibhāvāvijahanato, kadāci pana tathā cetobhisaṅkhārābhāve yaṃ taṃ sabhāvato iṭṭhaṃ ārammaṇaṃ, tattha yāthāvasabhāvaggahaṇavasenapi arahato cittaṃ somanassasahagataṃ hutvā pavattateva, tañca kho pubbāsevanavasena. Tenāha ‘‘āsevanato labbhatī’’ti.

328. ‘Constant dwellings’ means dwellings that occur at all times. For except at the time of an attainment and the time of the life-continuum, arahants dwell at all times with this six-factored equanimity. ‘Having seen a form with the eye’ is a statement of dependence. This is a statement with its accessories, like ‘one shoots with a bow.’ Therefore, the grasping of the dependent should be understood under the heading of dependence; hence it is said, ‘having seen with eye-consciousness.’ ‘Not being attached to the pleasant’ means not arousing lust toward a pleasant object, since it has been cut off by the path. Nor is he gladdened by way of household-based affection. Nor is he saddened by way of a change in his serenity. ‘Impartial observation is absent’ in the incorrect grasping of a pleasant, unpleasant, or neutral object, that is, not impartially, not correctly, through unwise attention. He does not arouse the delusion that arises in those whose taints are not destroyed, since it has been eradicated by the path. He dwells equanimous, neutral, by the power of knowledge-equanimity. And this is due to his attainment of fullness in practice or his attainment of fullness in wisdom; hence it is said, ‘with mindfulness,’ etc. ‘Six-factored equanimity’ is the six-limbed equanimity that occurs at the six doors by means of mindfulness and clear comprehension. Minds accompanied by knowledge are obtained, for without them clear comprehension is impossible. ‘Great minds’ means the eight great functional consciousnesses are obtained. ‘Constant dwellings’ means that they occur even at times devoid of conditions for the arising of knowledge, because of the diversity of their occurrence. ‘Ten consciousnesses’ means that the eight great functional consciousnesses along with the smile-producing consciousness and the determining consciousness are obtained, making ten consciousnesses. Their occurrence is common to them too by way of non-attachment and non-aversion. In accordance with the statement, ‘he dwells equanimous,’ having raised the objection regarding these constant dwellings that come by way of six-factored equanimity, ‘How is joy obtained?’ he resolves it himself, saying, ‘It is obtained through cultivation.’ Although an arahant, by not abandoning his naturally pure state, for the most part dwells equanimous toward pleasant and unpleasant objects as if they were neutral, sometimes, when there is no such mental formation, when there is an object that is pleasant by its own nature, the arahant’s consciousness does arise accompanied by joy by way of grasping its nature as it really is, and this is due to previous cultivation. Hence he said: ‘It is obtained through cultivation.’

Abhijātichakkavaṇṇanā

Explanation of the Hexad of Births

329. ‘‘Abhijātiyo’’ti ettha abhi-saddo upasaggamattaṃ, na atthavisesajotakoti āha ‘‘jātiyo’’ti. Abhijāyatīti etthāpi eseva nayo. Jāyatīti ca antogadhahetuatthapadaṃ, uppādetīti attho. Jātiyā, taṃnibbattakakammānañca kaṇhasukkapariyāyatāya yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Paṭippassambhanavasena kilesānaṃ nibbāpanato nibbānaṃ sace kaṇhaṃ bhaveyya yathā taṃ dasavidhaṃ dussīlyakammaṃ. Sace sukkaṃ bhaveyya yathā taṃ dānasīlādikusalakammaṃ. Dvinnampi kaṇhasukkavipākānaṃ. Arahattaṃ adhippetaṃ ‘‘abhijāyatī’’ti vacanato. Taṃ kilesanibbānante jātattā nibbānaṃ yathā rāgādīnaṃ khayante jātattā rāgakkhayo dosakkhayo mohakkhayoti.

329. Here in the word “abhijātiyo,” the prefix “abhi-” is a mere prefix and does not indicate a special meaning; hence it is said “jātiyo” (births). The same method applies also to “abhijāyati” (is born). And “jāyati” is a word that includes the meaning of cause; it means “it produces.” What should be said about birth, the kamma that produces it, and the distinction between dark and bright has already been stated above. Nibbāna is the extinguishing of the defilements by way of their calming. If it were dark, it would be like the ten kinds of immoral action. If it were bright, it would be like wholesome actions such as giving and morality. It is beyond the results of both dark and bright actions. By the term “abhijāyati,” arahantship is intended. Because it is “born” at the end of the extinguishing of the defilements, it is called Nibbāna, just as the destruction of lust, destruction of hatred, and destruction of delusion are so called because they are “born” at the end of lust, hatred, and delusion.

Nibbedhabhāgiyachakkavaṇṇanā

The Commentary on the Sixfold Section Leading to Penetration

Nibbedho [Pg.257] vuccati nibbānaṃ maggañāṇena nibbijjhitabbaṭṭhena, paṭivijjhitabbaṭṭhenāti attho. Nirodhānupassanāñāṇeti nirodhānupassanāñāṇe nissayapaccayabhūte uppannā saññā, tena sahagatāti attho.

Nibbāna is called 'penetration' (nibbedha) because it is to be pierced by the knowledge of the path; that is, it is to be penetrated. The knowledge of the contemplation of cessation means the perception that arises dependent on the knowledge of contemplating cessation, being associated with that knowledge.

Chakkavaṇṇanā niṭṭhitā.

The Commentary on the Book of Sixes is concluded.

Sattakavaṇṇanā

The Commentary on the Book of Sevens

330. Sampattipaṭilābhaṭṭhenāti sīlasampattiādīnaṃ sammāsambodhipariyosānānaṃ sampattīnaṃ paṭilābhāpanaṭṭhena, sampattīnaṃ vā paṭilābho sampattipaṭilābho, tassa kāraṇaṃ sampattipaṭilābhaṭṭho, tena sampattipaṭilābhaṭṭhena. Tenevāha ‘‘sampattīnaṃ paṭilābhakāraṇato’’ti. Saddhāva ubhayahitatthikehi dhanāyitabbaṭṭhena dhanaṃ saddhādhanaṃ. Etthāti etesu dhanesu. Sabbaseṭṭhaṃ sabbesaṃ paṭilābhakāraṇabhāvato, tesañca saṃkilesavisodhanena mahājutikamahāvipphārabhāvāpādanato. Tenāha ‘‘paññāya hī’’tiādi. Tattha paññāya ṭhatvāti kammassakatāpaññāya patiṭṭhāya sucaritādīni pūretvā saggūpagā honti. Tattha ceva pāramitā paññāya ca ṭhatvā sāvakapāramiñāṇādīni paṭivijjhanti.

330. By the meaning 'the acquisition of accomplishment': this is by the meaning of causing the acquisition of accomplishments such as the accomplishment in virtue, culminating in perfect self-enlightenment. Or, the acquisition of accomplishments is 'accomplishment-acquisition'; its cause is the meaning of accomplishment-acquisition; by that meaning of accomplishment-acquisition. Therefore he said: “because it is the cause for acquiring accomplishments.” Faith is the wealth of faith because it should be desired as wealth by those who seek the welfare of both worlds. Among these wealths, it is the best of all because it is the cause for acquiring all of them, and because it brings about a state of great radiance and great pervasiveness by purifying their defilements. Therefore he said: “For by wisdom,” etc. There, “established in wisdom” means that, being established in the wisdom of ownership of kamma, having fulfilled good conduct and so on, they go to heaven. And there, established also in the wisdom of the perfections, they penetrate the knowledges of the disciples’ perfections and so on.

Samādhiṃ parikkharonti abhisaṅkharontīti samādhiparikkhārā, samādhissa sambhārabhūtā sammādiṭṭhiādayo. Idha pana sahakārīkāraṇabhūtā adhippetāti āha ‘‘samādhiparivārā’’ti.

They furnish and form concentration, thus they are the 'accessories of concentration' (samādhiparikkhārā), that is, the requisites for concentration such as right view and so on. Here, however, they are intended as contributory causes; hence it is said they are 'the retinue of concentration' (samādhiparivārā).

Asataṃ asādhūnaṃ dhammā tesaṃ asādhubhāvasādhanato. Asantāti asundarā gārayhā. Tenāha ‘‘lāmakā’’ti. ‘‘Vipassakasseva kathitā’’ti vatvā tassa vipassanānibbattiṃ dassetuṃ ‘‘tesupī’’tiādi vuttaṃ. Catunnampi hi saccānaṃ visesena dassanato maggapaññā sātisayaṃ ‘‘vipassanā’’ti vattabbā, taṃsamaṅgī ca ariyo vipassanakoti.

The qualities of the bad, the unvirtuous, are so called because they establish their unvirtuous nature. The bad (asanta) are unlovely and contemptible; hence they are called 'lowly' (lāmakā). Having stated, “It is spoken only of one with insight,” in order to show the arising of insight for him, it is then said, “in them too,” etc. For the wisdom of the path, because it especially reveals the four truths, is pre-eminently to be called “insight,” and the noble one endowed with it is called “one with insight.”

Sappurisānaṃ dhammāti sappurisānaṃyeva dhammā, na asappurisānaṃ. Dhammānudhammapaṭipattiyā eva hi dhammaññuādibhāvo, na pāḷidhammapaṭhanādimattena. Bhāsitassāti suttageyyādibhāsitassa ceva tadaññassa ca attatthaparatthabodhakassa padassa. Atthakusalatāvasena atthaṃ jānātīti atthaññū[Pg.258]. Attānaṃ jānātīti yāthāvato attano pamāṇajānanavasena attānaṃ jānāti. Paṭiggahaṇaparibhogamattaññutāhi eva pariyesanavissajjanamattaññutāpi bodhitā hontīti ‘‘paṭiggahaṇaparibhogesu’’ icceva vuttaṃ. Evañhi tā anavajjā hontīti. Yogassa adhigamāyāti bhāvanāya anuyuñjanassa. Atisambādhanti atikhuddakaṃ atikkhapaññassa tāvatā kālena tīretuṃ asakkuṇeyyattā. Aṭṭhavidhaṃ parisanti khattiyaparisādikaṃ aṭṭhavidhaṃ parisaṃ. Bhikkhuparisādikaṃ catubbidhaṃ khattiyaparisādikaṃ manussaparisaṃyeva puna catubbidhaṃ gahetvā aṭṭhavidhaṃ vadanti apare. ‘‘Imaṃ me sevantassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, tasmā sevitabbo, vipariyāyato tadañño asevitabbo’’ti evaṃ sevitabbāsevitabbaṃ puggalaṃ jānātīti puggalaññū. Evaṃ tesaṃ puggalānampi bodhanaṃ ukkaṭṭhaṃ, nihīnaṃ vā jānāti nāma.

The qualities of a good person are indeed the qualities of a good person, not of a bad person. For it is through the practice in conformity with the Dhamma that one becomes a knower of the Dhamma and so forth, not merely by reciting the Dhamma texts. “Of what has been spoken” refers both to what is spoken in the suttas, prose-and-verse discourses, etc., and to any other word that awakens one to one's own welfare and the welfare of others. One knows the meaning through skill in meaning, thus one is a knower of meaning. One knows oneself—that is, one knows oneself accurately by knowing one's own measure. Through knowing the proper measure in receiving and using, the proper measure in seeking and giving away is also understood; hence, it is said, “in receiving and using.” Thus, these become blameless. “For the attainment of the goal”—that is, of applying oneself to development. “Excessively constricted” means too small, because one with little wisdom would be unable to accomplish it in that time. “The eightfold assembly”—the assembly of khattiyas and so on is of eight kinds. Others say the assembly of bhikkhus is of four kinds, and the assembly of khattiyas is again of four kinds, taking the human assembly as fourfold, thus making it eightfold in total. One is a knower of persons in that one knows the person to be associated with or avoided, thinking: “When I associate with this person, unwholesome qualities decline and wholesome qualities increase; therefore, they should be associated with. The opposite is true for another; thus, they should be avoided.” In this way, one knows whether the understanding of these persons is superior or inferior.

331. ‘‘Niddasavatthūnī’’ti. ‘‘Ādi-saddalopenāyaṃ niddeso’’ti āha ‘‘niddasādivatthūnī’’ti. Natthi dāni imassa dasāti niddaso. Pañhoti ñātuṃ icchito attho. Puna dasavasso na hotīti tesaṃ matimattanti dassetuṃ ‘‘so kirā’’ti kirasaddaggahaṇaṃ. ‘‘Niddaso’’ti cetaṃ desanāmattaṃ, tassa nibbīsādibhāvassa viya ninnavādibhāvassa ca icchitattāti dassetuṃ ‘‘na kevalañcā’’tiādi vuttaṃ. Gāme vicarantoti gāme piṇḍāya vicaranto.

331. “Niddasavatthūnī”: This directive involves the elision of the word “ādi,” hence it stands for “niddasādivatthūnī.” `Niddasa` means: “He no longer has a ‘ten’ (dasa).” The intended meaning to be known is a question. To show that it is merely their opinion that “he is not a ten-year-old again,” the word `kira` (“it seems”) is used. And this word `niddasa` is merely a way of teaching; to show that his state of being without strife, etc., and his state of being humble is intended, it is said “not only this,” etc. “Wandering in the village” means wandering in the village for alms.

Na idaṃ titthiyānaṃ adhivacanaṃ tesu tannimittassa abhāvā. Sāsanepi sekkhassāpi na idaṃ adhivacanaṃ, kimaṅgaṃ pana puthujjanassa. Yassa panetaṃ adhivacanaṃ, yena ca kāraṇena, taṃ dassetuṃ ‘‘khīṇāsavasseta’’ntiādi vuttaṃ. Appaṭisandhikabhāvo hissa paccakkhato kāraṇaṃ. Paramparāya itarāni, yāni pāḷiyaṃ āgatāni.

This is not a designation for the adherents of other sects, as they lack the basis for it. In the Dispensation, this is not a designation even for a trainee, let alone for a worldling. But to show to whom this designation applies, and for what reason, it is stated: “Of one whose taints are destroyed,” and so on. For him, the state of non-rebirth-linking is the direct reason. The other reasons, which are found in the Pāli canon, are indirect.

Sikkhāya sammadeva ādānaṃ sikkhāsamādānaṃ, taṃ panassā pāripūriyā veditabbanti āha ‘‘sikkhattayapūraṇe’’ti. Sikkhāya vā sammadeva ādito paṭṭhāya rakkhaṇaṃ sikkhāsamādānaṃ, tañca atthato pūraṇe paricchinnaṃ arakkhaṇe sabbena sabbaṃ abhāvato, rakkhaṇe ca paripūraṇato. Bahalacchandoti daḷhacchando. Āyatinti anantarānāgatadivasādikālo adhippeto[Pg.259], na anāgatabhavoti āha ‘‘anāgate punadivasādīsupī’’ti. Sikkhaṃ paripūrentassa tattha niviṭṭhaatthitā avigatapematā, tebhūmakadhammānaṃ aniccādivasena sammadeva nijjhānaṃ dhammanisāmanāti āha ‘‘vipassanāyetaṃ adhivacana’’nti. Taṇhāvinayaneti virāgānupassanādivipassanāñāṇānubhāvasiddhe taṇhāvikkhambhane. Ekībhāveti gaṇasaṅgaṇikākilesasaṅgaṇikāvigamasiddhe vivekabhāve. Vīriyārambheti sammappadhānavīriyassa paggaṇhane, taṃ pana sabbaso vīriyassa paribrūhanaṃ hotīti āha ‘‘kāyikacetasikassa vīriyassa pūraṇe’’ti. Satiyañceva nepakkabhāve cāti satokāritāya ceva sampajānakāritāya ca. Satisampajaññabaleneva vīriyārambho ijjhati. Diṭṭhipaṭivedheti sammādiṭṭhiyā paṭivijjhane. Tenāha ‘‘maggadassane’’ti. Saccasampaṭivedhe hi ijjhamāne maggasammādiṭṭhi siddhā eva hoti.

The proper undertaking of the training is the undertaking of the training, and this should be understood as for its fulfillment. Thus he says: 'in the fulfillment of the threefold training.' Alternatively, the proper guarding of the training from the very beginning is the undertaking of the training, and that is defined in meaning by fulfillment, because without guarding there is a complete absence, while with guarding there is complete fulfillment. 'Strong desire' means firm desire. 'In the future' refers to the time of the next day and so on, not a future existence. Thus he says: 'in future days and so on.' For one fulfilling the training, there is steadfastness in it and unbroken affection. The proper contemplation of the phenomena of the three planes by way of impermanence and so on is contemplation of phenomena. Thus he says: 'This is a designation for insight.' 'In the removal of craving' means in the suppression of craving accomplished by the power of insight knowledge, such as the contemplation of dispassion. 'In unification' means in the state of seclusion achieved by abandoning the defilements of association with a group and socializing. 'In the arousing of energy' means in the exertion of the energy of right endeavor, and that is the complete development of energy. Thus he says: 'in the fulfillment of bodily and mental energy.' 'In mindfulness and in prudence' means by acting with mindfulness and by acting with clear comprehension. The arousing of energy succeeds only through the power of mindfulness and clear comprehension. 'In the penetration of view' means in the penetration by right view. Therefore he says: 'in the seeing of the path.' For when the penetration of the truths is being accomplished, right view of the path is indeed achieved.

Asubhānupassanāñāṇeti dasavidhassa, ekādasavidhassāpi vā asubhassa anupassanāvasena pavattañāṇe. Idañhi dukkhānupassanāya paricayañāṇaṃ. Ādīnavānupassanāñāṇeti saṅkhārānaṃ aniccadukkhavipariṇāmatāsaṃsūcitassa ādīnavassa anupassanāvasena pavattañāṇe. Appahīnaṭṭhenāti maggena asamucchinnabhāvena. Anusentīti santāne anu anu sayanti. Kāraṇalābhe hi sati uppannārahā kilesā santāne anu anu sayitā viya honti, tasmā te tadavatthā ‘‘anusayā’’ti vuccanti. Thāmagatoti thāmappatto. Thāmagamanañca aññehi asādhāraṇo kāmarāgādīnameva āveṇiko sabhāvo daṭṭhabbo. Tathā hi vuttaṃ abhidhamme ‘‘thāmagatānusayaṃ pajahatī’’ti. Kāmarāgo eva anusayo kāmarāgānusayo. Ye pana ‘‘kāmarāgassa anusayo kāmarāgānusayo’’ti vadanti, taṃ tesaṃ matimattaṃ. Na hi kāmarāgavinimutto kāmarāgānusayo nāma koci atthi. Yadi ‘‘tassa bīja’’nti vadeyyuṃ, tampi tabbinimuttaṃ paramatthato na upalabbhatevāti. Eseva nayo sesesupi.

'In the knowledge of contemplation of the foul' means in the knowledge that proceeds by way of contemplating the tenfold, or even elevenfold, foulness. For this is the familiarizing knowledge for the contemplation of suffering. 'In the knowledge of contemplation of danger' means in the knowledge that proceeds by way of contemplating the danger indicated by the impermanence, suffering, and changeableness of formations. 'By the meaning of not being abandoned' means by the state of not being cut off by the path. 'They lie dormant' means they lie dormant again and again in the mental continuum. For when a cause is obtained, the defilements that are liable to arise are as if lying dormant again and again in the mental continuum; therefore in that state they are called 'latent tendencies.' 'Having become strong' means having reached strength. And the attainment of strength should be seen as the specific nature of sensual desire and so on, not shared by others. For thus it is said in the Abhidhamma: 'He abandons the latent tendency that has become strong.' Sensual desire itself is the latent tendency; hence, the latent tendency of sensual desire. But as for those who say, 'The latent tendency of sensual desire is the latent tendency for sensual desire,' that is merely their own opinion. For there is no such thing as a latent tendency of sensual desire apart from sensual desire. If they should say, 'It is its seed,' that too is ultimately not found apart from it. This is the same method in the remaining cases as well.

Adhikaraṇasamathasattakavaṇṇanā

The Commentary on the Heptad of the Settlement of Disputes

Adhikarīyanti etthāti adhikaraṇāni. Ke adhikarīyanti? Samathā. Kathaṃ adhikarīyantīti? Samanavasena, tasmā te tesaṃ samanavasena pavattantīti āha [Pg.260] ‘‘adhikaraṇāni samentī’’tiādi. Uppannānaṃ uppannānanti uṭṭhitānaṃ uṭṭhitānaṃ. Samathatthanti samanatthaṃ.

Disputes (adhikaraṇāni) are so called because matters are dealt with (adhikarīyanti) therein. By what are they dealt with? By the settlements (samathā). How are they dealt with? By way of settling. Therefore, because these settlements proceed by way of settling those disputes, he says: 'they settle disputes,' and so on. 'Of arisen, arisen' means of those that have arisen, of those that have arisen. 'For the purpose of settlement' means for the purpose of settling.

‘‘Aṭṭhārasahi vatthūhī’’ti lakkhaṇavacanametaṃ yathā ‘‘yadi me byādhī dāheyyuṃ dātabbamidamosadha’’nti, tasmā tesu aññataraññatarena vivadantā ‘‘aṭṭhārasahi vatthūhi vivadantī’’ti vuccanti. Upavadanāti akkoso. Codanāti anuyogo.

'By eighteen grounds' is a statement of a characteristic, just as in the phrase, 'If my illness were to burn me, this medicine should be given.' Therefore, those who dispute on one or another of these grounds are said to 'dispute by eighteen grounds.' 'Reproach' means reviling. 'Accusation' means indictment.

Adhikaraṇassa sammukhāva vinayanato sammukhāvinayo. Sannipatitaparisāya dhammavādīnaṃ yebhuyyatāya yebhuyyasikakammassa karaṇaṃ yebhuyyasikā. Ayanti ayaṃ yathāvuttā catubbidhā sammukhatā sammukhāvinayo nāma.

Because a dispute is disciplined in the presence of, it is a 'resolution in presence.' The performance of a formal act by the majority of those who speak in accordance with the Dhamma in the assembled council is 'resolution by majority.' This fourfold presence, as has been stated, is what is called 'resolution in presence.'

Saṅghasāmaggivasena sammukhībhāvo, na yathā tathā kārakapuggalānaṃ sammukhātā. Bhūtatāti tacchatā. Saccapariyāyo hi idha dhamma-saddo ‘‘dhammavādī’’tiādīsu (dī. ni. 1.9, 194) viya. Vineti etenāti vinayo, tassa tassa adhikaraṇassa vūpasamanāya bhagavatā vuttavidhi, tassa vinayassa sammukhatā vinayasammukhatā. Tenāha ‘‘yathā taṃ…pe… sammukhatā’’ti. Yenāti yena puggalena. Vivādavatthusaṅkhāte atthe paccatthikā atthapaccatthikā. Saṅghasammukhatā parihāyati sammatapuggaleheva vūpasamanato.

Presence is by way of the Sangha's harmony, not the haphazard presence of the individual actors. 'Actuality' means factuality. For here the word 'Dhamma' is a synonym for truth, as in 'one who speaks Dhamma,' and so on (Dī. Ni. 1.9, 194). One is disciplined by means of this, thus it is 'Discipline' (vinayo); it is the method taught by the Blessed One for the settling of this or that dispute. The presence of that Discipline is 'presence of the Discipline.' Therefore he says: 'as that... pe... presence.' 'By which' means by which person. The opponents in a matter designated as a ground for dispute are the 'opponents in the matter.' The presence of the Sangha is diminished because the settling is done only by appointed persons.

Nanti vivādādhikaraṇaṃ. ‘‘Na chandāgatiṃ gacchatī’’tiādinā vuttaṃ pañcaṅgasamannāgataṃ. Guḷhakādīsu alajjussannāya parisāya guḷhako salākaggāho kātabbo lajjussannāya vivaṭako, bālussannāya sakaṇṇajappako. Yassā kiriyāya dhammavādino bahutarā, sā yebhuyyasikāti āha ‘‘dhammavādīnaṃ yebhuyyatāyā’’tiādi.

That is a dispute over a contention. What is said beginning with 'He does not go the wrong way through desire,' is endowed with five factors. In cases such as the secret ballot, for an assembly abounding in shamelessness, the taking of voting tickets should be done secretly; for one abounding in shame, openly; for one abounding in fools, by whispering in the ear. That action in which those who speak in accordance with the Dhamma are the majority is 'resolution by majority.' Thus he says: 'by the majority of those who speak in accordance with the Dhamma,' and so on.

‘‘Catūhi samathehi sammatī’’ti idaṃ sabbasaṅgāhikavasena vuttaṃ. Tattha pana dvīhi dvīhi eva vūpasamanaṃ daṭṭhabbaṃ. Evaṃ vinicchitanti sace āpatti natthi, ubho khamāpetvā, atha atthi, āpattiṃ dassetvā ropanavasena vinicchitaṃ. Paṭikammaṃ pana āpattādhikaraṇasamathe parato āgamissati.

'It is settled by four settlements': this is said in an all-inclusive way. There, however, the settling should be seen as being by two and two only. It is decided thus: if there is no offense, after having both ask for forgiveness; but if there is an offense, it is decided by pointing out the offense and by way of rehabilitation. The remedy, however, will come later in the settlement of disputes concerning offenses.

Na samaṇasāruppaṃ assāmaṇakaṃ, samaṇehi akattabbaṃ, tasmiṃ. Ajjhācāre vītikkame sati.

Unbecoming of a recluse (assāmaṇakaṃ) means not suitable for a recluse, something that should not be done by recluses. This is said in regard to misconduct, when there is a transgression.

Paṭicaratoti [Pg.261] paṭicchādentassa. Pāpussannatāya pāpiyo, puggalo, tassa kattabbakammaṃ tassa pāpiyasikaṃ. Sammukhāvinayeneva vūpasamo natthi paṭiññāya tathārūpāya, khantiyā vā vinā avūpasamanato.

'Of one who conceals' means of one who covers up. Because of being full of evil, a person is 'more evil'; the formal act to be done in regard to him is the 'act for one who is more evil.' There is no settling by resolution in presence alone, for without such a confession, or without approval, there is no settling.

Etthāti āpattidesanāya. Paṭiññāte āpannabhāvādike karaṇaṃ kiriyā ‘‘āyatiṃ saṃvareyyāsī’’ti, parivāsadānādivasena ca pavattaṃ vacīkammaṃ paṭiññātakaraṇaṃ.

'Herein' means in the confession of an offense. When the state of having fallen into an offense and so on has been acknowledged, the performance of the act is the statement, 'You should restrain yourself in the future.' The verbal act that proceeds by way of giving probation and so on is the 'act based on acknowledgment'.

Yathānurūpanti ‘‘dvīhi samathehi catūhi tīhi ekenā’’ti evaṃ vuttanayena yathānurūpaṃ. Etthāti imasmiṃ sutte, imasmiṃ vā samathavicāre. Vinicchayanayoti vinicchaye nayamattaṃ. Tenāha ‘‘vitthāro panā’’tiādi. Samantapāsādikāyaṃ vinayaṭṭhakathāya (cūḷava. aṭṭha. 184-187) vutto, tasmā vuttanayeneva veditabboti adhippāyo.

'According to suitability' means according to suitability in the way stated thus: 'by two settlements, by four, by three, by one.' 'Herein' means in this sutta, or in this discussion on settlements. 'The method of decision' means merely the method in the decision. Therefore he says: 'But the detailed explanation,' and so on. It is stated in the Samantapāsādikā, the commentary on the Vinaya (Cūḷavagga Aṭṭhakathā 184–187); therefore, the intention is that it should be understood in the way stated therein.

Sattakavaṇṇanā niṭṭhitā.

The Commentary on the Heptad is finished.

Niṭṭhitā ca dutiyabhāṇavāravaṇṇanā.

And the commentary on the second recitation section is finished.

Aṭṭhakavaṇṇanā

The Commentary on the Octad

333. Ayāthāvāti na yāthāvā. Aniyyānikatāya micchāsabhāvā. Viparītavuttikatāya yāthāvā. Niyyānikatāya sammāsabhāvā aviparītavuttikā.

333. 'Not as it really is' means not in accordance with reality. Because it does not lead out, it is of a wrong nature. 'As it really is' means in accordance with reality. Because it leads out, it is of a right nature and not of a contrary function.

334. Kucchitaṃ sīdatīti kusīto da-kārassa ta-kāraṃ katvā. Yassa dhammassa vasena puggalo ‘‘kusīto’’ti vuccati, so kusītabhāvo idha kusīta-saddena vutto. Vināpi hi bhāvajotanaṃ saddaṃ bhāvattho viññāyati yathā ‘‘paṭassa sukka’’nti, tasmā kusītabhāvavatthūnīti attho. Tenāha ‘‘kosajjakāraṇānīti attho’’ti. Kammaṃ nāma samaṇasāruppaṃ īdisanti āha ‘‘cīvaravicāraṇādī’’ti. Vīriyanti padhānavīriyaṃ, taṃ pana caṅkamanavasena karaṇe ‘‘kāyika’’ntipi vattabbataṃ labhatīti āha ‘‘duvidhampī’’ti. Pattiyāti pāpuṇanatthaṃ. Osīdananti bhāvanānuyoge saṅkoco. Māsehi ācitaṃ nicitaṃ viyāti māsācitaṃ, taṃ maññe. Yasmā [Pg.262] māsā tintāvisesena garukā honti, tasmā ‘‘yathā tintamāso’’tiādi vuttaṃ. Vuṭṭhito hoti gilānabhāvāti adhippāyo.

334. 'Lazy' (kusīta) is derived from 'he sinks wretchedly' (kucchitaṃ sīdati), with the letter 'd' having been changed to 't'. The quality by which a person is called 'lazy' is here referred to by the word 'kusīta'. For the meaning of a state is understood even without a word that expresses that state, as in 'the whiteness of the cloth.' Therefore, the meaning is 'the grounds for the state of laziness.' Hence he says: 'The meaning is "the causes of laziness."' 'Work' means that which is suitable for a recluse; such as this, he says: 'examining robes, and so on.' 'Energy' means the energy of striving; but when it is undertaken by way of walking meditation, it can also be called 'bodily.' Hence he says: 'of both kinds.' 'For attainment' means for the purpose of reaching. 'Sinking' means a shrinking back in the application to meditation. 'Māsācitaṃ' is like 'accumulated, piled up over months' (māsehi ācitaṃ), I think. Because beans (māsā) are heavy with the distinction of being wet, therefore it is said, 'like a wet bean,' and so on. The intended meaning is: 'he has recovered from the state of illness.'

335. Tesanti ārambhavatthūnaṃ. Imināva nayenāti iminā kusītavatthūsu vutteneva nayena. ‘‘Duvidhampi vīriyaṃ ārabhatī’’tiādinā, ‘‘idaṃ paṭhamanti idaṃ handāhaṃ vīriyaṃ ārabhāmīti evaṃ bhāvanāya abbhussahanaṃ paṭhamaṃ ārambhavatthū’’tiādinā ca attho veditabbo. Yathā tathā paṭhamaṃ pavattaṃ abbhussahanañhi upari vīriyārambhassa kāraṇaṃ hoti. Anurūpapaccavekkhaṇāsahitāni hi abbhussahanāni, tammūlakāni vā paccavekkhaṇāni aṭṭha ārambhavatthūni veditabbāni.

335. 'Of these' means of the grounds for exertion. 'By this same method' means by the very method stated in regard to the grounds for laziness. The meaning should be understood by way of such phrases as, 'He arouses energy of both kinds,' and so on, and, 'This is the first: "Come now, I will arouse energy"—thus the initial surge of effort by way of such development is the first ground for exertion,' and so on. For the initial surge of effort that has arisen in one way or another becomes the cause for the subsequent arousal of energy. The eight grounds for exertion should be understood as surges of effort accompanied by suitable reflection, or as reflections rooted in those surges.

336. Āsajjāti yassa deti, tassa āmodanahetu tena samāgamanimittaṃ. Tenāha ‘‘ettha āsādanaṃ dānakāraṇaṃ nāmā’’ti. Bhayāti bhayahetu. Nanu bhayaṃ nāma laddhukāmatā rāgādayo viya cetanāya avisuddhikaraṃ, taṃ kasmā idha gahitanti? Na idaṃ tādisaṃ corabhayādiṃ sandhāya vuttanti dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Adāsi meti yaṃ pubbe kataṃ upakāraṃ cintetvā dīyati, taṃ sandhāya vuttaṃ. Dassati meti paccupakārāsīsāya yaṃ dīyati, taṃ sandhāya vadati. Sāhu dānanti ‘‘dānaṃ nāmetaṃ paṇḍitapaññatta’’nti sādhusamācāre ṭhatvā deti. Alaṅkāratthanti upasobhanatthaṃ. Parivāratthanti parikkhāratthaṃ. Dānañhi datvā taṃ paccavekkhantassa pāmojjapītisomanassādayo uppajjanti, lobhadosaissāmaccherādayo vidūrī bhavanti. Idāni dānaṃ anukūladhammaparibrūhanena, paccanīkadhammavidūrībhāvakaraṇena ca bhāvanācittassa upasobhanāya ca parikkhārāya ca hotīti ‘‘alaṅkāratthaṃ, parivāratthañca detī’’ti vuttaṃ. Tenāha ‘‘dānañhi cittaṃ mudukaṃ karotī’’tiādi. Muducitto hoti laddhā dāyake ‘‘iminā mayhaṃ saṅgaho kato’’ti, dātāpi laddhari. Tena vuttaṃ ‘‘ubhinnampi cittaṃ mudukaṃ karotī’’ti.

336. 'Giving based on affection' (`āsajja`): when one gives to someone, it is a cause for that person's delight and an occasion for meeting with them. Hence it is said: 'Here, giving based on affection is a reason for giving.' 'From fear' means from a cause of fear. But is not fear—like desire for gain, lust, and so on—something that makes volition impure? Why is it included here? To show that this is not said in reference to such things as fear of thieves, the phrase 'in that case,' etc., is stated. 'He gave to me': this refers to giving after reflecting on a past favor. 'He will give to me': this refers to giving with the hope of a favor in return. 'Giving is good': one gives while established in good conduct, thinking, 'This giving is indeed praised by the wise.' 'For adornment' means for embellishment. 'For retinue' means for provision. For when one gives a gift and reflects on it, gladness, joy, and happiness arise, while greed, hatred, envy, and stinginess are removed. Now, giving, by augmenting favorable states and by removing opposing states, serves as an embellishment and a provision for the mind under development. Hence it is said: 'One gives for adornment and for retinue.' Therefore, it is said: 'For giving softens the mind.' The recipient becomes soft-minded, thinking, 'This donor has shown me kindness,' and the donor also becomes so toward the recipient. Thus it is said: 'It softens the minds of both.'

Adantadamananti adantā anassavāpissa dānena dantā assavā honti vase vattanti. Adānaṃ dantadūsakanti adānaṃ pana pubbe dantānaṃ assavānampi vighātuppādanena cittaṃ dūseti. Unnamanti dāyakā, piyaṃvadā ca paresaṃ garucittīkāraṭṭhānatāya[Pg.263]. Namanti paṭiggāhakā dānena, piyavācāya laddhasaṅgahā saṅgāhakānaṃ.

'Taming of the untamed': The untamed and disobedient, through a gift, become tamed and obedient; they come under one's control. 'Non-giving corrupts the tamed': Non-giving, however, corrupts the mind by creating an obstacle even for those previously tamed and obedient. 'Givers are uplifted': Givers are uplifted, and they speak pleasantly, because they become a basis for the respect and esteem of others. 'Recipients bow down': Recipients bow down to the givers, having received kindness by way of the gift and pleasant speech.

Cittālaṅkāradānameva uttamaṃ anupakkiliṭṭhatāya, suparisuddhatāya, guṇavisesapaccayatāya ca.

The gift that is an adornment for the mind is indeed supreme because of its undefiled nature, its utter purity, and its being a condition for special qualities.

337. Dānapaccayāti dānakāraṇā, dānamayapuññassa katattā upacitattāti attho. Upapattiyoti manussesu, devesu ca nibbattiyo. Ṭhapetīti ekavārameva anuppajjitvā yathā uparūpari tenevākārena pavattati, evaṃ ṭhapeti. Tadeva casa adhiṭṭhānanti āha ‘‘tasseva vevacana’’nti. Vaḍḍhetīti brūheti, na hāpeti. Vimuttanti adhimuttaṃ, ninnaṃ poṇaṃ pabbhāranti attho. Vimuttanti vā visiṭṭhaṃ. Nippariyāyato uttari nāma paṇītaṃ majjhepi hīnamajjhimavibhāgassa labbhanatoti vuttaṃ ‘‘uttari abhāvitanti tato upari maggaphalatthāya abhāvita’’nti. Saṃvattati tathā paṇihitaṃ dānamayacittaṃ. Yaṃ pana pāḷiyaṃ ‘‘tañca kho’’tiādi vuttaṃ, taṃ tatrūpapattiyā vibandhakāradussīlyābhāvadassanaparaṃ daṭṭhabbaṃ, na dānamayassa puññassa kevalassa taṃsaṃvattanatādassanaparanti daṭṭhabbaṃ.

337. 'Conditioned by giving' means because of giving; the meaning is because of having made and accumulated merit consisting of giving. 'Rebirth' means births among humans and devas. 'Establishes': it does not arise just once, but continues again and again in that same way; thus it establishes. That same thing is 'resolve.' He says: 'It is a synonym for that.' 'Increases' means it augments, it does not cause to diminish. 'Liberated' (`vimuttaṃ`) means inclined (`adhimuttaṃ`), sloping, tending, inclining towards—this is the meaning. Or, 'liberated' means distinguished. Directly, 'further' (`uttari`) means sublime. Because even in the middle a division into inferior and middling can be found, it is said: 'undeveloped further' means undeveloped beyond that for the sake of the path and fruit. The mind consisting of giving, so directed, conduces to that. However, what is stated in the Pāli as 'And that...,' etc., should be understood as showing the absence of obstructive bad conduct for rebirth there, not as showing that merit from giving alone conduces to that.

Samucchinnarāgassāti samucchinnakāmarāgassa. Tassa hi siyā brahmaloke upapatti, na samucchinnabhavarāgassa. Vītarāgaggahaṇena cettha kāmesu vītarāgatā adhippetā, yāya brahmalokūpapatti siyā. Tenāha ‘‘dānamattenevā’’tiādi. Yadi evaṃ dānaṃ tattha kiṃ atthiyanti āha ‘‘dānaṃ panā’’tiādi. Dānena muducittoti baddhāghāte verīpuggalepi attano dānasampaṭicchanena mudubhūtacitto.

'Of one whose lust is cut off' means of one whose lust for sensual pleasures is cut off. For such a one, rebirth in the Brahma-world is possible, but not for one whose craving for existence is cut off. Here, by the term 'free from lust,' freedom from lust for sensual pleasures is intended, by which rebirth in the Brahma-world is possible. Hence it is said: 'By mere giving,' etc. If so, what is the purpose of giving there? It is explained: 'But giving...,' etc. 'Soft-minded through giving' means that even a hostile person, bound by aversion, becomes soft-minded by accepting one's gift.

Parisīdati parito ito cito ca samāgacchatīti parisā, samūho.

`Parisā` (assembly) is so called because people come together from all sides, from here and there; it is a group.

Lokassa dhammāti sattalokassa avassambhāvī dhammā. Tenāha ‘‘etehi mutto nāma natthī’’tiādi. Yasmā te lokadhammā aparāparaṃ kadāci lokaṃ anupatanti, kadāci te loko, tasmā tañcettha atthaṃ dassento ‘‘aṭṭhime’’ti suttapadaṃ (a. ni. 8.6) āhari. Ghāsacchādanādīnaṃ laddhi lābho, tāni eva vā laddhabbato lābho. Tadabhāvo alābho. Lābhaggahaṇena [Pg.264] cettha tabbisayo anurodho gahito, alābhaggahaṇena virodho. Yasmā lohite sati tadupaghātavasena pubbo viya anurodhe sati virodho laddhāvasaro eva hoti, tasmā vuttaṃ ‘‘lābhe āgate alābho āgato evā’’ti. Esa nayo yasādīsupi.

'Phenomena of the world' means the inevitable phenomena for the world of beings. Hence it is said: 'There is no one freed from these,' etc. Because those worldly phenomena again and again follow after the world—and sometimes the world follows after them—therefore, to show this meaning here, he cited the sutta phrase 'These eight' (AN 8.6). 'Gain' is the acquisition of food, clothing, etc., or it is 'gain' because those things are to be acquired. The absence of that is 'loss.' Here, by the term 'gain,' conformity with its object is implied; by the term 'loss,' opposition is implied. For just as when there is blood, pus arises by way of injury to it, so when there is conformity, opposition finds its opportunity. Therefore it was said: 'When gain has come, loss has also come.' This is the method for fame, etc., as well.

Aṭṭhakavaṇṇanā niṭṭhitā.

The Commentary on the Aṭṭhaka is concluded.

Navakavaṇṇanā

Explanation of the Nines

340. Vasati tattha phalaṃ tannimittakatāya pavattatīti vatthu, kāraṇanti vuttovāyamattho. Tenāha ‘‘āghātavatthūnīti āghātakāraṇānī’’ti. Kopo nāmāyaṃ yasmiṃ vatthusmiṃ uppajjati, na tattha ekavārameva uppajjati, atha kho punapi uppajjatevāti vuttaṃ ‘‘bandhatī’’ti. Atha vā yo paccayavisesena uppajjamāno āghāto savisaye baddho viya na vigacchati, punapi uppajjeyyeva, taṃ sandhāyāha ‘‘āghātaṃ bandhatī’’ti. Taṃ panassa paccayavasena nibbattanaṃ uppādanamevāti vuttaṃ ‘‘karoti uppādetī’’ti.

340. A result proceeds in it because it is made its condition; this is a basis (vatthu). This is the meaning of what is called a cause (kāraṇa). Hence it is said: '“Grounds for resentment” (āghātavatthūni) means causes of resentment (āghātakāraṇāni).' This thing called anger, when it arises in a certain basis, does not arise there only once but arises again and again; thus it is said, 'it binds' (bandhati). Alternatively, with reference to resentment that arises because of a specific condition and, as if bound in its own domain, does not depart but would arise again, it is said: 'it binds resentment' (āghātaṃ bandhati). But its production due to a condition is simply its generation; thus it is said: 'it makes, it produces' (karoti uppādeti).

Taṃ kutettha labbhāti ettha tanti kiriyāparāmasanaṃ, padajjhāhārena ca attho veditabboti dassento ‘‘taṃ anatthacaraṇaṃ mā ahosī’’tiādimāha. Kena kāraṇena laddhabbaṃ niratthakabhāvato. Kammassakā hi sattā, te kassa ruciyā dukkhitā, sukhitā vā bhavanti, tasmā kevalaṃ tasmiṃ mayhaṃ kujjhanamattaṃ evāti adhippāyo. Atha vā taṃ kopakaraṇamettha puggale kuto labbhā paramatthato kujjhitabbassa, kujjhanakassa ca abhāvato. Saṅkhāramattañhetaṃ, yadidaṃ khandhapañcakaṃ. Yaṃ ‘‘satto’’ti vuccati, te saṅkhārā ittarakālā khaṇikā, kassa ko kujjhatīti attho. Lābhā nāma ke siyuṃ aññatra anuppattito.

Regarding 'How can that be obtained here?': here 'that' refers to the action, and to show that the meaning is to be understood by supplying words, it is said: '“May that unbeneficial conduct not be,”' and so on. For what reason should it be obtained? Because of its worthlessness. For beings are owners of their kamma; by whose preference do they become miserable or happy? Therefore, the intention is just this: 'It is merely my being angry at that.' Alternatively, where in this person can that cause of anger be found, since in the ultimate sense there is no one to be angered and no one who is angry? This is merely formations—this pentad of aggregates. What is called a 'being' is these formations, which are of short duration, momentary. The meaning is: who is angry at whom? What gains could there be other than non-attainment?

341. Sattā āvasanti etesūti sattāvāsā. Nānattakāyā nānattasaññī ādibhedā sattanikāyā. Yasmā te te sattanikāyā tappariyāpannānaṃ sattānaṃ tāya eva tappariyāpannatāya ādhāro viya vattabbataṃ arahanti samudāyādhāratāya avayavassa yathā ‘‘rukkhe sākhā’’ti[Pg.265], tasmā ‘‘sattānaṃ āvāsā, vasanaṭṭhānānīti attho’’ti vuttaṃ. Suddhāvāsāpi sattāvāsova ‘‘na so, bhikkhave, sattāvāso sulabharūpo, yo mayā anāvutthapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehī’’ti vacanato. Yadi evaṃ kasmā idha na gahitāti tattha kāraṇamāha ‘‘asabbakālikattā’’tiādi. Vehapphalo pana catutthaṃyeva sattāvāsaṃ bhajatīti daṭṭhabbaṃ.

341. 'Abodes of beings' (sattāvāsā) means those wherein beings dwell (sattā āvasanti etesu). The groups of beings are differentiated as those diverse in body, diverse in perception, and so on. Since those various groups of beings, because of that very inclusion, deserve to be called a support for the beings included in them—like the support of a whole for its part, as in 'a branch on a tree'—therefore it is said: '“abodes of beings” (sattānaṃ āvāsā), meaning dwelling places.' The Pure Abodes are also an abode of beings, according to the text: 'Bhikkhus, it is not easy to find an abode of beings where I have not dwelt before during this long time, apart from the gods of the Pure Abodes.' If so, why are they not included here? Concerning this, the reason is stated: 'Because they are not for all time,' and so on. But it should be understood that the Vehapphala devas belong only to the fourth abode of beings.

342. Opasamikoti vaṭṭadukkhassa upasamāvaho, taṃ pana vaṭṭadukkhaṃ kilesesu upasantesu upasamati, na aññathā, tasmā ‘‘kilesūpasamakaro’’ti vuttaṃ. Takkaraṃ sambodhaṃ gametīti sambodhagāmī.

342. 'Conducive to peace' (opasamiko) means bringing about the subsiding of the suffering of the round (vaṭṭadukkha). But that suffering of the round subsides only when the defilements are pacified, not otherwise; therefore it is said, 'it makes for the subsiding of defilements' (kilesūpasamakaro). Because it leads to enlightenment (sambodhaṃ gameti), it is 'leading to enlightenment' (sambodhagāmī).

Yasmiṃ devanikāye dhammadesanā na viyujjati savanasseva abhāvato, so pāḷiyaṃ ‘‘dīghāyuko devanikāyo’’ti adhippetoti āha ‘‘asaññabhavaṃ vā arūpabhavaṃ vā’’ti.

That group of devas wherein a Dhamma teaching is not available, because of the very absence of hearing—that is what is intended in the Pāli by 'the long-lived group of devas.' Thus it is said: 'the non-percipient existence or the formless existence.'

343. Anupubbato viharitabbāti anupubbavihārā. Anupaṭipāṭiyāti anukkamena. Samāpajjitabbavihārāti samāpajjitvā samaṅgino hutvā viharitabbavihārā.

343. 'To be dwelled in gradually' (anupubbato viharitabbā), thus 'gradual abidings' (anupubbavihārā). 'In sequence' (anupaṭipāṭiyā) means in order (anukkamena). 'Abidings to be attained' (samāpajjitabbavihārā) means abidings wherein one should dwell after having attained them and become endowed with them.

344. Anupubbanirodhāti anupubbena anukkamena pavattetabbanirodhā. Tenāha ‘‘anupaṭipāṭiyā nirodhā’’ti.

344. 'Gradual cessations' (anupubbanirodhā) means cessations to be effected gradually, in sequence (anupubbena anukkamena). Hence it is said: 'cessations in sequence' (anupaṭipāṭiyā nirodhā).

Navakavaṇṇanā niṭṭhitā.

The Explanation of the Nines is finished.

Dasakavaṇṇanā

The Explanation of the Tens

345. Yehi sīlādīhi samannāgato bhikkhu dhammasaraṇatāya dhammeneva nāthati īsati abhibhavatīti nāthoti vuccati, te tassa nāthabhāvakarā dhammā ‘‘nāthakaraṇā’’ti vuttāti āha ‘‘sanāthā…pe… patiṭṭhākarā dhammā’’ti. Tattha attano patiṭṭhākarāti yassa nāthabhāvakarā, tassa attano patiṭṭhāvidhāyino. Appatiṭṭho anātho, sappatiṭṭho sanāthoti patiṭṭhattho nāthattho.

345. A bhikkhu who is endowed with qualities such as virtue, etc., and who, by taking refuge in the Dhamma, seeks help, has mastery, and overcomes through the Dhamma alone, is called a 'protector' (nātho). Those qualities that make him a protector are called 'protector-making qualities' (nāthakaraṇā dhammā). Thus it is said: '“with a protector …pe… qualities that establish a foundation.”' Herein, 'establishing a foundation for oneself' means that for whomever they are protector-making qualities, for him they provide his own foundation. One without a foundation is without a protector; one with a foundation has a protector. Thus the meaning of 'foundation' is the meaning of 'protector'.

Kalyāṇaguṇayogato [Pg.266] kalyāṇāti dassento ‘‘sīlādiguṇasampannā’’ti āha. Mijjanalakkhaṇā mittā etassa atthīti mitto, so vuttanayena kalyāṇo assa atthīti tassa atthitāmattaṃ kalyāṇamittapadena vuttaṃ. Assa tena sabbakālaṃ avijahitavāsoti taṃ dassetuṃ ‘‘kalyāṇasahāyo’’ti vuttanti āha ‘‘tevassā’’tiādi. Tevassāti te eva kalyāṇamittā assa bhikkhuno. Saha ayanatoti saha vattanato. Asamodhāne cittena, samodhāne pana cittena ceva kāyena ca sampavaṅko.

Showing that 'admirable' (kalyāṇa) is due to connection with admirable qualities, it is said: '“endowed with qualities such as virtue.”' He has friends (mittā) characterized by affection (mijjana), thus he is a 'friend' (mitto). That he has an admirable one in the way stated—the mere existence of this for him is expressed by the term 'admirable friend' (kalyāṇamitta). To show that one dwells with him at all times without abandoning him, it is said 'admirable companion' (kalyāṇasahāyo). Thus it is said: '“those for him,”' and so on. 'Those for him' means those very admirable friends of that bhikkhu. 'Going together' (saha ayanato) means being together (saha vattanato). When they are not together, he is devoted in mind; but when they are together, he is devoted in both mind and body.

Sukhaṃ vaco etasmiṃ anukūlagāhimhi ādaragāravavati puggaleti suvaco. Tenāha ‘‘sukhena vattabbo’’tiādi. Khamoti khantā, tamevassa khamabhāvaṃ dassetuṃ ‘‘gāḷhenā’’tiādi vuttaṃ. Vāmatoti micchā, ayoniso vā gaṇhāti. Paṭippharatīti paṭāṇikabhāvena tiṭṭhati. Padakkhiṇaṃ gaṇhātīti sammā yoniso vā gaṇhāti.

'Easy is speech to this person' who is amenable, respectful, and reverential, thus 'easy to admonish' (suvaco). Hence it is said: '“can be spoken to with ease,”' and so on. 'Forbearing' (khamo) means patient (khantā). To show his state of forbearance, it is said: '“with harsh,”' and so on. 'Perversely' (vāmato) means wrongly, or he takes it unwisely. 'He objects' (paṭippharati) means he stands in opposition. 'He takes it respectfully' (padakkhiṇaṃ gaṇhāti) means he takes it correctly or wisely.

Uccāvacānīti vipulakhuddakāni. Tatrupagamanīyāti tatra tatra mahante, khuddake ca kamme sādhanavasena upāyena upagacchantiyā, tassa tassa kammassa nipphādanena samatthāyāti attho. Tatrupāyāyāti vā tatra tatra kamme sādhetabbe upāyabhūtāya.

'High and low' (uccāvacāni) means great and small (vipulakhuddakāni). 'To be approached in that matter' (tatrupagamanīyā): the meaning is, being capable of accomplishing this or that task, whether great or small, by approaching it with a means, with a method for its execution. Or, 'possessing a means for that' (tatrupāyāya) means being a means for accomplishing this or that task that has to be done.

Dhamme assa kāmoti dhammakāmoti byadhikaraṇānaṃpi bāhirattho samāso hotīti katvā vuttaṃ. Kāmetabbato vā piyāyitabbato kāmo, dhammo; dhammo kāmo assāti dhammakāmo. Dhammoti pariyattidhammo adhippetoti āha ‘‘tepiṭakaṃ buddhavacanaṃ piyāyatīti attho’’ti. Samudāharaṇaṃ kathanaṃ samudāhāro, piyo samudāhāro etassāti piyasamudāhāro. Sayañcāti ettha ca-saddena ‘‘sakkacca’’nti padaṃ anukaḍḍhati, tena sayañca sakkaccaṃ desetukāmo hotīti yojanā. Abhidhammo sattappakaraṇāni adhiko abhivisiṭṭho ca pariyattidhammoti katvā. Vinayo ubhatovibhaṅgā vinayanato kāyavācānaṃ. Abhivinayo khandhakaparivārā visesato ābhisamācārikadhammakittanato. Ābhisamācārikadhammapāripūrivaseneva hi ādibrahmacariyakadhammapāripūrī. Dhammo eva piṭakadvayassāpi pariyattidhammabhāvato. Maggaphalāni abhidhammo nibbānadhammassa abhimukhoti katvā. Kilesavūpasamakāraṇaṃ pubbabhāgiyā tisso sikkhā saṅkhepato vivaṭṭanissito [Pg.267] samatho vipassanā ca. Bahulapāmojjoti balavapāmojjo.

'His desire is in the Dhamma' (dhamme assa kāmo), thus 'a lover of the Dhamma' (dhammakāmo). This is said on the basis that even for compounds of different cases, there can be an external meaning. Alternatively, because it is to be desired or cherished, the Dhamma is desire (kāmo); one for whom the Dhamma is desire is a 'lover of the Dhamma.' 'Dhamma' here is intended as the scriptural Dhamma; thus it is said: '“He cherishes the Tipiṭaka, the word of the Buddha”; this is the meaning.' A discourse is a 'disquisition' (samudāhāro); one for whom disquisition is dear is 'one fond of disquisition' (piyasamudāhāro). In 'and by himself' (sayañca), the particle 'ca' draws in the word 'respectfully' (sakkaccaṃ); thus the construction is: 'and he himself desires to teach respectfully.' The Abhidhamma is the seven treatises, because it is the higher and special scriptural Dhamma. The Vinaya is the two Vibhaṅgas, because it disciplines body and speech. The higher Vinaya (abhivinayo) is the Khandhakas and Parivāra, because it especially proclaims the rules of proper conduct. For it is only through the fulfillment of the rules of proper conduct that there is fulfillment of the principles of the holy life at its start. The Dhamma is the two Piṭakas, because they are scriptural Dhamma. The paths and fruits are Abhidhamma because they face the Dhamma of Nibbāna. The cause for the pacification of defilements is, in brief, the three preliminary trainings: serenity (samatha) and insight (vipassanā), which are dependent on turning away. 'Abundant joy' (bahulapāmojjo) means 'strong joy' (balavapāmojjo).

Kāraṇattheti nimittatthe. Kusaladhammanimittaṃ hissa vīriyārambho. Tenāha ‘‘tesaṃ adhigamatthāyā’’ti. Kusalesu dhammesūti vā nipphādetabbe bhummaṃ yathā ‘‘cetaso avūpasame ayonisomanasikārapadaṭṭhāna’’nti.

'In the sense of cause' (kāraṇatthe) means in the sense of condition (nimittatthe). For his exertion of energy is the condition for wholesome states. Therefore it is said: '“for the sake of their attainment.”' Alternatively, 'in wholesome states' (kusalesu dhammesu) is a locative indicating what is to be accomplished, as in 'the non-pacification of the mind has unwise attention as its proximate cause'.

346. Sakalaṭṭhenāti nissesaṭṭhena, anavasesapharaṇavasena cettha sakalaṭṭho veditabbo, asubhanimittādīsu viya ekadese aṭṭhatvā anavasesato gahetabbaṭṭhenāti attho. Tadārammaṇānaṃ dhammānanti taṃ kasiṇaṃ ārabbha pavattanakadhammānaṃ. Khettaṭṭhenāti uppattiṭṭhānaṭṭhena. Adhiṭṭhānaṭṭhenāti pavattiṭṭhānabhāvena. Yathā khettaṃ sassānaṃ uppattiṭṭhānaṃ vaḍḍhiṭṭhānañca, evametaṃ jhānaṃ taṃsampayuttānaṃ dhammānanti, yogino vā sukhavisesānaṃ kāraṇabhāvena. ‘‘Paricchinditvā’’ ti idaṃ uddhaṃ adhoti etthāpi yojetabbaṃ. Paricchinditvā eva hi sabbattha kasiṇaṃ vaḍḍhetabbaṃ. Tena tena vā kāraṇenāti tena tena upariādīsu kasiṇavaḍḍhanakāraṇena. Yathā kinti āha ‘‘ālokamiva rūpadassanakāmo’’ti. Yathā dibbacakkhunā uddhaṃ ce rūpaṃ daṭṭhukāmo, uddhaṃ ālokaṃ pasāreti, adho ce adho, samantato ce rūpaṃ daṭṭhukāmo samantato ālokaṃ pasāreti; evamayaṃ kasiṇanti attho.

346. 'In the sense of the whole' (sakalaṭṭhena) means in the sense of 'without remainder' (nissesaṭṭhena). Here the sense of 'whole' should be understood by way of pervading without remainder; the meaning is that, as in the case of the signs of foulness, etc., it should be grasped without remainder, not stopping at one part. 'Of the states having that as object' (tadārammaṇānaṃ dhammānaṃ) means of the states that proceed taking that kasiṇa as their object. 'In the sense of a field' (khettaṭṭhena) means in the sense of a place of origin. 'In the sense of a foundation' (adhiṭṭhānaṭṭhena) means as a basis for proceeding. Just as a field is the place of origin and growth for crops, so this jhāna is for its associated states, or it is a cause of special happiness for the yogi. The word 'having delimited' (paricchinditvā) should be connected also with 'above' and 'below.' For the kasiṇa should be expanded everywhere only after having delimited it. 'For this or that reason' means for this or that reason for expanding the kasiṇa upwards, and so on. How so? It is said: '“like one desiring to see forms with light.”' Just as one with the divine eye who wishes to see a form above spreads light upwards, if below, downwards, and if one wishes to see a form all around, one spreads light all around; such is the meaning regarding this kasiṇa.

Ekassāti pathavīkasiṇādīsu ekekassa. Aññabhāvānupagamanatthanti aññakasiṇabhāvānupagamanadīpanatthaṃ, aññassa vā kasiṇabhāvānupagamanadīpanatthaṃ, na hi aññena pasāritakasiṇaṃ tato aññena pasāritakasiṇabhāvaṃ upagacchati, evampi nesaṃ aññakasiṇasambhedābhāvo veditabbo. Na aññaṃ pathavīādi. Na hi udake ṭhitaṭṭhāne sasambhārapathavī atthi. Añño kasiṇasambhedoti āpokasiṇādinā saṅkaro. Sabbatthāti sabbesu sesakasiṇesu. Ekadese aṭṭhatvā anavasesapharaṇaṃ pamāṇassa aggahaṇato appamāṇaṃ. Teneva hi nesaṃ kasiṇasamaññā. Tathā cāha ‘‘tañhī’’tiādi. Cetasā pharantoti bhāvanācittena ārammaṇaṃ karonto. Bhāvanācittañhi kasiṇaṃ parittaṃ vā vipulaṃ vā sakalameva manasi karoti, na ekadesaṃ.

"Of one" (ekassa) refers to each of the earth kasiṇa and the others. "For the purpose of not taking on another state" (aññabhāvānupagamanatthaṃ) means to clarify that one does not enter into the state of another kasiṇa, or to clarify that another does not enter into the state of a kasiṇa. For a kasiṇa spread by one does not attain the state of a kasiṇa spread by another. In this way, it should be understood that there is no mixing of different kasiṇas. "Not another, such as earth" (na aññaṃ pathavīādi) means that in the place where water stands, there is no earth together with its component materials. "Mixing with another kasiṇa" (añño kasiṇasambhedo) refers to mixing with the water kasiṇa and others. "Everywhere" (sabbattha) applies to all the remaining kasiṇas. Not stopping at one part, the spreading without remainder is immeasurable, as no measure is grasped. For that very reason they are designated as 'kasiṇa.' As it is said: "For that..." (tañhi), and so on. "Pervading with the mind" (cetasā pharanto) means making it an object with the meditative mind. For the meditative mind attends to the entire kasiṇa, whether small or large, not just to a part.

Kasiṇugghāṭimākāse [Pg.268] pavattaviññāṇaṃ pharaṇaappamāṇavasena ‘‘viññāṇakasiṇa’’nti vuttaṃ. Tathā hi taṃ ‘‘viññāṇañca’’nti vuccati. Kasiṇavasenāti yathāugghāṭitakasiṇavasena. Kasiṇugghāṭimākāse uddhaṃadhotiriyatā veditabbā. Yattakañhi ṭhānaṃ kasiṇaṃ pasāritaṃ, tattakaṃ ākāsabhāvanāvasena ākāso hotīti; evaṃ yattakaṃ ṭhānaṃ ākāsaṃ hutvā upaṭṭhitaṃ, tattakaṃ sakalameva pharitvā viññāṇassa pavattanato āgamanavasena viññāṇakasiṇepi uddhaṃadhotiriyatā vuttāti āha ‘‘kasiṇugghāṭiṃ ākāsavasena tattha pavattaviññāṇe uddhaṃadhotiriyatā veditabbā’’ti.

The consciousness occurring in the space where the kasiṇa is removed is called 'consciousness-kasiṇa' by way of its immeasurable pervasion. For thus it is called 'consciousness...'. 'By way of the kasiṇa' means according to the kasiṇa as it was opened up. In the space where the kasiṇa is removed, the upward, downward, and lateral extent is to be understood. For to whatever extent the kasiṇa was expanded, to that extent space comes to be through the development of space. Similarly, to whatever extent space has arisen and appeared, consciousness occurs pervading that entire area. Thus, by way of the textual source, in the consciousness-kasiṇa as well, the upward, downward, and lateral extent is described. Therefore, he says: 'In the consciousness occurring there, by way of the kasiṇa-removed space, the upward, downward, and lateral extent is to be understood.'

Akusalakammapathadasakavaṇṇanā

The Exposition of the Ten Courses of Unwholesome Action.

347. Pathabhūtattāti tesaṃ pavattanupāyattā maggabhūtattā. Methunasamācāresūti sadārasantosaparadāragamanavasena duvidhesu methunasamācāresu. Tepi hi kāmetabbato kāmā nāma. Methunavatthūsūti methunassa vatthūsu tesu sattesu. Micchācāroti gārayhācāro. Gārayhatā cassa ekantanihīnatāya evāti āha ‘‘ekantanindito lāmakācāro’’ti. Asaddhammādhippāyenāti asaddhammasevanādhippāyena.

347. "'Because of being a path' means because they are the means for their arising, they are a path. 'In sexual conducts' refers to the two kinds of sexual conduct: contentment with one's own spouse and intercourse with another's spouse. For those too are called 'kāma' because they are objects of sensual desire. 'In the objects of sexual intercourse' refers to those beings who are objects of sexual intercourse. 'Wrong conduct' means blameworthy conduct. Its blameworthiness is due to its utterly base nature, as stated: 'It is utterly condemned, a base conduct.' 'With the intention of improper conduct' means with the intention of engaging in improper conduct.

Sagottehi rakkhitā gottarakkhitā. Sahadhammikehi rakkhitā dhammarakkhitā. Sassāmikā sārakkhā. Yassā gamane raññā daṇḍo ṭhapito, sā saparidaṇḍā. Bhariyābhāvatthaṃ dhanena kītā dhanakkītā. Chandena vasantī chandavāsinī. Bhogatthaṃ vasantī bhogavāsinī. Paṭatthaṃ vasantī paṭavāsinī. Udakapattaṃ āmasitvā gahitā odapattakinī. Cumbaṭaṃ apanetvā gahitā obhatacumbaṭā. Karamarānītā dhajāhaṭā. Taṅkhaṇikā muhuttikā. Abhibhavitvā vītikkame micchācāro mahāsāvajjo, na tathā dvinnaṃ samānacchandatāya. ‘‘Abhibhavitvā vītikkamane satipi maggenamaggapaṭipattiadhivāsane purimuppannasevanābhisandhipayogābhāvato micchācāro na hoti abhibhuyyamānassā’’ti vadanti. Sevanacitte sati payogābhāvo appamāṇaṃ yebhuyyena itthiyā sevanapayogassa abhāvato. Tasmiṃ asati puretaraṃ sevanacittassa upaṭṭhāpanepi tassā micchācāro na siyā, tathā purisassapi sevanapayogābhāveti. Tasmā attano ruciyā pavattitassa [Pg.269] vasena tayo balakkārena pavattitassa vasena tayoti sabbepi aggahitaggahaṇena ‘‘cattāro sambhārā’’ti vuttaṃ.

Protected by her kin, she is 'kin-protected.' Protected by those of the Dhamma, she is 'Dhamma-protected.' Having a guardian, she is 'guarded.' One for whose going the king has imposed a penalty, she is 'penalty-protected.' Purchased with wealth for the purpose of being a wife, she is 'wealth-purchased.' Living by consent, she is a 'consent-dweller.' Living for enjoyment, she is an 'enjoyment-dweller.' Living for a cloth, she is a 'cloth-dweller.' Taken after a water-pot ceremony, she is 'water-pot-taken.' Taken after removing a head-pad, she is 'head-pad-removed.' Brought by the flag, she is 'flag-brought' (i.e., a war captive). 'Taṅkhaṇikā' means momentary. 'Muhuttikā' means temporary. Sexual misconduct involving transgression by overpowering is highly blameworthy, but not so when there is mutual consent between the two. Some say: 'Even when there is transgression by overpowering, if there is no prior intention and application for intercourse, and no acquiescence to the practice of the wrong path by means of the right path, it does not count as sexual misconduct for the one being overpowered.' When a mind for intercourse is present, the absence of physical application is not a valid criterion, since for the most part there is an absence of physical application for intercourse on the woman's part. When that is absent, even if a mind for intercourse was established earlier, there would be no sexual misconduct for her; similarly for the man in the absence of application for intercourse. Therefore, by way of what occurs by one's own desire, there are three [types]; by way of what occurs by force, there are three [types]; all these, by including what has not been included, are said to be the 'four components.'

Upasaggavasena atthavisesavācino dhātusaddāti ‘‘abhijjhāyatī’’ti padassa ‘‘parabhaṇḍābhimukhī’’tiādinā attho vutto. Tattha tanninnatāyāti tasmiṃ parabhaṇḍe lubbhanavasena ninnatāyāti ayamettha adhippāyo veditabbo. Abhipubbo vā jhā-saddo lubbhane niruḷho daṭṭhabbo. Upasaggavasena atthavisesavācino eva dhātusaddā. Adinnādānassa appasāvajjamahāsāvajjatā brahmajālavaṇṇanāyaṃ (dī. ni. aṭṭha. cūḷasīlavaṇṇanā) vuttāti āha ‘‘adinnādānaṃ viya appasāvajjā, mahāsāvajjā cā’’ti. Tasmā ‘‘yassa bhaṇḍaṃ abhijjhāyati, tassa appaguṇatāya appasāvajjatā, mahāguṇatāya mahāsāvajjatā’’tiādinā appasāvajjamahāsāvajjavibhāgo veditabbo. Attano pariṇāmanaṃ cittenevāti veditabbaṃ.

The meaning of the word 'abhijjhāyati'—which is a verbal root expressing a specific meaning by way of a prefix—has been stated as 'inclining towards another's property,' and so on. Here, 'inclining towards that' means inclining towards that other's belongings by way of greed; this is the intention to be understood here. Or, the root 'jhā' with the prefix 'abhi' should be seen as established in the sense of greed. Indeed, verbal roots are expressive of specific meanings by way of prefixes. That the minor and major blameworthiness of covetousness is like that of taking what is not given has been stated in the Brahmajāla commentary (Dī. Ni. Aṭṭha. Cūḷasīlavaṇṇanā), thus he says: 'Like taking what is not given, [covetousness] is of minor blame and of major blame.' Therefore, the distinction between minor and major blameworthiness should be understood as: 'When one covets the property of someone, the blameworthiness is minor due to that person's lack of virtue, and the blameworthiness is major due to their great virtue,' and so on. The appropriation to oneself should be understood as being by the mind alone.

Hitasukhaṃ byāpādayatīti yo naṃ uppādeti, tassa yaṃ pati cittaṃ uppādeti, tassa tassa sati samavāye hitasukhaṃ vināseti. Pharusavācāya appasāvajjamahāsāvajjatā brahmajālavaṇṇanāyaṃ vibhāvitāti āha ‘‘pharusavācā viyā’’tiādi. Tasmā ‘‘yaṃ pati cittaṃ byāpādeti, tassa appaguṇatāya appasāvajjo, mahāguṇatāya mahāsāvajjo’’tiādinā tadubhayavibhāgo veditabbo. ‘‘Aho vatā’’ti iminā parassa accantāya vināsacintanaṃ dīpeti. Evañhi ssa dāruṇappavattiyā kammapathappavatti.

'It destroys welfare and happiness' means: whoever generates it, with respect to whomever one generates that mind, when there is a conjunction of conditions for that person, it destroys their welfare and happiness. The minor and major blameworthiness of harsh speech is explained in the Brahmajāla commentary, thus he says: 'like harsh speech,' etc. Therefore, the distinction between both should be understood as: 'in regard to whom the mind is corrupted, due to that person's minor qualities it is of minor blameworthiness; due to their major qualities it is of major blameworthiness,' and so on. By 'Ah, if only...' he indicates the thought of another's utter destruction. For thus, by his cruel conduct, the course of action arises.

Yathābhuccagahaṇābhāvenāti yāthāvagahaṇassa abhāvena aniccādisabhāvassa niccādito gahaṇena. Micchā passatīti vitathaṃ passati. ‘‘Samphappalāpo viyā’’ti iminā āsevanassa mandatāya appasāvajjataṃ, mahantatāya mahāsāvajjataṃ dasseti. Gahitākāraviparītatāti micchādiṭṭhiyā gahitākāraviparītabhāvo. Vatthunoti tassa ayathābhūtasabhāvamāha. Tathābhāvenāti gahitākāreneva viparītākāreneva. Tassa diṭṭhigatikassa, tassa vā vatthuno upaṭṭhānaṃ, ‘‘evametaṃ na ito aññathā’’ti.

'By the absence of grasping in accordance with truth' means by the absence of grasping as it truly is, that is, by grasping the nature of impermanence and so on as permanence and so on. 'He sees wrongly' means he sees falsely. By 'like frivolous talk' he shows the minor blameworthiness due to the weakness of its cultivation, and the major blameworthiness due to its magnitude. 'The reversal of the grasped aspect' means the state of being the reverse of the aspect grasped, which is due to wrong view. 'Of the object' means he speaks of its untrue nature. 'By being so' means by the very grasped aspect, that is, by the reversed aspect. The appearance to that follower of wrong view, or of that object, is 'It is thus, not otherwise.'

Dhammatoti [Pg.270] sabhāvato. Koṭṭhāsatoti phassapañcamakādīsu cittaṅgakoṭṭhāsesu ye koṭṭhāsā honti, tatoti attho.

'By way of its nature' (Dhammato) means by its intrinsic nature (sabhāvato). 'By way of its component part' (Koṭṭhāsato) means from those component parts that are in the groups of mental factors, such as the group of five beginning with contact; that is the meaning.

Cetanādhammāti cetanāsabhāvā.

'Things of the nature of volition' means having the nature of volition.

‘‘Paṭipāṭiyā sattā’’ti ettha nanu cetanā abhidhamme kammapathesu na vuttāti paṭipāṭiyā sattannaṃ kammapathabhāvo na yuttoti? Na, avacanassa aññahetukattā. Na hi tattha cetanāya akammapathappattattā (dha. sa. mūlaṭī. akusalakammapathakathāvaṇṇanā) kammapatharāsimhi avacanaṃ, kadāci pana kammapatho hoti, na sabbadāti kammapathabhāvassa aniyatattā avacanaṃ. Yadā pana kammapatho hoti, tadā kammapatharāsisaṅgaho na nivārito.

'Sequentially, seven'—here, is it not that volition is not mentioned in the Abhidhamma among the courses of action? Therefore, the status of being a course of action for the seven in sequence is not appropriate, is it? No, because the absence of mention is due to another reason. For indeed, its omission from the list of courses of action there is not because volition fails to attain the status of a course of action; rather, sometimes it becomes a course of action, but not always—thus, because the status of being a course of action is not fixed, it is not mentioned. However, when it does become a course of action, then its inclusion in the collection of courses of action is not prevented.

Etthāha – yadi cetanāya sabbadā kammapathabhāvābhāvato aniyato kammapathabhāvoti kammapatharāsimhi avacanaṃ, nanu abhijjhādīnampi kammapathabhāvaṃ appattānaṃ atthitāya aniyato kammapathabhāvoti tesampi kammapatharāsimhi avacanaṃ āpajjatīti? Nāpajjati kammapathatātaṃsabhāgatā hi tesaṃ tattha vuttattā. Yadi evaṃ cetanāpi tattha vattabbā siyāti? Saccametaṃ, sā pana pāṇātipātādikāvāti pākaṭo tassā kammapathabhāvoti na vuttaṃ siyā. Cetanāya hi ‘‘cetanāhaṃ, bhikkhave, kammaṃ vadāmi (a. ni. 6.63; kathā. 539), tividhā, bhikkhave, kāyasañcetanā akusalaṃ kāyakamma’’nti (kathā. 539) vacanato kammabhāvo pākaṭo; kammaṃyeva ca sugatiduggatīnaṃ, taduppajjanasukhadukkhānañca pathabhāvena pavattaṃ ‘‘kammapatho’’ti vuccatīti pākaṭo tassā kammapathabhāvo. Abhijjhādīnaṃ pana cetanāsamīhanabhāvena sucaritaduccaritabhāvo, cetanājanitabhāvena [cetanājanitataṃbandhatibhāvena (dha. sa. anuṭī. akusalakammapathāvaṇṇanā)] sugatiduggatitaduppajjanasukhadukkhānaṃ pathabhāvo cāti na tathā pākaṭo kammapathabhāvoti te eva tena sabhāvena dassetuṃ abhidhamme cetanā kammapathabhāve na vuttā, atathājātiyattā vā cetanā tehi saddhiṃ na vuttāti daṭṭhabbaṃ. Mūlaṃ patvāti mūladesanaṃ patvā, mūlasabhāvesu dhammesu desiyamānesūti attho.

Here it is said: If, because volition does not always possess the nature of a course of action, its nature as a course of action is uncertain, and thus it is not mentioned in the collection of courses of action, then would it not follow that covetousness and so forth—which have not attained the state of a course of action—should also not be mentioned in the collection of courses of action, since their nature as a course of action is uncertain? It does not follow, for their being a constituent part of the nature of a course of action is stated there. If so, should not volition also be stated there? That is true, but since it is of the nature of killing living beings and so forth, its nature as a course of action is evident, and thus it may not have been stated. For volition, its nature as action is evident from the statements: 'Volition, monks, I say is action' (A.N. 6.63; Kathā. 539), and 'Threefold, monks, is bodily volition—unwholesome bodily action' (Kathā. 539). Moreover, it is action itself, proceeding as the path to good and bad destinations and to the pleasure and pain that arise there, that is called a 'course of action.' Thus, its nature as a course of action is evident. For covetousness and so forth, however, their nature as good or bad conduct is due to their being willed by volition, and their nature as a path to good and bad destinations and to the pleasure and pain that arise there is because they are generated by volition; thus their nature as a course of action is not so evident. Therefore, to show them in their own nature, volition is not stated in the Abhidhamma in the context of the courses of action; or it should be understood that volition is not stated together with them because it is not of the same kind. 'Having reached the root' means having reached the teaching on the root; the meaning is, when things are being taught in their essential nature as roots.

‘‘Adinnādānaṃ sattārammaṇa’’nti idaṃ ‘‘pañcasikkhāpadā parittārammaṇā evā’’ti imāya pañhapucchakapāḷiyā (vibha. 715) virujjhati. Yañhi pāṇātipātādidussīlyassa ārammaṇaṃ[Pg.271], tadeva taṃveramaṇiyā ārammaṇaṃ. Vītikkamitabbavatthuto eva hi viratīti. Sattārammaṇanti vā sattasaṅkhātasaṅkhārārammaṇaṃ, tameva upādāya vuttanti na koci virodho. Tathā hi vuttaṃ sammohavinodaniyaṃ ‘‘yāni sikkhāpadāni ettha ‘sattārammaṇānī’ti vuttāni, tāni yasmā sattoti saṅkhaṃ gate saṅkhāreyeva ārammaṇaṃ karontī’’ti. (Vibha. aṭṭha. 714) esa nayo ito paresupi. Visabhāgavatthuno ‘‘itthī puriso’’ti gahetabbato ‘‘sattārammaṇo’’ti eke. ‘‘Eko diṭṭho, dve sutā’’tiādinā samphappalāpena diṭṭhasutamutaviññātavasena. Tathā abhijjhāti ettha tathā-saddo ‘‘diṭṭhasutamutaviññātavasenā’’ tidampi upasaṃharati, na sattasaṅkhārārammaṇatameva dassanādivasena abhijjhāyanato. ‘‘Natthi sattā opapātikā’’ti (dī. ni. 1.171) pavattamānāpi micchādiṭṭhi tebhūmakadhammavisayā evāti adhippāyenassā saṅkhārārammaṇatā vuttā. Kathaṃ pana micchādiṭṭhiyā sabbe tebhūmakadhammā ārammaṇaṃ hotīti? Sādhāraṇato. ‘‘Natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti (dī. ni. 1.171; ma. ni. 2.94) pavattamānāya atthato rūpārūpāvacaradhammāpi gahitā eva hontīti.

The statement 'Taking what is not given has a being as its object' contradicts the Pāli of the question section, 'The five training precepts have only limited objects' (Vibh. 715). For whatever is the object of immoral conduct such as killing living beings is the very same object for the abstinence from it, since abstinence is indeed from the object that is to be transgressed. Alternatively, 'having a being as its object' means having formations designated as a 'being' as its object; it is stated with reference to that very thing, so there is no contradiction. For so it is said in the Sammohavinodanī: 'Those training precepts which are here said to "have beings as their object" do so because they take as their object only those formations that have come to be designated as a "being"' (Vibha. Aṭṭh. 714). This is the method for the subsequent cases as well. Some say it is 'having a being as its object' because an object of a distinct nature is to be taken, such as 'a woman' or 'a man.' With frivolous talk such as, 'One was seen, two were heard,' it is by way of what is seen, heard, sensed, and cognized. Likewise, in the case of covetousness, the word 'tathā' (thus) also includes 'by way of what is seen, heard, sensed, and cognized,' not merely having formations designated as a being as its object, because one covets by way of seeing and so forth. Even the wrong view that arises as 'There are no spontaneously arisen beings' (D.N. 1.171) has as its domain the phenomena of the three realms; it is with this intention that its having formations as its object is stated. But how can all phenomena of the three realms be the object of wrong view? In a general way. When the view arises, 'There is no fruit or result of good and bad actions' (D.N. 1.171; M.N. 2.94), the phenomena of the form and formless spheres are in effect also included.

Sukhabahulatāya rājāno hasamānāpi ‘‘ghātethā’’ti vadanti, hāso pana nesaṃ attavūpasamādiaññavisayoti āha ‘‘sanniṭṭhāpaka…pe… hotī’’ti. Majjhattavedano na hoti, sukhavedanova ettha sambhavatīti. Musāvādo lobhasamuṭṭhāno sukhavedano vā siyā majjhattavedano vā, dosasamuṭṭhāno dukkhavedano vāti musāvādo tivedano. Iminā nayena sesesupi yathārahaṃ vedanābhedo veditabbo.

Due to an abundance of pleasure, kings, even while laughing, may say, 'Execute them!' But their laughter pertains to self-pacification and other objects; hence it is said, 'the determining factor... and so on... is.' There is no neutral feeling; only pleasant feeling is possible here. False speech arisen from greed may be accompanied by pleasant feeling or neutral feeling; that arisen from hatred is accompanied by painful feeling. Thus, false speech is threefold regarding feeling. By this method, the distinctions of feeling should be understood in the remaining cases as is appropriate.

Dosamohavasena dvimūlakoti sampayuttamūlameva sandhāya vuttaṃ. Tassa hi mūlaṭṭhena upakārakabhāvo. Nidānamūle pana gayhamāne ‘‘lobhamohavasenapī’’ti vattabbaṃ siyā. Āmisakiñjakkhahetupi pāṇaṃ hananti. Tenevāha – ‘‘lobho nidānaṃ kammānaṃ samudayāyā’’tiādi (a. ni. 3.34). Sesesupi eseva nayo.

The statement 'it is two-rooted, due to hatred and delusion' is said with reference only to the associated roots, for their nature is to be supportive in the sense of a root. However, when the root as a condition is taken, it should also be stated as 'due to greed and delusion.' For beings kill even for the sake of some material gain. Therefore, it was said: 'Greed is a condition for the arising of actions,' and so on (A.N. 3.34). This same method applies to the remaining cases.

Kusalakammapathadasakavaṇṇanā

The Exposition of the Ten Wholesome Courses of Action

Pāṇātipātā [Pg.272] …pe… veditabbāni lokiyalokuttaramissakavasenettha kusalakammapathānaṃ desitattā. Verahetutāya verasaññitaṃ pāṇātipātādipāpadhammaṃ maṇati ‘‘mayi idha ṭhitāya kathaṃ āgacchasī’’ti tajjantī viya nīharatīti veramaṇī, viramati etāyāti vā ‘‘viramaṇī’’ti vattabbe niruttinayena ‘‘veramaṇī’’ti vuttaṃ. Samādānavasena uppannā virati samādānavirati. Asamādinnasīlassa sampattato yathāupaṭṭhitavītikkamitabbavatthuto virati sampattavirati. Kilesānaṃ samucchindanavasena pavattā maggasampayuttā virati samucchedavirati. Kāmañcettha pāḷiyaṃ viratiyeva āgatā, sikkhāpadavibhaṅge (vibha. 703) pana cetanāpi āharitvā dassitāti tadubhayampi gaṇhanto ‘‘cetanāpi vattanti viratiyopī’’ti āha. Anabhijjhā hi mūlaṃ patvāti kammapathakoṭṭhāse ‘‘anabhijjhā’’ti vuttadhammo mūlato alobho kusalamūlaṃ hotīti evamettha attho daṭṭhabbo. Sesapadadvayepi eseva nayo.

Abstinence from killing living beings... and so on... should be understood, because here the wholesome courses of action are taught by way of a mixture of the worldly and the supramundane. Because it is a cause of enmity (`vera`), it removes the evil thing known as enmity, namely killing living beings and so forth, as if threatening and driving it away, thinking, 'While I am here, how can you approach?'—thus it is `veramaṇī` (restraint). Or, because one abstains (`viramati`) by means of it, what should be called `viramaṇī` is called `veramaṇī` according to etymological principles. The abstinence that arises by way of undertaking is undertaking-abstinence. For one who has not undertaken the precepts, the abstinence from a transgression when the occasion presents itself is circumstantial abstinence. The abstinence associated with the path, which proceeds by way of eradicating the defilements, is eradication-abstinence. And although in the Pāli here only abstinence is mentioned, in the Analysis of the Training Precepts (Vibh. 703) volition is also introduced and shown; therefore, including both, he said, 'Both volition and the abstinences are meant.' 'Non-covetousness, having reached the root' means that the factor called 'non-covetousness' in the section on the courses of action is, at the root level, non-greed, a wholesome root; this is how the meaning should be understood here. This same method applies to the remaining two terms.

Dussīlyārammaṇā tadārammaṇajīvitindriyādiārammaṇā kathaṃ dussīlyāni pajahantīti taṃ dassetuṃ ‘‘yathā panā’’tiādi vuttaṃ. Pajahantīti veditabbā pāṇātipātādīhi viramaṇavaseneva pavattanato. Atha tadārammaṇabhāve, na so tāni pajahati. Na hi tadeva ārabbha taṃ pajahituṃ sakkā tato avinissaṭabhāvato.

To show how the abstinences—which have immorality as their object, or which have as their object the life faculty and so forth that is the object of that immorality—abandon immoralities, the passage beginning 'Just as...' was stated. They should be understood as 'abandoning' because they proceed simply by way of abstaining from killing living beings and so forth. But if they have that immorality as their object, they do not abandon it. For it is not possible to abandon that very thing while taking it as an object, because one is not disengaged from it.

Anabhijjhā…pe… viramantassāti abhijjhaṃ pajahantassāti attho. Na hi manoduccaritato virati atthi anabhijjhādīheva tappahānasiddhito.

Non-covetousness... and so on... 'of one who abstains' means of one who abandons covetousness. For there is no abstinence from mental misconduct, since its abandonment is accomplished precisely through non-covetousness and the like.

Ariyavāsadasakavaṇṇanā

The Exposition of the Ten Noble Dwellings

348. Ariyānameva vāsāti ariyavāsā anariyānaṃ tādisānaṃ asambhavato. Ariyāti cettha ukkaṭṭhaniddesena khīṇāsavā gahitā, te ca yasmā tehi sabbakālaṃ avirahitavāsā eva, tasmā vuttaṃ ‘‘ariyā eva vasiṃsu vasanti vasissantī’’ti. Tattha vasiṃsūti nissāya vasiṃsu. Pañcaṅgavippahīnattādayo hi ariyānaṃ apassayā. Tesu pañcaṅgavippahānapaccekasaccapanodanaesanāsamavayavissajjanāni [Pg.273] ‘‘saṅkhāyekaṃ paṭisevati, adhivāseti, parivajjeti, vinodetī’’ti vuttesu apassenesu vinodanañca maggakiccāneva, itare maggeneva samijjhanti.

348. 'Noble dwellings' (`ariyavāsā`) means the dwellings of the noble ones alone, because such states are impossible for the ignoble. Here, by 'noble ones' (`ariyā`), the taint-free ones are meant, by way of the highest designation. And because they always dwell inseparably from these, it is said: 'The noble ones have dwelt, do dwell, and will dwell.' Here, 'have dwelt' (`vasiṃsu`) means they have dwelt in reliance. For the abandonment of the five factors and so forth are the supports (`apassayā`) of the noble ones. Among these, the abandonment of the five factors, the dispelling of individual truths, and the relinquishing of searching and attachment are related to the supports mentioned as 'one uses reflecting, one endures, one avoids, one dispels.' Among these, dispelling is a function of the path itself, while the others are accomplished by the path.

Ñāṇādayoti ñāṇañceva taṃsampayuttadhammā ca. Tenāha ‘‘ñāṇanti vutte’’tiādi. Tattha vattabbaṃ heṭṭhā vuttameva.

'Ñāṇādayo' (knowledge and so forth) means knowledge itself and the states associated with it. Therefore, it is said, 'When knowledge is mentioned,' and so forth. What should be stated here has already been stated below.

Ārakkhakiccaṃ sādheti sativepullappattattā. ‘‘Carato’’tiādinā niccasamādānaṃ dasseti, taṃ vikkhepābhāvena daṭṭhabbaṃ.

The duty of protection is accomplished due to having attained abundant mindfulness. By 'while walking' and so forth, constant undertaking is shown, which should be understood as the absence of distraction.

Pabbajjupagatāti yaṃ kiñci pabbajjaṃ upagatā, na samitapāpā. Bhovādinoti jātimattabrāhmaṇe vadati. Pāṭekkasaccānīti tehi tehi diṭṭhigatikehi pāṭiyekkaṃ gahitāni ‘‘idameva sacca’’nti (ma. ni. 2.187, 203, 427; 3.27; udā. 55; netti. 59) abhiniviṭṭhāni diṭṭhisaccādīni. Diṭṭhigatānipi hi ‘‘idameva sacca’’nti (ma. ni. 2.187, 202, 427; 3.27, 29; netti. 59) gahaṇaṃ upādāya ‘‘saccānī’’ti voharīyanti. Tenāha ‘‘idamevā’’tiādi. Nīhaṭānīti attano santānato nīharitāni apanītāni. Gahitaggahaṇassāti ariyamaggādhigamato pubbe gahitassa diṭṭhigāhassa. Vissaṭṭhabhāvavevacanānīti ariyamaggena sabbaso pariccāgabhāvassa adhivacanāni.

'Those who have gone forth' (pabbajjupagatā) refers to anyone who has undertaken the going forth, not those who have appeased evil. 'Bhovādī' refers to addressing a Brahmin merely by birth. 'Individual truths' (pāṭekkasaccāni) are those individually grasped by various holders of views, firmly adhered to as 'This alone is the truth,' being views about truth and so forth. For even holdings of views are called 'truths' based on the grasping with the assertion, 'This alone is the truth.' Therefore it is said, 'This alone,' and so forth. 'Drawn out' (nīhaṭāni) means extracted and removed from one's own continuum. 'The grasping of what was grasped' (gahitaggahaṇassa) refers to the holding of views grasped before the attainment of the noble path. 'Expressions of complete abandonment' (vissaṭṭhabhāvavevacanāni) are terms denoting the state of total relinquishment by the noble path.

Natthi etāsaṃ vayo vekalyanti avayāti āha ‘‘anūnā’’ti, anavasesāti attho. Esanāti heṭṭhā vuttakāmesanādayo.

'There is no aging or deficiency in them' means 'unlacking' (anūnā), that is, nothing is left out. 'Searching' (esanā) refers to the quest for sensual pleasures and so forth, as mentioned earlier.

Maggassa kiccanipphatti kathitā rāgādīnaṃ pahīnabhāvadīpanato.

The accomplishment of the path's function is explained by showing the abandonment of lust and so forth.

Paccavekkhaṇāya phalaṃ kathitanti paccavekkhaṇamukhena ariyaphalaṃ kathitaṃ. Adhigate hi aggaphale sabbaso rāgādīnaṃ anuppādadhammataṃ pajānāti, tañca pajānanaṃ paccavekkhaṇañāṇanti.

The fruit of reviewing is explained, meaning the noble fruit is described by way of reviewing. For upon attaining the highest fruit, one fully understands the nature of the non-arising of lust and so forth, and this understanding is the knowledge of reviewing.

Asekkhadhammadasakavaṇṇanā

The Commentary on the Ten Qualities of an Adept

Phalañca te sampayuttadhammā cāti phalasampayuttadhammā, ariyaphalasabhāvā sampayuttā dhammāti attho. Phalasampayuttadhammāti phaladhammā ceva taṃsampayuttadhammā cāti evamettha attho veditabbo. Dvīsupi ṭhānesu paññāva kathitā sammā dassanaṭṭhena sammādiṭṭhi, sammā jānanaṭṭhena sammāñāṇanti ca. Atthi hi dassanajānanānaṃ savisaye pavattiākāraviseso, svāyaṃ [Pg.274] heṭṭhā dassito eva. Phalasamāpattidhammāti phalasamāpattiyaṃ dhammā, phalasamāpattisahagatadhammāti attho. Ariyaphalasampayuttadhammāpi hi sabbaso paṭipakkhato vimuttataṃ upādāya ‘‘vimuttī’’ti vattabbataṃ labhanti. Kenaci pana yathā asekkhā phalapaññā dassanakiccaṃ upādāya ‘‘sammādiṭṭhī’’ti vuttā, jānanakiccaṃ upādāya ‘‘sammāñāṇa’’ntipi vuttā eva; evaṃ ariyaphalasamādhi samādānaṭṭhaṃ upādāya ‘‘sammāsamādhī’’ti vutto, vimuccanaṭṭhaṃ upādāya ‘‘sammāvimuttī’’ tipi vutto. Evañca katvā ‘‘anāsavaṃ cetovimutti’’nti dutiyavimuttiggahaṇañca samatthitaṃ hotīti.

'The fruit and the states associated with it' means 'fruit-associated states' (phalasampayuttadhammā), that is, states associated with the nature of the noble fruit. The term 'fruit-associated states' should be understood here thus: both the fruit-states and the states associated with them. In both instances, wisdom is spoken of: as right view in the sense of seeing rightly, and as right knowledge in the sense of knowing rightly. For there is indeed a distinction in the manner of operation between seeing and knowing within their respective spheres, and this has already been shown below. 'Fruit-attainment states' (phalasamāpattidhammā) means the states present in the attainment of the fruit, that is, the states co-arisen with the attainment of the fruit. Indeed, even the states associated with the noble fruit, on account of being entirely liberated from opposition, receive the designation 'liberation' (vimuttī). Moreover, just as the adept's fruition-wisdom is called 'right view' (sammādiṭṭhī) on account of its function of seeing, and is also called 'right knowledge' (sammāñāṇa) on account of its function of knowing; so too the noble-fruit concentration is called 'right concentration' (sammāsamādhī) on account of its function of composing, and is also called 'right liberation' (sammāvimuttī) on account of its function of liberating. And thus, the second mention of liberation—'the taintless liberation of mind'—is also justified.

Dasakavaṇṇanā niṭṭhitā.

The Commentary on the Decad is completed.

Pañhasamodhānavaṇṇanā

The Commentary on the Arrangement of Questions

Samodhānetabbāti samāharitabbā.

'To be arranged' (samodhānetabbā) means to be collected.

349. Okappanāti balavasaddhā. Āyatiṃ bhikkhūnaṃ avivādahetubhūtaṃ tattha tattha bhagavatā desitānaṃ atthānaṃ saṅgāyanaṃ saṅgīti, tassa ca kāraṇaṃ ayaṃ suttadesanā tathā pavattattāti vuttaṃ ‘‘saṅgītipariyāyanti sāmaggiyā kāraṇa’’nti. Samanuñño satthā ahosi ‘‘paṭibhātu ta,ṃ sāriputta, bhikkhūnaṃ dhammiṃ kathā’’ti ussāhetvā ādito paṭṭhāya yāva pariyosānā suṇanto, sā panettha bhagavato samanuññatā ‘‘sādhu, sādhū’’ti anumodanena pākaṭā jātāti vuttaṃ ‘‘anumodanena samanuñño ahosī’’ti. Jinabhāsito nāma jāto, na sāvakabhāsito. Yathā hi rājayuttehi likhitapaṇṇaṃ yāva rājamuddikāya na lañjitaṃ hoti, na tāva ‘‘rājapaṇṇa’’nti saṅkhyaṃ gacchati, lañjitamattaṃ pana rājapaṇṇaṃ nāma hoti. Evameva ‘‘sādhu, sādhu sāriputtā’’tiādi anumodanavacanasaṃsūcitāya samanuññāsaṅkhātāya jinavacanamuddāya lañjitattā ayaṃ suttanto jinabhāsito nāma jāto āhaccavacano. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyamevāti.

349. 'Okappanā' means strong faith. The recitation (saṅgīti) is the compilation of the meanings taught by the Blessed One in various places, which would become a cause for non-dispute among the bhikkhus in the future. And the reason for this is that this discourse was taught in such a manner. Thus it is said, 'The recitation discourse is a cause for harmony.' The Teacher gave his approval, encouraging him by saying, 'Let a Dhamma talk to the bhikkhus occur to you, Sāriputta,' and listening from beginning to end. Here, the Blessed One’s approval became evident through his rejoicing, saying, 'Good, good!' Thus it is said, 'He gave approval through rejoicing.' This discourse is called 'spoken by the Victor,' not spoken by a disciple. For just as a document written by royal officials is not considered a 'royal document' until it is stamped with the royal seal, but once stamped, it is indeed called a royal document. In the same way, because this discourse is stamped with the seal of the Victor’s words—which is called approval, indicated by words of rejoicing like 'Good, good, Sāriputta!' and so forth—this sutta is called 'spoken by the Victor,' being an adopted utterance. As for what is not explained here in terms of meaning, it should be easily understood.

Saṅgītisuttavaṇṇanāya līnatthappakāsanā.

The Exposition of Hidden Meanings in the Commentary on the Saṅgīti Sutta.

11. Dasuttarasuttavaṇṇanā

11. The Commentary on the Dasuttara Sutta

350. Āvuso [Pg.275] bhikkhaveti sāvakānaṃ ālapananti sāvakānaṃ āmantanavasena ālapanasamudācāro, na kevalaṃ ‘‘bhikkhave’’ti, so pana buddhānaṃ ālapanaṃ. Tenāha ‘‘buddhā hī’’tiādi. Satthusamudācāravasena asamudācāro evettha satthu uccaṭṭhāne ṭhapanaṃ. Sampati āgatattā katthaci na nibaddho vāso etesanti anibaddhavāsā, antevāsikā. Kammaṭṭhānaṃ gahetvā sappāyasenāsanaṃ gavesantā yaṃ kiñci disaṃ gacchantīti disāgamanīyā. Idāni tamatthaṃ vitthārato dassetuṃ ‘‘buddhakāle’’tiādi vuttaṃ.

350. 'Āvuso bhikkhaveti' is the address to disciples, meaning the customary manner of addressing disciples, not merely 'bhikkhave.' That, however, is the Buddhas' address. Therefore, it is said, 'For the Buddhas...' and so on. The non-use of the Teacher's customary address is here the placing of the Teacher in a high position. 'Since they have just arrived, their dwelling is not fixed anywhere'—hence 'anibaddhavāsā,' those without a fixed abode, the pupils. Taking up a meditation subject and seeking a suitable dwelling, they go to whatever region—thus, 'disāgamanīyā,' those who travel to various regions. Now, to explain that meaning in detail, 'in the Buddha's time' and so on is said.

Asubhakammaṭṭhānanti ekādasavidhaṃ asubhakammaṭṭhānaṃ. Tatthāpi puggalavemattataṃ ñatvā tadanurūpaṃ tadanurūpameva deti. Mohacaritassapi kāmaṃ ānāpānassatikammaṭṭhānaṃ sappāyaṃ, kammaṭṭhānabhāvanāya pana bhājanabhūtaṃ kātuṃ sammohavigamāya paṭhamaṃ uddesaparipucchādhammassavanadhammasākacchāsu niyojetabboti vuttaṃ ‘‘mohacaritassa…pe… ācikkhatī’’ti. Saddhācaritassa visesato purimā cha anussatiyo sappāyā, tāsaṃ pana anuyuñjane ayaṃ pubbabhāgapaṭipattīti dassetuṃ ‘‘pasādanīyasuttante’’tiādi vuttaṃ. Ñāṇacaritassāti buddhicaritassa, tassa pana maraṇassati, upasamānussati, catudhātuvavatthānaṃ, āhārepaṭikūlasaññā visesato sappāyā, tesaṃ pana upakāradhammadassanatthaṃ ‘‘aniccatādi…pe… kathetī’’ti vuttaṃ. Tatthevāti satthu santike eva. Temāsikaṃ paṭipadanti tīhi māsehi sanniṭṭhāpetabbaṃ paṭipadaṃ.

'The meditation on foulness' means the eleven kinds of meditation on foulness. In this regard, knowing the individual's temperament, one gives what is suitable and appropriate to that temperament. Even for one of deluded temperament, mindfulness of breathing is indeed suitable; however, to make them a vessel fit for meditation practice, they should first be directed to recitation, questioning, listening to the Dhamma, and discussion of the Dhamma to dispel their delusion—as it is said: 'For one of deluded temperament... he explains.' For one of faithful temperament, the first six recollections are especially suitable. To show that engaging in these is the preliminary practice, it is said: 'In the Pasādanīya Sutta,' and so on. For one of intellectual temperament—that is, one of intelligent temperament—for that person, the recollection of death, the recollection of peace, the analysis of the four elements, and the perception of the repulsiveness of food are especially suitable. To show the supporting qualities for these, it is said: 'He speaks on impermanence,' and so on. 'Right there' means in the presence of the Teacher. 'A three-month practice' means a practice to be completed within three months.

Ime bhikkhūti imissā dhammadesanāya bhājanabhūtā bhikkhū. ‘‘Evaṃ āgantvā gacchante pana bhikkhū’’ti idaṃ ‘‘buddhakāle’’tiādinā taduddesikavasena vuttabhikkhū sandhāya vuttaṃ, na ‘‘ime bhikkhū’’ti anantaraṃ vuttabhikkhū. Tenāha ‘‘pesetī’’ti. Apalokethāti āpucchatha. ‘‘Paṇḍitā’’tiādi sevanabhajanesu kāraṇavacanaṃ. ‘‘Sotāpattiphale vinetī’’tiādi yebhuyyavasena vuttaṃ. Āyasmā hi dhammasenāpati bhikkhū yebhuyyena sotāpattiphalaṃ pāpetvā vissajjeti ‘‘evamete niyatā sambodhiparāyaṇā’’ti. Āyasmā pana mahāmoggallāno ‘‘sabbāpi bhavūpapatti jigucchitabbāvā’’ti bhikkhū yebhuyyena uttamatthaṃyeva pāpeti.

These monks are the monks who are vessels for this Dhamma teaching. 'But when the monks come and go thus'—this refers to the monks mentioned earlier by way of the phrase 'during the Buddha's time,' not the monks mentioned immediately after 'these monks.' Hence it is said, 'he sends.' 'Apaloketha' means to ask permission. 'The wise ones,' etc., is a statement of reason regarding association and service. 'He trains in the fruit of stream-entry,' etc., is said with regard to the majority. For the Venerable General of the Dhamma, for the most part, leads monks to the fruit of stream-entry and then dismisses them, saying, 'Thus, these are assured, destined for enlightenment.' The Venerable Mahāmoggallāna, however, for the most part, leads monks to the highest goal, declaring, 'All existence and rebirth should be regarded with disgust.'

Sāvakehi [Pg.276] vinetuṃ sakkuṇeyyā sāvakaveneyyā nāma na sāvakeheva vinetabbāti dassento āha ‘‘sāvakaveneyyā nāmā’’tiādi. Dasadhā mātikaṃ ṭhapetvāti ekakato paṭṭhāya yāva dasakā dasadhā dasadhā mātikaṃ ṭhapetvā vibhattoti dasuttaro. Dasuttaro gatotipi dasuttaroti ekakato paṭṭhāya yāva dasakā dasahi uttaro adhiko hutvā gato pavattotipi dasuttaro. Ekekasmiṃ pabbeti ekakato paṭṭhāya yāva dasakā dasasu pabbesu ekekasmiṃ pabbe. Dasa dasa pañhāti ‘‘katamo dhammo bahukāro appamādo kusalesu dhammesū’’tiādinā dasa dasa pañhā. Visesitāti vissajjitā. Dasuttaraṃ pavakkhāmīti desiyamānaṃ desanaṃ nāmakittanamukhena paṭijānāti vaṇṇabhaṇanatthaṃ. Pavakkhāmīti pakārehi vakkhāmi. Tathā hettha paññāsādhikānaṃ pañcannaṃ pañhasatānaṃ vasena desanā pavattā. Dhammanti idha dhamma-saddo pariyattipariyāyo ‘‘idha bhikkhu dhammaṃ pariyāpuṇātī’’tiādīsu (a. ni. 5.73) viya. Suttalakkhaṇo cāyaṃ dhammoti āha ‘‘dhammanti sutta’’nti. Svāyaṃ dhammo yathānusiṭṭhaṃ paṭipajjamānassa nibbānāvaho. Tato eva vaṭṭadukkhasamucchedāya hoti, sa cāyamassa ānubhāvo sabbesaṃ khandhānaṃ pamocanupāyabhāvatoti dassento ‘‘nibbānappattiyā’’tiādimāha. Tena vuttaṃ ‘‘nibbānappattiyā’’tiādi.

Showing that 'disciple-trainees' are those who can be trained by disciples—not that they are to be trained only by disciples—he said, 'disciple-trainees,' etc. Having established the matrix in ten ways, it is divided from the ones up to the tens, hence 'Dasuttara.' Also, it is 'Dasuttara' because it has proceeded from the ones up to the tens, being increased by ten. In each section: in each of the ten sections, from the ones up to the tens. Ten questions each: such as, 'What one quality is of great help? Heedfulness in wholesome qualities,' etc., there are ten questions each. 'Visesitā' means answered. 'I will expound the Dasuttara': he makes a promise regarding the teaching being given by way of naming it, for the purpose of praise. 'I will expound' means I will speak in various ways. Thus, the teaching here proceeds by way of five hundred and fifty questions. 'Dhamma': here, the word 'dhamma' is a synonym for the scriptures, as in, 'Here, a monk learns the Dhamma,' etc. And this Dhamma has the characteristic of a sutta, so he says, 'Dhamma means sutta.' This very Dhamma, for one who practices as instructed, brings Nibbāna. For that very reason, it is for the eradication of the suffering of the cycle. And showing that this is its power because it is the means of release from all the aggregates, he said, 'for the attainment of Nibbāna,' etc. Therefore it is said, 'for the attainment of Nibbāna,' etc.

Uccaṃ karontoti udaggaṃ uḷāraṃ paṇītaṃ katvā dassento, paggaṇhantoti attho. Pemaṃ janentoti bhattiṃ uppādento. Idañca desanāya paggaṇhanaṃ buddhānampi āciṇṇaṃ evāti dassento ‘‘ekāyano’’tiādimāha.

'Uccaṃ karontoti' means showing it as elevated, magnificent, and refined; the meaning is extolling it. 'Pemaṃ janentoti' means generating affection, producing devotion. And showing that this extolling of the teaching is customary even for the Buddhas, he said 'ekāyano' and so on.

Ekadhammavaṇṇanā

The Exposition of the Single Dhamma

351. (Ka) kāra-saddo upa-saddena vināpi upakāratthaṃ vadati, ‘‘bahukārā, bhikkhave, mātāpitaro puttāna’’ntiādīsu (a. ni. 2.34) viyāti āha ‘‘bahukāroti bahūpakāro’’ti.

351. (Ka) The word kāra conveys the meaning of benefit even without the prefix upa, as in 'Bhikkhus, parents are of great benefit to their children,' and so forth (AN 2.34); thus it is said, 'bahukāro means bahūpakāro.'

(Kha) vaḍḍhane vutte nānantariyatāya uppādanaṃ vuttameva hotīti ‘‘bhāvetabboti vaḍḍhetabbo’’ti vutto. Uppādanapubbikā hi vaḍḍhanāti. Nanu [Pg.277] ca ‘‘eko dhammo uppādetabbo’’ti uppādanaṃ pettha visuṃ gahitaṃ evāti? Aññavisayattā tassa nāyaṃ virodho. Tathā hi ‘‘eko dhammo pariññeyyo’’ti tīhipi pariññāhi pariññeyyataṃ vatvāpi ‘‘eko dhammo pahātabbo’’ti pahātabbatā vuttā.

(Kha) When development is mentioned, arising is already stated due to its immediacy. Thus, it is said, 'bhāvetabbo means vaḍḍhetabbo (to be developed).' For development is preceded by arising. But isn't arising taken separately here as 'One quality is to be made to arise'? Because its object is different, there is no contradiction here. Indeed, just as even after stating the knowable aspect by means of the three kinds of full understanding as 'One quality is to be fully understood,' the abandonable aspect is also stated as 'One quality is to be abandoned.'

(Ga) tīhi pariññāhīti ñātatīraṇapahānapariññāhi.

(Ga) By three kinds of full understanding: the full understanding as knowing, the full understanding as scrutinizing, and the full understanding as abandoning.

(Gha) pahānānupassanāyāti pajahanavasena pavattāya anupassanāya. Missakavasena cetaṃ anupassanāgahaṇaṃ daṭṭhabbaṃ.

(Gha) By contemplation of abandoning means by the contemplation that proceeds by way of abandoning. And this taking of contemplation should be understood as mixed.

(Ṅa) sīlasampadādīnaṃ parihānāvaho parihānāya saṃvattanako.

(Ṅa) It brings about the decline of moral perfection and so forth; it is conducive to decline.

(Ca) jhānādivisesaṃ gametīti visesagāmī.

(Ca) It leads to special attainments such as jhāna, thus it is 'visesagāmī' (leading to distinction).

(Cha) duppaccakkhakaroti anupacitañāṇasambhārehi paccakkhaṃ kātuṃ asakkuṇeyyo.

(Cha) Duppaccakkhakaro means unable to be made directly perceptible by those whose stores of knowledge are not accumulated.

(Jha) abhijānitabboti abhimukhaṃ ñāṇena jānitabbo.

(Jha) Abhijānitabbo means to be known directly by wisdom.

Sabbattha mātikāsūti dukādivasena vuttāsu sabbāsu mātikāsu. Ettha ca āyasmā dhammasenāpati te bhikkhū bhāvanāya niyojetvā uttamatthe patiṭṭhāpetukāmo paṭhamaṃ tāva bhāvanāya upakāradhammaṃ uddesavasena dassento ‘‘eko dhammo bahukāro’’ti vatvā tena upakārakena upakattabbaṃ dassento ‘‘eko dhammo bhāvetabbo’’ti āha. Ayañca bhāvanā vipassanāvasena icchitāti āha ‘‘eko dhammo pariññeyyo’’ti. Pariññā ca nāma yāvadeva pahātabbapajahanatthāti āha ‘‘eko dhammo pahātabbo’’ti. Pajahantena ca hānabhāgiyaṃ nīharitvā visesabhāgiye avaṭṭhātabbanti āha ‘‘eko dhammo hānabhāgiyo, eko dhammo visesabhāgiyo’’ti. Visesabhāgiye avaṭṭhānañca duppaṭivijjhanena, duppaṭivijjhapaṭivijjhanañce ijjhati, nipphādetabbanipphādanaṃ siddhameva hotīti āha ‘‘eko dhammo duppaṭivijjho, eko dhammo uppādetabbo’’ti. Tayidaṃ dvayaṃ abhiññeyyādijānanena hotīti āha ‘‘eko dhammo abhiññeyyo’’ti. Abhiññeyyañce abhiññātaṃ, sacchikātabbaṃ sacchikatameva hotīti. Ettāvatā ca niṭṭhitakiccova hoti, nāssa uttari kiñci karaṇīyanti evaṃ tāva mahāthero ekakavasena tesaṃ bhikkhūnaṃ paṭipattividhiṃ uddisanto imāni dasa padāni iminā anukkamena uddisi.

Sabbattha mātikāsu means in all the matrices stated by way of dyads and so forth. Here, the Venerable Dhammasenāpati, having directed those bhikkhus to development and wishing to establish them in the highest goal, first, by way of recitation, showed the quality that is beneficial for development, saying, 'One quality is greatly beneficial.' Then, showing what is to be benefited by that beneficial quality, he said, 'One quality is to be developed.' And this development is desired by way of insight, hence he said, 'One quality is to be fully understood.' And full understanding, indeed, is solely for the purpose of abandoning what is to be abandoned, hence he said, 'One quality is to be abandoned.' And by one who abandons, having removed what is of the nature of decline, one should establish oneself in what is of the nature of distinction, hence he said, 'One quality is of the nature of decline, one quality is of the nature of distinction.' And establishing oneself in what is of the nature of distinction is by penetrating what is difficult to penetrate; and if the penetration of what is difficult to penetrate is accomplished, then the production of what is to be produced is indeed achieved, hence he said, 'One quality is difficult to penetrate, one quality is to be made to arise.' Saying that this pair is accomplished by knowing what is to be directly known and so forth, he said, 'One quality is to be directly known.' And if what is to be directly known is directly known, then what is to be realized is indeed realized. By this much, one's task is complete; there is nothing further to be done. Thus, the Great Elder, instructing those bhikkhus in the method of practice by way of the single quality, recited these ten terms in this sequence.

(Ka) evaṃ [Pg.278] aniyamato uddiṭṭhadhamme sarūpato niyametvā dassetuṃ ‘‘katamo eko dhammo’’tiādinā desanaṃ ārabhi. Tena vuttaṃ ‘‘iti āyasmā sāriputto’’tiādi. Esa nayo dukādīsu. Veḷukāroti veno. So hi veḷuvikārehi kilañjādikaraṇena ‘‘veḷukāro’’ti vutto. Anto, bahi ca sabbagatagaṇṭhiṃ nīharaṇena niggaṇṭhiṃ katvā. Ekekakoṭṭhāseti ekakādīsu dasasu koṭṭhāsesu ekekasmiṃ koṭṭhāse.

(Ka) Thus, in order to define the qualities that were recited without restriction, in their specific form, he began the discourse with 'What is that one quality?' and so forth. Therefore it is said, 'Thus the Venerable Sāriputta,' and so forth. This is the method in the dyads and so forth. Veḷukāro means a bamboo worker (veno). For he is called 'veḷukāro' because he makes things like matting from bamboo products. Having made it knot-free by removing the knots that were internal, external, and running throughout. Ekekakoṭṭhāse means in each single section among the ten sections beginning with the single one.

Sabbatthakaṃ upakārakanti sabbatthakameva sammā paṭipattiyā upakāravantaṃ. Idāni tamatthaṃ vitthārato dassetuṃ ‘‘ayañhī’’tiādi vuttaṃ. Vipassanāgabbhaṃ gaṇhāpaneti yathā upari vipassanā paripaccati tikkhā visadā hutvā maggena ghaṭeti, evaṃ pubbabhāgavipassanāvaḍḍhane. Atthapaṭisambhidādīsūti atthapaṭisambhidādīsu nipphādetabbesu, tesaṃ sambhārasambharaṇanti attho. Esa nayo ito paresupi. Ṭhānāṭṭhānesūti ṭhāne, aṭṭhāne ca jānitabbe. Mahāvihārasamāpattiyanti mahatiyaṃ jhānādivihārasamāpattiyaṃ. Vipassanāñāṇādīsūti ādi-saddena manomayiddhi ādikāni saṅgaṇhāti. Aṭṭhasu vijjāsūti ambaṭṭhasutte (dī. ni. 1.279) āgatanayāsu aṭṭhasu vijjāsu.

Sabbatthakaṃ upakārakaṃ means that which is beneficial in every way through right practice. Now, to explain that meaning in detail, 'For this…' and so forth, is said. Vipassanāgabbhaṃ gaṇhāpana means developing preliminary insight in such a way that insight matures later, becoming sharp and clear and connecting with the path. Atthapaṭisambhidādīsu means in the discriminations of meaning and so forth that are to be produced; the meaning is the gathering of their requisites. This method applies to what follows as well. Ṭhānāṭṭhānesu means in what is possible and in what is impossible, to be known. Mahāvihārasamāpattiyanti means in the great attainment of dwelling in jhāna and so forth. Vipassanāñāṇādīsūti means that by the word 'etcetera' the power of the mind-made body and so forth are included. Aṭṭhasu vijjāsūti means in the eight knowledges in the manner that comes in the Ambaṭṭha Sutta (DN 3).

Teneva bhagavā thometīti yojanā. Nanti appamādaṃ.

The connection is: 'Therefore the Blessed One praises it.' 'Naṃ' refers to heedfulness.

Thāmasampannenāti ñāṇabalasamannāgatena. Dīpetvāti ‘‘evampi appamādo kusalānaṃ dhammānaṃ sampādane bahupakāro’’ti pakāsetvā. Yaṃ kiñci anavajjapakkhikamatthaṃ appamāde pakkhipitvā kathetuṃ yuttanti dassetuṃ ‘‘yaṃ kiñcī’’tiādi vuttaṃ.

'Thāmasampannena' means endowed with the power of knowledge. 'Dīpetvā' means having shown that 'thus, heedfulness is greatly beneficial in accomplishing wholesome qualities.' To demonstrate that it is appropriate to speak by including any blameless, beneficial matter within heedfulness, 'whatever' and so forth, is said.

(Kha) kāyagatāsatīti rassaṃ akatvā niddeso, niddesena vā etaṃ samāsapadaṃ daṭṭhabbaṃ. ‘‘Aṭṭhikāni puñjakitāni terovassikāni…pe… pūtīni cuṇṇikajātānī’’ti (dī. ni. 2.379) evaṃ pavattamanasikāro ‘‘cuṇṇikamanasikāro’’ti vadanti. Apare pana bhaṇanti ‘‘cuṇṇikairiyāpathesu pavattamanasikāro’’ti. Ettha uppannasatiyāti etasmiṃ yathāvutte ekūnatiṃsavidhe ṭhāne uppannāya satiyā. Sukhasampayuttāti nippariyāyato sukhasampayuttā, pariyāyato pana catutthajjhāne upekkhāpi ‘‘sukha’’nti vattabbataṃ labhati santasabhāvattā.

(Kha) 'Kāyagatāsati' is an explanation without shortening the vowel; or this compound word should be understood through the explanation. They say that the attention that proceeds thus, 'Bones heaped up, weathered for years... rotten, reduced to powder' (DN 2.379), is called 'cuṇṇikamanasikāro' (powdered attention). Others, however, say, 'attention occurring in the minute postures.' Here, 'uppannasatiyā' means by the mindfulness arisen in this aforementioned twenty-ninefold place. 'Sukhasampayuttā' means unequivocally associated with happiness; but equivocally, in the fourth jhāna, even equanimity can be called 'happiness' due to its peaceful nature.

(Ga) paccayabhūto [Pg.279] ārammaṇādivisayopi ārammaṇabhāvena vaṇo viya āsave paggharati, so sampayogasambhavābhāvepi saha āsavehīti sāsavo. Tathā upādānānaṃ hitoti upādāniyo. Itarathā pana paccayabhāvena vidhi paṭikkhepo.

(Ga) Being a condition, even the objective sphere, etc., by way of being an object, allows the taints to flow in, like a wound; thus, even in the absence of the possibility of association, it is 'with the taints,' hence 'sāsavo' (with taints). Similarly, because it is beneficial to the clingings, it is 'upādāniyo' (related to clinging). Otherwise, however, by way of being a condition, there is affirmation and rejection.

(Gha) asmīti mānoti ‘‘asmī’’ti pavatto māno.

(Gha) 'Asmīti māno' means the conceit that proceeds as 'I am.'

(Ca) vipariyāyenāti ‘‘anicce anicca’’ntiādinā nayena pavatto pathamanasikāro.

(Ca) 'Vipariyāyena' means the initial attention that proceeds in the way of 'impermanent in the impermanent,' and so forth.

(Cha) idha pana vipassanānantaro maggo ‘‘ānantariko cetosamādhī’’ti adhippeto. Kasmā? Vipassanāya anantarattā, attano vā pavattiyā anantaraṃ phaladāyakattā. Saddatthato pana anantaraṃ phalaṃ anantaraṃ, tasmiṃ anantare niyuttā, taṃ vā arahati, anantarapayojanoti vā ānantariko.

(Cha) Here, however, the path immediately following insight is intended by 'the concentration of mind that is immediate.' Why? Because it is immediately after insight, or because it gives its fruit immediately after its own occurrence. But according to the literal meaning of the word, 'anantaraṃ' means 'immediate fruit'; it is 'ānantariko' because it is connected to that immediacy, or is worthy of it, or has an immediate purpose.

(Ja) phalanti phalapaññā. Paccavekkhaṇapaññā adhippetā akuppārammaṇatāya.

(Ja) 'Phalaṃ' means fruition-wisdom. Reviewing wisdom is intended, due to its having an unshakeable object.

(Jha) attano phalaṃ āharatīti āhāro, paccayoti āha ‘‘āhāraṭṭhitikāti paccayaṭṭhitikā’’ti. Ayaṃ eko dhammoti ayaṃ paccayasaṅkhāto eko dhammoti paccayatāsamaññena ekaṃ katvā vadati. Ñātapariññāya abhiññāyāti ñātapariññāsaṅkhātāya abhiññāya.

(Jha) Because it brings its own fruit, it is 'āhāro' (nutriment); it is a condition, hence it is said, ''āhāraṭṭhitikā' means 'paccayaṭṭhitikā' (stability by condition).' 'Ayaṃ eko dhammo' means this one quality, designated as a condition, is spoken of as one by the common designation of conditionality. 'Ñātapariññāya abhiññāya' means by the direct knowledge designated as the full understanding of what is known.

(Ña) akuppā cetovimuttīti arahattaphalavimutti akuppabhāvena ukkaṃsagatattā. Aññathā sabbāpi phalasamāpattiyo akuppā eva paṭipakkhehi akopanīyattā.

(Ña) 'Akuppā cetovimutti' means the liberation that is the fruit of arahantship, being supreme due to its unshakeable quality. Otherwise, all attainments of fruition are indeed unshakeable, since they cannot be shaken by opposing factors.

Abhiññāyāti ‘‘abhiññeyyo’’ti ettha laddhaabhiññāya. Pariññāyāti etthāpi eseva nayo. Pahātabbasacchikātabbehīti pahātabbasacchikātabbapadehi. Pahānapariññāva kathitā pahānasacchikiriyānaṃ ekāvāratāya pariññāya saheva ijjhanato. Sacchikātabboti visesato phalaṃ kathitaṃ. Ekasmiṃyeva sattame eva pade labbhati. Phalaṃ pana anekesupi padesu labbhati paṭhamaṭṭhamanavamadasamesu labbhanato. Yasmā [Pg.280] taṃ nippariyāyato dasame eva labbhati, itaresu pariyāyato tasmā ‘‘labbhati evā’’ti sāsaṅkaṃ vadati.

'Abhiññāya' means by the direct knowledge obtained in reference to 'to be directly known.' 'Pariññāya' means here too the same principle applies. 'Pahātabbasacchikātabbehi' means by the terms 'to be abandoned' and 'to be realized.' Only the full understanding of abandoning is spoken of, since the acts of abandoning and realizing are accomplished together with understanding in a single instance. 'Sacchikātabbo' specifically refers to the fruit. It is obtained only in the seventh term. The fruit, however, is obtained in many terms, because it is obtained in the first, eighth, ninth, and tenth. Since it is obtained unequivocally only in the tenth, and equivocally in the others, therefore it is said with reservation, 'it is indeed obtained.'

Sabhāvato vijjamānāti yena bahukārādisabhāvena desitā, tena sabhāvena paramatthato upalabbhamānā. Yāthāvāti aviparītā. Tathāsabhāvāti taṃsabhāvā. Na tathā na hontīti avitathattā tathāva honti. Tato eva vuttappakārato aññathā na hontīti pañcahipi padehi tesaṃ dhammānaṃ yathābhūtameva vadati. Sammāti ñāyena. Yaṃ pana ñātaṃ, taṃ hetuyuttaṃ kāraṇayuttameva hotīti āha ‘‘hetunā kāraṇenā’’ti. Okappanaṃ janesīti jinavacanabhāvena abhippasādaṃ uppādesi.

'Sabhāvato vijjamānā' means that which, having been taught with a nature of being very helpful and so forth, is found in the ultimate sense by that same nature. 'Yāthāvā' means not distorted. 'Tathāsabhāvā' means of that same nature. 'Na tathā na honti' means they are not otherwise; due to their unfalseness, they are indeed so. Therefore, by these five terms, he speaks of these qualities exactly as they are, not otherwise than the manner stated. 'Sammā' means in accordance with reason. What is known, however, is indeed connected with cause and reason—hence, it is said, 'by cause, by reason.' 'Okappanaṃ janesi' means he aroused conviction through the nature of the Victor's word.

Ekadhammavaṇṇanā niṭṭhitā.

The Exposition of the Single Quality is concluded.

Dvedhammavaṇṇanā

The Exposition of the Twofold Phenomena

352. (Ka) ‘‘sabbatthā’’ ti idaṃ ‘‘sīlapūraṇādīsū’’ti etena saddhiṃ sambandhitabbaṃ. ‘‘Sīlapūraṇādīsu sabbattha appamādo viya upakārakā’’ti etena satisampajaññānampi appamādassa viya sabbattha upakārakatā pakāsitā hoti atthato nātivilakkhaṇattā tato tesaṃ. Satiavippavāso hi appamādo, so ca atthato sabbattha avijahitā sati eva, sā ca kho ñāṇasampayuttā eva daṭṭhabbā, itarāya tathārūpasamatthatābhāvato.

352. (Ka) The phrase 'in all respects' should be connected with 'in the fulfillment of virtue, etc.' By this it is shown that 'just as heedfulness is beneficial in all respects regarding the fulfillment of virtue, etc., so too are mindfulness and clear comprehension,' because their meaning is not significantly different from it. For heedfulness is indeed the non-absence of mindfulness, and in essence it is simply unabandoned mindfulness in all respects; and that mindfulness should be seen as associated with knowledge, since the other kind lacks such capability.

(Kha) tesaṃ pañcasatamattānaṃ bhikkhūnaṃ pubbabhāgapaṭipattivasena desitattā pubbabhāgā kathitā.

(Kha) Because it was taught to those approximately five hundred monks in terms of the preliminary practice, the preliminary parts are spoken of.

(Cha) ayonisomanasikāro saṃkilesassa mūlakāraṇabhāvena pavatto hetu, paribrūhanabhāvena pavatto paccayo. Yonisomanasikārepi eseva nayo. Yathā ca sattānaṃ saṃkilesāya, visuddhiyā ca paccayabhūtā ayonisomanasikāro, yonisomanasikāroti ‘‘ime dve dhammā duppaṭivijjhā’’ti ettha nīharitvā vuttā, evaṃ imehi dhammā nīharitvā vattabbāti dassento ‘‘tathā’’tiādimāha. Tattha asubhajjhānādayo cattāro visaṃyogā nāma kāmayogādipaṭipakkhabhāvato[Pg.281]. ‘‘Evaṃ pabhedā’’ti iminā ‘‘avijjābhāgino dhammā, vijjābhāgino dhammā, kaṇhā dhammā, sukkā dhammā’’ti (dha. sa. 101, 104) evamādīnaṃ saṅgaho daṭṭhabbo.

(Cha) Unwise attention, in that it is the root-cause of defilement, is a 'hetu' (cause); in that it promotes its growth, it is a 'paccayo' (condition). The same principle applies to wise attention. And just as unwise attention and wise attention, which are conditions for the defilement and purification of beings respectively, are extracted and stated in the phrase 'these two phenomena are difficult to penetrate,' so too, to show that these phenomena should be extracted and stated, he says 'thus,' and so forth. Here, the four, such as meditation on unattractiveness, are called 'disjunctions' because they are the opposite of the yokes of sensuality, etc. By 'thus divided,' it should be understood that this includes classifications such as 'states partaking of ignorance, states partaking of knowledge, dark states, bright states' (Dhs 101, 104).

(Jha) paccayehi samecca sambhuyya katattā pañcakkhandhā saṅkhatā dhātu. Kenaci anabhisaṅkhatattā nibbānaṃ asaṅkhatā dhātu.

(Jha) The five aggregates are the conditioned element because they are made by coming together and combining from conditions. Nibbāna is the unconditioned element because it is not conditioned by anything.

(Ña) tisso vijjā vijjanaṭṭhena, viditakaraṇaṭṭhena ca vijjā. Vimuttīti arahattaphalaṃ paṭipakkhato sabbaso vimuttattā.

(Ña) The three knowledges are 'vijjā' because of the characteristic of knowing and because of the characteristic of causing to know. 'Vimutti' means the fruit of Arahantship, so called because it is completely liberated from all opposing factors.

Abhiññādīnīti abhiññāpaññādīni. Ekakasadisāneva purimavāre viya vibhajja kathetabbato. Maggo kathitoti ettha ‘‘maggova kathito’’ti evamatthaṃ aggahetvā ‘‘maggo kathitovā’’ti evamattho gahetabbo ‘‘anuppāde ñāṇa’’nti iminā phalassa gahitattā. Sacchikātabbapade phalaṃ kathitanti etthāpi ‘‘phalameva kathita’’nti aggahetvā ‘‘phalaṃ kathitamevā’’ti attho gahetabbo vijjāggahaṇena tadaññassa saṅgahitattā. Esa nayo ito paresupi evarūpesu ṭhānesu.

'Abhiññādīni' means the higher knowledges, wisdom, etc. They should be explained by analyzing them, just as in the previous section on the ones. In the phrase 'the path is spoken of,' one should not take the meaning as 'only the path is spoken of,' but rather as 'the path is indeed spoken of,' since the fruit is included by 'knowledge of non-arising.' In the phrase 'the fruit is spoken of in the term "to be realized,"' here too, instead of taking the meaning as 'only the fruit is spoken of,' it should be understood as 'the fruit is indeed spoken of,' because by the grasping of knowledge, what is other than it is also included. This is the principle in similar instances hereafter.

Dvedhammavaṇṇanā niṭṭhitā.

The Exposition of the Twofold Phenomena is finished.

Tayodhammavaṇṇanā

The Exposition of the Threefold Phenomena

353. (Cha) soti anāgāmimaggo. Sabbaso kāmānaṃ nissaraṇaṃ samucchedavasena pajahanato. Āruppe arahattamaggo nāma arūpajjhānaṃ pādakaṃ katvā uppanno aggamaggo. Puna uppattinivāraṇatoti rūpānaṃ uppattiyā sabbaso nivāraṇato. Nirujjhanti saṅkhārā etenāti nirodho, aggamaggo. Tena hi kilesavaṭṭe nirodhite itarampi vaṭṭadvayaṃ nirodhitameva hoti. Tassa pana nirodhassa pariyosānattā aggaphalaṃ ‘‘nirodho’’ti vattabbataṃ labbhatīti āha ‘‘arahattaphalaṃ nirodhoti adhippeta’’nti. ‘‘Arahattaphalena hi nibbāne diṭṭhe’’ ti idaṃ arahattamaggena nibbānadassanassāyaṃ nibbattīti katvā vuttaṃ. Evañca katvā ‘‘arahattasaṅkhātanirodhassa paccayattā’’ ti idampi vacanaṃ samatthitaṃ hoti.

353. (Cha) 'Soti' is the path of the non-returner, because of the complete abandonment of sensual desires through eradication. The path of arahantship in the formless realms is that supreme path which arises by making the formless jhānas its basis. Again, 'uppattinivāraṇato' means because of completely preventing the arising of forms. 'Nirujjhanti saṅkhārā etenāti nirodho'—cessation is that by which formations cease—is the supreme path. When the cycle of defilements is ceased, the other two cycles are also ceased. And since the supreme fruit is the culmination of that cessation, it comes to be called 'cessation.' Thus, it is said: 'The fruit of arahantship is intended as cessation.' The statement 'for by the fruit of arahantship Nibbāna is seen' is said because this is the arising of the seeing of Nibbāna by the path of arahantship. And in this way, the statement 'because it is a condition for the cessation designated as arahantship' is also supported.

(Ja) atītaṃ [Pg.282] sārammaṇanti atītakoṭṭhāsārammaṇaṃ ñāṇaṃ, atītā khandhāyatanadhātuyo ārabbha pavattanakañāṇanti attho. ‘‘Maggo kathitovā’’ti avadhāraṇaṃ daṭṭhabbaṃ, tathā ‘‘sacchikātabbe phalaṃ kathitamevā’’ti.

(Ja) 'Atītaṃ sārammaṇanti' means knowledge that takes the past as its object: that is, knowledge that arises in dependence on past aggregates, sense bases, and elements. 'Maggo kathitovā' should be regarded as an affirmation, and likewise, 'sacchikātabbe phalaṃ kathitamevā'—the fruit to be realized has indeed been stated.

(Ña) āsavānaṃ khaye ñāṇanti ca āsavānaṃ khayante ñāṇanti adhippāyo, aññathā maggo kathito siyā.

(Ña) 'Knowledge of the destruction of the taints' is intended to mean 'knowledge at the end of the destruction of the taints'; otherwise, the path would be spoken of.

Tayodhammavaṇṇanā niṭṭhitā.

The Exposition of the Threefold Phenomena is concluded.

Catudhammavaṇṇanā

The Exposition of the Fourfold Phenomena

354. (Ka) dārumayaṃ cakkaṃ dārucakkaṃ, tathā ratanacakkaṃ. Āṇaṭṭhena dhammo eva dhammacakkaṃ. Iriyāpathānaṃ aparāparappavattito iriyāpathacakkaṃ, tathā sampatticakkaṃ veditabbaṃ.

354. (Ka) A wooden wheel is a dārucakka, and likewise, a jeweled wheel is a ratanacakka. The Dhamma, in the sense of command, is the dhammacakka. The wheel of bodily postures (iriyāpathacakka) is so called due to the uninterrupted succession of postures, and similarly, the wheel of accomplishment (sampatticakka) should be understood.

Anucchavike deseti puññakiriyāya, sammāpaṭipattiyā anurūpadese. Sevanaṃ kālena kālaṃ upasaṅkamanaṃ. Bhajanaṃ bhattivasena payirupāsanaṃ. Attano sammā ṭhapananti attano cittasantānassa yoniso ṭhapanaṃ saddhādīsu nivesananti āha ‘‘sace’’tiādi. Idamevettha pamāṇanti idameva pubbekatapuññatāsaṅkhātaṃ sampatticakkamettha etesu sampatticakkesu pamāṇabhūtaṃ itaresaṃ kāraṇabhāvato. Tenāha ‘‘yena hī’’tiādi. So eva ca katapuñño puggalo attānaṃ sammā ṭhapeti akatapuññassa tadabhāvato. Paṭhamo lokiyova, tatthāpi kāmāvacarova. Idhāti imasmiṃ dasuttarasutte. Pubbabhāge lokiyāvāti maggassa pubbabhāge pavattanakā lokiyā eva. Tattha kāraṇaṃ vuttameva.

He teaches in a suitable place for merit-making and for right practice. 'Sevanaṃ' is approaching from time to time. 'Bhajanaṃ' is attending by way of devotion. 'Attano sammā ṭhapananti' is the wise establishment of one’s own mental continuum, investing it in faith and so on. Hence, it is said: 'If...' etc. 'This alone is the standard here' means this very wheel of accomplishment, known as merit made in the past, is the standard among these wheels of accomplishment, being the cause of the others. Therefore, it is said: 'By which...' etc. And only a person who has made merit properly establishes themself, as this is absent for one who has not made merit. The first is only mundane, and even there, only pertaining to the sense sphere. 'Idhāti' means in this Dasuttara Sutta. 'In the preliminary part, they are mundane' means those occurring in the preliminary part of the path are only mundane. The reason for that has already been stated.

(Ca) kāmayogavisaṃyogo anāgāmimaggo, diṭṭhiyogavisaṃyogo sotāpattimaggo, itare dve arahattamaggoti evaṃ anāgāmimaggādivasena veditabbā.

(Ca) Disconnection from the yoke of sensuality is the path of non-returning, disconnection from the yoke of views is the path of stream-entry, and of the other two, the path of arahantship; thus they should be understood in terms of the path of non-returning and so on.

(Cha) paṭhamassa jhānassa lābhinti yvāyaṃ appaguṇassa paṭhamassa jhānassa lābhī, taṃ. Kāmasahagatā saññāmanasikārā samudācarantīti tato vuṭṭhitaṃ [Pg.283] ārammaṇavasena kāmasahagatā hutvā saññāmanasikārā samudācaranti codenti tudenti. Tassa kāmānupakkhandānaṃ saññāmanasikārānaṃ vasena so paṭhamajjhānasamādhi hāyati parihāyati, tasmā ‘‘hānabhāgiyo samādhī’’ti vutto. Tadanudhammatāti tadanurūpasabhāvo. ‘‘Sati santiṭṭhatī’’ti idaṃ micchāsatiṃ sandhāya vuttaṃ. Yassa hi paṭhamajjhānānurūpasabhāvā paṭhamajjhānaṃ santato paṇītato disvā assādayamānā apekkhamānā abhinandamānā nikanti hoti, tassa nikantivasena so paṭhamajjhānasamādhi neva hāyati, na vaḍḍhati, ṭhitikoṭṭhāsiko hoti, tena vuttaṃ ‘‘ṭhitibhāgiyo samādhī’’ti.

(Cha) 'An attainer of the first jhāna' refers to one who attains the first jhāna, which is of lesser quality. 'Perceptions and attentions connected with sensual pleasures arise' means: for one who has emerged from that jhāna, perceptions and attentions connected to sensual pleasures arise based on the object, inciting and goading him. Due to these perceptions and attentions that follow after sensual pleasures, his concentration of the first jhāna declines and deteriorates. Therefore, it is called 'concentration prone to decline.' 'Tadanudhammatā' means a nature that conforms to it. 'Mindfulness is established' is said with reference to wrong mindfulness. For one who has a craving that conforms to the nature of the first jhāna—seeing the first jhāna as peaceful and sublime, relishing, longing for, and delighting in it—for him, due to this craving, his concentration of the first jhāna neither declines nor grows but becomes static. Therefore, it is called 'concentration prone to stagnation.'

Avitakkasahagatāti avitakkaṃ dutiyajjhānaṃ santato paṇītato manasi karoto ārammaṇavasena avitakkasahagatā saññāmanasikārā. Samudācarantīti paguṇapaṭhamajjhānato vuṭṭhitaṃ dutiyajjhānādhigamatthāya codenti tudenti, tassa upari dutiyajjhānupakkhandānaṃ saññāmanasikārānaṃ vasena so paṭhamajjhānasamādhi visesabhūtassa dutiyajjhānassa uppattipadaṭṭhānatāya ‘‘visesabhāgiyo samādhī’’ti vutto. Nibbidāsahagatāti tameva paṭhamajjhānalābhiṃ jhānato vuṭṭhitaṃ nibbidāsaṅkhātena vipassanāñāṇena sahagatā. Vipassanāñāṇañhi jhānaṅgesu pabhedena upaṭṭhahantesu nibbindati ukkaṇṭhati, tasmā ‘‘nibbidā’’ti vuccati. Samudācarantīti nibbānasacchikaraṇatthāya codenti tudenti. Virāgūpasañhitoti virāgasaṅkhātena nibbānena upasañhito. Vipassanāñāṇañhi ‘‘sakkā iminā maggena virāgaṃ nibbānaṃ sacchikātu’’nti pavattito ‘‘virāgūpasañhita’’nti vuccati, taṃsampayuttā saññāmanasikārāpi virāgūpasañhitā eva nāma. Tassa tesaṃ saññāmanasikārānaṃ vasena so paṭhamajjhānasamādhi ariyamaggapaṭivedhassa padaṭṭhānatāya ‘‘nibbedhabhāgiyo samādhī’’ti vutto. Sabbasamāpattiyoti dutiyajjhānādikā sabbā samāpattiyo. Attho veditabboti hānabhāgiyādiattho tāva vitthāretvā veditabbo.

'Accompanied by non-thinking' means: for one who attends to the second jhāna, which is without initial thought, as peaceful and sublime, perceptions and attentions accompanied by non-thinking arise based on the object. 'They occur' means that they urge and goad one who has arisen from the proficient first jhāna towards the attainment of the second jhāna. Through perceptions and attentions that tend towards the higher second jhāna, that first jhāna concentration, being the basis for the arising of the superior second jhāna, is called 'conducive to distinction.' 'Accompanied by disenchantment' refers to that same attainer of the first jhāna who, upon arising from it, is accompanied by the insight knowledge known as disenchantment. For when the factors of jhāna appear in their diversity, insight knowledge leads one to become disenchanted and weary; therefore it is called 'disenchantment.' 'They occur' means urging and goading towards the realization of Nibbāna. 'Connected with dispassion' means connected with Nibbāna, which is designated as dispassion. Insight knowledge, because it proceeds with the thought, 'Through this path, dispassion, Nibbāna, can be realized,' is called 'connected with dispassion.' The perceptions and attentions associated with it are also indeed termed 'connected with dispassion.' Through these perceptions and attentions, that first jhāna concentration, being the basis for penetrating the noble path, is called 'conducive to penetration.' 'All attainments' refers to all attainments from the second jhāna onwards. 'The meaning should be understood' means: first, the meaning of 'conducive to decline' and so on should be understood in detail.

Maggo kathito catunnaṃ ariyasaccānaṃ uddhaṭattā. Phalaṃ kathitaṃ sarūpeneva.

The path is taught by the drawing out of the four noble truths. The fruit is taught by its own nature.

Catudhammavaṇṇanā niṭṭhitā.

The Exposition of the Fourfold Phenomena is concluded.

Pañcadhammavaṇṇanā

The Exposition of the Fivefold Phenomena

355. (Kha) ‘‘pañcaṅgiko [Pg.284] sammāsamādhī’’ti samādhiaṅgabhāvena paññā uddiṭṭhāti pītipharaṇatādivacanena hi tameva vibhajati. Tenāha ‘‘pītiṃ pharamānā uppajjatī’’tiādi.‘‘So imameva kāyaṃ vivekajena pītisukhena abhisandetī’’tiādinā (ma. ni. 1.427) nayena pītiyā, sukhassa ca pharaṇaṃ veditabbaṃ. Sarāgavirāgatādivibhāgadassanavasena paresaṃ ceto pharamānā. Ālokapharaṇeti kasiṇālokassa pharaṇe sati teneva ālokena pharitappadese. Tassa samādhissa rūpadassanapaccayattā paccavekkhaṇañāṇaṃ paccavekkhaṇanimittaṃ.

355. (Kha) In the phrase 'the five-factored right concentration,' wisdom is indicated as a factor of concentration, for this is analyzed by expressions such as 'pervading with rapture.' Hence it is said: 'Pervading with rapture, it arises,' and so on. By the method of the text beginning, 'He drenches this very body with the rapture and happiness born of seclusion' (MN 1.427), the pervasion by rapture and happiness should be understood. It pervades the minds of others by way of seeing the distinction between states with passion and states without passion. 'Pervading with light': when there is the pervasion of the kasiṇa light, in the area pervaded by that very light. Because that concentration is a condition for the seeing of forms, the knowledge of reviewing is the sign for reviewing.

Pītipharaṇatā sukhapharaṇatāti ārammaṇe ṭhatvā catutthajjhānassa uppādanato tā ‘‘pādā viyā’’ti vuttā. Cetopharaṇatā ālokapharaṇatāti taṃtaṃkiccasādhanato tā ‘‘hatthā viyā’’ti vuttā. Abhiññāpādakajjhānaṃ samādhānassa sarīrabhāvato ‘‘majjhimakāyo viyā’’ti vuttaṃ. Paccavekkhaṇanimittaṃ uttamaṅgabhāvato ‘‘sīsaṃ viyā’’ti vuttaṃ.

The pervading by rapture and the pervading by happiness are called 'like feet' because they are established on the object and bring about the arising of the fourth jhāna. The pervading of the mind and the pervading of light are called 'like hands' because they accomplish their respective tasks. The jhāna that is the basis for the direct knowledges is called 'like the middle of the body' because it constitutes the body of concentration. The sign for reviewing is called 'like the head' because it is the highest part.

(Ja) sabbaso kilesadukkhadarathapariḷāhānaṃ vigatattā lokiyasamādhissa sātisayamettha sukhanti vuttaṃ ‘‘appitappitakkhaṇe sukhattā paccuppannasukho’’ti. Purimassa purimassa vasena pacchimaṃ pacchimaṃ laddhāsevanatāya santatarapaṇītatarabhāvappatti hotīti āha ‘‘purimo purimo…pe… sukhavipāko’’ti.

(Ja) Because it is entirely free from defilements, suffering, distress, and fever, the surpassing happiness of mundane concentration is here called 'present happiness because of the pleasure at each moment of absorption.' Because by cultivating each preceding state one attains a state that is progressively more peaceful and sublime, it is said: 'Each preceding one... has happiness as its result.'

Kilesapaṭippassaddhiyāti kilesānaṃ paṭippassambhanena laddhattā. Kilesapaṭippassaddhibhāvanti kilesānaṃ paṭippassambhanabhāvaṃ. Laddhattā pattattā tabbhāvaṃ upagatattā. Lokiyasamādhissa paccanīkāni nīvaraṇapaṭhamajjhānanikantiādīni niggahetabbāni, aññe kilesā vāretabbā, imassa pana arahattasamādhissa paṭippassaddhasabbakilesattā na niggahetabbaṃ, vāretabbañca atthīti maggānantaraṃ samāpattikkhaṇe ca appayogena adhigatattā, ṭhapitattā ca aparihānavasena vā ṭhapitattā nasaṅkhāraniggayhavārivāvaṭo. ‘‘Sativepullappattattā’’ti etena appavattamānāyapi satiyā [Pg.285] satibahulatāya sato eva nāmāti dasseti, ‘‘yathāparicchinnakālavasenā’’ti etena paricchindanasatiyā satoti dasseti. Sesesu ñāṇaṅgesu. Pañcañāṇikoti ettha vuttasamādhimukhena pañca ñāṇāneva uddiṭṭhāni, niddiṭṭhāni ca.

'Calming of the defilements': because it is obtained by the calming of the defilements. 'The state of the calming of the defilements' means the state of the calming of the defilements, because it is obtained, attained, and one has come to be in that state. For mundane concentration, its opponents—the hindrances, delight in the first jhāna, and so on—should be suppressed, and other defilements should be restrained. But for this concentration of arahantship, since all defilements have been calmed, there is nothing to be suppressed or restrained. Because it is attained without exertion at the moment of attainment immediately after the path, and because it is established—that is, established in the sense of not declining—one is not occupied with suppression by exertion and with restraint. By 'because of having attained an abundance of mindfulness,' it shows that even when mindfulness is not actually occurring, on account of the abundance of mindfulness, one is still called mindful. By 'according to the defined time,' it shows that one is mindful with a mindfulness that defines. In the remaining factors of knowledge. 'Having five kinds of knowledge': here, by way of the concentration mentioned, five kinds of knowledge are indicated and explained.

Maggo kathito indriyasīsena sammāvāyāmādīnaṃ kathitattā. Phalaṃ kathitaṃ asekkhānaṃ sīlakkhandhādīnaṃ kathitattā.

The path is explained because right effort and so on, headed by the faculties, have been spoken of. The fruit is explained because the aggregates of virtue and so on of those beyond training have been spoken of.

Pañcadhammavaṇṇanā niṭṭhitā.

The Exposition on the Five Dhammas is concluded.

Chadhammavaṇṇanā

Exposition on the Six Dhammas

356. Maggo kathitoti ettha vattabbaṃ heṭṭhā vuttameva.

356. 'The path is explained': What should be said here has already been said above.

Sattadhammavaṇṇanā

Exposition on the Seven Dhammas

357. (Ña) hetunāti ādiantavantato, anaccantikato, tāvakālikato, niccapaṭikkhepatoti evaṃ ādinā hetunā. Nayenāti ‘‘yathā ime saṅkhārā etarahi, evaṃ atīte, anāgate ca aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā’’ti atītānāgatesu nayananayena. Kāmaṃ khīṇāsavassa sabbesaṃ saṅkhārānaṃ aniccatādi sudiṭṭhā suppaṭividdhā, taṃ pana asammohanavasena kiccato, vipassanāya pana ārammaṇakaraṇavasenāti dassento āha ‘‘vipassanāñāṇena sudiṭṭhā hontī’’ti. Kilesavasena uppajjamāno pariḷāho vatthukāmasannissayo, vatthukāmāvassayo cāti vuttaṃ ‘‘dvepi sapariḷāhaṭṭhena aṅgārakāsu viyā’’ti. Ninnassevāti [ninnassa (aṭṭhakathāyaṃ)] ninnabhāvasseva. Anto vuccati lāmakaṭṭhena taṇhā. Byantaṃ vigatantaṃ bhūtanti byantībhūtanti āha ‘‘niratibhūtaṃ, [niyatibhūtaṃ (aṭṭhakathāyaṃ) vigatantibhūtaṃ (?)] Nittaṇhanti attho’’ti. Idha sattake. Bhāvetabbapade maggo kathito bojjhaṅgānaṃ vuttattā.

357. (Ña) 'By reason': by such reasons as having a beginning and an end, not being final, being temporary, and being the opposite of permanent. 'By method': by the method of applying the following to the past and future: 'Just as these formations are now, so in the past and in the future they were impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and cessation.' Indeed, for one whose taints are destroyed, the impermanence, etc., of all formations is well seen and well penetrated. But to show that this is functionally in terms of non-delusion, and in terms of making it an object for insight, he says: 'they are well seen with the knowledge of insight.' The fever that arises by way of defilements is dependent on and relies on sensual pleasures; thus it is said: 'Both are like a pit of hot embers in the sense of being feverish.' 'Of a slope': of the very state of being a slope. Craving is called 'the end' in the sense of being base. 'Byantībhūta' means one for whom the end has gone; he says: 'become free from delight,' the meaning is 'devoid of craving.' Here in the section on the seven, in the passage on what is to be developed, the path is explained, as the factors of enlightenment have been stated.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

The Exposition on the First Recitation Section is concluded.

Aṭṭhadhammavaṇṇanā

The Exposition of the Eight Qualities

358. (Ka) ādibrahmacariyikāyāti [Pg.286] ādibrahmacariyā eva ādibrahmacariyikā yathā ‘‘vinayo eva venayiko’’ti, tassā ādibrahmacariyikāya. Kā pana sāti āha ‘‘paññāyā’’ti. Sikkhattayasaṅgahassāti adhisīlasikkhādisikkhattayasaṅgahassa. Upacārajjhānasahagatā taruṇasamathapaññāva udayabbayānupassanāvasena pavattā taruṇavipassanāpaññā [taruṇasamathavipassanāpaññā (aṭṭhakathāyaṃ)]. Ādibhūtāyāti paṭhamāvayavabhūtāya, desanāvasena cetaṃ vuttaṃ. Uppattikāle pana natthi maggadhammānaṃ ādimajjhapariyosānatā ekacittuppādapariyāpannattā ekajjhaṃyeva uppajjanato. Pemanti daḷhabhatti, taṃ pana vallabhavasena pavattamānaṃ gehasitasadisaṃ hotīti ‘‘gehasitapema’’nti vuttaṃ. Garukaraṇavasena pavattiyā garu cittaṃ etassāti garucitto, tassa bhāvo garucittabhāvo, garumhi garukāro. ‘‘Kilesā na uppajjantī’’ti vatvā tattha kāraṇamāha ‘‘ovādānusāsaniṃ labhatī’’ti. Garūnañhi santike ovādānusāsaniṃ labhitvā yathānusiṭṭhaṃ paṭipajjantassa kilesā na uppajjanti. Tenāha ‘‘tasmā’’tiādi.

358. (Ka) 'Ādibrahmacariyikāya' means the very beginning of the holy life; just as it is said, 'The discipline is indeed the trainer,' so is this 'ādibrahmacariyikā.' But what is it? It is said, 'It is wisdom.' 'Sikkhattayasaṅgahassa' refers to the inclusion of the threefold training, such as the training in higher virtue. Nascent serenity-wisdom associated with access concentration, and nascent insight-wisdom occurring by way of observing arising and passing away. 'Ādibhūtāya' means being the first component, and this is stated in terms of teaching. At the moment of arising, however, there is no beginning, middle, or end for the path factors, as they are included in a single thought-moment and arise together. 'Pema' means strong affection, but when it arises in the manner of fondness, it resembles household affection—hence it is called 'gehasitapema.' 'Garucitto' means one whose mind is weighty due to honoring the venerable. The state of such a mind is 'garucittabhāvo,' reverence for the venerable. After stating, 'Defilements do not arise,' the reason is given: 'because he receives advice and instruction.' For one who receives advice and instruction from the venerable and practices accordingly, defilements do not arise. Therefore, it is said, 'Thus,' etc.

(Cha) petāti petamahiddhikā. Asurānanti devāsurānaṃ. Petāsurā pana petā evāti tesaṃ petehi saṅgaho avuttasiddhova. Āvāhanaṃ gacchantīti sambhogasaṃsaggamukhena peteheva asurānaṃ saṅgahaṇe kāraṇaṃ dasseti.

(Cha) 'Petā' means departed beings with great power. 'Asurānaṃ' refers to gods and asuras. But since 'petāsurā' are just 'petā', their inclusion with the petas is already established without being stated. 'Āvāhanaṃ gacchantī' indicates the reason for the inclusion of asuras with the petas, namely, by way of shared enjoyment and association.

(Ja) appicchassāti niicchassa. Abhāvattho hettha appa-saddo ‘‘appaḍaṃsamakasavātātapā’’tiādīsu (a. ni. 10.11) viya. Paccayesu appiccho paccayaappiccho, cīvarādipaccayesu icchārahito. Adhigamaappicchoti jhānādiadhigamavibhāvane icchārahito. Pariyattiappicchoti pariyattiyaṃ bāhusaccavibhāvane icchārahito. Dhutaṅgaappicchoti dhutaṅgesu appiccho dhutaṅgavibhāvena icchārahito. Santaguṇanigūhanenāti attani saṃvijjamānānaṃ jhānādiguṇānañceva bāhusaccaguṇassa ca dhutaṅgaguṇassa ca nigūhanena chādanena. Sampajjatīti nippajjati sijjhati. No mahicchassāti mahatiyā icchāya samannāgatassa, icchaṃ vā mahantassa no sampajjati anudhammassāpi anicchanato.

(Ja) 'Appicchassa' means one without desire. Here, the word 'appa' has the meaning of absence, as in 'few mosquitoes, flies, wind, and heat,' etc. (Aṅguttara Nikāya 10.11). 'Paccayesu appiccho' means one with few desires regarding requisites, i.e., devoid of desire for robes and other requisites. 'Adhigamaappiccho' means one with few desires regarding attainments, i.e., devoid of desire for manifesting attainments such as jhāna. 'Pariyattiappiccho' means one with few desires regarding learning, i.e., devoid of desire for manifesting extensive learning. 'Dhutaṅgaappiccho' means one with few desires regarding ascetic practices, i.e., devoid of desire for manifesting ascetic practices. 'Santaguṇanigūhanena' means by concealing and covering up the qualities present in oneself, such as the qualities of jhāna, extensive learning, and ascetic practices. 'Sampajjati' means it is produced, it succeeds, it is accomplished. 'No mahicchassa' means it does not succeed for one possessed of great desire, or for one whose desire is great, because he does not even desire what is in accordance with the Dhamma.

Pavivittassāti [Pg.287] pakārehi vivittassa. Tenāha ‘‘kāyacittaupadhivivekehi vivittassā’’ti. ‘‘Aṭṭhaārambhavatthuvasenā’’ti etena bhāvanābhiyogavasena ekībhāvova idha ‘‘kāyaviveko’’ti adhippeto, na gaṇasaṅgaṇikābhāvamattanti dasseti. Kammanti yogakammaṃ.

'Pavivittassa' means secluded in various ways. Hence it is said, 'secluded in body, mind, and from the substrata of existence.' 'By means of the eight bases of effort,' here, singleness of being itself is intended as 'bodily seclusion' by way of diligent meditation, and it shows that it is not merely the absence of crowds and social gatherings. 'Kamma' refers to the work of spiritual exertion.

Sattehi kilesehi ca saṅgaṇanaṃ samodhānaṃ saṅgaṇikā, sā āramitabbaṭṭhena ārāmo etassāti saṅgaṇikārāmo, tassa. Tenāha ‘‘gaṇasaṅgaṇikāya cevā’’tiādi. Āraddhavīriyassāti paggahitavīriyassa, tañca kho upadhiviveke ninnatāvasena ‘‘ayaṃ dhammo’’ti vacanato. Esa nayo ito paresupi. Vivaṭṭasannissitaṃyeva hi samādhānaṃ idhādhippetaṃ, tathā paññāpi. Kammassakatāpaññāya hi patiṭṭhato kammavasena ‘‘bhavesu nānappakāro anattho’’ti jānanto kammakkhayakarañāṇaṃ abhipattheti, tadatthañca ussāhaṃ karoti. Mānādayo sattasantānaṃ saṃsāre papañcenti vitthārentīti papañcāti āha ‘‘nippapañcassāti vigatamānataṇhādiṭṭhipapañcassā’’ti.

Association and aggregation with beings and defilements is called 'saṅgaṇikā.' Because this is a resort (ārāmo) for him in the sense of being resorted to, he is called 'saṅgaṇikārāmo,' one whose resort is association. Therefore, it is said, 'and from association with groups,' etc. 'Āraddhavīriyassa' means one who has aroused energy, and specifically with an inclination toward detachment from the substrata of existence, due to the statement 'this is the Dhamma.' This method applies to the rest as well. For here, only concentration based on detachment is intended; similarly, so is wisdom. One established in the wisdom of ownership of deeds, understanding through deeds that 'there are various kinds of harm in existences,' aspires to the knowledge that leads to the destruction of deeds, and makes effort for that purpose. Conceit and other defilements expand and elaborate the continuum of beings in saṃsāra—hence they are called 'papañcā.' Therefore it is said, 'nippapañcassāti,' meaning 'one free from the proliferation of conceit, craving, and views.'

Maggo kathito sarūpeneva.

The path has been taught in its own nature.

Navadhammavaṇṇanā

The Exposition of the Nine Qualities

359. (Kha) visuddhinti ñāṇadassanavisuddhiṃ, accantavisuddhimeva vā. Catupārisuddhisīlanti pātimokkhasaṃvarādinirupakkiliṭṭhatāya catubbidhaparisuddhivantaṃ sīlaṃ. Pārisuddhipadhāniyaṅganti puggalassa parisuddhiyā padhānabhūtaṃ aṅgaṃ. Tenāha ‘‘parisuddhabhāvassa padhānaṅga’’nti. Samathassa visuddhibhāvo vodānaṃ paguṇabhāvena paricchinnanti āha ‘‘aṭṭha paguṇasamāpattiyo’’ti. Vigatupakkilesañhi ‘‘paguṇa’’nti vattabbataṃ labbhati, na saupakkilesaṃ hānabhāgiyādibhāvappattito. Sattadiṭṭhimalavisuddhito nāmarūpaparicchedo diṭṭhivisuddhi. Paccayapariggaho addhattayakaṅkhāmalavidhamanato kaṅkhāvitaraṇavisuddhi. Yasmā nāmarūpaṃ nāma sappaccayameva, tasmā taṃ pariggaṇhantena atthato tassa sappaccayatāpi pariggahitā eva hotīti vuttaṃ ‘‘diṭṭhivisuddhīti sappaccayaṃ nāmarūpadassana’’nti. Yasmā pana nāmarūpassa paccayaṃ pariggaṇhantena tīsu addhāsu kaṅkhāmalavitaraṇapaccayākārāvabodhavaseneva hoti, tasmā ‘‘paccayākārañāṇa’’ntiādi vuttaṃ yathā kaṅkhāvitaraṇavisuddhi ‘‘dhammaṭṭhitiñāṇa’’nti vuccati. Maggāmagge ñāṇanti maggāmagge vavatthapetvā ṭhitañāṇaṃ. Ñāṇanti [Pg.288] idha taruṇavipassanā kathitā tesaṃ bhikkhūnaṃ ajjhāsayavasena ‘‘ñāṇadassanavisuddhī’’ti vuṭṭhānagāminiyā vipassanāya vuccamānattā. Yadi ‘‘ñāṇadassanavisuddhī’’ti vuṭṭhānagāminivipassanā adhippetā, ‘‘paññā’’ti ca arahattaphalapaññā, maggo pana kathanti? Maggo bahukārapade virāgaggahaṇena gahito. Vakkhati hi ‘‘idha bahukārapade maggo kathito’’ti (dī. ni. aṭṭha. 3.359).

359. (Kha) "Visuddhi" means the purification of knowledge and vision, or simply ultimate purification. "Catupārisuddhisīla" means virtue having fourfold purity, being untainted by the restraint of the Pātimokkha and so forth. "Pārisuddhipadhāniyaṅga" means the factor that is the foundation for a person's purity. Hence it is said, "the principal factor for a state of purity." The purification of serenity, i.e., its purity, is defined by its proficiency, as stated: "the eight proficient attainments." For only that which is free from defilements can be termed "proficient," not that which is subject to defilements due to states liable to decline and so forth. The discernment of name-and-form, through purification from the stain of the view of a being, is purification of view. The grasp of conditions, through the removal of the stain of doubt regarding the three periods of time, is purification by overcoming doubt. Since name-and-form is invariably conditioned, therefore, by grasping it, its conditioned nature is also grasped in effect. Thus it is said, "Purification of view is seeing name-and-form as conditioned." And since one who grasps the conditions of name-and-form does so only by means of understanding the modes of conditions that overcome the stain of doubt concerning the three periods of time, therefore "knowledge of the pattern of conditions" and so forth is stated, just as purification by overcoming doubt is called "knowledge of the stability of phenomena." "Knowledge of the path and not-the-path" is the knowledge established in discriminating the path and the not-path. Here, "knowledge" refers to nascent insight, in accordance with the inclination of those monks, since "purification of knowledge and vision" is spoken of the insight that leads to emergence. If "purification of knowledge and vision" is intended to be the insight that leads to emergence, and "wisdom" is the wisdom of the fruit of arahantship, then how is the path spoken of? The path is included by the mention of dispassion in the section on numerous benefits. For it will be said, "Here, the path is spoken of in the section on numerous benefits" (Dī. Ni. Aṭṭha. 3.359).

(Cha) cakkhādidhātunānattanti cakkhādirūpādicakkhuviññāṇādidhātūnaṃ vemattataṃ nissāya. Cakkhusamphassādinānattanti cakkhusamphassasotasamphassaghānasamphassādisamphassavibhāgaṃ. Saññānānattanti ettha rūpasaññādisaññānānattampi labbhateva, taṃ pana kāmasaññādiggahaṇeneva gayhati. Kāmasaññādīti ādi-saddena byāpādasaññādīnaṃ gahaṇaṃ. Saññānidānattā papañcasaṅkhānaṃ ‘‘saññānānattaṃ paṭicca saṅkappanānatta’’nti vuttaṃ, ‘‘yaṃ saṅkappeti, taṃ papañcetī’’ti vacanato ‘‘saṅkappanānattaṃ paṭicca chandanānatta’’nti vuttaṃ. Chandanānattanti ca taṇhāchandassa nānattaṃ. Rūpapariḷāhoti rūpavisayo rūpābhipatthanāvasena pavatto kilesapariḷāho. Saddapariḷāhoti etthāpi eseva nayo. Kileso hi uppajjamāno appattepi ārammaṇe patto viya pariḷāhova uppajjati. Tathābhūtassa pana kilesachandassa vasena rūpādipariyesanā hotīti āha ‘‘pariḷāhanānattatāya rūpapariyesanādinānattaṃ uppajjatī’’ti. Tathā pariyesantassa sace taṃ rūpādi labbheyya, taṃ sandhāyāha ‘‘pariyesanādinānattatāya rūpapaṭilābhādinānattaṃ uppajjatī’’ti.

(Cha) The diversity of the eye element and so on is based on the variation of the eye element, visible form, eye-consciousness, and other elements. The diversity of eye-contact and so on refers to the distinctions among eye-contact, ear-contact, nose-contact, and other contacts. The diversity of perception here includes the diversity of perceptions such as form-perception, but it is specifically grasped by mentioning perceptions like sensual perception. "Sensual perception and so on" includes perceptions like ill-will perception through the word "and so on." Because perception is the source of proliferation, it is said, "Due to the diversity of perception, there is diversity of thought." Since it is said, "Whatever one thinks about, one proliferates," it is said, "Due to the diversity of thought, there is diversity of desire." The diversity of desire refers to the diversity of craving-desire. The fever of form is the fever of defilements arising in the domain of form due to desire for forms. The fever of sound follows the same principle. For a defilement, when arising, even regarding an unattained object, arises like a fever, as if the object were attained. Because of the influence of such defilement-desire, the search for forms and so on occurs—hence it is said, "Due to the diversity of fever, the diversity of searching for forms and so on arises." For one who searches thus, if they obtain that form or other object, it is said, referring to that, "Due to the diversity of searching, the diversity of obtaining forms and so on arises."

(Ja) maraṇānupassanāñāṇeti maraṇassa anupassanāvasena pavattañāṇe, maraṇānussatisahagatapaññāyāti attho. Āhāraṃ pariggaṇhantassāti gamanādivasena āhāraṃ paṭikkūlato pariggaṇhantassa. Ukkaṇṭhantassāti nibbindantassa katthacipi asajjantassa.

(Ja) "The knowledge of death-contemplation" refers to the knowledge that arises through contemplating death—meaning the wisdom accompanied by mindfulness of death. "One who discerns food" refers to one who discerns food as repulsive, in terms of going, etc. "One who is repelled" refers to one who is disenchanted and does not cling to anything.

Dasadhammavaṇṇanā

Exposition of the Ten Dhammas

360. (Jha) nijjarakāraṇānīti pajahanakāraṇāni. Imasmiṃ abhiññāpade maggo kathīyatīti katvā ‘‘ayaṃ heṭṭhā..pe… puna gahitā’’ti vuttaṃ. Tathā hi vakkhati ‘‘idha abhiññāpade maggo kathito’’ (dī. ni. aṭṭha. 3.360) kiñcāpi nijjiṇṇā micchādiṭṭhīti [Pg.289] ānetvā sambandhitabbaṃ. Yathā micchādiṭṭhi vipassanāya nijjiṇṇāpi na samucchinnāti samucchedappahānadassanatthaṃ puna gahitā, evaṃ micchāsaṅkappādayopi vipassanāya pahīnāpi asamucchinnatāya idha puna gahitāti ayamattho ‘‘micchāsaṅkappo’’tiādīsu sabbapadesu vattabboti dasseti ‘‘evaṃ sabbapadesu nayo netabbo’’ti iminā.

360. (Jha) "The causes of wearing away" means the causes of abandoning. Because the path is taught in this section on direct knowledge, it is stated: 'This below … is taken up again.' For it will be said: 'Here, in the section on direct knowledge, the path is taught' (DN-a 3.360). Although 'wrong view has been worn away,' this should be brought in and connected. Just as wrong view, though worn away by insight, is not eradicated, it is taken up again to show the abandoning that consists in eradication. So too, wrong thought and so on, though abandoned by insight, are taken up again here because they have not been eradicated. By the phrase 'thus the method should be applied to all sections,' it is shown that this is the meaning to be stated in all sections such as 'wrong thought.'

Ettha cāti ‘‘sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchantī’’ti etasmiṃ pāḷipade. Ettha ca samucchedavasena, paṭippassaddhivasena ca paṭipakkhadhammā sammadeva vimuccanaṃ sammāvimutti, tappaccayā ca maggaphalesu aṭṭha indriyāni bhāvanāpāripūriṃ upagacchantīti maggasampayuttānipi saddhādīni indriyāni uddhaṭāni. Maggavasena hi phalesu bhāvanā pāripūrī nāmāti. Abhinandanaṭṭhenāti ativiya sinehanaṭṭhenidañhi. Somanassindriyaṃ ukkaṃsagatasātasabhāvaṃ sampayuttadhamme sinehantaṃ tementaṃ viya pavattati. Pavattasantatiādhipateyyaṭṭhenāti vipākasantānassa jīvane adhipatibhāvena. ‘‘Eva’’ntiādi vuttasseva atthassa nigamanaṃ.

And here, in the Pāḷi phrase: 'and because of right liberation as a condition, many wholesome states go to fulfillment of development.' Here, right liberation is the complete release from opposing states by way of eradication and by way of tranquilization. And because of that as a condition, the eight faculties in the path and fruit attain fulfillment of development; thus the faculties such as faith, etc., associated with the path, are also included. For it is by way of the path that development in the fruits is called 'fulfillment.' "With the meaning of delighting": this means with the meaning of very intense affection. For the faculty of joy, being of a nature of sublime pleasure, proceeds as if cherishing and moistening its associated states. "With the meaning of mastery over the continuity of occurrence": this means with the quality of being dominant in the life of the continuum of resultants. 'Thus,' etc., is a conclusion for the meaning already stated.

Addhena saha chaṭṭhāni pañhasatāni, paññāsādhikāni saha pañhasatānīti attho.

Five and a half hundred questions, meaning five hundred and fifty.

Ettha ca āyasmā dhammasenāpati ‘‘dasasu nāthakaraṇadhammesu patiṭṭhāya dasakasiṇāyatanāni bhāvento dasaāyatanamukhena pariññaṃ paṭṭhapetvā pariññeyyadhamme parijānanto dasamicchatte, dasaakusalakammapathe ca pahāya dasakusalakammapathesu ca avaṭṭhito dasasu ariyāvāsesu āvasitukāmo dasasaññā uppādento dasanijjaravatthūni abhiññāya dasaasekkhadhamme adhigacchatī’’ti tesaṃ bhikkhūnaṃ ovādaṃ matthakaṃ pāpento desanaṃ niṭṭhapesi. Pamodavasena paṭiggaṇhanaṃ abhinandananti āha ‘‘sādhu sādhūti abhinandantā sirasā sampaṭicchiṃsū’’ti. Tāya attamanatāyāti tāya yathādesitadesanāgatāya pahaṭṭhacittatāya, tattha yathāladdhaatthavedadhammavedehīti attho. Imameva suttaṃ āvajjamānāti imasmiṃ sutte tattha tattha āgate abhiññeyyādibhede dhamme abhijānanādivasena samannāharantā. Saha paṭisambhidāhi…pe… patiṭṭhahiṃsūti attano upanissayasampannatāya, therassa ca desanānubhāvena yathāraddhaṃ [Pg.290] vipassanaṃ ussukketvā paṭisambhidāparivārāya abhiññāya saṇṭhahiṃsūti.

Here, the Venerable General of the Dhamma, having established himself in the ten protector-making qualities, developing the ten kasiṇa bases, setting forth full understanding by way of the ten bases, fully understanding the things to be fully understood, abandoning the ten wrongnesses and the ten unwholesome courses of action, being established in the ten wholesome courses of action, desiring to dwell in the ten noble abodes, arousing the ten perceptions, directly knowing the ten grounds for wearing away, and attaining the ten qualities of one beyond training, brought his instruction to a climax and concluded the discourse. Delighting is acceptance with joy; thus it is said: 'delighting, they said, “Excellent, excellent!” and received it with bowed heads.' "Through that satisfaction": through the gladness of mind that arose from the teaching as it was delivered; the meaning is, with the understanding of the meaning and the Dhamma as they had been received. "Reflecting on this very sutta": attending to the dhammas in their various divisions, such as the things to be directly known, that occur here and there in this sutta, by way of full knowledge, etc. "Together with the analytical knowledges … they became established": because of their own supportive conditions and through the power of the elder's teaching, having intensified the insight they had undertaken, they became established in direct knowledge accompanied by the analytical knowledges.

Sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya

The Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya

Dasuttarasuttavaṇṇanāya līnatthappakāsanā.

The Clarification of the Hidden Meaning in the Exposition of the Dasuttara Sutta.

Niṭṭhitā ca pāthikavaggaṭṭhakathāya līnatthappakāsanā.

And completed is the Clarification of the Hidden Meaning of the Commentary on the Pāthika Vagga.

Pāthikavaggaṭīkā niṭṭhitā.

The Subcommentary on the Pāthika Vagga is concluded.

Nigamanakathāvaṇṇanā

Exposition of the Concluding Words

Therānaṃ [Pg.291] mahākassapādīnaṃ vaṃso paveṇī anvayo etassāti theravaṃsanvayo, tena; catumahānikāyesu theriyenāti attho.

His is the lineage (vaṃsa), tradition (paveṇī), and succession (anvaya) of the elders beginning with Mahākassapa; hence theravaṃsanvayo (of the lineage and succession of the elders). The meaning is: belonging to the school of the elders (Theriya) among the four great Nikāyas.

Dasabalassa sammāsambuddhassa guṇagaṇānaṃ paridīpanato dasabalaguṇagaṇaparidīpanassa. Ayañhi āgamo brahmajālādīsu, mahāpadānādīsu, sampasādanīyādīsu ca tattha tattha visesato buddhaguṇānaṃ pakāsanavasena pavattoti. Tathā hi vuttaṃ ādito ‘‘saddhāvahaguṇassā’’ti (dī. ni. aṭṭha. 1.ganthārambhakathā).

Because it illuminates the collection of qualities of the Ten-Powered One, the Perfectly Self-Enlightened One, it is an illumination of the collection of qualities of the Ten-Powered One. For this collection of scriptures proceeds by way of revealing the Buddha's qualities especially in such places as the Brahmajāla, the Mahāpadāna, and the Sampasādanīya. For so it was said at the beginning: 'of one whose qualities inspire faith' (DN-a 1, Ganthārambhakathā).

Mahāṭṭhakathāya sāranti dīghanikāyamahāaṭṭhakathāyaṃ atthasāraṃ.

The essence of the Great Commentary means the essential meaning in the Great Commentary on the Dīgha Nikāya.

Ekūnasaṭṭhimattoti thokaṃ ūnabhāvato matta-saddaggahaṇaṃ.

Amounting to fifty-nine: the word matta is included because it is slightly less than sixty.

Mūlakaṭṭhakathāsāranti pubbe vuttaṃ dīghanikāyamahāaṭṭhakathāsārameva puna nigamanavasena vadati. Atha vā mūlakaṭṭhakathāsāranti porāṇaṭṭhakathāsu atthasāraṃ, tenetaṃ dasseti ‘‘dīghanikāyamahāaṭṭhakathāyaṃ atthasāraṃ ādāya imaṃ sumaṅgalavilāsiniṃ karonto sesamahānikāyānampi mūlakaṭṭhakathāsu idha viniyogakkhamaṃ atthasāraṃ ādāyayeva akāsi’’nti.

The essence of the root commentary: this repeats, by way of conclusion, what was stated before, namely, the essence of the Great Commentary on the Dīgha Nikāya. Alternatively, the essence of the root commentary means the essential meaning in the ancient commentaries. By this he shows the following: 'When composing this Sumaṅgalavilāsinī by extracting the essential meaning from the Great Commentary on the Dīgha Nikāya, he also did so by extracting the applicable essential meaning from the root commentaries of the other great Nikāyas.'

‘‘Mahāvihāravāsīna’’nti [mahāvihāre nivāsinaṃ (aṭṭhakathāyaṃ)] ca idaṃ purimapacchimapadehi saddhiṃ sambandhitabbaṃ ‘‘mahāvihāravāsīnaṃ samayaṃ pakāsayantiṃ, mahāvihāravāsīnaṃ mūlakaṭṭhakathāsāraṃ ādāyā’’ti ca. Tena puññena. Hotu sabbo sukhī lokoti kāmāvacarādivibhāgo sabbopi sattaloko yathārahaṃ bodhittayādhigamanavasena sampattena nibbānasukhena sukhito hotūti sadevakassa lokassa accantasukhādhigamāya attano puññaṃ pariṇāmeti.

The phrase 'of the residents of the Mahāvihāra' [variant reading in the commentary: of those dwelling in the Mahāvihāra] should be connected with the preceding and following phrases, thus: 'illuminating the doctrine of the residents of the Mahāvihāra,' and 'having extracted the essence of the root commentary of the residents of the Mahāvihāra.' By that merit. May the whole world be happy: he dedicates his own merit for the ultimate happiness of the world with its devas, so that the entire world of beings, with its divisions into the sense sphere and so on, may be happy, as is fitting, with the happiness of Nibbāna attained through the realization of the threefold enlightenment.

Parimāṇato sādhikaṭṭhavīsasahassanavutibhāṇavārā niṭṭhitāti. Parimāṇato sādhikaṭṭhavīsasahassamattaganthena dīghanikāyaṭīkā racitācariyadhammapālena.

In terms of extent, it is concluded with a little more than 28,090 recitations. The Subcommentary on the Dīgha Nikāya was composed by the Acariya Dhammapāla with a text of a little more than 28,000 ganthas in extent.

Micchādiṭṭhādicorehi[Pg.292], sīlādidhanasañcayaṃ;

Rakkhaṇatthāya sakkaccaṃ, mañjūsaṃ viya kāritanti. (etthantare pāṭho pacchā likhito)

'Like a casket carefully made to guard the accumulated wealth of virtue and so on from thieves such as wrong view.' (A reading in the margin was written later.)

Niṭṭhitā sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya līnatthappakāsanā.

Here ends the Clarification of the Hidden Meaning of the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya.

Dīghanikāyaṭīkā niṭṭhitā.

The Subcommentary on the Dīgha Nikāya is concluded.